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things of Pofitive Inftitution, though they be neceffary in their Kind and Quality, yet they are not neceffary in that degree, as those things are which are good in themselves, and which carry an eternal Reason and Obligation along with them. In some cases a Ritual Ordinance may be omitted; and it is not the bare Omiffion, but the wilful Neglect and Contempt of it, that is Criminal in God's account. This is evident from the cafe of Circumcifion, which was of old a Seal of the Covenant between God and the Jews. We find in the fourth of Exodus, that when Mofes wilfully forbore to Circumcife his Son, the anger of the Lord was fo kindled against him, that he met him in his Journey, · and fought to kill him; and as fome Hebrew Doctors tell us, did actually, fmite him with a fudden Difeafe; and yet we find in the 5th of Joshua, that afterwards the Jews omitted Circumcifion for many years together in the Wilderness: whether it was, because they were then upon their Travel (as fome think) or because they were not yet mingled with the Heathens, and fo needed not as yet to be Circumcifed (as others are of opinion) this is certain, that we do not read that God was displeased with them for not having been

Circumcifed, though he was often difpleafed with them for their Infidelity.

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THE fame thing is obferved of the Paff-Vid. Selden over it felf; that it was omitted in the de Synedr. Lib.2.Cap. Wilderness for about forty years together; because the Celebration of it depended upon the use of Circumcifion. For in order to the due Celebration of the Passover, it was neceffary not only for the Fathers of Families to be Circumcifed themselves, but moreover for all the Males in their Houfholds to be Circumcifed too, Exod. 12. 48, 49. So that Circumcifion being pretermitted for fo many years, the Celebration of the Paffover did also of course cease for that time.

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HENCE we may eafily collect, that things of Pofitive Inftitution are not equally neceffary with thofe Duties which are naturally and eternally good. In like manner, when the Jews were in Captivity, and could not Solemnly present themfelves before God in his Sanctuary, the Law was not executed upon them: As long as they were in thofe fad Circumstances, it was their Unhappiness and Punishment that they could not go with their Lambs to the Temple, but 'twas not their fin that they did it not.

THUS it was with the Jews under the Law, as to things of this Nature; and thus B 2

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it is too with People under the Gospel, as to matters of the like Condition. Baptifm now is neceffary; yet not fo neceffary as Faith and Regeneration; nor must we prefume to fay, that all Perfons who die Unbaptized are everlastingly miferable For though it be faid St. Mark 16. 16. He that believeth and is baptized fhall be faved; yet in the next words, Damnation is the Punishment of Unbelief only; it is not faid, He that is not Baptized fhall be Damned. Baptifm is indeed the standing and ordinary Means, which we are tied to use; but it doth not follow that God fo 'tieth up his own hands, that' he cannot, by Virtue of his unlimited Prerogative, difpenfe with a Rite, and fhew his Mercy at his Pleasure... 'Tis even thus in the cafe concerning the receiving of this bleffed Sacrament. It is an Ordinance of Divine Inftitution, and fo it is communiter & ordinariè, in its Kind; and in a general conftruction neceffary to Eternal Happiness. But yet fome Perfons are not capable, nor in a condition to prepare themselves for it, as Children, and Lunaticks, and the like: Now, in such a cafe, the Rule is, that no man is obliged to act nifi pofitis omnibus ad agendum requifitis, unless there be a fufficient pre

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fence of all Qualifications that are neceffary for the Action: Or fome inevitable crofs Accident may unexpectedly happen, fo that a Man cannot eat that Bread with his Mouth which his Soul longeth after: And in this cafe the Rule is, that no man is bound to Impoffibilities; nor fhall any one be condemned for not performing that which is out of his reach and power: Ones cafe may be fuch, that it may not be in his Power to receive; and therefore to communicate of the outward Symbols is not fo abfolutely neceffary, as it is to Believe and Repent.

HOWEVER, out of these two Cafes, it very highly neceffary to receive the Sacramental Bread and Wine; that is, fuppofing a Man be capable of Receiving, fo that he cannot plead want of Understanding, or want of due Information; at least, cannot pretend that he wants Means of being inftructed: And fuppofing that he hath Occafions and Opportunities of Receiving, fo that he cannot plead want of Time or Power (and I am fure this cannot be our Plea, who have been bred up under the Inftructions of a moft indulgent and provident Church) in this cafe (I fay) the Receiving of the Sacrament is fo neceffary, that the neglect of it makes Men very guilB 4

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ty of Sin, especially if that Neglect be cuftomary and habitual, as indeed it is in very many Profeffors of Chrift's Religi

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THE Sinfulness and Danger of this Negligence is fairly proveable from the bare Analogy that is between this, and those Sacrifical Banquets of old, especially the Pafchal Feaft. Such as might celebrate

and refus'd to do it, were under God's Wrath and Curfe; fo that if a Man was clean, and not in a Fourny, and yet forbore to keep the Paffover, that Soul was to be cut off from his People, Numb. 9. 13. Now if the Sin was fo great in that cafe, where they faw nothing but a Figure and a Shadow, it cannot but be far greater in this cafe, where Men have the Body and Subftance. To be fure, the Guilt cannot be less, in an inftance that is of à more Noble and Excellent Nature: Nor can we fuppofe, that when Chrift inftituted a better Ordinance, he fhould abate of our Duty; or that Mens defpifing of fuch an important, fixt, and permanent Solemnity is not Criminal, when it was such a Sin to difregard a temporary and vanishing Rite, which our Redeemer did put an end to. But if this Argument be not enough, the wickedness of Men in this cafe is further demonftrable, from a threefold

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