A37049:449
A37049:449
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.
The first is, The Word and Sacraments are of one Nature, and are polluted or made use of, one and the same way; only the difference is in this, That the one usually is doctrinally wronged, the other disciplinarily. 2. Because-that, unwarrantable admission of others is not the Communicator's, but the Minister's sin, therefore it cannot wrong them more than want of preparation in others who come. 3. Any others sin cannot loosen me from my Obligation to a duty: now it is the duty of every one, as to examine themselves, so being prepared by suitable self-examination, to eat, 1 Cor. 11.28. and yet in that Church of Corinth, many did sinfully approach to the Lords Table: Now though the Command requiring self-examination, will not warrant Rulers not to examine, yet it will warrant private Communicants to endeavour rightly to go about that duty themselves, and not to be much anxious what others do, as if other mens carriage were the ground of our approaching to the Lords Table. 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions, and so the neglecting of it, is the neglecting of a Sacrament. 5. If scandalous Receivers did corrupt it to others, then a corrupt Minister could never celebrate a Sacrament; which would contradict the Lords way in appointing such sometimes to dispense his Mysteries both in the Old and New Testament; and if the Ministers corruption pollute not the Ordinance, much less will the scandal of any others. 6. The practise of the Lord's People in receiving Sacraments this way, both before Christs Incarnation, and since, proveth it. 7. It would be a great and inextricable snare to Consciences, if the fruit of their communicating depended not only on their own preparing themselves, but also on the Ministers and joint-Receivers; if their not preparation or failing in it, brought guilt on us, it were impossible that ever we could with clearness receive the Sacrament.
The first is, The Word and Sacraments are of one Nature, and are polluted or made use of, one and the same way; only the difference is in this, That the one usually is doctrinally wronged, the other disciplinarily. 2. Because-that, unwarrantable admission of others is not the Communicator's, but the Minister's sin, therefore it cannot wrong them more than want of preparation in others who come. 3. Any others sin cannot loosen me from my Obligation to a duty: now it is the duty of every one, as to examine themselves, so being prepared by sutable self-examination, to eat, 1 Cor. 11.28. and yet in that Church of Corinth, many did sinfully approach to the Lords Table: Now though the Command requiring self-examination, will not warrant Rulers not to examine, yet it will warrant private Communicants to endeavour rightly to go about that duty themselves, and not to be much anxious what others do, as if other mens carriage were the ground of our approaching to the Lords Table. 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions, and so the neglecting of it, is the neglecting of a Sacrament. 5. If scandalous Receivers did corrupt it to others, then a corrupt Minister could never celebrate a Sacrament; which would contradict the Lords way in appointing such somtimes to dispense his Mysteries both in the Old and New Testament; and if the Ministers corruption pollute not the Ordinance, much less will the scandal of any others. 6. The practise of the Lord's People in receiving Sacraments this way, both before Christs Incarnation, and since, proveth it. 7. It would be a great and inextricable snare to Consciences, if the fruit of their communicating depended not only on their own preparing themselves, but also on the Ministers and joynt-Receivers; if their not preparation or failing in it, brought guilt on us, it were impossible that ever we could with clearness receive the Sacrament.
For 1. It is hard to think, a Communion is celebrated but there is one or more who should not be admitted, and the admission of one or two, as well as of many is a profaning of the Ordinance: yea, if we thought them to be scandalous; yea, if we knew them not to be holy, we could not in Faith communicate with them, lest the Ordinance be defiled by us, if their defiling were ours.
For 1. It is hard to think, a Communion is celebrated but there is one or more who should not be admitted, and the admission of one or two, as well as of many is a prophaning of the Ordinance: yea, if we thought them to be scandalous; yea, if we knew them not to be holy, we could not in Faith communicate with them, lest the Ordinance be defiled by us, if their defiling were ours.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisy defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisy and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisie defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisie and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
3. Believers their being out of a frame, would pollute this Ordinance to us, and incapacitate us to receive it, for it is in that case sin to them, and we should keep as great a distance from their sins, as from the sins of others.
Yea, 4. One could not communicate with himself (to speak so) if that ground were true: For 1. We have Corruption. 2. We know we have it, as well as we can know any other mans. 3. It doth pollute the Ordinance in part to our selves, and bringeth guilt with it; therefore, if sin known in another, would do it, much more that which is in our selves; for if it be Corruption as known to be in others, that polluteth it; then that same known in our selves must have that same effect: for, à quatenus ad omne valet consequentia.
If it be said 1. This Corruption is but half (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
If it be said 1. This Corruption is but halfe (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
2. If it be said, We cannot be freed from Corruption, while here, and so we could not go about any duty, if that reasoning were good. Answ. 1 A mixture of good and bad in the visible Church, is as certain as a mixture of Grace & Corruption in a ⟨p. 108⟩Believer. 2. If our own corruption which involveth us in sin in the manner of our doing duties, will not loosen us from a commanded duty, much le •s sin in others; yea, we are no less prohibited to communicate with sin and corruption in our selves, than in others; and also we are commanded as effectually to purge our own hearts as the Church.
This truth in doctrine the sober of the Independents approve as to themselves (what ever be their practice as to others) as the only way to eschew confusion, and keep unity and order: So Hookers Survey, part 2. Amesius de consc. cap. 4. lib. 1. Norton adver. Appol. Resp. ad ultimam quaestionem.
As for other Questions, as, How the Sacraments Seal? or what they Seal? the major or the minor proposition? the Promise as a Covenant, or as a testament legating Christ and his benefits to us? These would require a larger dispute than our intended work will admit, and therefore we shall not meddle with them.
The last thing in which we shall instance the breach of this Command, is in reference to the duty of Fasting; concerning which we would take notice of two things: 1. That Fasting is a solemn piece of external religious worship, when rightly and religiously discharged. 2. That men may be guilty of many sins as to their practice in reference thereto.
First: That it is a piece of external worship, is clear. 1. From Precepts commanding it. 2. From the practises and examples of the Saints in Scripture. 3. From Scripture-directions given to regulate us in it; yet it differeth from Prayer and Sacraments. 1. That those are ordinary pieces of Worship, but this is extraordinary, proceeding from special occasions, either of a Cross lying on, or 2. Feared and imminent; 3. or some great thing which we are to Suit for, or such like. Although it be an extraordinary piece of Worship; yet the more holy we read any to have been, we find they have been the more in this duty of Fasting.
2. We are to consider that Fasting is not of it self a piece of immediate worship, as Prayer, &c. but mediate only as it is made use of to be helpful to some other duty, such as Praying, Humbling of our selves, Mortification, &c.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many instances whereof are in Scripture. 2. As its private, or a little more public, being gone about by a Family, or some few persons joining together, as Esther and her Maids. 3. As it is public, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many •nstances whereof are in Scripture. 2. As its private, or a little more publick, being gone about by a Family, or some few persons joyning together, as Esther and her Maids. 3. As it is publick, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Public causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Publick causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisy to others, and mocking at it in them. 9. In not joining in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the public, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carrieth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisie to others, and mocking at it in them. 9. In not joyning in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the publick, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carryeth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
In going about this duty of Fasting, there are two Evils to be avoided: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortify sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.
In going about this duty of Fasting, there are two Evils to be avoyded: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortifie sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.