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them, is joined the poffeffion and actual enjoyment of the thing signified: This is my body, take, eat. As one is put in possession of houses or lands, by earth and stone given them according to law, upon a disposition : 10 is the believer made partaker of Christ, and solemn. ly put in possession of all his faving benefits, by these means. The less principal end of the facraments is to be badges of our Christian profession, to distinguish men from those that are without the church, Eph. ij. 11. 12. Wherefore remember that ye being in time past Gentiles in the flesh, who are called uncircumcison, by that which is called the circumcision in the flesh made by hands; that at that time ye were without Chrift, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.

I shall conclude this discourse with some inferences.

Inf. 1. Great is the privilege of the covenant, and the benefits thereof, which God has thus appointed to be sealed. Seals are not used in small matters, but in those of great importance; how great then must those be which heaven seals ?

2. Our gracious God has fhewn great kindness to and concern for the welfare and comfort of poor finners coming to him through his Son. Though his word be firmer than heaven and earth, he remembers our frame, that we are guilty, and therefore fearful and suspicious creatures; and, for our ease, that we may the better truft him, has appointed feals of his benefits promised in his covenant.

3. Great is the fin of flighting the sacraments, and neglecting to partake of them. God appended feals to the covenant of works, viz. the tree of life, and that of the knowledge of good and evil. He also appoint: ed seals to the covenant of grace, under the old difpensation, and under the new too. So divine wil doin has seen them always necessary. What an affront

to the wisdom and kindness of God, and his covenant, must the slighting of them then be ?

4. Lastly, Great is the fa of abusing and profaning the facraments, i Cor. xi. 27. Whosoever Jall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. The unconverted profane the seals of heaven by setting them to a blank, where there is no covenant. The faints in a dead and sleepy frame do also profane them, while they are in no capacity to discern what they are appointed to represent, seal, and apply. O then use the fàcraments in faith, according to Christ's institution, and feek his blessing upon them, that the benefits thereby sealed may become effectually yours.

The Number of the Sacraments, and the Nam,

ture of Baptism.

1 CORINTHIANS xii. 13. For by one Spirit are we all baptized, - and have been

all made to drink into one Spirit.

MATTHEW xxviij. 19. Ge ye therefore, and

teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. HE first of these texts, as before explained,

holds out the number of the facraments of the New Testament: and from thence we may draw this doctrine, viz.

Doct. " The facraments of the New Testament are, baptism, and the Lord's supper.”

That this, and only this is the number of the facraments, we have the following evidences.

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1. These were instituted by the Lord Jesus, and no more, Matth. xxviii. 19. & xxvi. 26. 27; 28. No other bear the stamp of divine institution. And none can fhew any other holy ordinance instituted by Christ, wherein, by sensible figns, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

2. These two fully answer the neceflities of the faints in the case of facraments. Two witnesses are sufficient to one deed, and the great deed and grant of the covenant are fufficiently witnessed unto by these. What more is there for God's elect to expect in this world, but these two things, that they receive life and nourishment, that they be taken into the covenant, and kept in it? Baptism is the sign of the one, and the Lord's supper of the other. The one is the facrament of our ingrafting into Chrift, and the other of our nourishment in him. And there is no special grace whatsoever, but what is fignified and sealed by them, 3.

The same was the number and nature of the or. dinary facraments of the Old Testament. They were no more but circumcision and the pafsover. And plain it is, that the New-testament difpenfation is not more full of external rites and ceremonies than the Old one was. So that the Papifts feven facraments compared with the two Jewish ones, mult needs fhew Popery to be vastly distant from the simplicity of the gospel. Circumcilion was the initiating facrament then, as baptism is now, fignifying the putting off of the body of the fins of the flesh, Col. ii. 11. as bap. tism the washing of them away, Acts xxii. 16.; the passover signifying Christ crucified; 1 Cor. v. 7. as the sacrament of the supper also, Matth. xxvi. 26. First they were to be circumcised, and afterwards to keep the pafsover; and so first to be baptized, and afterwards to communicate in the Lord's fupper, but no otherwise. Circumcision was never reiterated, but the passover frequently.

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4. Lastly, As the apostle in our text makes these two the bonds of Christian communion, and no more; so he reduces the extraordinary Jewih sacraments, in their uses and ends, to those of our two facraments. The being under the cloud, and passing through the Red fea, he calls their being baptized, i Cor. x. 2. Their eating of the manna, and drinking the water of the rock, he calls their eating of the fame spiritual meat, and drinking the same fpiritual drink, as we do in the Lord's supper, ver. 3. 4.

From this point I shall draw a few inferences.

Inf. 1. Good and gracious is our God to his church and people under the gospel in a special manner, who has instituted two and but two facraments, and these easy and clear. Here we have enough for the confirmation of our faith of the promises, and we have no reason to say we are under a heavy yoke. Here none of our blood is to be thed, but Christ's blood is most clearly represented as shed for us.

2. The five facraments which the Papists have added to our Lord's two, are but bastard facraments, not the badges of Christ, but of Antichrist. These are confirmation, penance, orders, marriage, and extreme unction,

Confirmation is the bishop's anointing of the baptized with chrism in the forehead, in form of a cross, with this form of words, “ I sign thee with the sign of the "cross, and confirm thee with the chrism of :alvation, " in the name of the Father, Son, and Holy Ghost." This has no manner of divine institution, nor is it at all to be found in the scriptures; and derogates from the facrament of baptism.

Penance is repentance, discovering itself by external evidences. The matter of this pretended facra. ment, they say, lies in contrition of heart, auricular confeffion, and satisfaction; the form of it in abfolution, by the priest, as a judge, pardoning their fin, not ministerially, only declaring it.

declaring it. But here is no Vol. Ill.


visible sign at all, necessary to contradiftinguilh the facramental signs from the word. No sign at all is administered to the penitent; no promise annexed to a sensible fign here. Therefore no facrament. Be. fides, auricular confession is not instituted at all by the Lord. And judicial pardon is blafphemous, ministerial declaration of pardon being only competent to ministers, John xx. 23.

Orders is the ordination of church-officers; which is instituted, but not to be a facrament, it having no promise of saving grace annexed to it.

1 Tim. iv. 14 speaks not of faving grace, but of the official gift, viz. authority to preach.

Matrimony has nothing of a facrament in it, fince it has no visible sign appointed by Christ, no promise of saving grace annexed to it, is common to all the world as well as the church. It is misgrounded on Eph. v. 32. where their corrupt translation reads a great sacrament.

Extreme unction is the priest's anointing the eyes, ears, noftrils, mouth, hands, reios, and feet of a perfon thought to be at the point of death, with oliveoil consecrated by a bishop, using these words, “ By “ this holy oil and his tender mercy God forgive thee « all thy lins.” It is built on Jam. v. 14. where the miraculous cure of diseases is spoke of.

3. See the bent of corrupt nature in meddling with God's institutions, the abominations of Popery, and the greai mércy of our deliverance from it. We can never be enough thankful to God for the reformation from that grand apottaly, idolatry, and fuperftition. We ought to hold firmly what we have attained, and stand fast in the liberty wherewith Christ hath made us free, that we be not again entangled with any yoke of bondage. Let us itedfastly adhere to all the ordinances and institutions of our Lord Jesus Chrift, and vigorously oppose, in our respective itations and places, all deviations from the fame, fruin whatever quarter they may come, or under whatever fpecious

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