for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
no Kingdom so Atheistical no Nation so Ignorant no part of the Halitable world so Barbarous but acknowledged a Diety and ownud a â—od some superior power they had to call to in distress something though it were but an Onyon did they bow to the Knee to and adore Those barbarous inhabitants of Matta of Melita seeing a Viper come upon Pauls hand conclude Acts 28.9 that he was a murtherer whom though he had escaped the Seat yet VENGEANCE suffereth him not to live He had escaped drowning yet he will not scape dying some God or other Nemesis poâ—sibily will not have him live this was a darke acknowledgment of a God 5. From the Testimony of the consciences of men Who is he that can put to silence that tell-tale called Conscience which makes men affraid and tremble even when for all the world they might spend their dayes in mirch what made these Barbarians to think murther a sin a sin that deserved death even this testimony of conscience which though they know not the cause did so sharply reprove them fright them when evill committed that never could they fully nor freely act according to their own desire Suppose one of those in a wilderness meets a passenger loaded with treasure that may be profitable for him he dare not take his goods he dare not take his life why he is affraid of VENGANCE where doth that dwell when did you see it is it not a great way of yet for all this he is affraid that if he do so some time in some place some way VENGEANCE will not suffer him to live this is a dark yet a conscionable demonstration of the being of a God 6. From that restraint that is put upon wicked men in the world If their were but a Bridle in the jawes of the wicked such as they could not shake off how long should the world endure what face of Religion what beauty of Holinesse what acts of Righteousnesse what deeds of Justice nay what naturall maintenance would be either for good or bad if the wicked of the world could have there full swing in iniquity their are stops put to them by conscience they are affraid of VENGEANCE they are held in by Providence God beats out the Teeth of these Lyons and the cheeh Teeth of those young Lyons and oft times brings their wickednesse and their wicked lives to an end together They roare sometimes but as to the Sea he hath made them Bancks and though they lift up themselves yet can they not passe over 7. From the Testimony of the Scriptures in this the being natures properties works of God are so fully held out and in all points necessary so clearly that hâ— that runs may read it of whose authority if any doubt see Quest. 1. and 6. of the third Chapter Quest. 2. Whether God be a Spirit In reading of the Scripturee we read of the hands of God the Eares the Eyes the Nose the Back the Face the Mouth the Feet of God his Heart his Breath his Throne his Age which gave formerly and at this day doth give occasion to some to conceit God a corporall and bodily substance A Spirit therefore we defend him to be excepting the body of Christ which in fulness of time he took upon him 1. From the Scripture Ioh. 4.24 God is a Spirit saith he who was well acquainted with his nature and Paul who was wrapped up into the third Heavens charges the Heathen for changeing the glory of the incorruptible God into an Image like unto corruptible man Rom. 1.23 If God had a bodily shape there was no ground for this reproof 2. From his nature as 1. From his Infinity were he in the shape of man that is of a bodily substance he could not be infinite every body is confined to its own proper place but God is in all places at once filleth all yet confined to none of old did he declare of himself that he filled both Heaven and Earth Ier. 23 24. It was long before that that it was the ground of Solomns admiration that God would dwell on Earth when behold the Heaven and the Heaven of Heavens could not contain him 1. Kings 8.2 And before that it was the subject of Davids praise that he could not flee upon Earth from his presence and if he went up to Heaven he was there and if he went to Hell he was there Psal. 139.7 All which could not have been true had he been circumscribed with a body Christ himself as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed 2. From his invisibility Were the Son of God again upon the Earth he would be seen because of his body now whoever saw him he is an invisible King 1 Cor. 1.17 A Spirit hath not flesh and bones as you see me have says Christ to his timerous Apostles Luke 24.39 Now God is a spirit Ioh. 4 24. 3. From his Eternity He was for ever and to everlasting shall remain with him is no variablenesse no shadow of changing Now all flesh is grasse and all the goodlinesse thereof as the flower of the field that is naturall of itself which shews if God were a fleshly substance he must in a great measure have a shadow of imperfection 3. Another Argument against that grosse conceit may be drawn from those prohibitions so often urged by Moses against the Israelites making any Image of God Deut. 1.12 Ye heard the voyce of the Words but saw no similitude only ye heard a voyce And again v. 15. Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven Image the liknesse of Male or Female If our Authropomorphites had heard this Law the Argument had not been strong enough to keep away Images they themselves being made after Gods Image and by their Logick the Picture of a man might have been a sufficient representation of God Since in outward appearance he is all one with them and they with him We must note that those Scriptures that hold out God to have a heart or hand c. are but spoken to our capacity that knowing the use of those parts we may be broâ—ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them By the eyes of God therefore we must understand his watchfull care and providence over men By his ears his infinite knowledg by his mouth the Word he hath revealed by his Nose his fury kindled by his heart his Eternall decree or his his good liking by his arm the greatnesse of his Power by his hand his effectuall purpose to bring all things to passe by his right hand his honour glory and Majesty by his finger the holy Spirit by his love the
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
the faith of others to give it Education according to the Gospel which satisfies the Church during the time of Infâ—ncy and Child-hood but at the yeâ—rs of discretion â—he â—s not sâ—tisâ—â—ed except the party pray for himself promise for himselâ— to live in that Faith wherein his Wiâ—nesses and Parents bâ—ptized him bâ— the reviving therâ—fore of this Ordinance might thâ—â—â—â—licious and seldome groâ—nâ—ed Objection be truly and Sâ—â—ipâ—râ—lly answered 4. It would make Pâ—rents the more careful of their childrens â—ducation and holy instruction and the child it self to give more heed to true Doctrine Scripture and Catechismes whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him least for his ignorance Imposition of hands might at his presentment be denied unto him 5. It might give fresh and new motives unto all to go forward in the duties of Mortification and Holyness and shame them that after so open a Profession in the face of the Church would yet live scandalously and loosly 6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded unto which by the Lawes of the Church none ought to approach but by going or stepping over this threshold of Confirmation 7. It woâ—ld much satisfie the scrupulous and doubting conscience in reference to their being witnesses in Baptisme that in the dayes of child-hood they may train their Infants up in the things promised which is no more then a faithful Education to enable them to fight against sin Sathan and the world from which â—harge at the dayes of puberty they are honourably acquitted by their Infants open Confession and solemn and personal Protestation in this solemn Ordinance of Confirmation CHAP. III. Of the Communion THere are three grand Ordinances of high and great concernment that in this Age have been above all others by the generality of men exploded out of the Church They are 1. That of Baptisme a Sacramental signe of the baptizeds Regeneration 2. That of Imposition an outward signe of the baptizeds Confirmation 3. That of the Supper a Sacramental signe of the sinners Remission Of the two former we have spoken the latter is now before us Called by God A Communion 1 Cor. 10.16 A breaking of Bread Acts 10.7 The Lords Supper 1 Cor. 11.20 And by the Church the Sacrament of the Supper from the circumstance of the time wherein the Lord gave it which was at his Supper Of it we shall consider 1. It s Nature 2. It s End 3. It s Necessity 4. Its Elements 5. What it is to receive it unworthily 6. What it is to receive it worthily 7. Resolve some Questions SECT I. AS the Sacrament of baptisme hath been violently detained from Infants so this of the Supper hath been sinfully kept from believers though both Ordinances of God by some in this generation yet according to the Scriptures let us do our duty and see the particulars above mentioned in Order thereunto The nature of this Ordinance may be known by the examining of this description It is a holy Ordinance instituted by the Son of God whereby a believer by receiving of bread and wine according to Christs appointment and institution doth declare his growth by him and his continuance in him 1. It is called a holy Ordinance in several respects 1. In regard of its Author It was appointed by that holy thing which was to be called the Son of God Luke 1.35 2. In regard of its end Arts and sciences are more or less noble according as their ends are high and low It hath for its end the remembering of the death of Christ 1 Cor. 11.26 3. From the receivers At several Ordinances all are admitted but here none must approach but the Lords people 1 Cor. 10.17 4. From its bond or Obligation It binds men to be holy and to walk before him in love 1 Cor. 10 21. 5. It must be performed in a holy manner we are not rashly nor preposterously to approach this table but we are to examine our selves 1 Cor. 11.28 2. Whereby a believer by receiving bread and wine c. It is not every eating or receiving of bread and wine that is a Sacrament It must be according to Christs institution by blessing those signs for that very use end and purpose 3. Doth declare his growth by him by baptisme we are grafted in him by the Supper we shew that we are grown by him 1. In faith the soul hath heard much of him and by this she declares that all is believed and therefore in the Sacrament of the Supper desires to see him anâ— seek him who is the Lord her God 2. In love the soul hath heard his voice and calls to the Stewards of the Wine-cellers Stay me with flagons for I am sick of love 2 Cant. 5. 3. In good work the soul hath learned by heart Christs sufferings his patience and his charity declaring by this that all injuries are blotted out and the hundred pence forgiven 4. His continuance in him fruitfulness supposeth continuance yet for amplification it is here added we are by baptisme entered in his schoole listed in his army brought into hâ—s house and coming to this Supper declares oâ—r conâ—inuing in it 1. By our obedience hâ— hath given us a charge to eat of this bâ—ead and drink of this cup Luke 22.19 and we do it 2. By our love When he sends us word that he hath prepared his dinner his Oxen and fatlings Maâ—â—h 22.4 and we leaving our faâ—m our Oxen and other delights upon this invitation demonstrates affection when Christâ—â—ns throw all â—way â—nd goâ— in flocks to his house may not the Infidels say 〈◊〉 how they love him 3. By our honouring of him when we trim and deck our souls for his presence and reverently worship towards his holy Temple and with pure souls approach his table we declare a regarding of him 4. By our Union one with another as we are of his body so by this we shew forth that we are members each of other 1 Cor. 10.17 5. By our triumphing over sâ—n it is now brought under our feet and we come here that we may be brought under it no more Matth. 26.28 SECT II. THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church comes next to be considered they were such as these 1. For the remembering of the death of Christ Luke 22.19 that our dull memories might be rubbed up by these sensible signs are they laid before us and to be received of us Now there is a twofold remembering of Christ. 1. Historical that is the manner or the history of his death of his being fold buffeted mocked derided crucified which is common to the Christian with the Turk or Iew and for that this Sacrament is not onely appointed 2. Eucharistical that is a remembering of his death and being thankful for it as praising magnifying worshipping and blessing God that he dyed