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
of his Coming again c. proveth very sweet and corroborateth the Soul so much the more as that therein he trusteth often with the Believer and by it Communicateth himself to his Sense and Spiritual feeling 5 thly 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 doe 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 Wisdom and strength therein offered for our direction and Sanctification In this respect our taking of the Seal is called our Covenanting And Gen. 17. he was to be punished that wanted the Seal of God's Covenant Thus our accepting and receiving looketh to the Word holding forth the Terms and God s â—aleth and confirmeth on these Terms the particular Promises of righteousness and strength to the ends beforementioned 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 th â—se 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 â—â—ture at least they are Prior and then come the Sacraments which have in them 1. a clear view of the bargain that we may clo â—e distinctly and know what we attain 2. A solemn Confirmation on Gods side of the Covenant and the particular offer â—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 Baptism and the Lords Supper We shall not speak to those faults common to Papists 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 â—s 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 outward Receiving as if that made us some way acceptable to God 4. When there is a superstitious blind preferring of them to and with the prejudice of all other Ordinances so that one will neglect Preaching and Prayer long but must have Baptism and the Communion 5. When there is a preferring of the outward â—rdinance to Christ and the thing signifyed that is when men seek more to have the Baptism of Water than the Baptism of the Spirit and the External Communion more than the inward in which any Heaven that is to be found in the Ordinances lyeth and when men are more commoved for wanting the Sacrament once than for wanting Christ often and long 6. Coming unto and going from the External Ordinances neglecting him and without dependance upon him who giveth the blessing and thinking that then all is well enough seeing they were present at the Ordinance 7. Going far off for the partaking of a Sacrament to the prejudice of necessary Moral Duties called for at that time 8. Placeing more in them than in works of Mercy and Charity or doating on them to the neglect of those 9. When they are accounted so holy as if they might not be given where Christ alloweth them to be given or as if that wronged them when they are not Administrated in some consecrate place as if one place were now under the Gospel more holy than another 10. Adding to Christ's Institution in the way of Administration as if what he hath appointed because it is common and ordinary were base and too low for them Again they get too little esteem 1. When people use them as bare and empty signs without respect to their due ends 2. When there is not that Rever â—nce given to God in them as ought to be according to his command when we are about so holy and so solemn pieces of Worship 3. When men carnally and without preparation and observation can hazard on them as common things 4. When Gods Grace and Goodness in condescending in them to us is not admired and blessed 5. When they are not pondered and studied that we may know them and be affected in receiving them and when there is not Meditation on them 6. Want of delight in them 7. Carelessness of them whether we have them or want them 8. Corrupting the Lords Institution in our manner of going about them either adding to it or diminishing from it or changing it as if men might do so 9. Little zeal to keep them pure 10. Neglecting the occasions of them when we may have them with some little pains 11. Accounting them better when Administrated by one Minister than when by another or esteeming little of them because dispensed by some men though lawful Ministers as if men added any worth to the Ordinance of God 12. Never actually laying weight on any of them or drawing comfort from them or less than should have been done 13. Not wishing and praying that others may have good of them 14. Not fearing the wronging of them by multitudes who partake of them and not endeavouring to have abuses of that kind helped but making them common to all indifferently and promiscuously 15. When Folk fear not the breaking of their ingagements in them 16. VVhen men hang the Fruit of them on the Administerer's intention or on the grace of them that are Joynt-partakers with them 17. VVhen there is little Zeal against the Errours that wrong them as when they are denyed by Anabaptists and when they are corrupted as in the Masse To come particularly to Baptism we may consider 1. The sins of those who seek it for their Children 2. The sins of these who Administer it 3. The sins of on-lookers especially those who are called to be VVitnesses 4. The sins of those who are baptized The Parents or presenters of Children to Baptism fail before in the time and after the Administration of this Ordinance First before 1. By not serious minding that which is to be done 2. Not considering the Child's condition as needing Christ
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
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 Alas they are much a-missing For we lamentably neglect to draw all our Strength and Furniture under all tentations 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 Alas 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 debar 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 carelessly slight it when conveniently it may be had 3. By not foreseeing 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 sretting at our being debarred or at these who has a hand in it 6. Not repenting of the causes which procureth our being declared 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 than 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 Lord's Table as Christ's Ordinance 2. Consider wherefore your selves are debarred and as you may be assured it is from no particular prejudice or disrespect so ye would repent 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 sutable frame for it and yet they are not sutably affected with the want of it Next there are faults in them that are admitted to Communicate and these both in Hypocrits 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 Son 's condesending 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 knowledg of it when we come 8. Not carefully endeavouring a sutable 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 communion 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 selsily than out of due regard to the glory of God 2dly In our going about this Ordinance there are many faults that usually concurr 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 Lord's 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 himself who is signified and exhibited by it 3. To lay in some respect a further weight on this than 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 Institution 2. In respect of our manner of use-making of it not only by our senses or bodily 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 o â—fer 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-upon as his own Body so that when there is any short-coming in these in so far the Lord's Body is not discerned 5. We sin in going about this
and perpetually-binding rule of life and manners that short summary and abridgment of all calle â—-for duties and forbidden sins whatever Socinians with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a wo â—ful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith a righteousness of Works may be established by their alledged Supplements and Amendments of and Additaments to it to be made in the New Testament and Papists by their v â—inly boasted-of Works of Super-erogation and Counsels of Perfection whereby they would have the Law out-done by doing more than it requireth audaciou â—ly 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 singer 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 spok â—sman 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 â—ave 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 d â—cl â—nsion of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God â—â— first appointed words to be the external signs of the â—â—â—â—rnal â—concep â—â—â—â—s of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are ob â—â—ged to do so affect to multiply words if not without knowl â—dg yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficien â—ly 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 s â—lves in wandring through the wast Wilderness of the unn â—c â—ssary and superfluous remainder of them And this doth usher in or rather is ushered in by an other piece of neighbour vanity whereby men wearing of wonted and long-worn words though sufficiently significant grow fond upon novel new-coyn'd and never before heard of ones stretching their wit if superfluity of words though both new 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 new words whereby often old plain and obvious matters are intricated and obscured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the institut â—r of them will call to an account neither are they satisfied with such curiosity in coarser and more comm â—n matters but this Alien and Forraign yea even Romantick and wanton stile of language is introduced into and male-partly obtruded upon Theologicks and most sublimely spiritual purposes whether discou â—sed 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 contempt 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 nauseating the form of simple and sound words are ready to hiss and how 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 as un â—it 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 g â—udic attire with this Comaedians Coat dressed up with the Feathers of Arrogant humane Eloque â—ce and be-aa â—b â—d with this Rethorick and affectedly-belaboured Elegancy of speech which our truly manly and magnanimous Christian Author did undervalew And no great wonder since even the Heathen moral Philosopher Seneca did look at it as scarce worthy of a man for writing to his Lucillius 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 me â— w â—ll trimmed and frizled who seem as they were newly com â—â—â—â—t of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertu â—â—â— man speaketh more remisly â—ut more securely and whatever he sa â—t â— hath more con â—idence in it th â—n 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 sort nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all in â—icing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none effect 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 spea â— in the Demonstration of the Spirit and of power wherein the Kingdom of God consisteth and not in words if that great Apostle were now Preaching he would probably be looked at by such wordy and wise heads as but a we â—k man and of rude and contemp â—ible speech as he was by the big-talking Doctors of the Church of Corinth â— if not a mere Babler as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be â—ost excellent being the Spiritual Holy Just and good Law the Royal Law binding us to the Obedience of God our King the Law which Jesus Christ came not to destroy but to ful â—il whereof he is the end for Righteousness to every
these Rules â— 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 Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
Sabbath day for I have put a difference betwixt it and other days though before there was none which is further amplified in the Text Now by this reason which is also given by the School-men it may appear that the second Commandment concerning outward worship according to our way of distinguishing them is distinct from the first which requireth the inward worship due to God for the first Commandment is Moral-Natural and can never be altered and has as much impression on a Natural Conscience as any and therefore according to this ground needed no reason Thirdly It may be observed also that some Commandments have Promises added to them which others have not not that any Commandment wants implied incouragements but in some they are expressed as in the second He sheweth mercy to thousands c. and in the fifth That thy days may be long c. The reason given why Promises are particularly expressed in these two is that obedience to these two seemeth to bring most hurt â—o men and is most cont â—ary to th â—ir corrupt wills and affections it seemeth not so prejudicial nor is it so obnoxious to the hatred of the world that men love God and fear him in their hearts c. as it is outwardly to confess him before men and that by adhering close to the true manner of worshipping him This maketh men obnoxious to persecutions prosses losses c. to be seriously taken up in the externals of godliness sometimes bringeth much prejudice with it and is to many troublesome and so to be obedient to Superiours and tender of Inferiours is not easily condescended unto therefore God to counterbalance the difficulti â—s that accompany the obedience of these two Commandments hath added Promises to them the more to incourage and stir up to the obedience of them The fourth thing we would take notice of is that some Commandments have threatnings expressed in them which others have not as the second and the third not that any Commandment wanteth implied threatnings but the reason is because men ordinarily count light of the brea â—h of these two Commandments if they be as they think honest at the he â—â—t though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious yet if it be to the true God they think the less of it And so also men are given to count very light of reverent using God â—s Holy Name therefore he hath put a threatning to both these Commandments to make men know he will not so easily pass them as men oft times imagine and that all these three reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what conceinment 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 〈◊〉 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 Cor. 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 always 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 r â—quireth 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 w â—â—ship and directeth men thereto 2. That it r â—gula â—eth 〈◊〉 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 Infiniteness Immenseness Unchangeableness Eternity Omnipotene 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. D â—lighting 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
Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which is most sutable 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 cariage 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 chearing 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 in 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 sin here by not reflecting on our hearts in the mean time that we may know what they are doing nor putting up ejaculatory prayers to God in the time receiving the Sacrament with our hand and yet not receiving him in that mean by Faith into 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 as if we had no more to do 10. Vain or puffed up if we think we have attained anything 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 rather than making use of it for our profit 13. Making that Ordinance an occasion of contention for some faults we conceive to have been about it whereas it should be ground of Union and Love 14. Not entertaining tenderness and a frame that may keep us ready to communicate again 15. Not meditating on what we have been doing 16. Nor longing again for the like occasion 17. Not helping others that did not come or had not the occasion of coming to it 18. Conceitedness because we were admitted 19. Despising others who might not be admitted 20. Mocking or secretly snuffing at any who goeth or has gone about it with more tenderness than we or who endeavoureth to keep their Promises better than we This sin of Emulation and spiritual envy at any who out-runs us in tenderness and proficiency touched in these two last is as very natural to us so most dangerous it participates of Cursed Cain this sin is the worst of all Malignity and is always accompanyed with a wideful and devillish satisfaction with and complacency in the short-comings of others that so we may be the more noticed 21. Secret disdain at tender Christians beside us as Hypocritical 22. Turning aside to live like others who have been debarred as if there ought to be no difference put betwixt those who have this Badge and those who want it or setting up as if all were done when we have Communicated 23. Want of Watchfulness against recurring Tentations and Snares Vanity and conceit if we attain any thing and want of pity to those who did not come with so good speed 24. Indiscreet speaking either to the commending or censuring of Speakers and Formes but little or nothing to Edification In the last place we shall speak a little to this Question If and How the admission of scandalous persons doth pollute the Communion And if it be sinful to receive it with such persons Or if Joint-Communicants be thereby defiled Let us for answer consider Pollution distinctly â— with reference to these Four things 1. In reference to the Sacraments themselves 2. In reference to the admitted that are scandalous 3. In reference to the admitters 4. In reference to the Joynt-Communicants First As to the Sacraments there is a twofold pollution The First is Intrinsick and Essential which by corruption of the Institution of Christ turneth it then to be no Sacrament as it is in the Masse or to be hurtful as when Significant Ceremonies sinfully devised by men are mixed and added besides and contrary to Christs Institution The First everteth the Nature of the Sacrament and it 's henceforth no more a Sacrament The 2d poysoneth it so that it may not be received without partaking of that sin actively There is another way of polluting the Sacrament that is Extrinsick and Circumstantial not in Essentialls but in our use-making of it and ther Application thereof beyond Christs Warrant as when it is Administred to one upon whom Christ alloweth it not In that case it is not a Sacrament to that person yet it is so in it self This Pollution is a prophaning of it to us or a making it common Thus the Word of Promise generally applyed in a Congregation without separation in Application betwixt the Precious and the Vile is a prophaning of the Word for the word of Promise should not be made common more than the Sacrament as it is marked Ezek. 22. verse 26. The Priests have prophaned my Holy Name they have put no Difference between the Holy and the Propha â—e between the Clean and the Vnclean Yet in that case the Word ceaseth not to be Gods Word though it be so abused Or As an Admonition cast before a Prophane Mocker is but the abusing of an Holy thing yet it altereth not the Nature of it as a Pearl cast before a Sow is pudled and abused yet it doth not alter it 's inward Nature but it still remaineth a Pearl So it