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 Gods Oath and Seal did confirm thé 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 then 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 forth-coming 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 hou shalt obtain the Blessing offered and shalt â—e 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 Gods 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 eaâ— him which is not done by any Physical Union of Christ or his Benefits with the Signs 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 Tâ—st 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 go 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 and Cause and real Effects following not by vertue of the Sacraments in themselves more then 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 ends intended in the Covenant Fourthly There is a fourth End which resulteth from these and that is a Believers Consolation Hebr. 1. 6 8. which by the strengthening of Faith and beholding of Christ in that Ordinance and being confirmed in the hope of his Coming again c. proveth very sweet and corroborateth the Soul so much the more 〈◊〉 that therein he trysteth often with the Believer and by it Communicateth himself to his Sense and Spiritual feeling Fifthly The Sacraments hold forth a Mutual Engaging betwixt God and his People God holdeth out the Contract the Covenant and Offer We by our partaking do declare our acceptance of that Offer on those Terms and ingage accordingly that we shall make use of that righteousness therein held forth for our Justification and of that Wisdome and strength therein offered for our direction and Sanctification In this respect our taking of the Seal is called our Covenanting And Genes 17. he was to be punished that wanted the Seal of Gods Covenant Thus our accepting and receiving looketh to the Word holding forth the Terms and God sealeth and confirmeth on these Terms the particular Promises of righteousness and strength to the ends before-mentioned that our Faith may be strengthened in making use of them These are the main and principal ends of the Sacraments though they serve also for outward distinguishing of Gods People from all other societies and persons In sum the Word offereth Christ and his benefits the Hearer accepteth him on the Terms on which he is offered and consenteth both these are supposed to precede the Sacraments though as we may see in the Jaylor Acts 16. and others it may be but for a very short time yet in the order of Nature at least they are Prior and then come the Sacraments which have in them 1. a clear view of the bargain that we may close distinctly and know what we attain 2. A solemn Confirmation on Gods side of the Covenant and the particular offer he therein maketh 3. A furthering of us in part and helping us to believe and a conferring of something offered 4. A comforting of those upon whom the Blessings are conferred 5. The Receivers solemn and publick ingaging to God that he shall observe and make use of all these the Fifth may be looked upon as the Second in Order We may come now to consider the Faults we are guilty of in reference to the Sacraments And first in general then more particularly in reference to Baptisme and the Lords Supper We shall not speak to those faults common to Popists and others which are more Doctrinal such as Errours about the persons who may Administer them as that Women may Administer Baptism c. But we shall speak to those that are incident to us in our practise And first in general we fail either when too much weight is laid on them or when too little First when too much as 1. When there is an absolute necessity supposed to be of them in order to salvation 2. When they are thought to confer Grace of themselves by the very partaking of the outward Elements although without Faith 3. When they are rested on in the
and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgement of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may suitably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God Fourthly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod 28. 38. It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be and what a sum will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart now many times may they be multiplyed Ah! how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place 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 then 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 premitted As 1. That God hath thought good alwayes 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 effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d 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 the same Hebr 6. 18. Secondly 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. Thirdly 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 Fourthly 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 Fifthly 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. Sixthly 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 Genes 17. First God entered into Covenant with Abraham and then the Seal of Circumcision is added as a confirmation thereof Seventhly No Sacrament giveth any new right which the Receiver had not before onely it confirmeth the right he had before he hath access to the Sacraments upon the account of his external right Eighthly 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 against 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 promised 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 Gods 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 judgements and memories who either senselesly take it up or sluggishly forget these spiritual things the Lord who 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 to 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 â—o 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 Hebr. 6. 18. And so are the Sacraments to us This Confirmation may be three wayes 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 believeth shall be saved this by the Sacrament is simply confirmed as a truth that one may lean unto Then the Believers 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 externally 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 confirmed as one whose Faith doubteth may by this be encouraged to rest on Christ 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 well 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 Thirdly When the Conclusion is drawn Therefore I shall be saved the Sacrament doth not confirm that simply to us more then 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
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 its 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 then 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 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 behoove 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 Baptisme 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 Persons unsuitable carriage Fourthly All of us that are baptised fail wonderfully less or more First 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 ofteâ— 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 fight against our Lusts Satan and the World according to our baptismâ—â— 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 Tâ—â— 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 iâ—grafting into Christ 2. The giving up our selves to the Father Son and Spirit 3. Sâ—icking 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 improving of this Tye not onely for obliging us to these but for strengthening us in Him to attain them and to comfort our selves in all Difficulties from this ground These things are much a missing Alace they are much a-missing For we lamentably neglect to draw all our Strength and Furniture under all tentâ—tions and for all Duties from Christ by vertue of this baptismal Obligation and Tye We resort but seldome to this Magazine and Store House this precious Priviledge is Alace but very little manured and improved by us We come next to speak of the sins we are usually guilty of in reference to the Lords Supper and they be of several sorts 1. Some are Doctrinal when the Institution is corrupted as in Popery These we will not now meddle with 2. Others are practical and they are either in Ministers and Elders who admit and debaâ— or in such as are admitted or debarred And First we are to consider that men may sin against this Ordinance by not Communicating As 1. When they contemn and wilfully neglect it 2. When they are not frequent in it but carelesly slight it when conveniently it may be had 3. By not fore-seeing and ordering our Affairs so as we may not be hindred when an occasion of that Ordinance offereth it self near to us 4. By incapacitating our selves to be admitted through ignorance or scandal and by negligence to remove these 5. By fretting at our being debarred or at these who has a hand in it 6. Not repenting of the causes which procureth our being debarred 7. Not seeking to be humbled under such a weighty censure and to get the right use of it for the time to come 8. Suspecting that it proceedeth from carnal ends 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance where-ever we hear of it in any place 11. Looking rather to the unfitness of some that are admitted and the neglect of duty in Office-bearers in debarring then our own 12. Not sympathizing with them and yet on that ground absenting our selves to wit for the faults of others And here by the way we beseech you take these few words of Exhortation 1. Look on debarring of ignorant and scandalous persons from the Lords Table as Christs Ordinance 2. Consider wherefore your selves are debarred and as you may be assured it is from no particular prejudice or dis-respect so ye would repent and be humbled for that which procureth it 3. Be making up what is wanting for the time to come your failing in any of these is a fault and let none think themselves the less bound to the study of holiness because they are kept from partaking of it But the sin of some is they shift it because they will not stir themselves up to a suitable frame for it and yet they are not suitably affected with the want of it Next there are faults in them that are admitted to Communicate and these both in Hypocrites and true Believers respectively and that 1. Before 2 In the time and
3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3 To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Sons condescending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by-gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledge of it when we come 8. Not carefully endeavouring a suitable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15 What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep commuuion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selâ—ily then out of due regard to the glory of God Secondly In our going about this Ordinance there are many faults that usually concur As 1 Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ 4. Want of that discerning of the Lords Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2. To put a difference betwixt this Ordinance and Christ himselâ— who is signified and exhibited by it 3. To lay in some respect a further weight on this then on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1 In respect of its use and end according to its Institutiou 2. In respect of our manner of use-making of it not only by our senses or bodly Organs but by Faith and the faculties of the Soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not offer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding as it were upon his own Body so that when there is any short-coming in these in so far the Lords Body is not discerned 5. We sin in going about this Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which 〈◊〉 most suitable at such a time much more do we sin when we come with carnal loose or idle thoughts or any unreverent gesture or with light-like apparel or carriage in coming or sitting 6. By want of Love to others and sympathy with such as are Strangers to Communion with Christ 7. By not distinct closing with Christ or renewing our Covenant with him or ingaging of our selves to him 8. By stupidly or senselesly taking the Elements without any affection and by being heartless in the work and comfortless because we want sense 9. By not cheâ—ring our selves by Faith that we may obtain and win to sense and by pressing too little at sense or comfort 10. By not improving this Ordinance in reference to the general ends of a Sacrament or the particular ends we should ayme at in this Sacrament As 1. Fellowship with Christ himself 2. Communion in his Death and Sufferings 3. The sense of these and the comfort of them 4. The lively commemoration of Christs Death and Sufferings and of the Love he had to us iâ— all these for the stirring up of our Love again to him 5. The strengthening of our selves in the way of Holiness by strength drawn from him by Faith 6. Minding his glory and the setting forth thereof with respect unto and hope of his coming again 7. Particular ingaging of our affections one to another 8. Ingaging our hearts by serious resolutions to make for Suffering Lastly We â—iâ— here by not reflecting on our hearts in the mean time that we may know whâ—â— they are doing noâ— putting up Ejaculatory Prayers to God in the time receiving the Sâ—crâ—â—ent with our hand and yet not receiving him in that mean by Faith 〈◊〉 the heart nor feeding on him and satisfying our selves with him really present in that mean for he is to our Faith really present there as well as in his Word 3. After Communicating there is a readiness to slip and fall into these faults 1. Irreverent and Carnal removing from the Table 2. Forgetting what we were doing and falling immediatly to loose words or thoughts 3. Not reflecting on our by past carriage to see what we were doing and what frame we were in and what we obtained 4. Not repenting for what was wrong in every piece of our way and carriage 5. Not following on to obtain what we yet miss and not still waiting for the blessing even after we are come away 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have 8. Or being indifferent and careless whether we get or want 9. Carnallyloose after Communions â—s if we had no more to do 10. Vain or puffed up if we think we have attained any thing 11. Little or no keeping of Promise made to God but continuing as before 12. Digressing on the commendation or censure of what was heard or seen
People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE CHRISTIAN READER THE subject matter of this Treatise must without all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such portion of it as is the Moral Law the most straight infallible perfect an perpetually binding rule of life and manners that short summary and abrid gment of all called for duties and forbidden sins whatever Sâ—â—inions with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a woeful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith and righteousness of Works may be established by their alledged Supplements and Amendments of and Addiâ—aments to it to be made in the New Testament and Papists by their vainly boasted-of Works of Super-eâ—ogation and Counsels of Perfection whereby they would have the Law out done by doing more than it requireth audaciously averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own finger on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spokesman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this have us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the declension of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God at first appointed words to be the external signs of the internal conceptions of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are obliged to do so affect to multiply words if not without knowledge yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficiently serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our selves in wandring through the wast Wilderness of the unnecessary and superfluous remainder of them And this doth usher in or rather is ushered in by other piece of neighbour-vanity whereby men wearing of wonted and long worn words though sufficiently significant grow fond upon â—ovel new coyn'd and never before heard of ones stretching their wit if supperfluity of words though both nâ—w and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but nâ—w words whereby often old plain and obvious matters are intricated and obâ—cured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the instituter of them will call to an account neither are they satisfied with such curi sity in coaâ—ser and more commâ—n matters but this Alien and Foâ—raign yea even Romantick and wanton stilâ— of language is introduced into and malepartly obtruded upon Theologickâ— and most sublimely spiritual purposes whether discoursed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contâ—mpt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nâ—useating form of simple and sound words are ready to â—iss and hoâ—â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity â—s unfit to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and gaudiâ— attire with this Comedians Coat dressed up with the Feathers of Arrogant humane Eloquence and be daubed with this Rethorick and affectedly belaboured Elegancy of speech which our truly manly and magnanimous Christian-Author did undervalue And no great wonder since even the Heathen moral Philosopher Senecâ— did look at it as scarce worthy of a man for writing to his Lucilâ—us he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young mâ—n well trimmed and frizliâ— who seem as they were newly come out of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertuous man speaketh more remisâ—y but more securely and whatever he saith â—ath more confidence in it than curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sâ—rt nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all inticing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none â—ffâ—ct and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to speak in the Demonstration of the Spirit and of power wherein the Kingdom of God consistâ—th and not in wordâ—â— if that great Apostle were now Preaching he would probably be looked at by such words and wiâ—e heads as but a weak man and of rude and contemptible speech as he was by the big talking Doctors of the Church of Corinth if not amere Bableâ— as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be most excellent being
sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7. The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in â—hem for so the Rule is 1 Tim. 5. 22. Keep thy self pure partake not of other mens â—ins Men may be free themselves as to their own personal breaches and yet highâ—y partake of others breaches of the Law 8. The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be â—lighted in one it is so in all Jam. 2. 10. 1. John 4. 20. 9. On thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10. The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7. 12. In sum take these few watch-words concerning the obligation of the Law 1. That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2. That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3. That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory consciences and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5. That it obligeth to obedience in all these alwayes and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much lese a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes 3. 2. 2. There must be no consent to break them though it come not forth to act Matth. 5. 28. There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Davil was by his looking on a woman 2 Sam. 11. 2. which Job guards against Job 31. Vers 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lavvful but on the contrary we must account every commanded thing right Psalm 119. 128. 5. The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6. It teacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by these Rules we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1. Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1. 5. Repentance Hope in God c. and although it call for legal duties yet in a Gospel manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the World and without Christ and the Promises Ephes 2. 12. 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2. Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priest-hood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part
reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what concernment that Commandment is and how ready men are to break it and that there is special consideration and regard to be had to it so far is it from being to be attempted to be expunged out of the number Exod. 20. 3. Thou shalt have no other Gods before me IN this first Commandment we may consider these two 1. The thing commanded 2. The qualification of the Command The thing Commanded is negatively set down Thou shalt have no other Gods directing to the right object of worship and differencing the true God from all supposed Gods for though there be but one God yet are there many who are called Gods 1 Corinth 8. 4 5 6. The qualification added is in these words before me which tend not only to the aggravation of the sin here discharged as being done in his presence and done as it were in contempt and despite of God who alwayes sees but especially to shew the extent of the Prohibition that it tyeth up not only from outward Idolatry but even from that which is inward and secret and that men see not and is known to God only and so this Commandment requireth not only external worship but that which is inward and spiritual before God Hence the scope of this first Commandment lieth clearly in these two things wherein it differeth from the second to wit 1. That it sheweth who is the right object of worship and directeth men thereto 2. That it regulateth mens internal worshipping of God and calleth for that whereas the second Commandment supposeth both these and directeth as to the manner of worshipping the true God in externals and regulateth these This Commandment as all the rest hath a positive part requiring something and a negative part prohibiting something We shall in the first place speak to what is required here and we take it up in these three things 1. And first it requireth the right knowledge of God for there can be no true worship given to him there can be no right thought or conception of him or faith in him till he be known He must be known to be one God in Essence Deut. 6. 4. and three Persons 1 John 5. 7. He must be known in his Attributes and Essential Properties Jnfiniteness Immenseness Unchangeableness Eternity Omnipotence Omniscience Wisdom Goodness Justice and Faithfulness He must also be known in his special works whereby his Soveraignty and Majesty appeareth as his works of Creation Providence Redemption and what concerneth it as the Covenant of Grace and its terms the Mediator and his Offices no service or worship can be offered to God nor can we have any ground of Faith in him without some measure of distinct knowledge of these 2. It requireth from us a suitable acknowledging of God in all these his Properties As 1. That he be highly esteemed above all 2. Loved 3. Feared 4. Believed and trusted in 5. Hoped in 6. Adored 7. Honoured 8. Served and obeyed And so 9. He must be the Supreme end in all our actions that should mainly be aimed at by us 3. It requireth such duties as result from his Excellency and our acknowledging him to be such a one As 1. Dependance upon him 2. Submission to him and patience under cross Dispensations from him 3. Faith resting on him 4. Prayers put up to him 5. Repentance for wronging him 6. Communion and a constant walking with him 7. Delighting in him 8. Meditating on him and such other as necessarily may be inferred as duties incumbent to Creatures in such a relation to such a God whose Excellency and worth calleth and inviteth men to all suitable duties Next it is necessary that we add some Advertisements to these Generals And 1. That the Commandment requireth all these and in the highest and most perfect degree 2. That it not only requireth them in our selves but obligeth us to further them in all others according to our Places and Callings 3. That it requireth the diligent use of all means that may help and further us in these as Reading Meditation Study c. 4. That these things which in some respect may be given to Creatures as love fear c. yet when they are required as duties to God they are required in a far more eminent way so that Creatures must yield and give place when God cometh in competition with them in these and these things which are proper to God as resting on him adoring of him are to be given to no other 5. All these things are so required as none of them thrust out another but that all so consist as every duty may keep its own place without prejudice to any other In the next place we would consider the negative part of this Commandment for the extent thereof will be best discerned by considering what is forbidden therein and how it may be broken It is indeed the Commandment in reference to which beyond all the rest almost the generality of men think themselves most innocent and yet upon tryal it will be found that men are most guilty of the breach thereof We may look upon the breach of this Commandment more largely as God is any way wronged in that which is his due or more strictly as it relateth to that which is more properly Idolatry Being more largely considered it is broken two wayes 1. When what is proper and Essential to God is denied to him in effect or practically as when he is not accounted Eternal Omnipotent one blessed God in three Persons And thus men are guilty either in Opinion or in practise when they walk so before God as if they thought him not Omnipotent Omniscient c. And so Tit. 1. 16. it is said of some that they profess to know God but in works they deny him 2. It is broken when any thing unbecoming the Holy Majesty of God is attributed unto him as that he changeth favoureth prophanity c. So Psalm 50. 21. it is said of some prophane men that they thought him like unto themselves These two may be called more general Idolatry we shall speak further to them afterward 3. The third way it is broken considering the breach of this Commandment strictly is by attributing that which is due to God and properly belongeth to him to Creatures as trusting in them calling on them by prayer accounting them Omnipotent Omniscent or believing that they have influence or power to guide the World which some do attribute to Stars to the Heavens to Fortune to Saints to Angels yea to Devils this is properly Idolatry And because it is the chief scope of this Commandment and we are bidden expresly to keep our selves from Idols 1 John 5. we shall insist a little on it And 1. We shall premit some distinctions of Idolatry 2. Shew how men fall in it 3. What are the special Idols men commit Idolatry with 4. Which are the most