A37049:406
A practical exposition of the X. Commandments with a resolution of several momentous questions and cases of conscience.
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 ⟨p. 88⟩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 senselessly 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.
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 ⟨p. 88⟩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 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 •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 Abraham's 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.
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 •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 •li •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 •lly applied by men, who can say no more, but, They charitably ⟨p. 89⟩judge such a one to have Faith; yet it may be said to be so far con firmed as one whose •aith doubteth may by this be encouraged to rest on Chri •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 •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.
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 •lly applyed by men, who can say no more, but, They charitably ⟨p. 89⟩judge such a one to have Faith; yet it may be said to be so far con •irmed as one whose •aith doubteth may by this be encouraged to rest on Chri •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 •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 Controversy, and keep his Covenant, and make forthcoming his Promises to those who fly for refuge to Jesus Christ, according to his Oath and Seal: Thus he sealeth the ⟨p. 90⟩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 applied 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.
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
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 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 only with Ears, Eyes, Taste, &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 & Cause, and real Effects following, not by virtue of the Sacraments in themselves, more than by the Word or Prayer considered in themselves; but by the virtue of the promises being laid hold on by Faith. And now Word and Sacraments being joined together, they concur the ⟨p. 91⟩more effectually for bringing forth those ends intended in the Covenant.
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
4thly. 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 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.
5thly. 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 engage 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 •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.
5thly. 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 •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 •se are supposed to precede the Sacraments, though (as we may see in the Jailer▪ Acts 16. and others) it may be but for a very short time; yet in the order of •• 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 •e 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 public engaging ⟨p. 92⟩to God, that he shall observe and make use of all these; the Fifth may be looked upon, as the Second in Order▪
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 •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 •• 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 •e 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
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 Errors 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.
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, •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 ordinance to Christ and the thing signified, 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, lieth; 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 dependence 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. Placing more in them than in works of Mercy and Charity, or doting 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 ⟨p. 93⟩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.
And First in general we fail, either when too much weight is laid on them, or when too little, First, when too much, •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 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
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 once 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 engagements in them▪ 16. When men hang the Fruit of them on the Administerer's intention, or on the grace of them that are Joint-partakers with them. 17. When there is little Zeal against the Errors that wrong them, as when they are denied by Anabaptists, and when they are corrupted, as in the Mass.
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 •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.
