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24.1 Internal Sacrament, a Solecijine Appli. Corn death ; hy his violation, he was cut off from God, froin life, from every enjoyment. In like man. Dur God declares concerning circumcision, and we Pullover, that he who neglected them, shoold be Cilt off from his people.
They therefore must greatly err, who in opinion dilown any external baptism, or other Sacramental token; and say there are none beside internal Sa. craments. This is an impropriety of speech ; for there can be no such thing, as internal Sacrament, for a Sacrament is the external viâble Token,answer. ing 10, and denoting the iniernal operations of cie Divine Spirit, which are out of sight; as faith the wise man, Thou knowejt not what is the way of the Spirit. L is inconceivable by creatures. From wbier, as before observed, is the necellity of ex-ternal, visible, sensible figns or tokens, denoring: those invisible things, to excite and maintain in our minds, a proper sense of those inviGble oper. ations. And God having commanded them, makes them efficacious for the purpose for which he instituted them ; either for the benefit and fala valion of those who duly aliend to, and perform them; or the rejeclion and condemnation of those ..who neglict them.
IT. APPLICATORY. : HERE then is something which deserves the most
ferious and folemn attention of those, whe, though they do not in opinion reject the Sacraments ; yet live in the neglect of thein.
Of these I have no doube there are many true chrifiians, who are held in bondage, it rough mila apprehension, especially of hole words, 1 Cor. xi. 2). For he that eateth and drinketh unworthily, cale our and drinkich damnation to himself,
fons, by which core above membelf: The w
APPLI. CON. Eateth and drinketh Damnation; obviated. 243 ; ; Here I have known many serious persons ftum
ble; suppoling by this text, that if they should ap. proach the Lord's table in an unconveried flaleg They should seal their damnation ; and they have 'not assurance that they are converted ; therefore, are afraid they are unworthy to come to the Lord's iable. For it is a very folenin ordinance. Ii is the marriage of the king's fun; and they are afraid they have not on the wedding garment. And they are afraid they shall not live up to their profeflion ; and they had better not vow; than 10 vow, and not perform.
On such kind of considerations, they conclude they had better stay away than to come.
I will endeavor to obviate these misapprehen: fions, by which persons neglect God's ordinances.
In that text in Cor. above mentioned, saying, cateth and drinketh damnation to himfelf : The word damnation, does not so properly answer to the 0. riginal, as the word judgment, as it is rendered in the catechism. But as I from the beginning profess to build wholly on the Scriptures, I will still keep to them ; and invite the reader to notice the next verses ; observe their connection with this 29ch verse, where it is rendered ; catelh and drinkeil damnation, verse 301h. For this cause (viz because they had eaten and drunk damnation to themselves) many are weak and fickly among you, and many peep. It is as plain as words can make it, shat the calami. ties of sickness and death, the Apofile fpcaks of in the 30th verse are the damnation he speaks of in the 2gch. Becaufe ihey had created that visible to. ken unworthily ; therefore Christ had visited them with those visible calamities or judgments. The next iwo verses, also prove the same Idea, that it was yilible or iemporal calamity, which the Apofle
146 Tl: 11th Of Corr is niet adout qualitatića. Árpli. Com meant by the word rendered damnatior, in the 2ych verle. “ For if we would judge ourselves, we should not be judgeü. But when we are judged, we are challened of the Lord, that we should not be condemnej with the world;" This plainly thows liat the word rendered damnation ought to be rena dered judgment. For to read this in the 31, and 3: verses congstenily with that in the 291h, being rendered dumnation; these mult be readthus. Forit we would damn ourselves, we lhould not be damila el. But when we are dained', we are chaltened of the Lord that we should not be condemned with the world.
So that it is manifestly a great millake, to suppole that ihe Apostle had any reference to eternal perdition, in the word he used, which is cranksted damnation. Because that fenfe is sf pugnant to what he lays io close, and infeparable connection with it, in ihe subsequent verses. So that here is nothing that ought. 10 deter any person from the Lori's cable.
Suc they are afraid they are unworthy to come to the Lord'seabie. Taking this from the Apolle's saying he ibat eteil and drinkeib unworthily. &c. Here again is a very great millake. What the Apofle here says, has no reference to the qualifi. cution of the person : Bur'the inander of his attend ing she ordinance.
The Apostle does not say ; Hc that eaterli and drinketh beinz'unworthy : But unwortlily, whicha is an adverb, and has in direct reference 10 ihe manner of eating; as he was then reproving the Corinthians for their irregular, diforderly and indecent manner of attending the Lord's Supper. The pollle does not so much as lisp any thing, that they were unworthy to come to the Lord's las
Appli. Con. Self examination, for the Lord's Surrez. 147 ble ; he says nothing like telling them they had beller not come. But dircally the contraiy. Let a man examine himself and to let him at. Take this in connection with the whole of what he says here, icgether with what he says in the gih chap. ; where he compares the Lord's Supper to the Passover. And this Examination which he directs lo, will fairly contain the following Ideas : viz. Leta man examine himfilf. Let him resire with in himself; having the avenues of his foul sprinkled with the blood of Christ : By faith viewing that, as the only security from dea:h and the divine wrath ; not daring to venture himself one nioment without that divine fprinkling. And there, let him examine, explore and contemplate his own condition and character; as in himself; that he is under bon. dage to fin, exposed to death, deserves it from God, and his in supportable vengeance, in everlast. ing misery. Thus appretending himself; Let hiin with bitter reincrse, and deep repentance; also with fincere benevolence and ardent love, eat of that bread and drink of ihat cup, which was expressly initituted, to exhibit the death and sufferings of the immaculate Lamb of God; who died for our fins that we through tim might be saved. The man is then in a proper frame of mind and apprehension to receive it according to the offer. Christ says, take eat, this is my body which is broken for you, for such unworthy ill-deserving, self cordemned creatures as you are ; this is a visible sensible figna and token of mv infinite benevolerce, and com. pasion towards such ill deserving unworthy finners as you are. And for the perfun to receive it with fuch views, and upon those terms, he eats of that bread, and drinks of that chip worthly. He considers and treats tle ordinance as of infinite
345 Excuses for negkaing ordininces, ebviated. Aprli. CON worth and importance. But to come to it, and to cal and drink lightly as the Corinthians did, or to wholly neglect 11, is treating of it as worthlefs and incurs the guilt and judgment the Apostle speaks of in that text. This therefore applies equally again neglecting ; as again it attending unworthily.
The next thing wbich delers persons, is, It is a very folemn ordinance.
This is an important truth. And by how much the more folemn it is, by so much the greater should be the awe, and dread of violating il! Bus to neglect it, is certainly violaring it. It is a command of Christ, as appears in liis inftitution of it. And the Apostle tells the Corinthians he re. ceived it of the LORD. Which is of Supreme autborily. The command and obligation 10 ob. serve it, is folemn. Therefore to alledge the folem. nity, as a reason or ground of staying away from it, or neglecting of it'; is placing the awe of the 'ordinance, entirely on the wrong side. Hence the solemnity of it is a cogent reason or ground why we should attend it, with profound reverence, buorility, repentance and fense of our unworthiness... For it is a violation of the ordinance, either 10 ab. fent, or to come, with a light orifling mind, or in a light manner.
The next thing in the way of persons coming to the Lord's table, is, They are afraid they have not on the wedding garment.
It is worthy of confideration here, that in the parable, the doom of those that stayed away ; was as bad, as his who came without the wedding gare ment ; so that here is far from being any ground for negle&ting to come, as being more safe"; or less. hazardous, than coming without the wedding gar: ment. The truth is, there is no safety in either of