are made partakers of this mystery by eating and drinking 2. Is about the manner of this action which is specified to us in the word 〈◊〉 And this manner is again contained in three acts whereof the 1. is that which is set in the last place that every communicant discerne the Lord's body 2. Is that he try himself 3. Is that he furnish himself with such a disposition as is worthy of so great a mystery And these three acts are set down in these three words discerning the Lord's body let a man examine himself and he that eats 〈◊〉 drinks unworthily Doct. 1. All our work that is ours onely in the Lord's Supper is to eat and to drink the body and blood of Christ. It is gathered from these words Let him eat of that bread and drink of that cup and not discerning the Lord's body Reas. 1. Because this is the Sacrament of our spiritual nourishment in and by Christ. Reas. 2. Because in the very institution of this Sacrament no other thing is prescribed but that we should take eat and drink to wit as the signs with our bodies so the body and blood of Christ spiritually or by faith to the nourishment of our soules Reas. 3. Because nothing else is represented in the external signes and actions but this nourishment on Christ which by the institution of Christ is in this Sacrament used Use Of Refutation against Papists What the difference is between the Supper and the Popish Mass because Papists have taken away the Sacrament that was instituted by Christ and have set up in its place the Sacrifice of the Mass that was devised by men And this is the difference between a Sacrament and a Sacrifice that the formal reason of a Sacrifice consists in this that in it men offer something to God and God receives something from men But the formal reason of a Sacrament is in this that God offers something to men by visible signes and men receive it from God on the conditions and manner that he offers it In this Supper God offers Christ unto us for our spiritual nourishment and we receive Christ as the food of our soules by eating and drinking of him by faith Hence the popish Mass is a meer stranger to Christ's institution while they make its principal use to be a Sacrifice for the quick and the dead and while they officiate their private Masses wherein the people neither eat nor drink while in the publick Masses they take away the cup from the people so that though they eat in some sort yet they drink in no manner while they hold up the Host or Sacrifice that is the consecrated bread and wine rather to be adored and worshiped than to be eaten or drunk while lastly they do all this in an unknown tongue so that the people cannot understand either what or how they should eat or drink Doct. 2. That we may rightly partake in the Lords Supper it is chiefly required that we rightly discerne the Lords body By this discerning of the Lords body is understood an act of the understanding whereby we observe the difference between this bread thus consecrated to be a signe and exhibitive seal of the Lords body that is of all his benefits and graces to our faith and common bread Or it is that judgement of our mind whereby we have a right apprehension and pronounce right sentence concerning this whole mystery or business The want of this discerning is that which is reproved here by the Apostle Reas. 1. Because without judgement and prudence agreeable to the thing undertaken nothing can be rightly or perfectly done or performed Reas. 2 Because in the Sacraments where the external appearances are bodily and gross and yet a spiritual mystery or secret as to sense lies hid in them there is need of spiritual heed and judgement that we may rightly pierce and dive into that spiritual secret it self Reas. 3. Because the want of this discerning brings with it a prophanation of this holy feast as appears by the example of the Corinthians For who so discerne not what it is about which they are busied can never fit themselves so as to behave themselves arightly in handling of such a business Use Is both of Direction and Exhortation together that every one earnestly set his mind and iudgement arightly to discerne before he come to the table of the Lord what it is that is there done and what it is that himself should there do Now the special points that ought by all communicants to be discerned are these 1. The occasion and necessity that there was that Christ should be broken and given for us and to us which was no other but the deepest guilt of our sin heaviest punishment due to it and the misery that to us would thence have followed 2. The proper cause and reason of this donation which was the infinite mercy of God towards us 3. The manner in which Christ was given for us which was both in body and soul to the sufferance of death though they were the soul and body of God personally that by this his obedience we might be both freed from death and the consequent of its misery and made partakers of all the blessings of grace and glory and happiness which were in him prepared for us and he had deserved to us 4. The meanes by which Christ is thus applied unto us and made ours as in this Sacrament externally by the signes of eating of bread and drinking of wine and internally by the operation of the Holy Ghost and our faith stirred up by him to rely upon Christ for life and nourishment and growth unto life eternal and all the blessings aforesaid Doct. 3. The second duty required unto a right communicating or partaking of this Sacrament is that we seriously examine or try our selves The object of the former duty was the Supper it self instituted of God The object of this is our selves wherein by a reflex act we behold and consider our selves that we may understand how our disposition and condition agrees or disagrees with the nature and use of this institution And this inquiry should be made with greatest care and diligence as the word used for it doth sufficiently express wherein is properly expressed the Goldsmiths pains in diligently trying of silver and gold that he may know true coyne from false Reas. 1. Because it would be in vain to discerne the Lords body unless we discern aright also how our selves agree with or disagree from the Lords body and whether we have such requisites as necessarily we must for the saving participation of his body For in the Sacrament there is a mutual relation between the gift offered and our receiving of it nor doth it bestead us at all to know of what sort and how precious the gift is unless we know also that our selves are such as to whom this gift doth belong Reas. 2. Because great is the deceit of mans heart whereby men
in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use â—… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
And hence it is also that if the Sacraments be separated from the Word they are of no value Where therefore the Word is not received the Sacraments cannot be received Reas. 2. Because the Sacraments are both priviledges and markes or badges of the Church and therefore they belong not but to such as are members of the Church Reas. 3 Because a Sacrament cannot be a sealing signe but unto such as have some grant to be sealed But who so are no wayes paâ—…takers of Christ theâ—…e have no grant or promise made to them that can or ought to be sealed unto them A Question here ariseth about Infants Whether they are to be baptized or not seeing they cannot be taught or instructed about faith I Answer That the Children or Infants of believers ought to be Baptized because while they are yet Infants as to the external priviledges of the Covenant with God they are accounted both persons and parties of or belonging to their parents and therefore they are of the family of Christ or of the number of his Disciples For if the Covenant made with Abraham be the same for substance by which we are saved and belongeth as much to us and to our children as it did to Abraham and his posterity then not only we but our children also ought to be partakers of the seal of this Covenant But the first is true as appeareth by Rom. 4. and other places and therefore the latter also is true Furthermore it makes to this purpose that the grace of this Covenant after Christ's coming is no way more straitened or made narrow than it was before his coming but in many sorts made wider larger anâ—… more extended What is objected about faith whicâ—… is required of such as are to be baptized it 〈◊〉 no more the Baptisme of Infants than of old it 〈◊〉 the Circumcision of them which required faith 〈◊〉 well as baptisme because it was by its institution 〈◊〉 seal of the righteousness of faith Rom. 4. 11 As therâ—…fore in Circumcision distinct knowledge 〈◊〉 faith and profession of it were not necessary for 〈◊〉 fants but the state of faith and of its professioâ—… whereâ—…n by meanes of their parents professioâ—… they were born did suffice so it is also in 〈◊〉 Use 1. Of Confutation against Anabaptists Use 2. Of Comfort in respect of this great favour done us by God even from our Infancy whereby he deems not to receive our selves but also our children The eight and nine twentieth Lords dayes 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the comunion of the body of Christ THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles In these words of the Text after a digression whereby he had prevented some objections he brings an argument from comparison of likes whereby he proves that communication or partaking with Gentiles in their Idolatrous feasts cannot be exercised without communion with the Idols themselves The comparing argument proposed for illustrating and proving of this is the Lord's Supper wherein we have communion with Christ. The argument then comes to this If in partaking of the Lord's Supper we have communion with Christ then also in partaking of the feasts of Idols we have communion with the Idols But the first is true and therefore the latter likewise The Assumption is set down and explained in our Text and it is explained by the parts of the Lord's Supper or feast which are bread and wine The use of these is shewn 1. From the things which they serve to signify as things like unto themselves and subjects or objects which they signify 2. From the manner of signifying that they do not barely signify or represent onely but also ratify and seal a communion in or partaking of the things signified 3. From the reason or cause whence this relation and connexion between the signes and things signified doth arise which is the blessing of the signes or by using of them according as Christ did appoint Doct. 1. The Lord's Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ is sealed unto us This is hence gathered in that bread and wine were the external signes appointed by Christ in this Sacrament which are the chief meanes of bodily nourishment as not onely experience but also the Holy Ghost teacheth us Psal 10 Now not bread alone not yet wine alone is used but both together partly that so the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts partly that the sufficiency of our nourishment might be thereby declared to wit that we need to seek nothing for it one of Christ. Reas. 1. Because as we have the principle of grace and spiritual life in Christ so also we ought to look for all progress and advancement in Christ by faith And as the first is signified in Baptisme so this last is most fitly declared in the Lord's Supper And this is it properly wherein the Supper differs from Baptisme Reas. 2. Because for our often infirmities and falls it was needfull to us that we had some Sacrament for the frequent renewing of our confirmation as indeed our faith stands in need of such renovation and corroboration But Baptism is not to be renewed because it is enough once to be born again as it was once to be born Most conveniently therefore the Supper was instituted often by us to celebrated that in faith and all grace we might glow more and more and be confirmed and strengthened therein Reas. 3. Because we receive from God all the increases of grace so is it fit that by publick profession we acknowledge this to the glory of his name and stirring up of our thankfulnesse to him unto which use the holy Supper doth most fitly serve us Reas. 4. Because that communion which is between the members of the Church as belonging to the same family and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord cannot be fiâ—…lier declared than by such a sacred and solemn spiritual feast or banquet Use 1. Of Comfort that we may be refreshed because that in this manner both by Word and Sacrament or seal we have this confirmed unto us that all that is necessary to our nourishment growth and advancement in grace for attaining of spiritual perfection is prepared for us in Christ and is to be by him derived unto us Use 2. Of Exhortation that we may diligently bestow all care and industry that we may really and in operation attain this nourishment growth and advancement in grace which in this Sacrament rightly used is exhibited unto us Doct. 2. This nourishment which in Christ we receive it by the working of fath This is hence gathered
of the life and livelihood of each one in particular Reas. 2. Because sins that are committed against parents by whom we received this life are most sutably punished by the losse of this life and of the comforts thereof and there is a like reason sinnes against such as are placed in stead of parents Use. Is of Exhortation That by this and the like considerations we stir up our selves to a generall care of the performance of this duty The fortieth Lords day Exod. 20. 13. Thou shalt not kill IN this sixth command of the Decalogue Moses treats of the person and life of man and this is the reason why this command is placed before the other two following in which onely are â—…andled only the adjuncts of these For the person and life are of greater importance than the things that belongs to the person Therefore care was first â—…o be had of this and then of these The command is proposed negatively without the rest that follow when yet the praecedent were proposed affirmatively The reason is because in things belonging to the fifth precept privation is more used than contrariety that is it is more commendable not to give the honour to such as it is due than to load them with manifest injuries and reproaches But in these commands nothing is more usuall than that unto the duties commanded we run into the quite contrary faults as to hurt our neighbours life or his livelihood in his goods or to beare a false testimony against him or to desire any thing inordinately that is his It was therefore very sutable that in the fifth commandement the perfect duty opposite unto the privation of honour should affirmatively be commanded us but in the rest it was more necessary that we should be recalled from the contrary faults and sinnes by a negative prohibition Now the life for which provision is made in this command is both bodily and spirituall and both these ought to be considered not onely in their esteem and existence but also in all their accessarie qualities that makes for their comfort and conveniency Doct. 1. Out of conscience to God and his law we ought to abstaine from all such things as tend to the hurt of our neighbours bodily life This is gathered from the words of this command because while murther or killing is forbidden all causes also and effectuall occasions thereof are forbidden Reas. 1. Because man is made after the image of God and so any unjust violence done to the peâ—…son or life of man makes against the honour of God Gen. 9. 6. c. Reas. 2. Because God alone is the father of spirits and the Lord of our life He doth therefore an injury to God who unjustly hurts his brothers life and arrogates to himself that power which belongs properly to no other but to God alone Reas. 3. Because this is the greatest wrong that can be done to a man as to this life to deprive him of life in which all other injuries are privatively contained Use 1. Is of Admonition That we diligently keep our selves not onely from effusion of blood in which consists the height of this injury but also from all cruelty and from all both words and deeds whereby mans life or the comforts and conveniencies of his life may be hurt or impaired Use. 2. Is of Admonition also that by like reason and conscience we keep our selves from all those inward dispositions and affections whereby men use to be led and provoked to hurt their neighbour unjustly as are 1. Anger 2. Hatred which is as it were a vehement anger now strengthned and rooted in the minde whence it is that men wish great evils to such as they hate and that constantly form which affection indeavour follow 's and from endeavour the act it self of hurting 3. Envy whereby men so repine at others good estates that they wish them worse or some evil 4 Desire of revenge whereby men use to render evil for evil and that as it is evil For although the desire of restitution of what is taken away or of satisfaction for wrong or of chastisement or punishment against such or such an one that hath offended be honest sometimes and laudable to wit because and when some evill in these and the like is wished to the party not as evil but as it tends to his good and so as it may be good for him Yet desire of revenge whereby we desire some evill to another as it is and may be evill to him onely without any reference to his good can never be either honest laudable nor lawfull Doct. 2. But most of all we ought to keep our selves from such things whereby the life of the soul of our brother is 〈◊〉 This is gathered from the words of the Text because of all other this is the deadlâ—…est sort of killing a man of which also the Scripture admonisheth us in the same phrase whereby bodily killing is forbidden I will require his blood at thy hands Ezek. 36. Yet this difference there is between bodily and spiritual killing that no man can be spiritually killed or murthered by violence and meer force as bodily many are Reas. 1. Because the spiritual life of a man is his preciousest possession farre surmounting his bodily life Reas 2. Because the hurting of this life belongs to the hurt of his eternal state and condition Reas. 3. Because the depriving of this life drawes with it the deprivation of all the true comfort of the bodily life also Reas. 4. Because in hurting this life Gods glory is directly wronged by reason that this life cannot be hurt but by the sin as well of him that hurts it as him that is hurt though bodily life may be taken away without the sin of him whose it is Use Of Admonition that with great care conscience we keep our selves from all things whereby this life of the soul is hurt as 1. From Heretical Doctrines â—… From evill and corrupt counsells â—… From scandalous and pernitious examples 4. From all neglect of such duties as we owe unto our Neighbour in order to this eternal salvation Doct. 3. It is our duty not onely â—…o abstain from all such things as the life of our Neighbour bodily or spiritual is hurt by but also carefully to do all such things whereby he may be fuâ—…red in either life and it may be made more lively and comfortable to him It is hence gathered that as no command is altogether negative but containes alwayes and commands the contrary duties to the sinnes forbidden so is it also in this sixt Commandment Reas. 1 Because there is a certaine communion of nature and life bodily amongst all the posterity of Adam as they do all come of one and the same blood There is likewise a like communion of spiritual life amongst many as to the act and exercise it self and amongst all as to the hope and possibility Reas 2. Because religion sets up a sort of society amongst
it ceases for that time 4. Although in such a case such fruits of faith appears not as are required to our comfortâ—… yet it is hardly ever so overwhelmed but that it hath some operation at least in that fight which then the Spirit hath against the flesh Use 1. Of Reproof against such mens most vain presumption as bragge of a sort of faith of their own that is separated from all care of good works Use 2. Of Exhortation that with such considerations we stirre up our minds to greater zeal and chearfulness in every good work The five and twentieth Lords day Rom. 4. 11. And be received the sign of circumcision a seal of the righteousnes of the faith which he had yet being uncircumcisâ—…d That he might be thâ—… father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also THe Apostle in this place treats of the justificatification of Abraham which he so ascribes to him that in him he sets down a pattern of justification to life as well in respect of uncircumcised Gentiles as of Jewes themselves For this end the Apostle observes and proposeth to be observed that faith was reputed to Abraham unto righteousnesse while he was yet uncircumcised or in the fore-skin Against which Doctrine because it might be objected that then circumcision was of no use to him The Apostle answers by a probation in this verse and denies the consequence and gives a reason of this his denial thence because there was another end and use of that Sacrament For he was not therefore circumcised that by circumcision he might be justified but that by circumcision as by a seal and sign he might have his righteousness that was before imputed to him the better confirmed We have then in these words a description of a Sacrament of the Covenant of grace 1. From its general notion that it is a signe 2. From its differencing notion in which it is described by the use and end of this sign The end is designed 1. From its manner of signifying being not onely called a signe but a seal 2. From the object or thing signified which is the righteousness of faith the receiving thereof Doct. 1. The proper end and use of a Sacrament is that it may confirm our faith This is hence collected because Circumcision is here called a seal of faith or of the righteousnesse of faith For a seal when it is set to Deeds hath this proper use that it ratifies and confirmes them that is declares them solemnly to be sealed Reas. 1. Because since Sacraments are fitly and conveniently referred to faith and to grace they ought of necessity to tend either to the first begetting of grace or to the confirmation of it And the first is performed by the Holy Spirit in our first calling by the preaching of the Gospell and the Sacraments are not instruments of our first call therefore they tend not to the first breeding of faith in us but to the confirming and strengthening of it more and more in us after it is first begotten in us Reas. 2. Because often faith is begotten though Sacraments be wanting if they be not despised But in any ordinary way it is never so confirmed and strengthened as it is when Sacraments are joyned with the Word Reas. 3. Because Sacraments properly belong not but to such as have faith already and so can have no other use but to confirm such parties faith and to advance by it all other graces in them Use Of Direction what we ought to look to properly in the use of Sacraments to wit that by such holy Ordinances of God we may be more and more built up in our most holy faith Doct. 2. The Sacraments do no other way confirm our faith or advance our salvation then by way of signe and seal This is hence collected in that the Apostle gives unto them this onely way of operating in this place Which that we may better understand it is to be taken notice of that a sign is either natural or by institution or appointment and that Sacraments are signes by appointment Now in signes by appointment the author appointing is alwayes to be looked to and the end of his appointing For seeing any appointment is as a mean it hath an essential relation and dependance as well to the efficient by which it is directed as to the end whereunto it is directed The author and appointer of a Sacrament is God alone because no creature can appoint one seeing none can perform that which in a Sacrament is signed and sealed nor â—…ind God to perform it for them The end of a Sacrament in general is to help our infirmity and a Sacrament helps it in a three fold manner Reas. 1. In respect of our understanding whereunto they are notifying or knowledge-begetting signes or as it were clear mirrours wherein by the intermediate Ministry of our external senses we may behold the mysteries of God Reas. 2. In respect of our memory whereunto they are admonishing signes and as it were made perpetual remembrances or memorandums by their orderly reiteration and renovation Reas. 3. In respect of our will faith and affiance whereunto they are sealing signes or most certain seals and pledges Use 1. Of Refutation against Papists who will have the Sacraments to work righteousnesse and grace in us as physicall instruments by the work done Use 2. Of Direction in the use of them that our chief care may be by these means to lay hold on and more and more to apply to our selves all these spiritual things which by the Sacraments are signed and sealed unto us Doct. 3. The things which in the Sacraments are signified and sealed unto us are in one word all the blessings of the New Covenant This is gathered from hence in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision Now that righteousnesse by the trope Synecdoche signifies all the blessings of the New Covenant as appeares from verse 9. where the imputation of this righteousnesse is called the declaration of blessednesse Now the same that is signified in one Sacrament is also signified in another as to the substance of the matter though the manner be diverse and so some benefits are more expresly signified in one Sacrament than in another Reas. 1. Because a Sacrament is after the fall a seal of the New Covenant not as to this or that part of it but of the whole For no Covenant or Charter though sometimes it may have many seals uses to be confirmed as to one part of it by one seal and to another part of it by another seal but by all and every seal the whole is confirmed Reas. 2. Because Christ from whom every blessing floweth is exhibited to us in every Sacrament For as the Sacraments in the Old Testament looked at Christ as shadowes do at their bodies so also and that much more clearly in the New Testament