The Law Unsealed, Treatise · Commandment 2
The ſecond Commandment.
Exod. 20. 4, 5, 6.
Thou shalt not make unto thee any graven Image, or any likeneſs of any thing that is in Heaven above, or that is in he Earth beneath, or that is in the Waters under the Earth. Thou shalt not bow down thy ſelf to them, nor ſerve them, for I the Lord thy God am a jealous God, viſiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me; and …he wing mercy unto thouſands of them that love me, and keep my Commandments.
THis Commandment is more largely ſet down then the former, partly to clear the Mandatory part of it, and partly to preſs it; in which two it may be taken up.
The preceptive, or commanding part, is expreſſed in two things, v. 4. and v. 5. at the beginning. 1. That no Image be made: And 2. That it be not worshipped.
Next, it is preſſed three wayes: 1. From a reaſon. 2. By a threatning. 3. By a Promiſe: The words are multiplied, that they may the more fully and clearly expreſs what is intended.
1. That this Commandment is againſt all making of Images for Religious ſervice, is clear from a threefold extent mentioned in the Prohibition. 1. The Image of nothing in Heaven above, or the Earth beneath, or under the Earth; that is, the ſimilitude of no Creature is allowed for this end.
2. Men are forbidden to make either ſimilitude or likeneſs, that is, no ſort of Image, whether that which is ingrave in, or hewn out of ſtone, wood, ſilver, &c. or that which is made by painting, all kinds are diſcharged.
3. No ſort of worship or ſervice religious is to be given to them, whether mediate or immediate, whether primarily as to themſelves, or ſecondarily with reſpect to that which they repreſent. This is underſtood under the ſecond part of the Commandment, Thou shalt not bow down to them, nor ſerve or worship them: under which two, all external reverence is diſcharged, which is clear from the reaſon adjoyned, becauſe God is jealous, and he will not only not endure Idolatry, but whatever may look like it; as a jealous Husband will not abide any ſuſpicious-like carriage in his Wife.
That we may have the clearer acceſs to the meaning & uſe of this Commandment: let us ſee 1. What is the ſcope of it. 2. Wherein it is different from the former.
The ſcope of this Commandment, is not mee…ly and only to forbid making and worſhipping of Images, which is the moſt groſs way of abuſing the worship of God; but under that to forbid all manner of groſneſs in the external worship of God, and to command exactneſs and preciſeneſs in it (as well as internal worship) according to the Rule preſcribed there anent by the Lord; and ſo this Commandment includeth all externals commanded in the Ceremonial Law, and doth forbid all will-worſhip, and ſuperſtition in the worship of God, all honouring him by precepts taught by men, and not by himſelf, Iſai. 29. 13. and Matth. 15. 9. So then in the firſt Commandment the worshipping of the only true God is commanded, and the worshipping of any Idol is forbidden: here the true worship of that God is preſcribed, and the contrary forbidden; the firſt Commandment sheweth who is to be worshipped, the ſecond how he is to be worshipped, not in the manner that Heathens worshipped their Idols, nor in any other manner that men shall feign and deviſe to themſelves, but in the manner he himſelf preſcribeth.
In ſum, this Commandment holdeth forth theſe three things. 1. That God will not only be ſerved inwardly in the heart, by good thoughts and intentions (which is preſcribed in the firſt Commandment) but alſo outwardly in the confeſſing him before men, in external ſervice and worship, in words and geſtures ſuitable; for the forbidding this ſort of external geſtures, worshipping and bowing before Idols, doth include the contrary affirmative in all its kinds (according to the firſt Rule before-mentioned for the right underſtanding of all the Commandments.) Thus it taketh in all Ordinances of Word, Prayer, Sacraments, Ceremonies, &c. and failing in theſe, breaketh this Commandment, when even they are not rightly gone about.
2. It holdeth forth this, that in that external ſervice and worship, God will not have men following their own humour, but will have them to walk by the Rule given, or to be given by him to them, and otherwiſe it is in vain whatever worship men perform to him, Matth. 15. 9. Hence it is ſaid here, Thou shalt not make to thy ſelf; that is, at thy own pleaſure, without my Command, otherwiſe what is by Gods Command is made to him; and this is to be extended to all Ordinances, yea both to the worship it ſelf, and alſo to the manner of that worship, all is to be done according to Gods Command only.
3. It holdeth forth a ſpiritual ſervice due to God, or that we should be ſpiritual in all external ſervice, there should not be in us any carnal apprehenſions of God, as if he were like any thing that we could imagine, Acts 17. 29. as is fully clear from Deut. 4. 15, &c. Alſo all rashneſs and carnality in external performances is here diſcharged under be wing to Images. &c.
So then, under theſe three, we take up the ſum of this Commandment, whereby it differeth from the former, which may alſo be cleared from theſe reaſons.
1. The firſt is, that this Commandment looketh to external worship, and the ordering of that; which is clear: 1. Becauſe the things forbidden in it, as making of Images, and bowing to them, are external acts. 2. Theſe are mentioned as relating …o Gods Worship, for they are placed in the firſt Table of the Law, and for this end Images are only mentioned, as made uſe of by Heathens in all their worship, Lev. 26. 1. The Lord will not have his people doing ſo to him, Deut. 12. 3, 4, 5, &c. 3. Add, that making and worshipping of Images are but one part of mens abuſing of the external worship of God, which is mentioned for all of that kind (as Adultery is put for all uncleanneſs in the ſeventh Commandment) and all kinds of falſe worship, or all the ſeveral wayes of mens abuſing the external worship of God are condemned under it. 1. Becauſe it is moſt groſs, and this being a moſt groſs way of adding to his worship, …t ſerveth to shew, how God accounteth every adding to his word, or altering of it, to …e a groſs and hainous ſin, Deut. 4. 23. 24, 25. 2. Becauſe the Nations about, eſpe…ially Egypt, ſerved their Gods ſo, and men naturally are bent to it, as appeareth almoſt …y the practiſe of all Nations; and Rom. 1. 25, &c. and by the Iſraelites practiſe in …he golden Calf, Exod. 32. from verſ. 1. to verſ. 7. and by Jeroboams practiſe, 1 King. 12▪ 28. Now the Lord will not be ſerved ſo, but a… he commandeth, De… ▪ 12. v. 4. Ye ſhall not do ſo to the Lord▪ &c. but contr…ly, v. 5. as the Lord ſhall …arve out unto you.
A ſecond reaſon to clear this to be the meaning, may be taken from the perfection of the Law, which lieth in this, that it condemneth all ſin, and commandeth all duties: now it is a ſin not only to worſhip falſe gods, but to worſhip the true God in a falſe way; and it is a duty alſo to worſhip him rightly, according as he hath appointed in his Word; now theſe ſins muſt be forbidden in this ſecond Commandment, or they are forbidden in none at all; and theſe duties muſt be commanded in this Commandment, or they are commanded in none.
Next, that we may clear, that it is ſinful to worſhip God otherwiſe then he hath commanded, it would be obſerved, there was a twofold Idolatry found in Iſrael, and condemned in the Scripture: the firſt was, when Groves and Images were planted, and made to Idols; and ſo the people of Iſrael did often to the Heathen Gods: the ſecond was, when they had Groves, and worſhipped in high places, but not to Idols, but to the Lord their God, as 2 Chron 33. 17. ſo in that place before cited. Deut. 12. 2▪ 3 4. &c. you will find two things forbidden. 1. Making of Image to the falſe Gods, which the Cana…nites worſhipped. 2, Making uſe of their manner of worſhip, and turning it unto the true God, both are forbidden, the firſt by the firſt Commandment, the laſt by the ſecond; compare verſ. 8. (which holdeth forth this ſcope.) Ye ſhall not do, every man what ſeemeth right in his own eyes, with what followeth, and with verſ. 30. and 31. See thou enquire not how theſe Nations worſhipped their gods, to wit, by Images. &c. as if ye would do ſo to the Lord, no, but verſ. 32. Whatſoever thing I command you, obſerve to do it, thou ſhalt not adde thereto nor diminiſh from it, which cleareth the ſcope of this Command, as being purpoſely there opened up, Ye ſhall not do ſo to the Lord your God, wherein more is comprehended then is expreſſed; namely, not onelyonly ye ſhall not ſerve the Lord, as they do their gods, but alſo ye ſhall ſerve him, as he himſelf preſcribeth.
Hence will it clearly appear, that this command is to be reckoned a diſtinct command from the former, becauſe 1. It containeth diſtinct matter, forbiddeth ſins of another kind, and commandeth duties of another kind. 2. Becauſe they are certainly ten in number, and there cannot be ſuch a reckoning made up if theſe firſt two be one, it being clear (as after will appear) that the laſt is only one, and cannot be divided into two. 3. Beſide, it is the common reckoning of the ancient Jews, as may be ſeen from Joſephus, lib. 3. 9. Ainſworth, and others; This then being laid down as a truth; we ſhall 1. ſhortly put by ſome Queſtions concerning Images for clearing the words. 2. Come particularly to ſhew, what is required and what is forbidden in this Commandment, and how we break it in our ordinary practiſe, Then 3. Open the Reaſons that are annexed,
Concerning Images, two things are to be enquired. 1▪ If no Image be lawful▪ and if any be lawful, what theſe be? 2. If any uſe, eſpecially religious, of Images be lawful? and if adoration of any kind …e to be given to them; We ſay for Anſwer,
1. That making of Pictures of Creatures, which are viſible, or may be comprehended, or hiſtorical phanſies (to ſpeak ſo) ſuch as the ſenſes and elements uſe to be holden forth by (which are rather Hieroglyphicks then real Pictures) theſe I ſay, are not ſimply unlawful, but are ſo, when they are abuſed; (ſo Solomon made Images of Lions for his uſe, and thus the gift of engraving and painting as well as others which God hath given to men, may be made uſe of, when (as hath been ſaid) it is not abuſed.) As▪ 1. When ſuch Pictures are obſcene and filthy, and againſt Chriſtian modeſty to behold, ſuch break this Commandment, but more eſpecially the ſeventh, becauſe as filthy communication doth pollute the ears, ſo do they the eyes. 2. When men become prodigal in their beſtowing either too much time, or too much expence on them. 3. When they dote too much on them by curioſity, and many other wayes they may be abuſed: but eſpecially in the fourth place, if they be abuſed to any religious uſe, then they become unlawful, as afterward ſhall be cleared▪
2. Though making of Images ſimply be not unlawful and diſcharged by this Commandment, yet thereby every repreſentation of God (who is the Object to be worſhipped) and every Image religiouſly made uſe of in worſhip is condemned (though civil and political Images and Statues, which are uſed as ornaments, or badges of honour▪ or remembrance…s of ſome fact, &c. be not condemned,) 1. Becauſe ſuch Images cannot but beget carnal thoughts of God, (as Acts 6, 29.) contrary to this Commandment. 2. Becauſe God diſcovered himſelf, Deut. 4, 15, 16, &c. by no likeneſs, but only by his Word, that they might have no ground of likening him to any thing. 3. Becauſe it is impoſſible to get a bodily likeneſs to ſet him out by, who is a Spirit and an infinite Spirit, ſo then every ſuch image muſt be derogatory to God, as turning the Glory of the inviſible God, to the Shape of ſome viſible and corruptible Creature, which is condemned, Rom. 1. 22, 23. for every Image ſuppoſeth ſome likeneſs; Now there can be no conceivable or imaginable likeneſs betwixt God and any thing, that we can invent, therefore it is ſaid by the Lord, Iſai. 40. 8. To whom will ye liken God, or what likeneſs will ye compare unto him▪ where it ſeemeth it was no Idol, but God they aimed to repreſent by their Images, which was the fault condemned▪ verſ. 25. As alſo when we cannot conceive of God, and of the Myſteries of the Trinity, and Incarnation as we ought, what preſumption muſt it be to paint them▪
Therefore upon theſe Grounds, 1. We ſimply condemn any delineating of God, or the Godhead, or Trinity; ſuch as ſome have upon their buildings, or books, like … Sun ſhining with beams, and the Lords Name, Jehova, in it, or any other way, this is moſt abominable to ſee, and a hainous wronging of Gods Majeſty.
2. All repreſenting of the Perſons as diſtinct▪ as to ſet out the Father (perſonally conſidered) by the Image of an old man, as if he were a creature, the Son under the Image of a Lamb or young man, the Holy Ghoſt under the Image of a Dove, all which wrongeth the God head exceedingly▪ and although the Son was and is Man, having taken on him that nature and united it to his God▪head, yet he is not a meer m…n; therefore that image, which only holdeth forth one nature, and looketh like any man in the World, cannot be the repreſentation of that Perſon, which i… God and man.
And if it …e ſaid, m…ns ſoul cannot be painted, but his▪ body may, and yet that picture repreſenteth a man: I anſwer, it doth ſo, becauſe he has but one Nature, and what repreſenteth that, repreſenteth the perſon; but it is not ſo with Chriſt, his Godhead is not a diſtinct part of the humane Nature, as the ſoul of man is (which … neceſſarily ſuppoſed in every living man) but a diſtinct nature, only united with the manhood in that one perſon Chriſt, who has no fellow; therefore what repreſentet… him, muſt not repreſent a man only, but muſt repreſent Chriſt, Immanuel, God man▪ otherwiſe it is not his Image; beſide, there is no warrant for repreſenting him in hi… Manhood, nor any colourable poſſibility of it, but as men fancy; and shall that be called Chriſts portraiture? would that be called any other mans portraiture? whic… were drawn at mens pleaſure, without regard to the pa…ern; again, there is no uſe o… it, for either that Image behoved to have but common eſtimation with other Images▪ and that would wrong Chriſt, or a peculiar reſpect and reverence, and ſo it ſinneth againſt this Commandment that forbiddeth all religious reverence to Images, but he being God, and ſo the object of Worship, we muſt either divide his Natures, or ſay, that Image or picture repreſenteth not Chriſt.
Again, as to what may be objected from the Lords appearing ſometimes in the likeneſs of a man, or the Spirits deſcending as a Dove, or as cloven tongues of fire: It i… anſwered,
1. There is a great difference betwixt a ſign of the Spirits preſence, and a repreſentation of the Spirit. 2. Betwixt what repreſenteth the Spirit, as he is one of the Perſons of the bleſſed Trinity, and what reſembleth ſome gift of his: The ſimilitude o… a Dove deſcending upon Chriſt, was to show his taking up his reſidence in him▪ an… furnishing him with gifts and graces, and particularly holy ſimplicity and meekneſ… without meaſure, and ſo his appearing in cloven tongues was to shew his communicating the gift of Tongues to the Apoſtles. 3. Neither is there any warrant for drawing him in theſe shapes, more then to look on every living Dove, as repreſenting him: and the like may be ſaid of Gods appearing ſometimes in humane likeneſs, it was but that men might have ſome viſible help to diſcern ſomething of Gods preſence, but not to give any repreſentation of him, and theſe bodies were but for a time aſſumed, as a praeludie and fore-running evidence of the Sons being to become man.
From this ground alſo it would ſeem, that painting of Angels might be condemned, as a thing impoſſible, they being Spirits, which no corporal thing can repreſent▪ beſid… that the repreſenting of them has ſome hazard with it, and for thoſe cherubims that were made by Gods direction under the Old Teſtament, they were rather ſome Embleme of the nature and ſervice of Angels, as being full of zeal, and alwayes (as it were) upon wing ready to obey Gods will, then any likeneſs of themſelves, and its hardly poſſible to fancy repreſentations of Spirits, good or evil, but thereby men will wrong themſelves in the right deſcription of them: Though we grant, Angels being but finite Spirits, there is another kind of danger and impoſſibility of repreſenting God, who is an infinite Spirit; alſo ſome ſay that theſe Cherubims mentioned did not repreſent the nature of Angels, but Angels appearing under ſuch a viſible shape, and we find Ezek. 1. There are divers shapes by which they are pointed out, but it is as to their fitneſs and readineſs for ſervice, and not as to their nature.
3. We ſay that no Image whatſoever, made uſe of for religious ends, and without the bounds of civil and politick uſes is allowable, but is by this commandment condemned, as unſuitable to the Lords nature and revealed will, ſo by this, Images (otherwiſe lawful) when abuſed to Idolatry become unlawfull, and are not to be ſuffered but orderly to be removed, we call that more then a civil or a common uſe, when religious worship or reverence is purpoſely intended to them, or …here is; by ſome one occaſion or other, danger leaſt they may be ſo abuſed, and of this ſort (viz. dangerous ones;) are, 1. Images in places of Worſhip, but it is not Idolatry to have dead mens Images on their Tombs or Monuments in Churches. 2. Images of ſuch Angels, Saints, &c. which has been abuſed to Idolatry by being worſhipped, or moſt readily may be ſo abuſed. 3. Images erected for h…lping our Prayers to be accepted, and which have Altars, Lights, or Temples appointed for …hem, (which will be clearer, when we come to ſpeak of religious worship and Bowing,) thus peregrinations and vows to Images, touching of them with ſome ap…rehenſion of fruit and advantage thereby, eſpecially when healing is expected from them; and ſo are they abuſed alſo, though help be expected not from the Image, but from him whom it is ſaid to repreſent; and thus alſo when any Image once lawfull cometh to be abuſed, it ought to be removed, as the brazen Serpent was by H… ze…iah, and under this Prohibition come in the Images of falſe gods, as Cupid, Venus, Apollo, Jupiter, &c. which were once abuſed; beſides ſome of theſe Idols being nothing, the pourtraying of them maketh them appear ſomething; and if it was the Lords way to command the breaking and deſtroying of all Idols and Images of falſe gods, can it be ſuitable to retain them in memory? that a generation following might have that occaſion and help to Idolatry, (viz. the Images of old Idols) from Chriſtians: and if it was Davids and the Saints way, Pſalm 16. 4. not ſo much as to mention their names but with deteſtation, ought Gods people for ſport or delight to look on theſe Images? zeal for God would abhor theſe curioſities, and what edification can be in them?
We are now to clear the ſecond queſtion, If any worship may be given, and what worship is due to Images of any ſort? and if it be not a breach of this command to give …ny religious worship to any of them? that we may anſwer.
1. Conſider there was a twofold worshipping of Images even amongſt Heathens, The firſt was more groſs, when the worship was given to the Image, as being ſome Godhead of it ſelf, thus ſome think the images of Baal, Ash…eroth, &c. and particular Images, that have ſpecial names, were worshipped, thus are men ſaid properly to worship the works of their hands, this is againſt the firſt Commandment. 2. There was a worshipping of Images as repreſenting God, and ſo the worship was gone about as a part of ſervice done to the true God, ſuch was (in conformity to the Hea…hens practiſe) the worship given to the Calf, Exod. 32. verſ. 1. to 7. and ſuch were the Groves and Sacrificings in the high places, 2 Chron. 32. 17.
More particularly there is an immediate worshipping of Images as Idols, when …hey in themſelves, or for themſelves are worshipped, and ſecondly there is a mediate worshipping of images for that which they repreſent, when men worship ſomething in them, or ſignified by them.
This again may be diſtinguished with reſpect to the object, when the worship is directed either firſt to a falſe god, or elſe ſecondly to the true God.
2. Conſider, that there are divers ſorts of worship given to the images of the true God, or of Saints. 1. Some religious worship which is more then civil, yet not that which is due to God, ſuch Bellarmine giveth them for themſelves properly, and calleth it foreign 2. A divine worship due to what is typified, ſuch many give to the images of God and Chriſt, this they call foreign, this Bellarmine giveth them not properly, …ut per accid…ns & propter aliud, though the firſt he maketh properly to terminate on …he Image, yet Aquinas and his followers, Part 3. q. 25. 3, 4. giveth the images of Chriſt, of Mary, and of the Croſs foreign properly ſo called.
3. Conſider what that is which is called religious worship, it differeth from civil and politick worſhip (ſuch as is given to living men, yea from that civil reſpect which one will give to the Image of a King, or of one they love, which is not properly worſhip even civil) and conſiſteth in other circumſtances of a religious conſideration▪ and it may be known to differ from what is Civil, by theſe things. 1. By the thing to which the worſhip is given, that is, if it be a thing, which paſſeth not under a Civil, but under a religious account, as bowing to a living man is one thing, to a Saints Image, a Sacrament, or ſuch like, which have nothing in them, calling for civil honour is another thing; and therefore, if any honour be given them it muſt be on another account. 2. By the actions, wherein we give ſuch worſhip, as if it be in prayer or in worſhipping of God▪ or in ſacrificing, it is one thing to bow then to or before an Image or man, and another thing to do it when occaſionally or hiſtorically we are relating ſomething, or doing ſome civil buſineſs, as tying the ſhoo or ſuch like. 3. By the ſort of worſhip that has been given to Idols or uſed in religious ſervice to God, and not ſuitable for any civil reſpect to ſuch an object, as bowing the knee, uncovering the head, praying, building Temples, Altars, making Vows unto them, or before them, ſwearing by them, or before them, carrying them about with us becauſe of ſome religious influence they are ſuppoſed to have, ſetting them up for reverence to be given to them, ſetting up lights about them, ſacrificing, burning incenſe to them, &c. or ſomething of that kind uſed ſometime in Gods ſervice, or in the ſervice of Idols.
4. Conſider, that what is ſaid of Images may be ſaid of all creatures and things to which divine honour, or religious worſhip in the ſervice of God is attributed, for if the one fall all will by this Commandment be overturned, ſuch as 1. Worſhipping of Angels or Saints by foreign, or the Virgin Mary by foreign, as Mediators and helps in our ſerving the true God. 2. All adoration of the reliques of Martyrs, ſuch as their bones, duſt, cloaths, &c. Eſpecially the adoration of the very Croſs (as they ſay) whereon Chriſt ſuffered, which hath by Papiſts a divine ſacrifice offered to it, and a divine worſhip given in the higheſt degree. 3. The adoration of ſuch things as are uſed in worſhip, as Temples, Altars▪ bread in the Sacraments Agnus Dei, Maſſes, &c. 4. The Images of God, Chriſt, Saints, Angels, yea of the Croſs▪ which are ſaid to be worſhipped with reſpect to the true God, and not as derogatory to his ſervice.
For further clearing of this purpoſe, we ſhall ſpeak to a queſtion which here neceſſarily occurreth; namely, whether theſe things mentioned; being worſhipped by any ſort of religious ſervice, whether directly or indirectly for themſelves or for ſuch things to which they relate, or which they ſignifie, even when men pretend the worſhip is not given to them, but ultimately referred to the honour of the true God, whether I ſay worſhipping them ſo, be not Idolatry and a breach of this Commandment?
In anſwering this queſtion. 1. We ſhall clear that there may be▪ and is Idolatry committed with Images▪ and means of Gods ſervice, even in ſuch worſhip wherein the Images which men worſhip are not accounted gods▪ but only repreſentations of God, and although theſe means of worſhip, which they worſhip are made uſe of in ſerving the true God. 2. We ſhall clear, that all ſuch ſervice▪ as being Idolatry is forbidden by this command, however it be diſtinguiſhed. If it be performed as religious ſervice, though ſome ſuch ſervice be more groſs, and other ſome more ſubtle and refined.
Firſt then, That there is ſuch a kind of Idolatry in worſhipping of Images, when men reſt not on the Images, but direct their worſhip to the God repreſented by them, we may clear it divers wayes.
And 1. From the Heathens, who though ſome did, yet all of them did not account their Images their Gods, but only ſome repreſentation of them, and firſt we may gather this from Rom. 1. 22. 23. where it is ſaid of them, 1. That they knew God, and yet 2. That they turned the glory of that incorruptible God into the ſimilitude of Beaſts and men, corruptible Creatures. Their fault is not that they accounted theſe repreſentations or Images, which they made gods, but that they declined in their worſhip, in the worſhipping of the true God by ſuch Images.
2. It may alſo appear by the frequent changes of their Images, while they retained their former gods, and by their multiplying Images of one ſort, and divers ſorts to one and the ſame god, and by their giving all theſe Images one name, and when it is ſaid that Solomon and other Kings ſet up Images to Aſh…oroth, Baal▪ &c. It cannot be thought they ſuppoſed theſe Images to be the very gods themſelves which they worſhipped, but that they were only ſet up for their honour, 2 Kings 23. 13. And when Manaſſes made Chariots to the Sun, he ſuppoſed them not to be to the Sun. 2 Kings 23. 11. Yea was not this commonly acknowledged that Jupiter was in Heaven, as appeareth Acts 19 39. and that that Image came down from him, but was not he, nor yet the feigned Goddeſs Diana.
3. It may appear by the Heathens own confeſſion, and the ſhifts they uſed, when they were charged with the worſhipping the works of their hands, as 1. They uſed to ſay they worſhipped but the Numen or god which was in them, and which inviſibly after their dedication of them (and not before) dwelt in them; yea, ſome of them would ſay, they neither worſhipped that Image, or any Devil, but by a bodily ſign they beheld what they ſhould worſhip. 3. When Chriſtians further urged them, that what was ſignified by their Images was not the true God, but a creature, as by Neptune, the Sea▪ by Vulcan, the Fire, &c. They replyed it was not thoſe bodies which they worſhipped, but the gods which governed them. So Augustine, Pſalm 113. nobis 115. concerning the Idols of the Gentils, and Auguſtine de Civitat. Dei lib. 7. cap. 5. where he ſheweth that Varro giveth that reaſon, why the gods where rather pourtrayed in mans picture (though they were inviſible) becauſe, ſaith he, mans Soul is a ſpirit and cometh neareſt them, and the body is the veſſel of the Soul, and therefore is uſed to repreſent it. See Ch…yſost. 1. Eph. Hom. 18. Andrews on 2. Command. Auguſt. in Pſalm 96. (nobis) 97.
And it may alſo 4. appear from this, That the Heathen gods for the moſt part (even thoſe of them that were moſt commonly worſhipped) were ſome famous men, after death ſuppoſed to be Deified, to whom they made Statues and Images, and yet ſtill the honour was intended to thoſe to whom they appointed the Images, though they ſuppoſed that their gods in an eſpecial manner dwelt in theſe Images, and anſwered from them.
In the ſecond place this may be made to appear from the Command, Deut. 12. 31, where the Lord forbiddeth not onelyonly the worſhipping of Idols, but of himſelf by Images, Thou ſhalt not do ſo to the Lord thy God; that is, Thou ſhalt not worſhip me by Images as the Heathen do their gods; and therefore this is not onelyonly poſſible, but is alſo, and that moſt certainly, a grievious guilt, even though they pretended it was not idols but God they worshipped; yet it was not ſo they worshipped not him but the idol.
3, We shall clear it yet further, That the true God may be worshipped (by Idolaters) as they pretend, and yet in Gods account, their worship is nothing but idolatry committed with their images.
We shall give four inſtances of this. The firſt is from Exodus 32. where it is clear, 1. That the image they ſet up was not it ſelf acknowledged to be God, but as ſomething to repreſent the true God, for 1. It cannot be thought their minds were ſo ſoon darkened as altogether to forget what God had done, and to imagine that the thing which was new made with hands was God, though they be charged with forgetting God, becauſe they were practical forgetters of him, and their ſin did ſpeak it out indeed. 2. The image is called Jehovah, that brought them out of Egypt, which was a mercy paſt before the Calf had a being, and therefore the reaſon why they gave it this name, muſt certainly be, becauſe they aimed by it to repreſent Jehovah. 3. It is not likely that now they would have worshipped the gods of Egypt, or that they would have attributed their delivery from Egypt to them, ſeeing theſe gods were alſo plagued; alſo that Aaron should do ſo, is incredible, who yet joyned with them in this tranſgreſſion. 4. Beſide can it be thought, that ſo ſoon they thought it to be God, and yet ſo eaſily afterwards paſſed from it? certainly the words, That it may go before us, that is, not to Egypt, but Canaan, whether God called them, do clearly imply, that they looked on it only as a repreſentation of Jehovah.
2. It is clear, that they ſacrificed burnt-offerings and peace-offerings before this image, and this was the ſame ſervice which was due to the Lord, and ſo it was proclaimed, Exod. 32. 5. and therefore it was to the Lord, and not to the image (for it ſelf) that they ſacrificed.
3. It is clear, that they are charged for turning out of the way, and that becauſe of their making a molten image, which ſeemeth to infer, that their guilt was rather in the manner of worship and making of that image for worship, then in quitting God altogether; and thus they groſly failed in the manner of worshipping him, by occaſion of Moſes his abſence, for now they want that ſign of Gods preſence, which formerly they had, and have not ſuch a viſible commerce (as it were) with God, it is that they complain of, and this want of a viſible ſign (and not of God ſimply) do they intend to make up by this image.
4. This may be further confirmed from Acts 7. 40. 41. 42. where it is ſaid, that becauſe of this ſin they were given up to groſs idolatry which could not be, had this been idolatry of the groſſer ſort.
The Second inſtance is from Judges 17. where you will find that that Idol, which Micah made, is not by him or his Mother accounted God, but is made uſe of by them, as they think, for furthering them in Gods ſervice, as appeareth. 1. From this, that it getteth not the name of any ſtrange god. 2. That he ſeeketh a Levite for a Prieſt to it, and promiſeth to himſelf Gods bleſſing from that, not that the idol would bleſs him, but Jehovah, verſ, 13. 3. That it is ſaid, the Prieſt asked counſel of Iehovah for the Danites, Judges 18. 6.
The Third inſtance is that of Jeroboam, who did ſin and made Iſrael to ſin, by the Calf he ſet up at Dan & Bethel, that they were not intended to be worshipped as idols, for themſelves, but as means▪ whereby they might be helped to worship the true God, may appear, 1. From Ieroboams motive, which was not to divert the people from the true God, atleaſt as he ſuppoſed, or to make them alter their God, but to alter their manner of worship, and to divert them from going up to Ieruſalem to worship, from which his fear of their revolt to Rehoboam aroſe; hence the Calves are not provided to prevent worſhipping of God, but are put in place of their going up to Jeruſalem; as the colour of reaſon pretended by him for this alteration ſheweth; and ſo one ſervice is put for another, without changing their God, and all the reproofs that his ſins meeteth with from the Prophets run at this, that he altered the manner of Gods worſhip in putting up new ſigns in new places, and appointing new Sacrifices and Prieſts. 2. It appeareth from this, that as it was diſtinct from that way of ſerving God, which was in Judah, ſo was it from the way of the Heathens, yea from the way uſed by ſuch idolatrous Kings as Achab, who are ſaid to do worſe, becauſe they did ſet up ſtrange Gods (which the Calves are not called) and Baalim; and Jehu when he deſtroyed the falſe Gods, yet he retained this manner of Worſhip; and there were no cauſe to diſcriminate Jeroboams ſin from Achabs, or to look upon it as any thing leſſer, if all the difference had been only in the change of worſhipping the image of one Idol into the worſhipping of the image of another, but the difference was in this, that the one worſhipped the true God in theſe images▪ the other Idols indeed. 3. Hence there was ſtill ſome knowledge of God in that Land, and Prophets ſometimes ſent them by the Lord; yea, when they were led captive, and others ſent into their place, it is ſaid 2 Kings 17. 26, &c. They learned the manner of the god of the Land, that is the true God, though they corrupted themſelves with ſerving their Idols alſo, and thus the Samaritans continued worſhipping they knew not what, though they pretended to worſhip the true God, John 4. 22.
The Fourth inſtance is that corrupt practiſe, uſed ſometimes in Judah of ſetting up high places and groves, when yet they did not thereby intend to ſerve Idols, but the true God, and yet they are reproved for this as a groſs Corrupting of the worſhip of God.
And it would ſeem clear ſometimes in Judah, and often in Iſrael, even when they are charged with Idolatry, that yet the knowledge of the true God, was not obliterate among them, nor they ſo bru…tiſh in their worſhip as other Nations about them; we take it then for a clear truth, that they often did worſhip the true God, by Images, when they did not worſhip the images directly.
The Second thing may be eaſily cleared and made out, to wit, that all worſhipping of God by images though the worſhip be pretended to be given to the true God, and not to the image, but to the thing ſignified or repreſented by the image, is yet unlawful and Idolatry, forbidden by this commandment what ever ſort of worſhip it be, if it be religious, as hath been ſaid, and this we ſhall make out by theſe Arguments.
The firſt is from the general ſcope of this Command, which is to forbid not only the over-turning of Gods Service, but alſo all Will worſhip, though mixed in with the Service (as it ſeemeth, that was which is mentioned, Col. 2. 8. of worſhipping Angels, which yet was ſo ſubtile that they pretended, they were far from taking from God any thing that was his due▪) that this is the ſcope of this Command, is clear from Deuter. 12. 8. where the Lord forbiddeth men in his Worſhip, To do what ſeemeth good to every one in his own Eyes: But ſo it is, that the worſhipping of God before Images, &c, is Will-worſhip, &c. till it be ſhewen that it is preſcribed by God.
Secondly: That way of Worſhipping God is clearly condemned by them … particular ſcope of this Command, which is firſt, to diſcharge all groſs thoughts o… God or his Service; which ſcope, As it ſayeth, God cannot dwell in Temples▪ So▪ neither can He be worſhipped by mens hands▪ that is, by Images made with me… hands, as theſe in Athens did, Acts 17. 24. 25. For they ignorantly worſhipped th… true God▪ 2. To ſhew that he ſhould not be ſerved as Idolaters ſerved their Gods by Images▪ Deut. 4. and 22 30▪ 31, 32. This binds us to the Word for all inſtitute worſhip, but eſpecially reſtraineth us from Idolaters, their way of worſhip as well as from their Idols, Thou ſhalt not do ſo to the Lord thy God: Note, that So ſet down, v. 4. relateth to Groves, Images, High places, &c. mentioned v. 3. which place doth not only diſcharge ſuch Service to be given …o Idols, but the giving of any ſuch Service to God himſelf, who will have no ſuch Service: And if it be clea… that worſhipping him by Groves and High places be condemned, why not worſhipping him by Images alſo? for the prohibition So, looketh to all.
Thirdly: This Command hath a general prohibition in it, that leaveth no Image out, whether of God, Saint, or any other thing for any Religious uſe under whatever ſhape: For 1. It diſchargeth the making of any Image of any thing, for any Religious uſe. 2. It diſchargeth all Worſhip to be given them, whether outward by Bowing, or inward by Service, or whatſoever followeth on theſe; and therefore no diſtinction uſed by Idolaters can ſalve the matter, or avoid the ſtrength of this Command, eſpecially conſidering that it directeth men in the manner how they ſhould ſerve the true God, and doth not ſimply preſcribe who is to be acknowledged as true God, which is done by the firſt Command.
Fourthly: If by this Command Heatheniſh Idolatry, or the Serving God by Images be condemned? then the ſerving of God by Images alſo amongſt Chriſtians is here condemned; But the Heathens ſerving God by Images, is here condemned, Ergo, &c.
If it be anſwered that Heathens did repreſent by their Images that which wa… not God, and that this was their fault? I Anſwer. 1. It is not like that all did ſo▪ nor that any at firſt did ſo; but ſome had a notion of the inviſible God-head, … Rom. 1▪ 28. though they changed it into an Image, like to a corruptible Creature▪ 2. Yet here the Argument holdeth; If Heathens, who worſhipped, ſuppoſe, Jupiter, Vulcan, &c. and their Images of Gold, Silver, &c. were holden for Idolaters, not only as worſhipping Jupiter and Vulcan, and theſe Idols which were ſo repreſented, but alſo as worſhipping Gold and Silver, and ſuch Images and thing… as they made uſe of to repreſent them; then alſo Chriſtians muſt be ſaid not onelyonly to worſhip what is repreſented, by thoſe Images, but the Images themſelves, and ſo to be guilty of Idolatry on that account: the Reaſon will hold alike in both▪ and if their Exception, that they worſhipped not the Images, but what they repreſented did not exempt them from being found guilty of worſhipping ſuch Images in particular, neither will Chriſtians upon that Plea be found exeemed from th… guilt▪ for, … quatenus ad omne valet conſequentia.
Fifth Argument: If that Idolatry committed by the Iſraelites in the Wilderneſs▪ Exod 32▪ and that which was ſet up in Iſrael by Jeroboam, and that of Manaſſes … 2 Chron 33. be to be condemned as Idolatry; then that which is practiſed among… the Papiſts in worſhipping of their Images, and God by them, is to be condemned as Idolatry: But the former is condemned in Scripture as groſs Idolatry, becauſe it falleth off, and declineth from the way of worſhip the Lord hath preſcribed, and turned Gods People like to Idolaters in their way; therefore alſo the latter is to be condemned as idolatry▪
There is no exception which the Papiſts give in here againſt this Argument, but the like might have been given by the Iſraelites.
For 1. If they ſay, They worſhipped not the true God before theſe Images, that is anſwered already.
2. If they ſay, it was condemned becauſe they repreſented him by ſuch images, that is not enough: For 1. The Command forbiddeth all images of any thing: 2. The oppoſition mentioned, Deut. 4. Thou ſawest no likeneſs, or Image, but heardeſt a Voyce, hath no middle, but argueth againſt all alike: Hence theſe Images, Pſalm 115. that had Noſes and Mouths, but ſmelled not, and ſpoke not, were condemned as well as thoſe complained of, Rom. 1.
3. If they ſay, It was not lawful then, but is lawful now; this were to ſay, that the Goſpel admitteth of more Carnal Ordinances then the Law, whereas its Service is more ſpiritual without all doubt.
From all which we may clearly conclude, that in ſuch Service there is a twofold Idolatry committed: 1. In that, becauſe of ſome holineſs and venerability, that is ſuppoſed to be in ſuch Images, Reliques, &c. Religious worſhip (though inferiour to what is attributed to God) is given to them for themſelves, according to the Decrees of that ſecond Counſel of Nice: 2. In that they pretend by ſuch Service to worſhip the true God, though in an idolatrous manner forbidden by him, beſides what Aquinas and his followers maintain, who give to the Images of God, Chriſt, Mary, and the Croſs, foreign it ſelf, part 13. q. 25. … 1, 2, 3. And Reaſon ſayeth, it is a ſnare unto them that worſhip them, and a ſcandal to others; for, as Auguſtine (ſpeaking againſt the expreſſions uſed by Heathens from Pſal. 113. and from that of the Apoſtle, Rom. 1. (after he hath rejected their images, and their interpretation, and excuſes alſo) ſayeth, he who worſhippeth and prayeth towards an Image is an Idolater; for, who, ſaith he, worſhippeth and prayeth towards an Image, who is not affected with it as if it heard him?
In ſhort then, the Idolatry that ſtriketh againſt this Command, may be ſummed up in theſe particulars.
1. When by ſome viſible ſign, repreſentation, or Image, the God head is wronged as being thereby made like to it; this is againſt Deut. 4. 15, 16, 17, &c. where every Image made to repreſent the true God, is condemned as unſuitable to Him.
2. When by our worſhip we tye the preſence of the true God, to ſome Place, Image, Statue, or Relique, as if they had ſomething in them, or communicated to them more divine then any other thing; or, as if God heard our Prayers better at Images, and by them; or as if there were a more ſpecial preſence of God there, or a more ſpecial diſpenſation of grace granted by them; as Heathens ſuppoſed their Gods dwelt inviſibly in their Images, and did anſwer them there. Now the ſuppoſing that there is in any thing ſomething venerable and worthy of ſuch reſpect, is the ground of all idolatry; the inward leaning to it, and truſting in it, is againſt the firſt Command; but the outward expreſſing of this eſteem and truſt is againſt the ſecond Command: Thus men ſin in praying to things that are (though rational Creatures) as Angels and Saints; or to things that are not, as empty Images that have no Deity dwelling in them, or to lifeleſs Creatures▪ as the Croſs, Bread, &c.
3. It is Idolatry, when idolatrous worſhip, uſed in the Service of Idols, is given to God contrary to his Command; ſo Deut. 12. 30. 31. Thou ſhalt not do ſo to the Lord thy God; and 2 Chron. 33. 17. Their keeping up of Groves for the worſhip of God; and that invention of Jeroboams Calfs, are condemned as Idolatry.
Fourthly, When any thing of that External worſhip, which is due to the true God, is given to any other, even though it be with a purpoſe not to ſhut him out altogether from his due, yet when it is in part given to any other thing, as to the Croſs, Saints, Images, &c. it is called worſhipping of them; ſee Exod. 32. compared with Pſalm 106. 19, 20. there they worſhipped the Images of gold and ſilver, &c. yea, verſ. 37. Devils, though they intended to worſhip God in theſe Images.
5. When any thing of this worſhip, due to God, is given to Servants or means, as if ſomething adorable, and to be worſhipped, were in them, although they be not accounted God himſelf: Thus Cornelius ſinned in worſhipping Peter, Acts 10. 25, 26. when he knew he was not God, and Peter rejecteth it on this ground, that he was a Man and not God; and that therefore it was due to none but God: which Reaſon, taketh off all that can be ſaid by men for palliating this kind of idolatry: Thus the ſcope of the Command, and the reaſon and ground of worſhip being conſidered, it is evident that all theſe are idolatry.
We would now further conſider, firſt, the poſitive part of this Command, and next what is forbidden in it.
And 1. For the poſitive part of this Command, we conceive it doth reach, 1. To all external Ordinances, ſuch as Doctrine, Worſhip, government, and Diſcipline: We are here enjoyned to keep all theſe pure, according to his word: Thus any errour breaketh this Command, when it is vented and made publick, as ſecret errours break the firſt.
Secondly, It reacheth to all external Obedience, ſuch as receiving the truths of God, ſubmitting to the government and diſcipline of his Houſe, entering therein as Church-Members, often hearing the Word, not only on the Sabbath, which is required in the fourth Command, but at all occaſions, when God ſhall give the opportunity, it being a ſpecial part of his worſhip; right uſing of the Sacraments, and worthy receiving of them▪ praying externally, internal prayer being required in the firſt Command; outward confeſſion of ſin, when called for; confeſſion of the truth in times of tryal, &c. and this obedience is to be extended to extraordinary duties as well as ordinary; as Vowing, Swearing▪ Faſting, &c. when they ſhall be required in providence; external Covenanting with God, an Ordinance neceſſary for keeping pure publick Service, &c. Alſo it is to be extended to ſecret duties, and to private duties in Families, and Chriſtian fellowſhip, as well as to publick, and to diligence in them all.
Thirdly, It reacheth to the right manner of doing duties; eſpecially, it requireth 1. That they be not done in Hypocriſie, for God will not be ſo worſhipped in any duty. 2. That all our worſhip and duties be directed to God, in, and through the Mediator, and that none come to God but by him, who is the appointed High Prieſt. 3. That all our Obedience and Service be Spiritual.
Fourthly, It taketh in all external geſtures, and outward reverence in praying and hearing, &c. as, that the eye be fixed, and the carriage not light, but decent; that there be no laughing, that the look… be ſtayd and grave; theſe in a ſpecial manner, in worſhip, are to be looked unto.
Fifthly, It requireth every Mean that may further Gods publick Service, as educating and training up men for the Miniſtry, entertaining them, providing places and accommodations for publick worſhip, and every thing of that kind, without which the external worſhip of God cannot be performed.
Sixthly, It requireth the removing of all letts and impediments of Gods worſhip, or whatever is contrary thereto, according to our places and ſtations; ſuch as Hereſies and Hereticks by condigne cenſuring of them, removing all idolatrous worſhip, and whatever may be occaſions of it, or whatever hath been, or may be abuſed to it, purging the Houſe of God from corrupt and inſufficient Miniſters and corrupt Members.
But let us ſee in the next place what is forbidden in this Command, and how it is broken.
In the firſt Command, what immediatly reflecteth upon God himſelf, is forbidden; here, what immediately reflecteth on his Ordinances and appointments, contradicting them and Him in them, is diſcharged; there is none of the Commands more frequently broken, and yet men moſt readily think themſelves free of the breach thereof, and therefore ye ſhould conſider, that it is broken▪
1. In Doctrine, or doctrinally. 2. In practiſe. 3. In both, when the Doctrines vented and publiſhed againſt truth, have external practiſes following on them, as that doctrine of Image-worſhip hath, which we have ſpoken to already, and is the groſs breach of this Command; and the Lord inſtanceth it as being the greateſt, becauſe where this is, all ſorts of idolatry are: for it ſuppoſeth idolatry againſt the firſt Command, and that ſome eſteem and weight is laid upon that Creature we worſhip, beyond what is its due; as if there were in it ſome divinity or ability to help, whereby it is thought worthy of ſuch honour, whereupon followeth that external worſhip which is given to it upon that account; and ſo becauſe Saints are thought able to hear and help, men pray to them; and becauſe the Croſs is thought holy, men worſhip it, &c. and as this idolatry is manifold among the Papiſts, ſo it is palpable when Prayer is made to Saints, Reliques, Bread, the Croſs, images, &c.
Now that we may further explain this; conſider, that this Command is three ways broken doctrinally. (all which have a great influence upon mens breaking of it in their practiſe;) or, the Service and Worſhip of God, is three ways wronged by the Doctrines of men. 1. When ſome thing is added to his Service which he hath not commanded, and this is ſuperſtition and will-worſhip largely ſo taken: Of this kind are 1. The 5▪ Popiſh Sacraments added to thoſe two the Lord apppointed. 2. Other and more Mediators then the One Mediator Chriſt. 3. More meritorious cauſes of Pardon and Juſtification, then the blood and merits of Chriſt▪ 4. More Officers in his Houſe then he hath appointed, ſuch as Biſhops, Cardinals, &c▪ 5. More Ceremonies in worſhip, as Salt, Spittle and Cream, added in Baptiſm to Water, and Kneeling, &c. to the Lords Supper. 6. More Holy dayes then God hath inſtituted. 7. Other things to be acknowledged for the Word of God then the Scripture, as Traditions, Apocrypha, &c. and many ſuch things, whereof (for the moſt part) Popery is made up.
Secondly, It is broken when his Ordinances are diminiſhed, and any thing which he hath commanded, is taken away from them, as is clear from Deut. 4. 2. Ye ſhall not add unto the Word which I command you, neither ſhall ye diminiſh ought there from: and thus they break this Command, by taking away the Cup from L…icks (as they call them) in the Lords Supper, and the uſe of the Bible from the People in their own Language; alſo it is broken by taking away Baptiſm from Infants, and Diſcipline or Excommunication from the Church, and by taking away the Sabbath-day, and publick ſinging of Pſalms, or ſuch like; not to ſpeak of that Blaſphemous, and ſome-way Pagan-Hereſie of Quaqueriſine, over-turning moſt, if not all the Ordinances of God, deſtructive to all true Religion and Chriſtianity, and introducing, at leaſt having a native tendency to introduce, old Paganiſm and Barbarity.
Thirdly, This Command is broken by corrupting of Gods worſhip, as when the Word is miſ-interpreted and miſ-applyed, Prayers are uſed in a ſtrange Tongue, the Word is mixed with Errours, and the Church, both left without Diſcipline and abuſed in civil things, which tendeth to the corrupting of Gods Service; unqualified-men put into the Miniſtry and kept in it, when Sacraments are reſted on and worſhipped, even as the Brazen Serpent was abuſed, and the Temple though appointed by God at firſt for good ends, was afterward reſted on and Idolized.
Again, this Command is practically broken four wayes: Firſt, by groſs prophanity and neglect of the practiſe of known duties of worſhip; this way, are guilty all prophane Contemners of Sacraments, Word, Diſcipline, &c. All Neglecters of them when they may have them: and all theſe that ſet not themſelves to go rightly about them, in ſecret, in Families or in Publick; and where many opportunities of Goſpel Ordinances are, this ſin is the more frequent; and ſo all Atheiſts that contemne Religion, and theſe that would only ſerve God with a good heart and intention, as they pretend, without any outward worſhip, are condemned here; and alſo thoſe, who for fear or advantage give not teſtimony to the Truth and Ordinances of Chriſt, when ſuch a teſtimony is called for.
2. Men ſin againſt this Command, when they practiſe will-worſhip and ſuperſtition in ſerving God by duties he never required, whether 1. It be Will-worſhip in reſpect of the Service it ſelf, as when that is gone about as duty, which is not in it ſelf lawful, as when ſuch and ſuch Pilgrimages and Penances are appointed by men to be done as Service to God: Or 2. When worſhip, or Service under the Goſpel is aſtricted to ſuch a place, as if it were Holier to pray in one place then in another, and that therefore God did hear Prayer there more willingly and eaſily then in another place▪ Or 3. In reſpect of bodily poſture, as if there were more Religion in one poſture then in another; as in receiving the Lords-Supper kneeling, or Praying in ſuch and ſuch a poſture, except in ſo far as it is decent, and otherwiſe rightly regulate by rules of Prudence and Natures light. 4. When it is without a Divine Warrant tyed to ſuch a time only, as Chriſtmaſs, (commonly caled Yool) Eaſter, Paſc…e, &c. which is an Obſerving of times that God hath not appointed. 5. When it is tyed to ſuch an occaſion or accident, as, to Pray when the Clock ſtriketh, or when one Neeſeth, which Plinius marked of Ti…erius, who was no Religious man, yet could not abide one who lifted not his Hat when he Neeſed, and ſaid not, God bleſs; and he obſerveth it among theſe things he can give no reaſon for; the Prayer is good, but the timing of it ſo, and aſtricting it to that thing, is ſuperſtitious; ſo your Lightwakes and Di…iges (as ye call them) are upon this account to be condemned, either as ſuperſtitious, or as prophane, or at the beſt, as the reliques and cauſes or occaſions of both: For 1. Once in times of Popiſh darkneſs they were ſo uſed, or rather abuſed. 2. Why are your Viſits ſtinted to ſuch a time more then another? It profiteth not the defunct, and it hurteth the perſon you come unto; a multitude not being ſit for comforting or inſtructing; and yet it cannot be called a meer civil viſit, being tryſted with ſuch an occaſion; but certainly it ſuiteth not, nor is it a Chriſtian carriage toward the Dead, and after the Burial of the Dead, to ſpend time together in ſuch a way as is commonly uſed: Beſide, it is ſuperſtitious, when a thing without reaſon is aſtricted to ſuch a time or occaſion, as giving and receiving of gifts on New-years-day, too too common amongſt Chriſtians, though a Heatheniſh cuſtome; which day, as Gratian obſerves, was dedicated to their Devil-god Janus: He aſſerts like wiſe, that ſuch Chriſtians, as in his time did obſerve it, were Excommunicated; and Alchuinus, with others, write that the whole Catholick Church appointed once a ſolemne publick Faſt to be kept on a New-years-Day, to bewail thoſe Heatheniſh Interludes, Sports, and lewd Idolatrous practiſes that had been uſed on it. 6. When ſome weight is laid on the number of words, or ſet repetitions of Prayers, Ave Maria's, or Pater Noſters, or on the reading ſo many Chapters, or ſaying ſo many Prayers. 7. When any take a word of Scripture at the opening of the Bible, or by a thought ſuggeſted, as more befitting their condition becauſe of that, without weighing the Word it ſelf; and lay more weight upon that word then upon another that hath the ſame authority and ſuitableneſs to their caſe, which is to make a Weerd, or Fortune-book of the Book of God, for which end he never appointed it. Thus alſo men are guilty, when they account Sacraments more valid, or lay more weight on them, becauſe diſpenſed by ſome Miniſters, then when diſpenſed by others, though having the ſame warrant, or becauſe of the difference of perſons that partake therein with them;
However ſome of theſe things may be in themſelves good, yet they are abuſed by ſome one circumſtance, as in unwarrantable timing them, or in laying that weigh on them which is not warranted in the Word, which 1. Altereth the way that God has laid down. 2. Bringeth us to prefer one circumſtance to another, without any warrant. 3▪ Maketh a neceſſity where God has left us free, and ſo bringeth us into Bondage.
3. We may go wrong in practiſing lawful duties many wayes, as to the manner of performing them, when they are not ſo done as is required: As 1. When we do not propoſe to our ſelves the right end we ſhould have before us. 2. When they are not done from a right inward Principle. 3. When they are done in Hypocriſie and Formality, and reſted on; all which may go along with men in all Duties and Ordinances; and generally all our ſhert-comings in the right manner of commanded duties, ſtriketh againſt this Command.
Fourthly, We may alſo conſider the breach of this Command, by taking a view of what is oppoſite to every thing required; and ſo want of Reverence in Worſhip▪ want of Zeal againſt errour of falſe worſhip, not ſtreatching our ſelves in all lawful endeavours to entertain and maintain the true worſhip of God, are here forbidden; ſo likewiſe the putting in, and keeping in unworthy Miniſters; the traducing▪ holding out, and putting out of Faithful Men; the with-drawing and Sequeſtring their maintenance from them; the diminiſhing of it, or ſtraitning them in it. Horrid ſins, though little thought of, and lightly looked on by Men, drawing no leſs deep before God then obſtructing the free courſe of the Goſpel, breaking up the treaty of peace betwixt God and Sinners, carryed on by Faithful Miniſters, as the Ambaſſadors of Jeſus Chriſt; and ſaying on the matter that he ſhall not ſee of the fruit of the travel of his ſoul in the ſalvation of the ſouls of men to his ſatisfaction, ſo far as they can impede it by outing and diſcountenancing his Miniſters, the inſtruments made uſe of by him for bringing about that laſt warrantably; and thus alſo, all Sacriledge, Simony, and the like, cometh in as breaches of this Command; and all Partiality in Church proceedings, Tolleration of Errours, countenancing the ſpeaders of them, ſlighting of diſcipline, converſing unneceſſarily and unwarrantable with ſuch as are Excommunicate, and all unwarrantable innovating in the external worſhip of God; and when we are not ayming and endeavouring to have our Children and Servants, and all under our charge, brought under ſubjection and conformity to the Ordinances and Service of God as well as our ſelves.
But becauſe this Command in an eſpecial manner looketh to publick Ordinances, let us ſee a little more particularly how it is broken in theſe: 1. In reſpect of Preaching and Hearing. 2. Publick Prayer. 3. Praiſing. 4. Sacraments. 5. Faſts▪ and in all theſe, there are faults of three ſorts. 1. Some going before the performance of theſe duties. 2. Some following after. 3. Some going along in the performance of them.
And again, 1. Some are guilty of the breach of this Command by neglecting theſe duties. 2. Some are guilty in the wrong manner, of going about them.
And 1. Before hearing the Word men break this Command. 1. In not Praying for the ſpeaker. 2. In not Praying for themſelves, in reference to this end, that they may profit by the Word▪ 3. In not ſetting themſelves to be in a ſpiritual compoſed frame for ſuch a work. 4. In not watchfully preventing what may divert them or diſtract them, or ſtraiten their minds when they come to hear, not ordering their other affairs, ſo as they may not be a hinderance to them in meeting with the bleſſing of the Goſpel. 5. In not aiming to have the right eſteem of the Word. 6. In not bleſſing God for it, or for any good received before by it. 7. In not coming with hunger and thirſt, as new born Babes, having laid aſide what may hinder its, being received with deſire, 2 Pet. 2. 1, 2, 8. In not denying our own ſtrength, as to the right diſcharge of that duty, that ſo we may make uſe of Chriſt. 9. In not minding that when we are called to hear, it is to tryſt with God in his Ordinances▪ 10. In going to hear with prejudice. 11. In coming without expectation of, and longing for the preſence of God, or of meeting with him. 12. In not coming from reſpect to the honour of God; nor out of Conſcience, but from cuſtome, and for the faſhion.
Secondly, Men ſin againſt this Command, when they are come to hear, and while they are about this duty of hearing: 1. In not looking to God, or not receiving the Word as Gods Word, but as Mans. 2. In extravaging and wandring in their minds and thoughts. Ezek. 33. 31. 3. In ſleeping when they ſhould hear. 4. In letting the Word ſlip out of their mind, and not retaining and laying up what they hea…. 5. In not yielding their ears and memories, or yielding onelyonly their ears and memories, but not caſting open their hearts to the Word, to let it ſink down in them. 6. When though it be heard, yet it is not underſtood, Matth. 13. 13. 7. When though underſtood, it is ſoon forgotten. 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances, Iſai. 66. 2. Eccleſ. 5. 1, 2. and Malach. 2. 5. There is a ſpecial fear which we ought to have before his Name. 9. VVhen there is not Faith mixed with hearing, giving credit to the VVord, it muſt be a great fault not to believe Gods VVord when we hear it, Hebr. 4. 1, 2. 10. VVhen we fret and canker at the reproofs of the Word. 11. VVhen we needleſly ſtumble at any expreſſion, eſpecially when we carry ſo lightly as to laugh at what is ſpoken, to the prejudice of the Ordinances. 12. VVhen we are more for knowing then for doing, more for informing the mind, then for reforming the heart and life. 13. VVhen there is carping at the VVord, or cenſuring of it rather then our ſelves. 14. VVhen we make no application of it to our ſelves, and try not whether we have ſuch a fault, or if we perform ſuch a duty, &c. 15. VVhen we are not preſent, as before God, to hear, as Cornelius was, Acts 10. 33. 16. VVhen we itch after novelty of expreſſions, or words, or things, rather then thirſt after the ſincere Milk of the Word, that we may grow thereby. 17. When theſe novelties are more entertained and laid weight on then known duties or truths. 18. When the Word is heard with reſpect of perſons, and the ſame truth, or expreſſion, or Scripture cited by one, is not ſo reſpected and received, as when ſpoken by another, contrary to James 2. verſ. 9. 19. When there are vain looks as well as idle thoughts. 20. When there is a wanton, light, unreverent carriage. 21. When there is immodeſt and ſtrange Apparel unbecoming that Ordinance. 22. When there is ſpeaking or talking, out of the caſe of neceſſity, in time of Sermon, though it were by way of Prayer, it is ſinful, except it were Ejaculatory in reference to what is at preſent ſpoken. 23. When there is reading of ſomething, (even though Scripture) unſeaſonably. 24. When there is inſiſting on good thoughts, that tend to divert from hearing. 25. When men are obſerving Vanities in time of hearing, ſuch as the Apparel that others have on, or the painting that is on the Houſe, or the cuplings of the roof, or ſuch like. 26. When there is not an intermixing of Ejaculatory Prayer for our ſelves and others, and the Speaker, that God would help him, and them, and us, to keep ſuch a Word to the time when we may have need of it; and when God is not bleſſed when a word is rightly ſpoken. 27. When there is any quenching of convictions, or the motions, or ſtirrings of affection wakened up by the Word. …8. VVhen thero is diverting to a doting love of the Speaker, or the thing as ſpoken by ſuch a Speaker; or the manner of expreſſion, and a delighting in theſe, more then in God, or a reſpecting of Him or our own profiting. 29. VVhen we do not look upon, and make uſe of the Preached VVord as a means to con ert, but onelyonly as a mean to confirm. 30. VVhen we do not make uſe of Promiſes offe…ed in Preaching, and directed by God to us by an Authorized Ambaſſadour, and do not ſo lay weight on them as from him. 31. VVhen we reject the many ſweet offers of the Goſpel, and come not to the Marriage of the Kings Son. 32. VVhen we do grieve Gods Spirit who preſſeth it upon us. 33. VVhen we tread under-foot Chriſts Blood by our little eſteem of it. 34. When we give no credit to, nor lay doe weight upon threatnings. 35. When we have not the Faith of Gods Providence, or of the Judgement to come, 36. When there is not an accepting of Chriſt. 37. When there is not imploying of him. 38. When there is not reverence in removing from our hearing of the word.
After hearing alſo, there are many wayes whereby we are guilty of the breach of this Command. 1. Forgetting what we have heard. 2. Letting the heart unneceſſarily look back again to other objects, and follow other thoughts, and not meditating on what hath been heard. 3. Not comparing what we have heard with the Scriptures. 4. Not following the Word with prayer for the watering of it▪ 5. Needleſs falling to other diſcourſes, immediately after the hearing af the Word. 6. Caſting it all aſide as to practiſe▪ Pſ. 50. verſe 6. to 23. 7 Fretting at ſome things that have been ſpoken. 8. Spreading Cenſures: Or 9. Commendations of the thing Preached, or of the inſtruments that Preached, as if that were all. 10. No… following the Word with ſelf-ſearching Prayer, and fruits ſuitable, endeavouring to practiſe what is required. 11. Not trembling at its threatnings, nor forbearing what was thereby diſcharged. 12. Not helping others to make uſe of it, 13. No… repenting of faults committed in the time of hearing. 14. Little delight in remembring of it. 15. Finding out ſhifts to put by its directions or challenges. 16. Applying them to others rather then to our ſelves. 17. Miſ conſtruing the Miniſters end in preſſing of them. 18. Miſ-interpreting his words. 19. Miſ-reporting or miſ-repreſenting them. 20. Not being troubled for fruitleſneſs in hearing▪ without any uſe, but being as a ſtone without ſence or feeling. 21. Leaning o… hearing, as if having been in the Church were a piece of holineſs, though no fruit follow on it. 22. Prophane abuſing words of Scripture, or phraſes uſed in preaching▪ in mens common diſcourſe; much more when they are mixed in wanton and profane ſports▪ or jeſts and gybes.
All theſe wayes men may ſin, when they come to hear the Word; they ſin alſo by abſence when they come not, neglecting the opportunities of the Goſpel; there are alſo divers ſins which men are often guilty of in reference to hearing, even on week dayes: As 1. Little love to the Word, or delight in the opportunities of it on ſuch dayes. 2. Too much love to ſome other things that procureth luke-warmneſs in hearing. 3. Contemning occaſions of hearing the Word on ſuch dayes. 4. Improvidently bringing on a neceſſity on our ſelves that we cannot hear. 5. Caring little to have a Miniſtry, whereby we may be inſtructed at all times, and therefore we want ſuch occaſions. 6. Setting our ſelves, and uſing our wits to diſcourage the Miniſters we have▪ 7. Not being weighted on, with our abſence from weekdayes Sermons. 8. Mocking at them who are preſent. 9. Diſ-reſpecting the Ordinance for ſome worldly or perſonal reſpects, preferring any ſmall trifle thereto, &c.
2. Let us inſtance the breach of this Command in publick prayer, which is a part of worſhip, which very nearly concerns the glory of God; and certainly when it is wronged through the unſuitable, and nor right diſcharging of this duty, this Command is in a ſpecial way broken.
We ſhall not here look to every thing, but eſpecially to what concerneth publick Prayer, indeed we fail alſo in ſecret Prayer, and in giving Thanks both alone and in our Families. 1. By contempt of this excellent Ordinance, many ſlight Prayer in ſecret and in their Families, Jer. 10. ult. which is a clear breach of this Command as well as neglecting it in publick, when men do not countenance Sermon or Prayer, though at the ſame time walking Idlely in the Street or in the Fields. 2. By caſting up of Prayer to others, reproaching it, calling it Hypocriſie, and thoſe who uſe it Hypocrites. 3. By mocking the Spirits work in Prayer.
1. Before we come to Prayer, we ſin. 1, By not watching to keep the heart in a frame for Praying always. 2. By not watching over every opportunity that we may have for Prayer, whereby many occaſions are loſt. 3. In not longing for opportunities of Prayer. 4. In not ſtirring up our ſelves to ſeriouſneſs when we are about to Pray. 5. In letting the heart run looſe when we are about other things, which indiſpoſeth for Prayer. 6. In having a ſelfy particular end before us in our Prayers. 7. In our little reſpecting God for ſtrength and fitneſs, and little looking to him for his Spirit to our ſelves, or theſe who are to go before us in this duty of Prayer. 8. In our little examining our ſelves that we may know what to Pray for, and what diſtinctly to confeſs. 9. In our not meditating on what we are to ſay, that we may as to the matter of our Prayers ſpeak in Faith. 10. In aiming more to find and exerciſe gifts, then to have grace acting in us. 11, In our ruſhing raſhly on ſuch a weighty and ſpiritual duty.
Secondly, In Prayer; and 1. On the Speakers part there are divers ways whereby this Command is broken: As 1. By raſhneſs and ſenceleſneſs, not exerciſing the ſpirit, but the mouth, telling over our Prayers as a Tale without life. 2. Praying in our own ſtrength, without looking after the influence of the Spirit. 3. Not drawing near to God by Faith in Chriſt, but leaning too much on our Prayers, from a ſecret falſe opinion of prevailing more with many words well put together, then by exerciſing Faith on Chriſt, and reſting on Him, as if God were perſwaded with words. 4. Inadvertant Praying, uttering unadviſed Petitions and expreſſions without underſtanding. 5. Not praying humbly and with ſoul abaſement: Nor 6. Singly to pleaſe God, but men, ſeeking expreſſions that are pleaſant rather then ſenſible. 7. Saying many things we think not, not being touched with the weight of ſin when we confeſs it, nor with the deſire of holineſs when we mention it: counterfeiting ſometimes liberty and boldneſs, ſometimes reſtraints and complaints more then is real. 8. Limiting God in particular ſuits. 9. Cold in what is of greateſt concernment. 10. Want of reverence and holy fear. 11. Want of a right impreſſion of a preſent God. 12. Not praying for others, and little reſpecting the condition of thoſe we pray with; or what we do of this kind, is either but cold, and for the faſhion; or if there be more apparent zeal and ſeriouſneſs for others, it would be adverted that it be not upon deſign to flatter and pleaſe them rather then to obtain ſpiritual bleſſings to them. 13. Deſiring things for ſatisfying our ſelves more then for Gods honour. 14 Breaking off before we come to livelineſs and liberty, having begun lazily and without life. 15. Not inſiſting to wreſtle with God when under Bands. 16 Precipitating with the words before the heart ponder them, or the affection be warmed. 17. Poſting through it, as duty, only for the faſhion, without reſpect to God, or love to the exerciſe, or driving at any profit by it. 18. Wearying and not delighting in it. 19. Not aiming at Gods preſence or ſenſible manifeſtations in it, or at a Hearing in that which we pray for. 20. Being more deſirous of Liberty in publick then in private. 21. Fretting when we are put or kept under Bonds. 22. Growing vain and light when it goeth well with us, and turning carnal and unwatchful when we get liberty. 23. Impertinent uſe-making of Scripture-words, either ignorantly or vainly. 24. A ſecret expectation of ſomething for our Prayer, and ſo reſting upon the work done, as if there were merit in it. 25. Uſing expreſſions not eaſily underſtood. 26. Uſing undecent geſtures, and ſcurrile expreſſions. 27. Not obſerving Gods diſpenſation to us, nor his dealing with our ſouls in the time of Prayer, that we may conform our ſuits accordingly, as we find many of the Saints have done, who end in Songs after they had begun ſadly. 28. Not praying with fervency for Chriſts Kingdom, and for Jews and Gentils. 29. Exerciſing gifts rather then grace, when we pray. Theſe are Sins upon the Speakers part.
Next, ye ſhould conſider the ſins of them that joyn: And beſide, what is general and common in the duty of praying, we fail often in joyning. And 1. In this, that many think, When another prayeth they need not pray, but let the Speaker be doing alone. 2. When we obſerve not what is ſpoken, that we may go alongſt in what he prayeth for, and be upon our watch that we may joyn, and that we may do it in judgement. 3. The mind waving or wavering, and we hearing, but not praying. 4. Cenſuring the words or geſtures of the Speaker. 5. Fixing our eyes or minds on ſome other things, and giving way to other thoughts that may divert from joyning. 6. Sleeping in time of Prayer. 7. Confuſedneſs in that exerciſe, and not diſtinctly joyning with what agreeth to our ſelves and our own caſe, nor with what agreeth to others joyning with it for them. 8. More cold and indifferent in what concerneth others, then in what concerneth our ſelves. 9. More careleſs of being heard and anſwered when we ſpeak not, as if we were leſs concerned, thinking it enough to be preſent, although in our heart we joyn not; and not being affected with the prayer of another, nor acting Faith in it, we ſoon weary when others pray. 10. Not being edified by the praying of another, nor taking up our ſins in his Confeſſions, nor our duty in his Petitions. 11. Much Hypocriſie in ſuch duties, while we ſeem to be joyning, but are doing nothing. 12. Not endeavouring to have affections, ſuitable to what is ſpoken, ſtirred up in us. 13. Not praying that the Speaker may be ſuitably guided and helped in bringing forth Petitions that may anſwer our wants. 14. More indifferent that another who ſpeaketh as mouth for the reſt, want liberty, then when we are put to ſpeak our ſelves, although it be Gods Ordinance. 15. Not rightly touched with any expreſſion we cannot joyn with, but rather ſtumbling at it. 16. Our being ignorant of the meaning of many expreſſions through our own fault, ſo that we cannot joyn in them. 17. Muttering words of our own, and not joyning with what is ſaid. 18. Indiſtinctneſs in conſenting or ſaying Amen at the cloſe.
Thirdly. After Prayer both Speaker and Joyners fail. 1. That they watch not over their hearts, but ſoon return to other things, as if then they might take liberty. 2. Not waiting for an anſwer, nor obſerving whether Prayers be anſwered or not. 3. Not being thankful for Anſwers when they come: Nor 4. Intreating and preſſing for an anſwer if it be delayed. 5. Not reflecting on our failings, whether in ſpeaking or joyning. 6. Not remembring what we have uttered in Prayer, but preſently returning to a carriage that is very unlike thoſe things we have been ſpeaking before Him. 7. Not keeping up a frame for new opportunities of Prayer. 8. Not preſſing after a conſtant walk with God betwixt occaſions of Prayer. 9. Reſting on Prayer after we have done, and thinking ſomething of it if we ſeem to have been helped to Pray 10. Carnally heartleſs and diſpleaſed, if it hath been otherwiſe. 11. Not being humbled for the ſinfulneſs and defects of our Prayers. 12. Not having recourſe by Faith to the Blood of ſprinkling for pardon of theſe ſinful defects.
We are to conſider how men break this Command in Praiſe and Thankſgiving: And here there is failing, in general. 1. In the utter neglect of this neceſſary duty; alace, what of that duty do we in ſecret, and yet it is ſingularly for Gods honour, and as clear a duty as Prayer. 2. In mocking praiſe often, by prophaning Pſalms for our carnal mirth. 3. In neglecting and ſlighting of it, though not altogether, yet by unfrequent going about it. 4. In accounting it to be almoſt no duty at all, and in being but little challenged for ſlighting of it, or for irreverent uſing of it.
Secondly. We ſin before we go about this duty: 1. In not preparing for it. 2. In not praying for the Spirit, to fit and enable us to Praiſe, 1 Cor. 14. 15. and for a fixed heart for that work, Pſalm 108. 1. 3. In our not aiming at a ſpiritual diſpoſition for ſuch a ſpiritual duty. 4. In our not endeavouring for a right impreſſion of the Majeſty of God. And 5. For clearneſs of our intereſt in him: And 6, For an impreſſion of the excellency of his way, and meaning of his Word; all which are exceeding neceſſary unto the right performance of this duty, and without them we cannot Praiſe ſuitably.
Thirdly. We are guilty of many faults in the time of praiſing. 1. Doing it without reſpect to Gods glory, and for the fashion only. 2. Hypocriſie, not praiſing him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want underſtanding of the words we expreſs. 4. No ſuitable impreſſion of Gods greatneſs and goodneſs upon our hearts when we praiſe. 5. Not aiming at Communion with God in this duty, as deſiring, minding, and hoping to praiſe him for ever. 6. Not being taken up with Spiritual and Heavenly delight in him, and in the work of his praiſe, 7. Lightneſs, laughing, or mainly affecting of, and carnally doting upon, ſome tone or voyce more then being ſuitably affected with the matter, and making melody in the heart to the Lord. 8. Forgetting what we do ſing, and not knowing or conſidering what it is we ſing, the heart not being preſent nor fixed. 9. Not being conſtrained by love to praiſe, but ſome cuſtome or natural Conſcience conſtraining us to it. 10. Not offering up our praiſes in and through Chriſt Jeſus, Heb. 13. v. 15. 11. Soon ſatisfied in our praiſing, as if we were little troubled to be fitted for it, and becauſe little of our ſelves lyeth in it, we are the leſs careful how we diſcharge it, but ſtint and limit our ſelves to ſome certain cuſtomary matter which puts us to few prayers before, and makes but few challenges after. 12. Not intermixing ejaculatory prayers in our praiſings. 13. Much Hypocriſie when we ſing the caſes of others, or their thoughts and eſtimation of God, and ſtudy not to be ſomething-like their frame and exerciſe. 14. Not framing our affections in praiſing to the ſubject of our praiſe; whether it be ſome ſad caſe or ſome chearful condition, or ſome Hiſtorical or Prophetical ſubject; and when imprecations are a part of the Song, we ſoon fall off, or praiſe one and the ſame way in all. 15. Not ſerious in bleſſing God for former mercies to his Servants, if it be not ſo well with us in the mean time, nor chearfully acknowledging his former deliverances of his Church and people in which we have not perſonally shared. 16. Not being affected with his keeping of us free of many ſad caſes we ſing, and others have been in, nor bleſſing him for delivering them. 17. Not letting the Word of the Lord which we ſing, ſink down in us for engaging our hearts to, and chearing our ſpirits in good. 18. Not aſſenting to, and giving him glory in the acknowledgement of the juſtneſs of his ſevereſt threatnings, and the moſt fearful Scripture-Imprecations. 19. Not rightly obſerving thoſe things that are the ſubject matter of Scripture Songs, ſo as to put a difference between ſome things we are to tremble and ſcare at, ſuch as the falls of the Saints; and other things which we are to imitate and follow for our edification. 20. Gadding in idle looks, ſo that ſome ſcarce look on their books (although they can read) that they may the better have the ſenſe of what they ſing. 21. Not putting a difference betwixt praying a Petition that is in a Pſalm, and ſinging of it, which ſhould have a ſweetneſs with it that may incourage us to pray for, and expect what others before us have obtained▪ 22. Wanting ſuch conſiderations about the matter ſung, when it ſuits not our preſent caſe, as may ſuitably affect us, and fit us to glorifie God in that duty: as when we ſing of the eminent holineſs of ſome of the Saints, we are to bleſs him that ever any was ſo holy, whatever be our ſinfulneſs; and that we have hope of pardon, though under many failings, and much unlikelineſs to that caſe we ſing. 23. Not ſinging with the voyce at all, although the tongue be given us as our Glory, that we may therewith thus glorifie God.
Fourthly. After we have been about this duty of praiſe, we ſin. 1. By falling immediatly into a carnal frame. 2. Not looking back or examining when we have done, how we carryed it in praiſing God. 3. Few challenges for our many failings in praiſe. 4. Little Repentance for thoſe failings. 5. Not keeping the heart right for a new opportunity of praiſe. 6. Not keeping a record of his mercies in our memories, and upon our hearts to engage us to praiſe him. 7. Not walking in the exerciſe of love, which would ſweetly conſtrain us to this duty, and make us delight in it.
Theſe are but a few of the many Iniquities that are to be found in our holy things, Exod▪ 28. 38. Its good we have a High Prieſt to bear them: O, what if all our ſins were reckoned, how hainous would they be? and what a ſum will they come to, if our performances of holy duties have ſo many ſins in them? and when the ſins of a Sabbath are counted, how many will they be? hundreds of divers ſorts, in praying, hearing, and praiſing; and multiply theſe to every looſe thought, and every declining or wavering of the heart, now many times may they be multiplyed? Ah! how many unholy words do we let ſlip, and then conſider all the Sabbaths and Sermons, Prayers and Praiſes we have had, how many hundred thouſands will they amount to▪ It is ſad that men ſhould lye under all theſe with few or no challenges, or without minding repentance, or thinking of the neceſſity of employing the High Prieſt for doing them away; therefore we ſhould accept theſe challenges, and give Him employment who only can bear the Iniquity of our holy things. If this bring not down ſelf-Righteouſneſs, and convince you of the neceſſity of a Mediatour, what will do it?
We ſhall proceed in the next place, to conſider the ſins that wait on receiving the Sacraments, which as they were a ſpecial part of the Worſhip of God under the Old Teſtament, ſo they are yet under the New; and our ſins in reference to them ſtrike againſt this Command, as it preſcribeth and carveth out our external Worſhip, and ſo much the rather ſhould we conſider this, becauſe there cannot be a more expreſs Covenanting with God in giving and receiving, propoſing terms and accepting of them for cloſing the Covenant, then is in the Sacraments.
Before we enter to ſpeak of the faults we are here guilty of, we may in general propoſe ſome things concerning the Sacraments: As 1. For what ends God hath appointed them, that ſo we may know what is to be expected in them. 2. How they effectuate the ends, that we may know how we ſhould go about them; and we ſhall ſpeak to theſe two joyntly, becauſe we cannot ſpeak to the one, but we muſt ſpeak to the other.
But before we ſpeak to theſe, ſome things are to be premitted: As 1. That God hath thought good alwayes to add Sacraments to his Covenants; thus the Covenant of Works had its Sacraments: Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant; ſo the Covenant of Grace in all its adminiſtrations had its Sacraments alſo for confirmation thereof, as before Chriſts incarnation it had, Circumciſion, the Paſsover, and divers Sacrifices effectual for that end; and the Fathers before Abraham had their Sacrifices for Sacraments: a…d ſince his Incarnation, it hath Baptiſm and the Lords Supper; for as the Lord has for mans ſake condeſcended to deal with him after the manner of men, by Covenants and mutual Engagements, ſo he keepeth the manner of men in Swearing, Sealing, and confirming theſe Covenants for their greater▪conſolation, who are within the ſame, Hebr▪ 6. 18.
Secondly. Although the nature of the Covenant alter the Sacrament, in reſpect of our uſe making of it; yet, as all Covenants have ſome eſſentials in which they agree, to wit, a Promiſe and a Reſtipulation; ſo all Sacraments have ſomething common, to wit, that they Signifie, Seal, and Strengthen the Covenanters in aſſurance of enjoying what is promiſed according to the terms of the Covenant to which they are as Seals appended, the Tree of Life confirmed the promiſe of Life to Adam upon condition of perfect Obedience; Circumciſion confirmed it to Abraham upon condition of Faith, Rom. 4. 11.
Thirdly. The Sacraments of the Covenant of Grace before and after Chriſt, differ in circumſtantials, as the Covenant it ſelf under the Old and New Teſtament doth; but in eſſentials they agree, for they ſeal one and the ſame thing, and after one and the ſame manner.
Fourthly. There are ſome chief things common to all Sacraments of the Covenant under one adminiſtration; As for example, Baptiſme and the Lords Supper, they agree both in this that they ſeal the Covenant, and repreſent Chriſt and his benefits, &c. yet in either of them there are ſome peculiar promiſes and benefits eſpecially looked unto: and alſo they have their peculiar manner of ſealing theſe things which are common to both; Believers are alſo confirmed in the ſame things by the Word, but the Sacraments confirm them in another way, more clearly, and ſenſibly, and proportionally to our weakneſs and neceſſity.
Fifthly. No Sacrament is of, and from it ſelf valid, but its validity and efficacy is from the Covenant and Promiſe, whereof it is a Sacrament; and ſo it is a ſeal to none but to ſuch as are in the Covenant, and keep the condition of it, to them it ſealeth the benefits promiſed, though abſolutely and ſimply it ſeal the truth of the conditional promiſes: and ſo it may be ſaid conditionally to Seal, to all the Members of the Church, the Truth of what is promiſed upon ſuch a condition; as for example, The Tree of Life ſealed this Truth, that who ſtood in perfect Obedience should have Life, but it did not ſeal to Adam, that he should have Life▪ except upon condition of his perfect Obedience; the like may be ſaid of Circumciſion, Baptiſm, &c.
Sixthly. Hence every Sacrament doth ſuppoſe a Covenant, and the Receivers entry into the Covenant, to which the Sacrament that he receiveth relateth: ſo that we come not to the Sacrament properly to enter into Covenant with God, but firſt the Covenant is entered, and then the Seal is added, as Geneſ. 17. Firſt, God entered into Covenant with Abraham, and then the Seal of Circumciſion is added as a confirmation thereof.
Seventhly. No Sacrament giveth any new right which the Receiver had not before; onelyonly it confirmeth the right he had before; he hath acceſs to the Sacraments upon the account of his external right.
Eighthly. Sacraments confirm ſtill ſomething that is future, and to come, they being inſtituted for the confirmation of our Faith and Hope in thoſe things, of which we are moſt apt to doubt; as the Paſsover ſtrengthened the Iſraelites againſt the fear of being deſtroyed; the Tree of Life confirmed what was promiſed to Adam and not performed; and ſo all Sacraments help us to believe the making good of ſome promiſe not performed, for they ſerve as the Oath and Seal; and indeed, when we Preach the Goſpel, we offer a ſealed Covenant, and a ſworn Covenant.
Theſe things being promiſed, we come to ſpeak to the things propoſed; and we ſay, The Sacraments of the New Teſtament (of which only we ſpeak purpoſely) have in Gods appointment and our uſe, theſe three ends eſpecially;
The 1. is, to repreſent clearly the nature of the Covenant, and the things promiſed therein, as, the washing away of ſin, Chriſt himſelf▪ his death and benefits, and the way how we come to the application of all theſe, to wit, by Faith freely, putting on Jeſus Chriſt for taking away guilt, and ſtrengthening us to an holy walk; in all theſe the Sacraments (that is, the ſigns and word of inſtitution added) do fully and clearly, 1. To the Ears: 2. To the Eyes: 3. To our other ſenſes of feeling, &c. not only hold forth what is offered, but our way of cloſing with and accepting of that Offer; as if God, who by Preaching letteth us hear him ſpeak (inviting us to be reconciled to him) were in the Sacraments, letting us ſee him tryſt and cloſe that bargain with us by his Ambaſſadors; in which reſpect, the Sacrament may be called the Symbol and Token of the Covenant, as it is, Gen. 17. and this way the Sacraments have a teaching uſe to bring to our remembrance Chriſt, his ſufferings and benefits, as well as our eſtate, what it was without him, and before our cloſing with him; all this by the word and elements with the actions concurring, is repreſented to us, as if it were acted before our eyes, for making the way of the Goſpel the more clear to our judgements and memories, who either ſenſeleſly take it up, or ſluggishly forget theſe ſpiritual things; the Lord, who ſometimes maketh uſe of Parables and figurative expreſſions or ſimilitudes, to ſet forth ſpiritual things to make them take with us the more, hath choſen this way to make uſe of external ſigns, and actions for the ſame ends alſo.
2. The ſecond end of Sacraments is to ſeal and confirm Gods mind and revealed will to man, and to put him out of queſtion of the truth of his promiſes, that ſo he may have a further prop to his Faith, and may draw more ſtrong conſolation from the promiſes of the Covenant upon this ground. In this reſpect they are called Seals (Rom. 4. 11.) of the Righteouſneſs by Faith; that is, not the Righteouſneſs of Abrahams Faith, but of his obtaining Righteouſneſs by it, and not by works; that is, They are ſeals of that Covenant which offereth and promiſeth Righteouſneſs to ſuch as believe: …o was the Tree of Life a confirmation to Adam of the promiſe of Life; ſo was Circumciſion to Abraham a Seal and Confirmation of the promiſes of the Goſpel, as Gods Oath was, Hebr. 6. 18. And ſo are the Sacraments to us,
This Confirmation may be three wayes looked on: 1. As that which confirmeth the Propoſition, 2. The Aſſumption, 3. The Concluſion of a practical Syllogiſm, whereby the Believer concludeth from the Goſpel that he ſhall be ſaved.
The Propoſition is this, He that believeth ſhall be ſaved; this by the Sacrament is ſimply confirmed as a truth, that one may lean unto: Then the Believers Conſcience in the Faith of that ſubſumeth, I will then take me by Faith to Chriſt: ſeeing that is a ſure truth, I will reſt on him and hold me there; or more clearly, I do believe in him.
Now 2. This aſſumption that I, or ſuch a man hath Faith, is not confirmed ſimply by the Seal, for the Sacrament is to be externally applyed by men, who can ſay no more, but, They charitably judge ſuch a one to have Faith; yet it may be ſaid to be ſo far confirmed as one whoſe Faith doubteth may by this be encouraged to reſt on Chriſt, and quiet himſelf on him; Thus Faith is confirmed while it is helped to Aſſume, though the man be not clear that he hath aſſumed; as alſo one having according to Gods command, caſt himſelf on Chriſt, and according to his inſtitution, taken the Seal, I ſay ſuch a man may conclude from the Seal, as well as from the Promiſe that he is accepted, even as one having prayed may conclude he hath been heard, having done it according to Gods will in the name of Chriſt.
Thirdly, When the Concluſion is drawn, Therefore I ſhall be ſaved, the Sacrament doth not confirm that ſimply to us, more then it did to Adam (who afterward brake the Covenant of Works▪ and ſo attained not the thing Promiſed) but it ſealeth it conditionally. If thou Believe, thou ſhalt be ſaved, and ſo the Aſſumption muſt be made out by the ſearch of the conſcience before the concluſion receive any confirmation by the Sacrament; yet by ſtrengthening the major propoſition▪ Such as Believe ſhall be ſaved; it ſtrengtheneth the Concluſion alſo: for if that were not true, my having Faith, or flying to Chriſt were no great comfort; and ſo conſequently it has influence on the Believers comfort in the Concluſion, as Gods Oath and Seal did confirm thé Promiſe made to Abraham, and alſo ſtrengthened his Faith in believing it ſhould be made out to him, Rom 4. 11.
Again, it is to be conſidered that the Sacrament ſealeth particularly, not only as it ſayeth▪ All that Believe ſhall be ſaved, but alſo as it ſays, Thou▪ if thou wilt Believe, ſhalt be ſaved; and the ſeal is ſo appended to that conditional Offer, that the Covenant ſtandeth not only ſure in general to all Believers, but to Me particularly upon my cloſing with it, as if God were particularly ſingling me out to make the offer unto me, and to take my engagement, and to put the ſeal in my hand, by which Faith is more particularly helped and ſtrengthened then by the Word alone; there is great uſe therefore of the Sacraments▪ in that thereby we get Faith quieted in the believing of this, that God will lay-by his Controverſie, and keep his Covenant, and make forth-coming his Promiſes to thoſe who flye for refuge to Jeſus Chriſt, according to his Oath and Seal: Thus he ſealeth the Major Simply, the Minor Conditionally, but Particularly; Or we may ſuppoſe God ſpeaking to us from the Covenant thus, He to whom I offer Chriſt, he may receive Him; and all that believe, and receive the Offer, ſhall obtain the Bleſſing offered: But I offer Chriſt to thee: therefore thou mayſt and ſhouldſt receive him; and if thou accept the Offer, hou ſhalt obtain the Bleſſing offered, and ſhalt …e ſaved: Thus the Major and Minor are ſimply ſealed, but the Concluſion conditionally: Or the Sacrament ſealeth the Offer ſimply; but the Promiſe as it is applyed to ſuch a particular Perſon Conditionally, if he receive the Offer▪ ſo that none needeth to queſtion Gods Offer, nor Chriſts Performance on our Acceptation. And thus the Sacraments may be called Teſtimonies, of Gods Grace to us, becauſe particularly they ſeal that Offer of his Grace unto us, namely Chriſt, and Salvation by him, and his being content to give Him upon condition of our believing.
The Third end and uſe of the Sacraments; is, to exhibit and apply Chriſt or his Benefits to Believers; hence in the Sacraments we put on Chriſt, and ea… him: which is not done, by any Phyſical Union of Chriſt, or his Benefits with the Signs; but as in the Word, Chriſt communicateth himſelf when the Spirit goeth along with the Promiſes, and Hearers bring not only their Ears, but their Hearts and Faith to that Ordinance: So here by the Sacraments Chriſt is Communicated to us, when we come not onelyonly with Ears, Eyes, T…ſt, &c. but with Faith exerciſed on Chriſt in the Sacrament with reſpect to his Inſtitution▪ and he cometh by his Spirit with the Elements, and Word, whereby the Union with Chriſt is ſo much the more near and ſenſible, as it hath upon the one ſide ſo many and great External helps in the means appointed by God; and on the other ſide a proportional Bleſſing promiſed to go along with his Ordinance by the Operation of his Spirit. Hence it is that all this Communion is ſpiritual, conferred by the Spirit, and received by Faith; yet it is moſt real, and having a real Ground and Cauſe, and real Effects following, not by vertue of the Sacraments in themſelves, more then by the Word or Prayer conſidered in themſelves▪ but by the vertue of the promiſes being laid hold on by Faith. And now Word and Sacraments being joyned together, they concur the more effectually for bringing forth thoſe ends intended in the Covenant.
Fourthly. There is a fourth End which reſulteth from theſe, and that is a Believers Conſolation, Hebr. 1. 6, 8. which by the ſtrengthening of Faith, and beholding of Chriſt in that Ordinance, and being confirmed in the hope of his Coming again, &c. proveth very ſweet, and corroborateth the Soul ſo much the more, … that therein he tryſteth often with the Believer, and by it Communicateth himſelf to his Senſe and Spiritual feeling.
Fifthly. The Sacraments hold forth a Mutual Engaging betwixt God and his People; God holdeth out the Contract, the Covenant and Offer▪ We by our partaking do declare our acceptance of that Offer on thoſe Terms, and ingage accordingly, that we ſhall make uſe of that righteouſneſs therein held forth for our Juſtification, and of that Wiſdome and ſtrength therein offered for our direction and Sanctification: In this reſpect our taking of the Seal, is called our Covenanting▪ And Geneſ. 17. he was to be puniſhed that wanted the Seal of Gods Covenant▪ Thus our accepting and receiving, looketh to the Word, holding forth the Terms, and God ſealeth and confirmeth on theſe Terms the particular Promiſes of righteouſneſs and ſtrength to the ends before-mentioned, that our Faith may be ſtrengthened in making uſe of them.
Theſe are the main and principal ends of the Sacraments, though they ſerve alſo for outward diſtinguiſhing of Gods People from all other ſocieties and perſons.
In ſum, the Word offereth Chriſt and his benefits, the Hearer accepteth him, on the Terms on which he is offered, and conſenteth; both theſe are ſuppoſed to precede the Sacraments, though (as we may ſee in the Jaylor, Acts 16. and others) it may be but for a very ſhort time; yet in the order of Nature at leaſt, they are Prior, and then come the Sacraments, which have in them, 1. a clear view of the bargain, that we may cloſe diſtinctly, and know what we attain, 2. A ſolemn Confirmation on Gods ſide of the Covenant, and the particular offer he therein maketh. 3. A furthering of us in part, and helping us to believe, and a conferring of ſomething offered. 4. A comforting of thoſe upon whom the Bleſſings are conferred. 5. The Receivers ſolemn and publick ingaging to God, that he ſhall obſerve and make uſe of all theſe; the Fifth may be looked upon, as the Second in Order.
We may come now to conſider the Faults we are guilty of in reference to the Sacraments. And firſt in general, then more particularly in reference to Baptiſme and the Lords Supper: We ſhall not ſpeak to thoſe faults common to Popiſts and others, which are more Doctrinal, ſuch as Errours about the perſons who may Adminiſter them, as that Women may Adminiſter Baptiſm, &c. But we ſhall ſpeak to thoſe that are incident to us in our practiſe.
And firſt in general we fail, either when too much weight is laid on them, or when too little; Firſt, when too much, as 1. When there is an abſolute neceſſity ſuppoſed to be of them, in order to ſalvation. 2. When they are thought to confer Grace of themſelves, by the very partaking of the outward Elements, although without Faith. 3. When they are reſted on in the outward Receiving; as if that made us ſome way acceptable to God. 4. When there is a ſuperſtitious blind preferring of them to, and with, the prejudice of all other Ordinances, ſo that one will neglect Preaching and Prayer long, but muſt have Baptiſm and the Communion. 5. When there is a preferring of the outward Ordinance to Chriſt and the thing ſignifyed; that is, when men ſeek more to have the Baptiſm of Water then the Baptiſm of the Spirit, and the External Communion more, then the inward; in which any Heaven that is to be found in the Ordinances, lyeth; and when men are more commoved for wanting the Sacrament once, then for wanting Chriſt often and long. 6. Coming unto, and going from, the External Ordinances neglecting him and without dependance upon him who giveth the bleſſing, and thinking that then all is well enough, ſeeing they were preſent at the Ordinance. 7. Going far off for the partaking of a Sacrament to the prejudice of neceſſary Moral Duties called for at that time. 8. Placeing more in them then in works of Mercy and Charity, or doating on them, to the neglect of thoſe. 9. When they are accounted ſo holy as if they might not be given, where Chriſt alloweth them to be given; or as if that wronged them, when they are not Adminiſtrated in ſome conſecrate place, as if one place were now under the Goſpel more holy then another. 10. Adding to Chriſts Inſtitution, in the way of Adminiſtration, as if what he hath appointed, becauſe it is common and ordinary, were baſe, and too low for them.
Again, they get too little eſteem▪ 1, When people uſe them as bare and empty ſigns, without reſpect to their due ends. 2. When there is not that Reverence given to God in them as ought to be according to his command, when we are about ſo holy and ſo ſolemn pieces of Worſhip. 3. When men carnally and without preparation, and obſervation, can hazard on them as common things. 4. When Gods Grace and Goodneſs in condeſcending in them to us, is not admired and bleſſed. 5. When they are not pondered and ſtudied, that we may know them. 6▪ Want of delight in them. 7. Careleſneſs of them whether we have them or want them. 8. Corrupting the Lords Inſtitution in our manner of going about them, either adding to it, or diminiſhing from it or changing it, as if men might do ſo. 9. Little zeal to keep them pure. 10. Neglecting the occaſions of them when we may have them with ſome little pains. 11. Accounting them better when Adminiſtrated by one Miniſter, then when by another; or eſteeming little of them, becauſe diſpenſed by ſome men, (though lawful Miniſters) as if men added any worth to the Ordinance of God. 12. Never actually laying weight on any of them, or drawing comfort from them, or leſs then ſhould have been done. 13. Not wiſhing and praying that others may have good of them. 14. Not fearing the wronging of them by multitudes who partake of them, and not endeavouring to have abuſes of that kind helped, but making them common to all indifferently and promiſcuouſly. 15. When Folk fear not the breaking of their ingagements in them. 16. When men hang the Fruit of them on the Adminiſterers intention, or on the grace of them that are Joynt-partakers with them. 17. When there is little Zeal againſt the Errours that wrong them, as when they are denyed by Anabaptists, and when they are corrupted, as in the Maſſe.
To come particularly to Baptiſm; we may conſider, 1. The ſins of thoſe who ſeek it for their Children. 2. The ſins of theſe who Adminiſter it. 3. The ſins of on-lookers, eſpecially thoſe who are called to be Witneſſes. 4. The ſins of thoſe who are baptized.
The Parents or Preſenters of Children to Baptiſm fail before, in the time, and after the Adminiſtration of this Ordinance; Firſt, before, 1. By not ſerious minding that which is to be done. 2. Not conſidering the Childs condition as needing Chriſt in that Ordinance. Nor 3. The end of that Ordinance. 4. Miskenning Chriſt, and not going firſt to him, for conferring the things and bleſſings ſignified. 5. Not praying for the Child, for the Miniſter, and for a Bleſſing on the Ordinance. 6. Not bleſſing God, that there is a Covenant of Grace that taketh in our Children; not offering them to be ingaged and received in it. 7. Not minding the moſt ſimple and edifying way of going about it, but walking by other Rules. 8. Needleſs delaying of it for carnal ends. 9. Being more deſirous of the Sign, then of the Thing ſignifyed.
Secondly. When we come to it, we ſin. Firſt, Not ſeeking to have our own Covenant with God (by which we have this priviledge of bringing our Children to Baptiſm.) renewed and made ſure. 2. Not conſidering by what right we claim it to our Children. 3. Not repenting of our own Breaches of Covenant, no… wondering that God keepeth with us, who have often broken to him. 4. Not coming with the exerciſe of fear and reverence. 5. Waiting on it oft-times without attention or minding our Duty in what is ſpoken▪ 6. Promiſing for the faſhion when we ingage for the Childrens Education, and wthout either Judgement or Reſolute purpoſe to perform. 7. Being ignorant of what is ſaid or done. 8. Not concurring in Prayer for the bleſſing. 9. Not undertaking in Chriſts ſtrength to perform the Duties called for.
Thirdly. After the Adminiſtration of Baptiſm, we fail. Firſt, In forgetting all our engagements▪ 2. In growing careleſs to maintain any ſuitable frame, and falling carnally in our Mirth on ſuch occaſions. 3. Not being much in Prayer for the Children, nor inſiſting or continuing in Prayer for the bleſſing. 4. Not being Faithful according to our ingagements, in Educating them. 1. In knowledge, that they may be ſo trained up as to know what God is. 2. In the fear of God, preſſing it upon them by frequent Exhortations. 3. In giving them good Example. 4. In giving them ſeaſonable Correction (but rather ſparing them though to their hurt) when there is cauſe of Correction. 5. Being alſo unfaithful in not ſeriouſly minding them of their ingagements by Baptiſm. And 6. Much more by giving them evil Example. 7. Conniving at their faults. 8. Adviſing them to what is ſinful, or ſending them where they may meet with ſnares, or ſuffering them to go there. 9. Providing for them the things of this Life, without reſpect to that Life which is to come. 10. Not enabling our ſelves that we may diſcharge our Duty to them. 11. Not inſiſting to preſs thoſe things upon them, that concern their Souls alwayes; thinking it is enough that ſometimes they be ſpoken to. 12. Never purpoſely ſtirred up and driven by that Tye to ſee for their good. Nor 13. Repenting our many ſhort comings. Nor 14. Lamenting for what we ſee ſinfull in them, when they follow not faithful advice. Theſe are things that would carefully be looked unto, both by Fathers and Mothers, and all ſuch as engage for the Chriſtian Education of the Children, whom they preſent to that Ordinance.
Next in him that Adminiſtreth Baptiſm, there are oft-times diverſe failings. As 1. When it is cuſtomarily diſpenſed without reſpect to its end. 2. When in Prayer the Childs ſalvation is not really and ſeriouſly aimed at, but for the faſhion. 3. When it becometh a burden to diſpenſe it. 4. When it is not thought much of, that Chriſt admitteth ſuch into his Houſe, or himſelf to be a partaker of ſuch mercies, but be a Diſpenſer of them to others. 5. When he followeth it not privately with his Prayers for a Bleſſing; beſides what failings may be in unſuitable words, and humane Ceremonies, &c. And ſeeking himſelf in the words that are ſpoken, rather then the Edification of the Hearers.
When we are Witneſſes and On-lookers, we fail. 1. In wearying and fretting, becauſe we are detained a while. 2. Not ſetting our ſelves to be edified by that we ſee done and hear ſpoken. 3. Not ſympathiſing with the Child or its Parents in Prayer. 4. Not being thankful to God for ſuch a benefit and Ordinance to ſuch a Childs behoove. 5. Lightneſs of carriage, and in looking, ſpeaking, or thinking in the time, as if we were not preſent at ſuch an Ordinance of Chriſts. 6. Not ſo ſeriouſly taken up in ſympathiſing with other Folks Children, becauſe they are not our own. 7. Removing and withdrawing and not ſtaying to countenance it. 8. Not minding the Child when we are gone. 9. Not helping them as we may to be anſwerable to that tye they come under in Baptiſme. 10. Not admoniſhing them when we ſee Parents and Children walk unanſwerable, nor teſtifying againſt them, nor mourning for the diſhonour God getteth by baptiſed Perſons unſuitable carriage.
Fourthly. All of us that are baptiſed, fail wonderfully, leſs or more, Firſt, That we never (as we ought) reckon our ſelves obliged by that tye we come under in Baptiſm. 2. That we neither are, nor ſeriouſly ſtudy to be, as we ought, anſwerable to it. 3. That we are not thankful for it to God, who admitted us to that Ordinance. 4. That we do not eſteem it above all bare carnal Birth-Rights how great ſoever 5. That we do not ſeek to have it cleared, in the extent of it, as to the Priviledges and Benefits thereby conferred on us and our Children. 6. That we do not purſue after the Bleſſing therein covenanted to us. 7. That we do not endeavour the performance of the condition of believing and truſting in Chriſt which is the condition of the Covenant of which Baptiſm is the Seal. 8. That we do not lay weight on our Baptiſm for ſtrengthening our Faith both in ſpiritual and temporal Difficulties, as if it were no Seal of the Covenant. 9. That we are ofte… ignorant how to make uſe of it. 10 That we do not account our ſelves wholly Gods, as being given away to Him in Baptiſm, but live to our ſelves. 11. That we do not fight againſt our Luſts, Satan, and the World, according to our baptiſm… Vow. 12. That we do not adorne our Chriſtian Profeſſion with an Holy Life, 13. That we walk and war againſt Chriſt, inſtead of fighting under his Banner. 14▪ That we do not aggravate our ſins, as being committed againſt this T…. 15 That we are not patient under Sufferings, nor penitent and humble under all ſad Diſpenſations; notwithſtanding that we are by our Baptiſm bound to take up the Croſs. 16. That we do not meditate on our ingagements nor repent for our Neglects. 17. That we do not aim and endeavour to come up to the main ends of this Ordinance. Which are, 1. The evidencing out Regeneration and i…grafting into Chriſt. 2. The giving up our ſelves to the Father, Son, and Spirit. 3. S…icking by Chriſt on the moſt coſtly and deareſt terms. 4. Taking directions from him and walking in him. 5. Seeking the things above, and not the things that are on Earth. 6. Mortification to Creatures, and to be crucified with Chriſt, 7 The improving of this Tye, not onelyonly for obliging us to theſe, but for ſtrengthening us in Him to attain them, and to comfort our ſelves in all Difficulties from this ground. Theſe things are much a miſſing: Alace, they are much a-miſſing: For we lamentably neglect to draw all our Strength and Furniture under all tent… tions, and for all Duties from Chriſt by vertue of this baptiſmal Obligation and Tye: We reſort but ſeldome to this Magazine and Store Houſe; this precious Priviledge is (Alace!) but very little manured and improved by us.
We come next to ſpeak of the ſins we are uſually guilty of in reference to the Lords Supper, and they be of ſeveral ſorts. 1. Some are Doctrinal when the Inſtitution is corrupted, as in Popery: Theſe we will not now meddle with. 2. Others are practical, and they are either in Miniſters and Elders, who admit and deba…, or in ſuch as are admitted or debarred.
And Firſt, we are to conſider, that men may ſin againſt this Ordinance, by not Communicating. As 1. When they contemn and wilfully neglect it. 2. When they are not frequent in it, but careleſly ſlight it, when conveniently it may be had, 3. By not fore-ſeeing and ordering our Affairs, ſo as we may not be hindred, when an occaſion of that Ordinance offereth it ſelf near to us. 4. By incapacitating our ſelves to be admitted through ignorance or ſcandal, and by negligence to remove theſe. 5. By fretting at our being debarred, or at theſe who has a hand in it. 6. Not repenting of the cauſes which procureth our being debarred. 7. Not ſeeking to be humbled under ſuch a weighty cenſure, and to get the right uſe of it for the time to come. 8. Suſpecting that it proceedeth from carnal ends. 9. Reporting amiſs of thoſe who do it. 10. Not praying for them that partake in this Ordinance, where-ever we hear of it in any place. 11. Looking rather to the unfitneſs of ſome that are admitted, and the neglect of duty in Office-bearers in debarring, then our own. 12. Not ſympathizing with them, and yet on that ground abſenting our ſelves, to wit, for the faults of others.
And here, by the way, we beſeech you take theſe few words of Exhortation. 1. Look on debarring of ignorant and ſcandalous perſons from the Lords Table as Chriſts Ordinance. 2. Conſider wherefore your ſelves are debarred, and as you may be aſſured it is from no particular prejudice or diſ-reſpect, ſo ye would repent and be humbled for that which procureth it. 3. Be making up what is wanting for the time to come: your failing in any of theſe is a fault, and let none think themſelves the leſs bound to the ſtudy of holineſs, becauſe they are kept from partaking of it: But the ſin of ſome is; they ſhift it, becauſe they will not ſtir themſelves up to a ſuitable frame for it, and yet they are not ſuitably affected with the want of it.
Next, there are faults in them that are admitted to Communicate, and theſe both in Hypocrites and true Believers reſpectively; and that 1. Before. 2▪ In the time, and 3. After receiving the Lords Supper.
And firſt: Before receiving there are many failings: As 1. Ignorance of the end and nature of this Ordinance. 2. Not ſtudying to know it: Nor 3▪ To have the heart rightly affected with it. 4. Not endeavouring to keep up a high eſteem, and holy reverence of the wonderful Love of God in giving of his Son, and the Sons condeſcending Love in coming to dye for Sinners. 5. Not ſeeking to have the Covenant clearly cloſed with by Faith, before it be ſealed by the Sacrament. 6. Not endeavouring to have all by-gone quarrels removed, and our Peace eſtabliſhed. 7. Not ſearching our way, that we may be well acquainted with our condition, ſo as we may have the diſtinct knowledge of it, when we come. 8. Not carefully endeavouring a ſuitable frame of heart by Prayer, Meditation and Reading. 9. Not praying for a bleſſing, either for him that adminiſtreth, or for thoſe who are to joyn with us, to prevent their ſin. 10. Not minding their inſtruction who are under our charge. 11. Not preſently renewing (if before cloſed with and conſented to) our Covenant before our partaking. 12. Not ſequeſtring our hearts from other things for that end. 13. Not fearing to miſs the thing offered, and to contract guilt inſtead of getting any good, 14. Not ſearching after the ſins of former Communions and other ſins, and repenting of them. 15▪ What we ayme at in theſe, not ayming at them in Chriſts ſtrength. 16. Not ayming and endeavouring conſtantly to walk with God, and keep commuuion with him in all duties, that we may have the more acceſs to communion with him in this Ordinance. 17. Not laying aſide of rooted prejudices and ſecret malice. Nor 18. Admoniſhing ſuch whom we know to lye under any offence of that kind, that they may repent and reform. 19. Unſtayedneſs in our ayming at communion with God in it, or coming to it more ſel…ily then out of due regard to the glory of God.
Secondly. In our going about this Ordinance, there are many faults that uſually concur: As 1, Our giving too little reſpect, or too much to it, as is ſaid before of the Sacraments in general. 2. Our not exerciſing Faith in the preſent time, according to the Covenant and Chriſts Inſtitution. 3. Want of Love to conſtrain us, and want of that Hunger and Thirſt that ſhould be after Chriſt. 4. Want of that diſcerning of the Lords Body, which ſhould be, ſo as, 1. To put a difference betwixt Bread and Wine in the Sacrament, and common Bread and Wine in reſpect of the end. 2. To put a difference betwixt this Ordinance, and Chriſt himſel… who is ſignified and exhibited by it. 3. To lay in ſome reſpect a further weight on this then on the Word only, though it be ſome way of that ſame nature. 4. To put a difference betwixt this Sacrament and other Sacraments; and ſo diſcerning it, it is to conceive of it rightly. 1▪ In reſpect of its uſe and end according to its Inſtitutiou. 2. In reſpect of our manner of uſe-making of it, not only by our ſenſes or bodly Organs, but by Faith and the faculties of the Soul, looking upon, and receiving Chriſts Body in that Ordinance, and feeding on it there as in the Word, and more clearly and ſenſibly: for the Sacraments do not give us any new thing which the Word did not offer and give before, but they give the ſame thing more clearly and ſenſibly. 3. In reſpect of the bleſſing▪ not only waiting for a common bleſſing for ſuſtaining the Body by that Bread and Wine, but for a ſpiritual bleſſing to be conferred by the ſpirit to the behoof of the ſoul. 4. Its ſo to diſcern it as to improve it for obtaining real communion betwixt Chriſt and us, by a ſpiritual feeding, as it were upon his own Body; ſo that when there is any ſhortcoming in theſe, in ſo far the Lords Body is not diſcerned. 5. We ſin in going about this Ordinance, by want of Reverence, when we come without Holy thoughts, and a Divine frame, and without Love raviſhing the heart, which … moſt ſuitable at ſuch a time▪ much more do we ſin when we come with carnal, looſe, or idle thoughts, or any unreverent geſture, or with light-like apparel, or carriage in coming or ſitting. 6. By want of Love to others, and ſympathy with ſuch as are Strangers to Communion with Chriſt. 7. By not diſtinct cloſing with Chriſt, or renewing our Covenant with him, or ingaging of our ſelves to him. 8. By ſtupidly, or ſenſeleſly taking the Elements without any affection, and by being heartleſs in the work, and comfortleſs becauſe we want ſenſe. 9. By not che… ring our ſelves by Faith, that we may obtain and win to ſenſe, and by preſſing too little at ſenſe or comfort. 10. By not improving this Ordinance in reference to the general ends of a Sacrament, or the particular ends we ſhould ayme at in this Sacrament: As 1. Fellowſhip with Chriſt himſelf. 2. Communion in his Death and Sufferings. 3. The ſenſe of theſe, and the comfort of them. 4. The lively commemoration of Chriſts Death and Sufferings, and of the Love he had to us i… all theſe; for the ſtirring up of our Love again to him. 5. The ſtrengthening of our ſelves in the way of Holineſs, by ſtrength drawn from him by Faith. 6. Minding his glory, and the ſetting forth thereof, with reſpect unto, and hope of his coming again. 7. Particular ingaging of our affections one to another. 8. Ingaging our hearts by ſerious reſolutions to make for Suffering: Laſtly, We …i… here, by not reflecting on our hearts in the mean time, that we may know wh… they are doing▪ no… putting▪up Ejaculatory Prayers to God in the time; receiving the S…cr…ent with our hand, and yet not receiving him in that mean by Faith … the heart, nor feeding on him, and ſatisfying our ſelves with him really preſent in that mean: for he is to our Faith really preſent there as well as in his Word.
3. After Communicating, there is a readineſs to ſlip and fall into theſe faults: 1. Irreverent and Carnal removing from the Table. 2. Forgetting what we were doing, and falling immediatly to looſe words or thoughts. 3. Not reflecting on our by paſt carriage, to ſee what we were doing, and what frame we were in, and what we obtained. 4. Not repenting for what was wrong in every piece of our way and carriage. 5. Not following on to obtain what we yet miſs, and not ſtill waiting for the bleſſing, even after we are come away. 6. Not being thankful if we have obtained any thing. 7. Fretting and fainting if we have not gotten what we would have. 8. Or being indifferent and careleſs whether we get or want. 9. Carnallylooſe after Communions, …s if we had no more to do, 10. Vain, or puffed up, if we think we have attained any thing. 11. Little or no keeping of Promiſe made to God, but continuing as before. 12. Digreſſing on the commendation or cenſure of what was heard, or ſeen, rather then making uſe of it for our profit. 13. Making that Ordinance an occaſion of contention, for ſome faults we conceive to have been about it, whereas it ſhould be ground of Union and Love. 14. Not entertaining tenderneſs, and a frame that may keep us ready to communicate again. 15. Not meditating on what we have been doing. 16. Nor longing again for the like occaſion. 17. Not helping others that did not come, or had not the occaſion of coming to it. 18. Conceitedneſs becauſe we were admitted. 19. Deſpiſing others who might not be admitted. 20. Mocking, or ſecretly ſnuffing at any who goeth, or has gone about it with more tenderneſs then we, or who endeavoureth to keep their Promiſes better then we: This ſin of Emulation and ſpiritual envy, at any who outruns us in tenderneſs and proficiency (touched in theſe two laſt) is, as very natural to us, ſo, moſt dangerous; it participates of curſed Cain; this ſin is the worſt of all Malignity, and is alwayes accompanyed with a woefull and devillish ſatisfaction with, and complacency in, the short-comings of others, that ſo we may be the more noticed. 21. Secret diſdain at tender Chriſtians beſide us, as Hypocritical. 22. Turning aſide to live like others who have been debarred, as if there ought to be no difference put betwixt thoſe who have this Badge, and thoſe who want it, or ſetting up as if all were done, when we have Communicated. 23. Want of Watchfulneſs againſt recur…ing▪ Tentations and Snares: Vanity and conceit if we a…ainany thing, and want of pity to thoſe who did not come with ſo good ſpeed. 24. Indiſcreet ſpeaking either to the commending or cenſuring of Speakers and Formes, but little or nothing to Edification.
In the laſt place we shall ſpeak a little to this Queſtion; If and How, the admiſſion of ſcandalous perſons doth pollute the Communion? And if it be ſinful to receive it with ſuch Perſons? Or, if …oynt-Communicants be thereby defiled? Let us for anſwer, conſider Pollution diſtinctly, with reference to theſe Four things. 1. In reference to the Sacraments themſelves. 2. In reference to the admitted that are ſcandalous. 3. In reference to the admitters. 4. In reference to the Joynt-Communicants.
Firſt. As to the Sacraments, there is a twofold pollution: The firſt is, Intrin… and Eſſential, which by corruption of the Inſtitution of Chriſt, turneth it then to be no Sacrament, as it is in th… Maſſe▪ or to be hurtful; as when Signi… cant Ceremonies, ſinfully deviſed by men, are mixed and added beſides▪ and contrary to Chriſts Inſtitution. The firſt everteth the Nature of the Sacrament▪ and its hence-forth no more a Sacrament. The ſecond poyſoneth it, ſo that it may not be received without partaking of that ſin actively.
There is another way of polluting the Sacrament, that is Extrinſick and Circumſtantial, not in Eſſentials, but in ou… uſe making of it; and the Application thereof beyond Chriſts Warrant, as when it is Adminiſtred to one upon whom Chriſt alloweth it not. In that caſe it is not a Sacrament to that perſon; yet it is ſo in it …ell. This Pollution is a prophaning of it to us, or a making it common. Thus the Word of Promiſe generally applyed in a Congregation without ſeparation, in Application, betwixt the Precious and the Vile, is a prophaning of the Word, (for the word of Promiſe ſhould not be made common more then the Sacrament,) as it is marked, Ezek. 22. verſe 26. The Priests have prophaned my Holy Name, they have put no Difference between the Holy and the Prophane, between the Clean and the Unclean. Yet in that caſe, the Word ceaſeth not to be Gods Word, though it be ſo abuſed: Or, As an Admonition caſt before a Prophane Mocker, is but the abuſing of an Holy thing, yet it altereth not the Nature of it; as a Pearl caſt before a Sow, is pudled and abuſed, yet it doth not alter its inward Nature, but it ſtill remaineth a Pearl: So it is here in the Word and Sacraments; they are abuſed in their uſe when miſ-applyed, yet ſtill (the Inſtitution being kept) they are the Ordinances of God: Thus was the Temple ſaid to be prophaned, when it was made more common in its uſe then was allowed; yet was it ſtill the Temple of the Lord: And ſo admiſſion of ſcandalous perſons may thus be called, a polluting of the Sacraments, but not eſſentially in themſelves.
Secondly, Conſider Pollution with reference to perſons who are admitted; and ſo the Sacraments may be polluted. 1. By groſ…y ſcandalous perſons▪ 2. By Hypocrites. 3. By Believers not exerciſing their Graces; the Sacrament is polluted by, and to all theſe, becauſe as to the Pure all things (Lawful) are pure, ſo to the Unclean and Unbelieving nothing is Pure, their Mind and Conſcience being defiled. Thus their Praying, Sacrificing, Hearing, Plowing, &c: all is unclean; and by proportion, to Believers, though in a good and clean ſtate, yet in an evil and unholy frame▪ The Sacrament may be ſaid in ſome ſenſe to be unclean, and polluted by them, to themſelves.
Thirdly. As to the Office-Bearers, who are the admitters, the Sacrament cannot be prophaned Eſſentially▪ the Inſtitution being kept pure; yet may they ſin, and be guilty of prophaning it, by opening the Door wider then Chriſt has allowed, and not keeping the right bounds: And Miniſters may ſo ſin, in promiſcuous applying of the Promiſes and Conſolations of the Covenant, as well as in applying its Seals, and both theſe are ſins to them▪ yet theſe caſes would be excepted.
1. When ſuch a ſcandal is not made known to them: Scandalous perſons may be admitted, becauſe they are not bound to look on them as ſuch till diſcovered.
2. When ſuch ſcandals cannot be made out judicially, though poſſibly they be true in themſelves, they may, though againſt the inclination and affection of the admitters, be admitted yet not againſt their Conſcience, becauſe, that being a hig… cenſure in Chriſts Houſe, his Servants are not to walk arbitrarily (for that would bring confuſion with it) but by Rules given them, whereof this is one, not to receive an accuſation, but under two or three witneſſes.
3. When by ſome circumſtances it proveth not edifying, but rather hurtful to the Church, or the Perſons concerned; As 1. when the ſcandal is in ſuch a matter as is not expreſly determined in the Word, but is by conſequence to be deduced from it; as ſuppoſe it be meant ſuch a point of truth as has Divines, that are godly, diſſentient in it, or in ſuch a practiſe (ſuppoſe perjury) as is evil indeed in it ſelf; but, by deduction and conſequence (which is not ſo clear) to be applyed; or it is in ſuch things as affect not a natural Conſcience, as Fornication, Drunkenneſs, and Adultery, &c. do; or in ſuch things as contradict not expreſſy any Truth: And 2▪ When the ſcandal of theſe ſins is by univerſality become little among men, or there is not eaſie acceſs, in an edifying way, to decide in them, or cenſure them; there is ſtill a right and a wrong in theſe which a Miniſter in Doctrine may reprove, yet he may forbear a judicial ſentence in ſuch caſes, as it ſeemeth Paul did with the Corinthians, amongſt whom there were ſeveral ſorts of Offenders. 1. Inceſtuous Fornicators, or ſuch as ſinned againſt Nature's light; theſe 1 Cor. 5. 3, 4, 5, &c. he commandeth to be excluded or excommunicated. 2. Such as by corrupt Doctrine made Schiſms, and mis-led the People in factions, to the prejudice of the Apoſtles Authority and Doctrine, chap. 3. v. 3. &c. Deceitful Workers, 2 Cor. 11. 13. theſe for a time, 2 Cor. 10▪ 6. he ſpareth for the Peoples ſake. 2 Cor. 12. 19. 3. Some weakly and carnally mis-led into factions, 1 Cor. 13. 1, 2, 3, 4. theſe he endeavoureth to recover. 4. Some guilty of faults about the Sacrament, in their wrong manner of going about it, 1 Cor. 11. Theſe he reproveth and laboureth to amend, yet alloweth them to go on and celebrate the Sacrament, but doth not debar for the time either factious Miniſters, or people from it, as he had done the other; neither i… it likely, that the Communion was omitted, or they debarred, for he doth not reprove for not debarring them, as he doth. For wronging the Inſtitution; the reaſon is, becauſe that which warranteth debarring and cenſures of all ſorts, is edification: and when that end cannot be gained to a people or perſon, ſuch cenſures may be omitted; and except ſome bounds were to be fixed, here, the difficulty in abounding differences would prove inextricable: And therefore, when a ſin is become Epidemical, and very Univerſal; On the one hand the more tender and conſcienciouſly▪ſcrupulous would be inſtructed to much ſobriety, and earneſtly dealt with▪ not to indulge themſelves a liberty to rent the Church, or to divide from it when ſuch perſons are admitted, being otherwiſe capable of the priviledge; becauſe excluſion in this caſe by a ſentence from the Sacrament, would probably miſs its end▪ which is, Edification, and would weaken the Authority of the Ordinance of Diſcipline, if not hazard the liberty of the Goſpel▪ On the other hand, Miniſters would by all means take head, and …e obteſted in the name of the Lord, that they (which is readily incident in an hour of tentation) run not on the Extream of ſhifting their duty inſulting as it were over tender Conſciences, and ſtrengthening the hands of the wicked by compliance with, or acceſſion to theſe ſins; but would under the pain of making themſelves horridly guilty, manage obvious wayes, deal freely and faithfully in making uſe of the Key of Doctrine, when the uſe of the other will not in all appearance be ſo much for edification; that by publick doctrinal ſeparating the Precious from the Vile, and by ſtraight down-right private▪ dealing, they may in the …ight of God commend themſelves to every mans Conſcience.
4. Let us conſider if this Ordinance be polluted to the …oynt-Receivers▪ ſuppoſe that ſome are ſinfully admitted by the Office-bearers of the Church? And we ſay that it is not a pollution or ſin to them to partake with ſuch, for the Sacrament may be bleſſed to them notwithſtanding, as Chriſts Ordinance, even as when the Word i… unwarrantably applyed in … and ad…o…itions; ſo that Pearls are …aſt before Swine: yet ſuppoſing ſome tend… ſouls to be preſent, they may meddle warrantably with that abuſed Wo…d as Gods Word, and it may prove uſeful to them; For confirming this Truth, we offer theſe Reaſons.
The firſt is, The Word and Sacraments are of o… Nature, and are pollu…d or made uſe of, one and the ſame way; onelyonly the difference is in this, That the one uſually is doctrinally wronged, the other diſciplina…ily. 2▪ Becauſe that, unwarrantable admiſſion of others is not the Communicators▪ but the Miniſters ſin, therefore it cannot wrong them more then want of preparation in others who come. 3▪ Any others ſin cannot looſen me from my Obligation in a duty: now it is the duty of every one, a… to examine themſelves, ſo being prepared by ſuitable ſelf-examination, to eat, 1 Corinth. 11. verſe 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 i… appointing ſuch ſometimes to diſpenſe his Myſteries both i… 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 Lords People in receiving Sacrament… 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 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, left the Ordinance be defiled by us, if their defiling were ours.
2. The preſen…e of a Hypocri… would defile it to us, for his Hypocriſie defileth i… 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 kn…w not. 2▪ It is not our knowing his ſin that defileth the Sacrament, but it is his Hypocriſie and … 3. … the ſame Sacrament might be as Gods 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 gr… a diſtance from their ſins, as from the ſins of others.
Ye…. 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, a quate… …d … valet conſequentia.
If it …e 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 halfcorruption in our ſelves will weigh more then 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 and Corruption in a 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 leſs ſin in others; yea, we are no leſs prohibited to communicate with ſin and corruption in our ſelves, then in others; and alſo we are commanded as effectually to purge our own heart as the Church.
This truth in Doctrine the ſober of the Independents approve as to themſelves (whatever be their practiſe as to others) as the onelyonly way to eſchew confuſion, and keep unity and order: So Ho…kers Survey, part 2. Ameſius de conſc. c…p. 4. lib. 1. …orton adver. Appol. Reſp. ad ultimam qu…ſtionem.
As for other Queſtions, as, How the Sacraments Seal? or what they Seal? the m…jor or the minor propoſition? the Promiſe as a Covenant, or as a Teſtament leg…ing Chriſt and his benefits to us? Theſe would require a larger diſpute then our intended work will admit, and therefore we shall not meddle with them.
The laſt thing in which we shall inſtance the breath 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 practiſe 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 medi…e 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 i… 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 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 Acts 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. Publick cauſes, Dan. 9. 2. 2. Particular and perſonal, as of David for h… Child▪ 2. Sam. 12. 16. 3. For others, Pſal. 35. 13. And 4▪ i… 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 fit 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 on 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 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 one the other hand, when it getteth too little, being looked on as not neceſſary or profitable for the framing of ones ſpirit, and fitting them for Prayer, ſelf-examination or wreſtling with God, and not accounted a fit mean for that end, more than when it is neglected▪
In ſpeaking of the ſins we are guilty of, as to this duty, we are to conſider more particularly how we ſin before it in our preparation to it. 2. In our going about it. 3. When it is ended
And firſt, before our going about it, we ſin 1. When the right end of a Faſt is miſtaken▪ and it is not conſidered as a mean to help us to a more ſpiritual frame. 2. When we do not ſtudy to be clear in, and to conſider the ſpecial grounds that call us to it, not ayming to have our heart from conviction affected ſutably with them. 3. When we are not put to it from the right motive, but go about it ſelfily, to be ſeen of men; as Matth. 6. 16. or for the faſhion. 4. When its not gone about in obedience to a command of God, and ſo we Faſt to our ſelves. Zach. 7. 5. 5 When there is no ſecret examination of our own hearts, to try what frame we are in, what …uſts reign in us, or prevail over us▪ Nor 6▪ any particular dealing with God before▪hand to be enabled for this duty▪ and helped in it, and that both for our ſelves and others. 7. When we are not endeavouring to be in good terms with God, and ſtudying to be clear as to that, before we come to put up ſuits to him. 8. When we neglect Chriſt, and turn legal in it. 9. When we do not ſeparate our ſelves from all other affairs …mouſly the night before. 10. When we are lazie in riſing ſo timely that day, as ſhould be. 11. When we do not (if it be ſecret) labour to be unſeen in it to any. 12. Not ſetting our ſelves ſeriouſly to it. Dan. 9. 3. abſtracting our ſelves from diverſions, and rouſing up our ſelves for it.
Secondly. In the time of Faſting, we ſin. Firſt, By Eating unneceſſarily, though it be little: as we may ſin by not eating, when not eating diſableth us in Duties; yet the Body ought to be in ſuch a meaſure affected, as may uot hinder us in Prayer; but many ſcarce ſuffer it to be touched, or in the leaſt meaſure affected, or afflicted with Abſtinence. 2. In Lightneſs of Apparel, or ſuch fineneſs in it, as they make uſe of on other dayes. 3. In Geſtures, looking light, like Laughing, and in ſuch a carriage, as is very unſuitable for that day. 4. In Hypocriſie, there being a more ſeeming weightedneſs and heavineſs, then really there is. 5. In having wrong ends before us. As firſt, To ſeem holy. 2. To carry on ſome Temporal or Politick Deſign, as Jezabel did againſt Naboth to get his Vineyard. 3. To get advantage of ſome other, and to make ſome finiſter Deſigns, digeſt, and go down the better, as Iſaiah 58. verſe 4. To ſmite with the Fiſt of wickedneſs, as under pretence of Long Prayers, to take the more Liberty to injure others. 4. For Strife and Debate, and ſtrengthening of Factions and Parties. 6. We ſin here by neglecting Works of Mercy. 7. By taking pains in Works Lawful on others dayes, Exacting all our Labour, or a part of it, which is unbecoming on that day. 8. By taking delight in Temporal things, finding our own pleaſures. 9. By words or thoughts of Lawful things, diverting us from the Work of the day. 10. By wearying of it as a burden; Not calling it a Delight. 11. By wiſhing it were over, that we might be at our work or paſtime again, Amos 8. 5. 12. By negligence in Prayer, or not being frequent and fervent in it, nor pertinent to that day, and the end of it; for there ſhould be in all theſe ſomething on a Faſt-day ſuitable to it; and which is called for on that day, more then on other dayes. 13. By not joyning ſeriouſly with others, when they pray, eſpecially in particulars which concern others. 14. By little Mourning or Heart-melting, eſpecially in ſecret Duties, which on that day would be more frequent, more ſerious, and affecting, then on other dayes, that day being ſet apart for it: And if private, we ſhould be more abſtracted, even from ordinary Refreſhments and Mirth, then upon a Sabbath: and the frame of the Heart, would be then more humble, mournful, and denyed to otherwiſe-Lawful Comforts. 15. By little of the Exerciſe of Repentance or ſenſe of Sin, that day for humbling the Heart in the ſenſe of our own Vileneſs, and loathing of our ſelves. 16. By little ſuitable uptaking of God in his Holyneſs, Diſpleaſure againſt Sin, &c, Which on that day, is in an eſpecial way called for. 17. By not diſtinct Covenant with him, and ingaging to him againſt our ſeen Evils and Defects; a Faſt-day, would be a Covenantingday, as we ſee in Ezra and Nehemiah. 18. By being defective in Reading and Meditating on what may humble us▪ but much more when by Looks, Words, or Thoughts, we marr the right frame, and ſet of our Hearts. 19. By Reſting on Faſting, or being Legal in it. 20. By not minding the pro…ting of others, no… Sympathizing with their wants and caſe, nor being careful to ſee thoſe of our Family or Charge obſervant of it. 21. By nor abſtaining from the Marriage Bed. 1 Cor. 7. …erſe 5.
Thirdly. We ſin after faſting. 1. Soon returning to other thoughts. 2. Letting any frame we had attained, ſlack and wear out. 3. Forgetting our Confeſſions and Engagements, and falling to former Sins, and neglecting theſe Duties to which we have engaged, 4. Being rigid with others, we have to do with. 5. Not inſiſting in Prayer, for thoſe things we aimed at in faſting. 6. Not trying and obſerving if any thing we prayed for hath been obtained. 7. Not Reflecting upon our carriage in it, that we may know how it was diſcharged. 8. Not humbled under our many short-comings, and failings in it. 9. Glad when it was done, becauſe that Reſtraint is taken off our carnal Humours. 10. Sitting down and reſting on that we have done, as if all were done. 11. Thinking our ſelves ſomething better, by our outward performance. 12. Being vain of it, if it be well to our Senſe. 13. Being unwatchful after it, and not ſtudying ſuitableneſs in our following carriage, ſo that it i… but the hanging down of the Head …or a day.
Theſe Particulars applyed to our own Hearts, may be uſeful for our Conviction, and Humiliation. Ah! Who can ſay, I am clean? All of us are guilty, either by neglecting ſuch Duties, or by thus and thus going about them unſuitably: from theſe Sins, we may read alſo the contrary Duties, or Qualifications, that are required for the right diſcharge of theſe Duties. The preventing of theſe Sins, will bring in the Duties called for, and the right manner of going about them. Otherwiſe, the going about theſe Duties, without the manner requiſite, is but as it were the making of ſome Image, for our ſelves in the Lords worship, which he has not commanded, and ſo he may ſay▪ Is it ſuch a Faſt that I have choſen? Iſai. 58. 5. or, Is it ſuch a Prayer I called for; and, Who hath required theſe things at your hands? Iſai. 1. 12. Theſe Queſtions, which the Lord putteth to our Conſcience, will make many Prayers, and Praiſes, and much worship, that now ſeemeth to be in great Bings or Heaps, come down to a ſmall bulk, when they are thus fanned, …ifted, and ſearched by this Seive; and all thoſe things caſten, which are found to be Breaches of this Command.
We come now to the manner how this Command is preſſed, which is. Firſt, By a Reaſon. Secondly, By a Commination. Thirdly, By a Promiſe. All which ſpeak a readineſs in men to fail in this Command, and a ſpecial notice that God taketh of the Duties required in it, and of the Sins forbidden in it. Men might readily ſay; What needeth ſo much Rigidity in the manner of worship? and, If it be to the true God, though it have in it ſome mixture of thoſe things, which have been formerly abuſed, it is no… much to be ſtood upon: The Lord therefore in preſſing it, addeth this Reaſon, I am a jealous God, (ſaith he) that will not only have my Church and Spouſe, Honeſt and Chaſt indeed, but Chaſt-like: As Caſar ſaid, His Wife behoved, no… onelyonly to abſtain from all Dishoneſty, but from all ſuſpicious carriage: Even ſo will the Lord have his People carry it ſo to him, as a Wife should carry to a jealous Husband, with ſuch circumſpection, as he may not have any occaſion of ſuſpition. Jealouſie here implyeth two things. 1. A Facility or Aptneſs, as it were to ſuſpect any thing which may look like a giving that to any other, which is due to God: So a Husband is ſaid to be jealous, when he is apt to ſuſpect want of Love in his Wife, and is ready to gather from every Circumſtance, her inclination to another; even though there be no palpably Demonſtrative ground of it. Thus jealouſie is taken amongſt Men.
2. It importeth a ſevere Indignation, againſt every thing which giveth ground of ſuſpition; it cannot abide that: Hence jealouſie is called, The Rage of a Man, Prov. 6. 38. This Wrong will not be endured, when many others will be diſpenſed with. Any thing that ſeemingly ſlighteth him, or inclineth the Heart to another, is to jealouſie inſufferable. Theſe two, after the manner of men (as many other things) are applyed to God, to shew that he will not admit, that which is ſuſpicious-like in his ſervice; but if his People depart from him in deviating in the leaſt from the Rule given, He will be provoked to be avenged on them for it. This is the force of the Reaſon: The Commination or Threatning added, confirmeth this; it is in theſe Words, Viſiting the Iniquities of the Fathers on the Children. To Viſit here, is, To punish the Children, for the Fathers faults; though God should ſeem for the time to forget the Breaches of this Command, and not to take notice of Corruptions introduced by men in his worship; yet, ſaith he, I will Viſit, or revenge that Iniquity, not only upon the preſent Race, but upon the following, even upon the third and fourth Gen…ration.
For clearing this, let us ſee. Firſt, What is the Punishment here threatned? 2. On whom it is? Upon the Children of them that tranſgreſs this Command. 3. How it is executed? 4. Why the Lord doth ſo? That we may vindicate this place, and clear it from appearance of Contradiction, with that in Ezekiel 18. Where it is ſaid, The Son shall not lear the Iniquity of his Father.
The Firſt Queſtion then; is, What it is that is here Threatned? Anſw. We do not think that this place ſpeaketh only of Temporal Punishments, and that of Ezekiel of Eternal: For the ſcope of both, will contradict this; for that paſſage Ezek. 18. is occaſioned from the People preſent ſtraits, and ſpeaketh directly of Temporal Judgements; ſo, that Diſtinction will not clear this ſeeming Contradiction. Therefore we conceive here to be underſtood mainly Spiritual and Eternal Evils, which God threatneth to the Children of Wicked Parents. (For, that Temporal Judgements follow them, and are included in the Threatning there is no queſtion.)
This will be clear. Firſt, By conſidering that the thing threatned here, is, that punishment which the Breach of, or Iniquity committed againſt this Command, or other Commands, deſerveth: yea, it is the punishment, that ſinful Parents deſerve, he Viſiteth the Iniquities of the Fath…rs, on the Children, &c. But that which the Breach of this Law, or which the Parents guilt deſerveth, is eternal Judgement, and not temporal only. Ergo.
2 The th…ng threatned here is proportionally of the ſame Nature, with the thing promiſed afterward; the one being oppoſite to the other: But it were a wronging of Gods Mercy, to his People, to ſay, that his Mercy onelyonly looketh to Temporal Benefits. Ergo, this Threatning muſt alſo look unto, and comprehend Eternal Plagues.
3. The ſcope may clear it, which is, To reſtrain Parents, from the ſins here forbidden; becauſe by ſuch ſins they bring Wrath, not only on themſelves, but on their Poſterity after them, even when they are gone, as ye have it Jerem. 32. 18. Now this reaſon would not have ſuch weight, if the Plagues threatned to Parents were Eternal, and to th…ir Children, but Temporal.
4. This Threatning muſt put ſome Difference betwixt the Children of the Wicked, and the Children of the Godly: But Temporal Difficulties, and Strok… will not clear up this difference: for often the Children of the Godly, ſhare moſt in theſe. It muſt therefore be in ſpiritual Things, they differ mainly.
5. What is threatned here, muſt eſpecially in the Event▪ Light upon the third and fourth generation, And not ordinarily go beyond that. Now ordinarily the Children of wicked men in outward things, thrive beſt unto the third and fourth generation; and after that come their temporal Judgement; therefore it cannot be that, which is here only, or Principally, meaned.
6. Conſider Cain, Ham, &c. upon whoſe Poſterity, this Curſe was peculiarly derived, and there you will find ſomewhat more then what is Temporal.
The Second thing to be cleared here, is, the Party threatned to be thus puniſhed: It is not the Fathers that are expreſſed, but the Children after them, as it is Jer. 32. 18. All is fore-faulted▪ the whole Stock, and Family. Concerning which, let us take theſe three Conſiderations along with us.
1. That theſe Children puniſhed, are not innocent in themſelves, but being guilty before the Lord by Original Corruption; or by both it and Actual Sin, making themſelves lyable to ſuch Plagues; they have no reaſon to ſay, The Fathers have eaten ſour Grapes; and the Childrens Teeth are ſet on edge: For whether the Judgements be Temporal or Spiritual, the Children have deſerved them, and cannot ſay they are wronged. And this Conſideration reconcileth this place, with that of Ezekiel, where God putteth them to it, thus: None Innocent are plagued; but ye are plagued: therefore ſaith he, Read your own ſin out of your Plagues.
2. Conſider, that the Threatning againſt Children of ſuch Parents, is here limited to the third or fourth generation; all their Poſterity is not curſed thereby. 1▪ Becauſe Gods kindneſs is ſuch, as to leave a Door open for Penitents. All fell in Adam, yet Mercy opened a Door of Hope to ſinful Man: And ſurely the Threatnings of this new Covenant, are not ſo peremptory, as to ſhut the Door of Mercy upon Sinners. 2. The third and fourth generation are eſpecially threatned, becauſe theſe are neareſt the Parent, and have moſt of his Nature in them; he knoweth them beſt; and often he may live to ſee theſe: Therefore the Lord threatneth theſe, that it may moſt affect Parents▪ it being for the ſecond, third, and fourth generation, that they moſt ordinarily travel.
3. Conſider, that in this Threatning, (as alſo in the Promiſe following) God doth not give or lay down a conſtant Rule, to which he will be tyed, as if he could not do otherwiſe at any time; For to ſay that, were Derogatory to his Election, and the Soveraignty of his Grace▪ and therefore that is not the Scope: But here he giveth a Declaration of what uſually, and ordinarily he doth, and what men, if he deal with them in Juſtice, may expect from Him: Yet it is ſtill ſo to be underſtood, as the Son of a wicked Perſon, may be found to be an Elect, and the Son of a Godly Perſon rejected: that he may continue his Plagues longer then the third or fourth Generation, or break them off ſooner when he thinketh good: For though by this, He would reſtrain Parents from ſin▪ yet hath he a Door open to many ſuch Children for mercy; even as the contrary promiſe hath many exceptions as to the Children of Godly Parents, that walk not in the paths of their Parents going before them, as many known inſtances of both, in Scripture, do make out▪
The third Queſtion is, How God doth execute this threatning? or, How he doth reach Children with eternal plagues for their Parants ſins?
Anſw. 1. He doth it certainly, and he doth it Juſtly: therefore the Children muſt not only be conſidered as guilty, but as guilty of the ſins of their Parents, which we may thus co…ceive; 1. As to the Child of a wicked Parent, lying in natural Corruption, God denyeth and with holdeth his renewing and reſtraining Grace which he is not obliged to confer▪ and the Lord in this may reſpect the Parents guilt▪ Juſtly. 2. When grace is denyed, then followeth the temptation of the Parents practiſe, the Devil ſtirring up, to the like ſin, and they furthering their Children to wickedneſs by their example, advice authority, &c. So that it cometh to paſs in Gods juſtice, that they are given up to vent their natural corruption in theſe ways, and ſo come as it is, Pſal. 49. 13. to approve their Parents ſayings. 3. Upon this followeth God's caſting the Child, now guilty of his Parents faults, into eternal Perdition with him▪ and that this is the meaning of the threatning, will appear by the examples of Gods juſtice in this matter, when wicked Parents have Children that are not ſo much miſerable in regard of temporal things, as they are wicked, curſed, and plagued with Ungodlineſs; ſo was Cains Children, ſo were the Children of Cham, and ſo were Eſa…'…, who were all for a long time proſperous in the world, but following their Fathers ſins (a main part of their Curſe) God afterward viſited them, on them, with ſad temporal judgments alſo▪
4. If it be asked, Why God thus plagueth and threatneth the Children of wicked Parents? Anſw. 1. God doth it to make ſin hateful, ſeeing it bringeth often a forfeiture of ſpiritual bleſſings, yea, of bleſſings of all ſorts, upon whole Generations and Families▪ 2. To ſtrike the more terrour into others, who by this may be ſcared from ſin, and made to ſtand in awe of God, who is ſo dreadful as to put a mark of Infamy on the race and poſterity of his Enemies. 3. The more to effect and weight the Sinner; it is a part of his puniſhmen to know that by his ſin he has not only made himſelf miſerable, but all his Poſterity: And theſe may be the Reaſons, why, as it were by the light of nature, all Nations in ſome caſes are led not only to puniſh the perſons of ſome Malefactors, but to fore fault, and put a note of Infamy on their Poſterity, for ſome kind of faults▪ 4▪ This becometh Gods greatneſs, that men may know how ſoveraign he is; and how, Treaſon againſt the moſt high is to be accounted of. 5. It is to commend holineſs, and the neceſſity of it, to God's people, and to put them to enrich themſelves and their Children, in God, and a good Conſcience, rather then in all temporal riches.
Theſe ſame Queſtions and Anſwers may ſerve to clear what concerneth the Promiſe alſo, they being ſuitably applyed to it.
It is further to be obſerved that the Lord expreſſeth wicked men under that notion, Th… that …a…e me, to ſhew what indeed, and on the matter, Sin, even the leaſt ſin, amounteth unto its hatred of God, as being done (as it were) in deſpight of him, and preferring ſome luſt to him▪ for there is no queſtion but were God loved, Holineſs, (which is his Image) would be loved alſo; and where it i… univerſally hated▪ ſo muſt He be; for a man cannot ſerve two Maſters, wher their commands and actings are contrary, but he muſt hate the one, and love the other; And ſeeing it is certain that Sinners make ſin their Maſter, and do not hate it; therefore, they muſt hate God, who giveth contrary Commands: and ſo ſometimes Sinners wi…h that there were not ſuch Commands. Again, he expreſſeth the Godly in the Promiſe, under theſe two deſignations. 1. Thoſe that love me, that is the inward Fountain and comprehenſive ſum of all duties. 2. Thoſe that keep my Comm ndments, that looketh to the outward effects of Love, and is the proofo▪ it, ſo that there is no mid's betwixt theſe two, to love God, and keep his Commandments, and to hate him, and ſlight, or break his Commandments, and ſo no mid's betwixt Gods gracious promiſe to Parents and Children, and his Curſe on both.
Laſtly: It would be in a particular way obſerved, that though every ſin hath hatred to God in it, yet he putteth this name of hating him, in a ſpecial way upon the ſin of corrupting his Worſhip and Service, to shew that there is a ſpecial enmity againſt God in that ſin, and that it is in a ſpecial way hateful to him; as upon the other hand he taketh Zeal for the purity of his Worſhip, as a ſingular evidence of love to him.
Let us cloſe this Command with ſome words of uſe; and 1. Ye may ſee what good or evil to us and ours, and that eternally, there is in Diſobedience or in Holineſs: O Parents! what mercy is it to you, your ſelves, and to your Children that you be Godly? Alace, this Curſe here threatned, is too palpable upon many Children, who are curſed with profanity from the Womb upward: Why do you that are Parents wrong your poor Infants? and why neglect ye that which is beſt for them? Here alſo there is matter of much comfort to Parents fearing God; this Promiſe is a ſtanding portion to a thouſand Generations, which though it be not peremptory, as to all individual perſons; yet 1. It ſecludeth none. 2. It comprehendeth many. 3. It giveth ground for us to be quiet for all our Poſterity, till they by their own carriage diſclaim that Covenant wherein this Promiſe is included. 4. It giveth Warrant for a Believer to expect that God may make up his Election amongſt his Seed rather then amongſt others: It is true, ſometimes he chooſeth ſome of the Poſterity of wicked Parents, yet oft-times the Election of Grace falleth upon the Poſterity of the Godly. 5. It is a ground upon which we may quiet our ſelves for temporal things needful to our Children; certainly theſe promiſes are not for nought, Pſalm 37. 26▪ and 102. ult. 112. 2. Prov. 20. 17.
2 Be humble, O be humble before God, for he is jealous.
3. Abhor ſin, for it is hateful.
4. Love holineſs, for it is uſeful to us and ours: Firſt, Thereby our Children have temporal mercies ſo far as is needful, Pſalm 37. 26. 2. They have ſpiritual and ſaving mercies amongſt them. 3. They have all Church-priviledges, as being the Children of them that are within Gods Covenant.
5. Children! Be hum…led under the ſenſe of the Iniquity of your Parents, when ye remember their wayes: or poſſeſs what unjuſtly they have gotten, ye become guilty of their ſins without Repentance. Eſpecially you have need to take notice of this, that are the Children of Parents, that have oppoſed the purity of Gods Service and Worship, and the work of its Reformation, and have been Corrupters of it: Children may be partakers of their Parents faults, and ſo plagued for them ſeveral wayes; and we think that this forfeiture is more then ordinary. And therefore, as amongſt men, there are ſpecial crimes beyond ordinary procuring ſuch a ſentence, ſo is it here. And 1. They be guilty by following their foot-ſteps, in walking in their Parents ſins, as Jeroboams Children did. 2. In approving their Fathers way, praiſing their Fathers ſayings or doings; as it is Pſalm 49. v. 13. 3. In winking at their Parents ſins and wickedneſs. 4. In boaſting of their Oppreſſions, Blood-shed, &c. as if they were were acts of valour and man-hood. 5. In being content that their Fathers ſinned, if it gained any poſſeſſion to them. 6. In poſſeſſing and enjoying without Repentance what to their knowledge they ſinfully purchaſed. 7. In ſpending prodigally and riotouſly what the Parents covetouſly gathered▪ the ſin of the Parent here, is the ſeed of the Sons ſin. 8. In profeſſing ſorrow for the want of occaſion to live in Ignorance, Prophanity, or Looſeneſs as their Fathers did, as in Jerem. 44. 17, 18, 19. they ſaid that things went well then. In not being humbled before God for the ſins of Predeceſſors, nor confeſſing them to him; as Levit. 26. 42. nor repairing the loſſes or injuries which we knew they did to any that were wronged or oppreſſed by them.