sometimes maketh use of Parables and figurative expressions or similitudes to set forth spiritual things to make them take with us the more hath chosen this way to make use of external signs and actions for the same ends also 2. The second end of Sacraments is to seal and confirm Gods mind and revealed will to man and to put him out of question of the truth of his promises that so he may have a further prop â—o his Faith and may draw more strong consolation from the promises of the Covenant upon this ground In this respect they are called Seals Rom. 4.11 of the Righteousness by Faith that is not the Righteousness of Abrahams Faith but of his obtaining Righteousness by IT and not by works that is They are seals of that Covenant which offereth and promiseth Righteousness to such as believe So was the Tree of Life a confirmation to Adam of the promise of Life so was Circumcision to Abraham a Seal and Confirmation of the promises of the Gospel as Gods Oath was Heb. 6.18 And so are the Sacraments to us This Confirmation may be three ways looked on 1. As that which confirmeth the Proposition 2. the Assumption 3. the Conclusion of a practical Syllogism whereby the Believer concludeth from the Gospel that he shall be saved The Proposition is this He that B â—li â—veth shall be saved this by the Sacrament is simply confirmed as a truth that one may lean unto Then the Believer's Conscience in the Faith of that subsumeth I will then take me by Faith to Christ seeing that is a sure truth I will rest on him and hold me there or more clearly I do believe in him Now 2 This assumption that I or such a man hath Faith is not confirmed simply by the Seal for the Sacrament is to be extern â—lly applyed by men who can say no more but They charitably judge such a one to have Faith yet it may be said to be so far con â—irmed as one whose â—aith doubteth may by this be encouraged to rest on Chri â—t and quiet himself on him thus Faith is confirmed while it is helped to Assume though the man be not clear that he hath assumed as also one having according to Gods command cast himself on Christ and according to his institution taken the Seal I say such a man may conclude from the Seal as w â—ll as from the Promise that he is accepted even as one having prayed may conclude he hath been heard having done it according to Gods will in the name of Christ. 3dly When the Conclusion is drawn Therefore I shall be saved the Sacrament doth not confirm that simply to us more than it did to Adam who afterward brake the Covenant of Works and so attained not the thing Promised but it sealeth it conditionally If thou Believe thou shalt be saved and so the Assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the Sacrament yet by strengthening the major proposition Such as Believe shall be saved it strengtheneth the Conclusion also for if that were not true my having Faith or flying to Christ were no great comfort and so consequently it has influence on the Believers comfort in the Conclusion as God's Oath and Seal did confirm the Promise made to Abraham and also strengthened his Faith in believing it should be made out to him Rom. 4.11 Again it is to be considered that the Sacrament Sealeth particularly not only as it sayeth All that Believe shall be saved but also as it says Thou if thou wilt Believe shalt be saved and the seal is so appended to that conditional Offer that the Covenant standeth not only sure in general to all Believers but to Me particularly upon my closing with it as if God were particularly singling me out to make the offer unto me and to take my engagement and to put the seal in my hand by which Faith is more particularly helped and strengthened than by the Word alone there is great use therefore of the Sacraments in that thereby we get Faith quieted in the believing of this that God will lay-by his Controversie and keep his Covenant and make forthcoming his Promises to those who flye for refuge to Jesus Christ according to his Oath and Seal Thus he sealeth the Major Simply the Minor Conditionally but Particularly Or we may suppose God speaking to us from the Covenant thus He to whom I offer Christ he may receive Him and all that believe and receive the Offer shall obtain the Blessing offered But I offer Christ to thee therefore thou mayst and shouldst receive him and if thou accept the Offer thou shalt obtain the Blessing offered and shalt be saved Thus the Major and Minor are simply sealed but the Conclusion conditionally Or the Sacrament sealeth the Offer simply but the Promise as it is applyed to such a particular Person Conditionally if he receive the Offer so that none needeth to question God's Offer nor Christs Performance on our Acceptation And thus the Sacraments may be called Testimonies of Gods Grace to us because particularly they seal that Offer of his Grace unto us namely Christ and Salvation by him and his being content to give Him upon condition of our believing The Third end and use of the Sacraments is to exhibit and apply Christ or his Benefits to Believers hence in the Sacraments we put on Christ and eat him which is not done by any Physical Union of Christ or his Benefits with the Signes but as in the Word Christ communicateth himself when the Spirit goeth along with the Promises and Hearers bring not only their Ears but their Hearts and Faith to that Ordinance So here by the Sacraments Christ is Communicated to us when we come not onely with Ears Eyes Tast c. but with Faith exercised on Christ in the Sacrament with respect to his Institution and he cometh by his Spirit with the Elements and Word whereby the Union with Christ is so much the more near and sensible as it hath upon the one side so many and great External helps in the means appointed by God and on the other side a proportional Blessing promised to goe along with his Ordinance by the Operation of his Spirit Hence it is that all this Communion is Spiritual conferred by the Spirit and received by Faith yet it is most real and having a real Ground Cause and real Effects following not by vertue of the Sacraments in themselves more than by the Word or Prayer considered in themselves but by the vertue of the promises being laid hold on by Faith And now Word and Sacraments being joyned together they concur the more effectually for bringing forth those â—nds intended in the Covenant 4 thly There is a Fourth End which resulteth from these and that is a Believers Consolation Heb. 1.6.8 which by the strengthening of Faith and beholding of Christ in that Ordinance and being confirmed in the hope
in the next pl â—ce to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant than is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be p â—aemitted As 1. That God hath thought good always to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices eff â—ctual for that end and the Fathers before Abraham had their Sacrifices for Sacraments and since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within t â—e same H â—b 6.18 2dly Although the nature of the Covenant alter the Sacrament in respect of our use-making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4.11 3dly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner 4thly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both in this that they seal the Covenant and represent Christ and his benefits c. yet in either of them there are some peculiar promises and benefits especially looked unto and also they have their peculiar manner of sealing these things which are common to both Believers are also confirmed in the same things by the Word but the Sacraments confirm them in another way more clearly and sensibly and proportionally to our weakness and necessity 5thly No Sacrament is of and from it self valid but its validity and efficacy is from the Covenant and Promise whereof it is a Sacrament and so it is a seal to none but to such as are in the Covenant and keep the condition of it to them it sealeth the benefits promised though absolutely and simply it seal the truth of the conditional promises and so it may be said conditionally to seal to all the Members of the Church the truth of what is promised upon such a condition as for example The Tree of Life sealed this Truth that who stood in perfect Obedience should have Life but it did not seal to Adam that he should have Life except upon condition of his perfect Obedience the like may be said of Circumcision Baptism c. 6thly Hence every Sacrament doth suppose a Covenant and the Receivers entry into the Covenant to which the Sacrament that he receiveth relateth so that we come not to the Sacrament properly to enter into Covenant with God but first the Covenant is entered and then the Seal is added as Gen. 17. First God entered into Covenant with Abraham and then the Seal of Circumcision is added as a confirmation thereof 7thly No Sacrament giveth any new right which the Receiver had not before only it confirmeth the right he had before he hath access to the Sacraments upon the account of his external right 8thly Sacraments confirm still something that is future and to come they being instituted for the confirmation of our Faith and Hope in those things of which we are most apt to doubt as the Passover strengthened the Israelites again â—t the fear of being destroyed the Tree of Life confirmed what was promised to Adam and not performed and so all Sacraments help us to believe the making good of some promise not performed for they serve as the Oath and Seal and indeed when we Preach the Gospel we offer a Sealed Covenant and a Sworn Covenant These things being premised we come to speak to the things proposed and we say The Sacraments of the New Testament of which only we speak purposely have in God's appointment and our use these three ends especially The 1. is to represent clearly the nature of the Covenant and the things promised therein as the washing away of sin Christ himself his death and benefits and the way how we come to the application of all these to wit by Faith freely putting on Jesus Christ for taking away guilt and strengthening us to an holy walk in all these the Sacraments that is the signs and word of Institution added do fully and clearly 1. To the Ears 2. To the Eyes 3. To our other senses of feeling c. not only hold forth what is offered but our way of closing with and accepting of that Offer as if God who by Preaching letteth us hear him speak inviting us to be reconciled to him were in the Sacraments letting us see him tryst and close that bargain with us by his Ambassadors in which respect the Sacrament may be called the Symbol and Token of the Covenant as it is Gen. 17. and this way the Sacraments have a teaching use to bring to our remembrance Christ his sufferings and benefits as well as our estate what it was without him and before our closing with him all this by the word and elements with the actions concurring is represented to us as if it were acted before our eyes for making the way of the Gospel the more clear to our judgments and memories who either senselesly take it up or sluggishly forget these spiritual things the Lord who
in that Ordinance Nor 3. The end of that Ordinance 4. Miskenning Christ and not going first to him for conferring the things and blessings signified 5. Not praying for the Child for the Minister and for a Blessing on the Ordinance 6. Not blessing God that there is a Covenant of Grace that taketh in our Children nor offering them to be ingaged and received in it 7. Not minding the most simple and edifying way of going about it but walking by other Rules 8. Needless delaying of it for carnal ends 9. Being more desirous of the Sign than of the Thing signifyed 2 dly When we come to it we sin First Not seeking to have our own Covenant with God by which we have this priviledge of bringing our Children to Baptism renewed and made sure 2. Not considering by what right we claim it to our Children 3. Not repenting of our own Breaches of Covenant nor wondering that God keepeth with us who have often broken to him 4. Not coming with the exercise of fear and reverence 5 VVaiting on it oft-times without attention or minding our Duty in what is spoken 6. Promising for the fashion when we ingage for the Childrens Education and without either Judgement or Resolute purpose to perform 7. Being ignorant of what is said or done 8. Not concurring in Prayer for the Bl â—ssing 9. Not undertaking in Christ â— strength to perform the Duties called for 3 dly After the Administration of Baptism we fail First In forgetting all our engagements 2. In growing careless to maintain any suitable frame and falling carnally in our Mirth on such occasions 3. Not being much in Prayer for the Children nor insisting or continuing in Prayer for the Blessing 4. Not being Faithful according to our ingagements in Educating them 1. In knowledge that they may be so trained up as to know what God is 2. In the fear of God pressing it upon them by frequent Exhortations 3. In giving them good Example 4. In giving t â—em seasonable Correction but rather sparing them though to their hurt when there is cause of Correction 5. Being also unfaithful in not seriously minding them of their ingagements by Baptism And 6. Much more by giving them evil Example 7. Conniving at their faults 8. Advising them to what is sinful or sending them where they may meet with snares or suffering them to go there 9. Providing for them the things of this Life without respect to that Life which is to come 10. Not enabling our selves that we may discharge our Duty to them 11. Not insisting to press those things upon them that concern their Souls always thinking it is enough that sometimes they be spoken to 12. Never purposely stirred up and driven by that Tye to see for their good Nor 13. Repenting our many short comings Nor 14. Lamenting for what we see sinful in them when they follow not Faithful advice These are things that would carefully be looked unto both by Fathers and Mothers and all such as engage for the Christian Education of the Children whom they present to that Ordinance Next in him that Administreth Baptism there are oft-times diverse failings As 1. When it is customarily dispensed without respect to it's end 2. When in Prayer the Childs Salvation is not really and seriously aimed at but for the fashion 3. When it becometh a burden to dispense it 4. When it is not thought much of that Christ admitteth such into his House or himself to be a partaker of such mercies but be a Dispenser of them to others 5. When he followeth it not privately with his Prayers for a Blessing besides what failings may be in unsuitable words and Humane Ceremonies c. And seeking himself in the words that are spoken rather than the Edification of the Hearers When we are Witnesses and On-lookers we fail 1. In wearying and fretting because we are detained a while 2. Not setting our selves to be edified by that we see â—done and hear spoken 3. Not sympathising with the Child or its Parents in Prayer 4. Not being thankful to God for such a Benefit and Ordinance to such a Childs behalf 5. Lightness of Carriage and in looking speaking or thinking in the time as if we were not present at such an Ordinance of Christs 6. Not so seriously taken up in sympathising with other Folks Children because they are not our own 7. Removing and withdrawing and not staying to countenance it 8. Not minding the Child when we are gone 9. Not helping them as we may to be answerable to that tye they come under in Baptism 10. Not admonishing them when we see Parents and Children walk unanswerable nor testifying against them nor mourning for the Dishonour God getteth by Baptised Person 's unsuitable Carriage Fourthly All of us that are Baptised fail wonderfully less or more 1 st That we never as we ought reckon our selves obliged by that tye we come under in Baptism 2. That we neither are nor seriously study to be as we ought answerable to it 3. That we are not thankful for it to God who admitted us to that Ordinance 4. That we do not esteem it above all bare carnal Birth-Rights how great soever 5. That we do not seek to have it cleared in the extent of it as to the Priviledges and Benefits thereby conferred on us and our Children 6. That we do not pursue after the Blessing therein Covenanted to us 7. That we do not endeavour the performance of the condition of believing and trusting in Christ which is the condition of the Covenant of which Baptism is the Seal 8. That we do not lay weight on our Baptism for strengthening our Faith both in Spiritual and Temporal Difficulties as if it were no Seal of the Covenant 9. That we are often ignorant how to make use of it 10. That we do not account our selves wholly Gods as being given away to Him in Baptism but live to our selves 11. That we do not sight against our Lusts Satan and the World according to our Baptismal Vow 12. That we do not adorne our Christian Profession with an Holy Life 13. That we walk and war against Christ instead of fighting under his Banner 14. That we do not aggravate our sins as being committed against this Tye. 15. That we are not patient under Sufferings nor penitent and humble under all sad Dispensations notwithstanding that we are by our Baptism bound to take up the Cross. 16. That we do not meditate on our ingagements nor repent for our Neglects 17. That we do not aim and endeavour to come up to the main ends of this Ordinance Which are 1. The evidencing out Regeneration and ingrasting into Christ. 2. The giving up our selves to the Father Son and Spirit 3. Sticking by Christ on the most costly and dearest terms 4. Taking Directions from him and walking in him 5 Seeking the things above and not the things that are on Earth 6. Mortification to Creatures and to be Crucified with Christ. 7. The