property of its relation unto him and causeth him to look upon it as none of his according to these declarations of his minde in this behalf Ye shall not adde unto the word that I command you neither shall ye diminish ought from it that you may keep the commandment of the Lord your God which I command you clearly implying that they which either adde any thing unto or diminish ought from any command or ordinance of his alter the property of it and make it no longer his but their own Deut. 4.2 So again What thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it meaning that if they should either adde to it or diminish from it they should not observe or do the thing which he commandeth Deut. 12.32 Now then it is no wayes like that God should bless strange Ordinances or such which he cannot own or acknowledge for his with the same or the like blessing wherewith he honoreth his own and thereby sealeth and confirmeth them for his own It is much more like that he should curse then bless such ordinances of men which obtrude themselves in the name and place of his and consequently that they should edifie men rather to destruction then salvation Quest 32. What may be the reason why many yea the greatest part of those whom we cannot reasonably but judge do reap benefit by Sacramental administrations are yet little sensible of any benefit received by them in this kinde Answ Two reasons hereof were insinuated about the beginning of the Answer to the next preceding question One was because the proper and chief benefit of our conversing with God and Jesus Christ in the Sacraments is spiritual and inward growth or the nourishing or battleing of the new man or hidden man of the heart as the Scripture speaketh Now growth generally or rather growing that is the motion or progress in growth is like the moving of the shadow which the style or cock projecteth upon a Sun-Dial the motion whereof by reason of the leasurableness or flowness of it is imperceptible only after some competent advancement and progress of it it may be perceived that it hath moved Such is the nature and property of augmentation from an inward principle which we call growth it is discernable not as in making but as having been made And as we are little sensible that our young children being daily present with us increase in stature till after some considerable time or by making tryal by some mark or measure so is the spiritual growth of the inner man the less discernable because we are ever and anon looking upon it and this with a cursory and little observant eye few being able to make an exact or satisfactory experiment in the case and fewer willing to bestow so much time and pains in making this experiment as it requireth Another reason why the benefit or blessing accrusing unto men upon their attendance on God in his Sacraments is not so sensible unto them may be this viz. because when an effect ariseth from a plurality of causes joyntly operating and contributing towards the production of it it is very hard at least in most cases to assign unto every of these causes their proper efficiency or to apprehend what it is that is severally and apart afforded by them towards the raising of it As for example the health or strength of the body is the effect of meats and drinks and sleep and exercise as also of all those natural faculties residing in several members or parts of the body which act joyntly with these though severally towards the one and the other of these effects But now how few are there so throughly acquainted with the secret and mysterious wayes of nature as to be able especially on the sudden or without study and much intense speculation to determine what every of the said causes severally and appropriately conferreth towards either of the mentioned effects In like manner there being a great variety of causes or means by the co-efficiency and co-working of which spiritual growth edification or increase in grace are produced in the soul as reading hearing meditating of the Gospel or Word of God Communion of Saints Prayer Sacraments minding and studying providences in the world communing with our own hearts c. It is no easie matter to be clearly sensible what it is which the Sacraments in particular cast into this treasury as Peter thought it was a strange question of Christ to ask who touched him when great multitudes of people thronged him on every side This briefly for the latter reason why we are for the most part little sensible of the good we receive from the Sacraments though it be much Quest 33. How many Sacraments are there Answ Only two properly so called as was formerly intimated viz. Baptisme and the Supper of the Lord. As for the five which the Doctrine of the Church of Rome addeth unto these they are only such I mean Sacraments in the general signification of the word viz. as it signifieth either a sign or pledge of something that is holy or else something in matters appertaining unto God that is in some degree mysterious or remote from common apprehension for in both these significations the word is sometimes used in the writings of the ancient Fathers as well as to signifie a Sacrament properly and strictly so called Quest 34. Why are not the other five accounted Sacraments by the Papists as well as Baptisme and the Lords Supper as truly and properly Sacraments as they Answ Because their institutions or respective precepts upon which they are built are not Sacramental as those of Baptisme and the Lords Supper are on all hands acknowledged to be A Sacramental institution requireth these things 1. Something that is elementary natural and visible usually called the matter of the Sacrament 2. Some spiritual good thing which is invisible signified by the other this some call rem Sacramenti meaning I conceive the thing intended either to be exhibited and given or else to be ratified and confirmed in or by the Sacrament 3. Some proportion or resemblance between these two I mean between that which is natural and visible and that which is spiritual and invisible 4. An external action or something to be outwardly done whereby the elementary part or matter of the Sacrament is exhibited or applied unto men 5. and lastly A form of words of a Divine prescription wherein as well the said proportion or resemblance between the elementary and spiritual parts of the Sacrament is declared as also the said applicatory action directed and enjoyned All these particulars are easie to be found in the respective institutions of Baptisme and the Lords supper but the Pontifician Rabbies are not able to produce an Institution of any of their five superadded Sacraments of like Character with them Yea their Institutions have all of them so little of the face or feature of that which
the sense declared will sufficiently appear and be acknowledged The Jewish Doctors out of the curiosity of their observations have as they affirm found in the books of Moses the two affirmative Commandements in the Law the fourth and the fifth for all the rest are negative multiplyed in their explication into 248. according to the number of joints in a mans body which they call commanding precepts and the eight negative Command into 365 negative commands according to the number of the daies in a year which they term precepts forbidding Both numbers added together make 613. which it seems is the just number of the Letters in the Ten Commandements The observations if true or near unto truth are not altogether uselesse Quest 17. What are the Rules or Directions you speak of which are of such use for the better and more perfect understanding of the Law and of the several precepts of it Answ The principal and most useful are 20. in number the first of them may be this The proper End of every Commandement is to lead and govern the sense and interpretation of that Commandement So that as on the one hand whatsoever directly contributeth towards this end being not repugnant to the end of another as great or greater then it is to be looked upon as commanded therein so on the other hand whatsoever is contrary to this end and of a direct tendency to hinder it is to be reckoned amongst the things forbidden in this Commandement Now the end I mean the appropriate end of every Commandement respectively is not hard to be found out A little consideration will discover it unto us Quest 18. What is a Second Rule Answ Every affirmative precept includeth his negative as on the other hand every negative his affirmative This rule is but rational and the reason of it near at hand For if God commandeth such or such a thing to be done it is plain that he forbiddeth the doing of that which is contrary to it Again when he restraineth or forbiddeth any thing it is as plain that his will and meaning is to have that done which is opposite to it If he commandeth Children to honour their Parents or inferiours their superiours he doth by the vertue and import of this Command forbid them to neglect despise or dishonour them So when he forbiddeth men to murder he doth hereby enjoyn them to be careful for the preservation of the lives of men and to use all due means when occasion requireth for the maintaining and safe guarding of them This Rule gives light to the sense and mind of God in all the Commandements Quest 19. What is the Third Rule Answ Where one sin or vice is expresly forbidden all things homogeneal hereunto that is of like nature kind or consequence are forbidden likewise It being requisite in the tenour and frame of all Laws and observed accordingly in all as well humane as divine that they be as concise and compendious in words as well may be their sense and interpretation had need be directed by some such rule as that now mentioned because otherwise their restrictive authority will not reach unto the one half of things intended to be restrained by them But to give a little light to the meaning of the rule by an instance or two Where Murther is expresly forbidden as in the 7th Commandement all assaulting of men by force all intended affrighting them all wounding or maiming their bodies the doing of any thing without just Cause that is like to cause grief or sadnesse of heart unto any the withholding the wages or hires of poor labouring men the detaining of their pledge if they have occasion to use it for their Livelyhood the refusing to pay monies when they are due unto such persons who live and subsist they with their Families by the employment of their monies in any Trade or course of life all these with many others being related in affinity unto Murther and having a direct tendency to the wasting and destroying of the lives of men are prohibited by God under the title or name of Murther In like manner in the prohibition of stealing are intended and included all such actions which directly tend to the impairing or ruining a mans outward estate yea and inward also as the setting of his house on fire the putting of Cattel into his Corn-fields the setting or leaving open gates or breaking his fence by means whereof Cattel are like to endamage him all deceit in dealings circumventing or over-reaching in bargains c. These with many others of like consideration being of the same consequence with stealings to the diminishing of a mans estate are restrained in the same Commandement with it Quest 20. What is a Fourth Rule Answ Where any duty is commanded as there is one or more in every Commandement as appears by the second Rule lately given there the u e of all regular and lawful means which are necessary or proper for the qualifying preparing or enabling men for the practise and performance of this duty is commanded likewise The reason of this Rule also is not far off For men being generally indisposed unto vertuous actions and such which are their duty to do he that enjoyneth them such actions must be conceived to injoin them as it were of course the use of such means which are proper and likely to remove that indisposition and in the stead thereof to introduce or raise an inclination or willingnesse in the Soul unto these actions or duties Yea the neglect of the use of means that are proper to prepare and sanctifie men for the performance of a duty is in reason a greater sin and for the most part more burdening the conscience yea and more provoking in the sight of God then the non-performance of the duty it self The meaning of this Rule is obvious and plain enough and needeth no further explication Quest 21. What is your Fifth Rule Answ Where any thing vicious or sinful is forbidden there all things directly tending towards the perpetration of the sin are forbidden also yea though this perpetration doth not alwaies follow upon them As for Example Where stealing is forbidden Idlenesse Slothfulnesse Prodigality Pride of Life Affectaion of costlinesse in a mans House-furniture Table Apparel c. above his standing-Revenues acquaintance and familiarity with persons addicted to these evill practises with many the like are forbidden also because though all that be Idle Prodigal c. do not actually steal yet these evill demeanours Idlenesse Prodigality c. have an expresse tendency to bring men to poverty and want of things needful in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse Pro. 30.9 6.30 The reason of this Rule also is easie to be conceived For men being of themselves more generally prone more then enough unto that which is evil he that commandeth them to refrain from it notwithstanding doth vertually and by evident consequence
or part of it but with an eye of provoked jealousie and as a blasphemous pollution of his worship equivalent indeed to the setting up and worshipping another God or Gods with him For it being acknowledged a branch of divine soveraignty to appoint divine worship he that in the performance of this Worship shall allow or practise any thing as somewhat or as a part of it which is devised by a Creature doth by this practise or allowance intitle such a creature to Divine Honour and maketh it equal with God Therefore in all will-worship there is Idolatry committed yea and such Idolatry which though it may be thought too hard a censure to call palpable or grosse yet will the practise of it and how much more the first excogitation of it and how much more then this all forcible compulsion unto it render men endued with reason and understanding as it were on purpose to inable them to judge righteous judgment and this where appearance tempteth them to judge otherwise extreamly obnoxious to the severe jealousie and judgment of God Quest 58. What is the summe of the Third Commandement Answ That we conscientiously refrain all such behaviour and demeanour of our selves in thought word and deed whereby any contempt neglect or disesteem is likely to accrue either from our selves or others unto any the holy and honourable things of God and that on the contrary in all the said waies and respects we so carry our selves in and about and towards these things that we may as farre as is possible cause a reverence and awe of them in the consciences and souls both of others and our own Quest 59. What are the particular duties required in this Commandement or some of the chief of them Answ To meditate and speak of upon all occasions with reverence and due circumspectness the names and titles of God his nature attributes word ordinances servants works both of Creation and of providence mercies and judgments In like manner to hear his word preached to call upon his name both in publique and in private to exercise our selves in all other ordinances and parts of his worship with desire zeal care diligence frequency faith joy humility c. So to make confession of our sins with brokennesse of heart and contritenesse of spirit and with unfeigned purposes of future amendment So also to swear by the name of God whenever we are called or have a just occasion to swear at all in truth in judgment and in righteousnesse Jer. 4.2 To use the comforts of this present life meat drink apparel house sleep recreation c. with thankfulnesse and moderation with frequent and earnest prayer unto God that they may be all sanctified unto us that is that we may be quickened incouraged and disposed with all cheerfulnesse and freedome of heart to serve him by means of our enjoyment and use of them Quest 60. What are the sins forbidden in this Commandement Answ Some of the chief of them are these blaspheming the name of God swearing by it customarily vainly rashly falsly maliciously swearing in like manner by Creatures as by bread drink life light faith troth c. So likewise banning cursing imprecating evill in the name of God or otherwise against any creature especially because we judg our selves or ours injured or neglected by them making use of the name of God or any of his titles in charms sorceries or spells seeking to the Devill by witches wizards conjurers astrologers for help or relief in sicknesse losses or for the knowledge of things future despising neglecting carelesse or irreverent using and repairing unto without preparation any the ordinances of God as reading of the Scriptures hearing the word preached prayer sacraments fasting c. Neglecting to acquaint our selves with the titles attributes and providential dispensations of God neglecting or omitting to make a due and seasonable use of them in administring admonitions exhortations reproofs counsels comforts unto others or our selves living scandalously in a profession of Christianity c. Quest 61. What is it properly to take the name of God in vain Answ The word vain and vanity signifying in Scripture both that which is false and that which is frivolous that is which is of a slender or no consequence indifferently to take or to take up as the word more proper signifieth the name of God in vain importeth some such act by which a man impaireth or the degree tendency whereof is to impair the honour and reverence of one or other of the names and titles of God which whilest they are contumeliously and unworthily handled by the tongues of some they commonly have in the hearts and consciences of all Or more particularly thus To take the name of God in vain is to life it either upon some trivial of impertenent occasion or for the confirmation of somewhat than is false Quest 62. What is the meaning of this Clause The Lord will not hold him guiltless Answ The Lord will surely judge and punish him as a person guilty of a great sin The expression is figurative and the figure according to the notion whereof it is fram'd is when words properly taken signifie little but import or intend much Rhetoricians give it the name of Meiwsis or Liptôte It is very frequent in the Scriptures It shall not be accepted Levi. 19.7 that is it shall highly provoke me as the next verse maketh plain See the same Phrase in the like sense Levit. 7.18 So Mat. 10.42 Verily I say unto you he shall not lose his reward tnat is he shall be exceedingly rewarded And thou Bethlehem art not the least c. Mat. 2.6 meaning that this City should be of very great note and fame amongst the chief Cities of Judah Again 1 Cor. 10.5 with many of them God was not well pleased meaning that he was most grievously displeased with them Once more Revel 12.7 8. and the Dragon fought and his Angels and prevailed not that is were utterly vanquished and overthrown Some learned men rather conceive of this form of speech as proper to the Hebrew tongue and lay down this as a general rule that Adverbs of denying signifie the contrary of that to which they are applyed Both conceptions give the same Emphasis and import that kind of Expression or phrase whereof we now speak So that the meaning of the words will not hold him guiltlesse undoubtedly is will most certainly and severely punish him But this threatning is to be understood as more generally threatnings in Scripture against other kinds of sins and sinners are namely so that the execution of them is not intended when the offender takes Sanctuary at a true and timely Repentance Quest 63. May there any reason be given why this and the former Commandement only should be delivered with Threatnings against those that should transgresse or disobey them For there is no threatning found in any of the rest Answ Besides that general Threatning wherewith the whole Law and every Commandement
very just cause which directly tendeth to make the life of any man uncomfortable or lesse desirable unto him is in Scripture sense and if so before God to murther him Yea not to do that which is Christian and meet for the comfort of him that is in distresse or misery when we have means and opportunities to do it is a misdemeanour of little better interpretation Quest 95. What are the particular sins against this Commandement Answ These may for the most part be estimated by the particular duties injoyned in it which were now mentioned As First in respect of our selves to give way to impressions or passions of sorrow grief envy or discontent to waste our Spirits with immoderate carking and caring for and about the things of this life to entertain or admit of though but for a short time any thought motion or suggestion of acting any thing which we know to be prejudicial to our health or lives to undertake any desperate or hazardous adventure without necessty or a lawful calling to it to be in the company of passionate fierce frantick or furious persons when we may avoid it needlesly to provoke the spirit of any man against us idlenesse improvidence expensive courses and whatsoever tendeth to bring us into want streights or exigences to be wanting unto our selves or oversparing in things needful for the body as in convenient meat drink apparel sleep exercise Physique c. and so to annoy or damnifie our bodies with superfluity or excesse in any of them These with some other particulars of like consideration are prohibited in this Commandement in reference to our selves Again Secondly in respect of others we shall be found transgressours by vertue of this Commandement if we either hate or envy them yea or if we pitty them foolishly that is either to the danger or hurt of those themselves whom we pitty or to the endangering others if we be causelesly or rashly offended or angry with them if we be transported with any wrathful passion against them upon what occasion soever if we be revengefully inclined or implacable towards them if we shall upbraid them with any infirmity whether natural or casual as with slownesse or bluntnesse in speaking with stammering or brokennesse in utterance with defectiveness either in their understandings memories c. or in any of their senses as seeing hearing c. with the want or loss of any limb or member of their bodies with baldness or any deformity with meanness of parentage poverty or disgrace formerly received by them either from men or by any sentence of the Law inflicted on them if we shall reproach them with any of their miscarriages or be vexatious or burthensome unto them wih frequent barrettings or peltings at them with taunts or bitterness of tongue with clamorous or loud speaking with complaining of them where ever we come as having done us wrong or with any scornful or provoking carriage of our selves towards them as by breaking bitter jests upon them by shaking the head or pointing with the finger at them So again if we shall oppresse any man with unrighteous or hard dealings if we shall keep back the wages of the labourer or not restore the pledge to him that needeth it for his lively-hood if we shall hoord up corn in times of scarcity or turn our ears away from the cries of the poor c. Yea if we do not give meat unto our enemies when they are hungry or drink when they are thirsty for not to do these seemeth to savour of Revenge Rom. 12.19 compared with the 20. If we shall be found over-severe in punishing or correcting or neglect to prevent greater miscarriages in any by not punishing or correcting them seasonably for lesser if we shall quarrel with strike or wound any person or destroy the life of any man by poison famine assasination perswading or commanding unto dangerous adventures as David is charged to have slain Vriah with the sword because he commanded him to be set in the front of the battel 2 Sam. 11.15 12.9 compared or in any other way except either by course of publique justice or in a just warr or in our own or friends defence when there is no possible or at least no probable means otherwise for us to escape with our lives Quest 96 What is the summe of the Seventh Commandement Answ That we hate and abstain from all uncleaness both inward and outward as of heart speech speech gesture or action as likewise from all the causes occasions of it and from what may justly render us suspected of it and that we keep our selves pure and chaste both in soul and body Quest 97. What are the sins more particularly here forbidden Answ All speculative wantonness or representations of fleshly daliance formed in the mind and delighted in using or hearkening unto with contentment amorous and wanton songs or any rotten or corrupt communication an incontinent or wanton eye loving to wander and gaze upon objects that are proper to feed or provoke lust unchast glances or intimations in any kind lightnesse in behaviour garishnesse or newsangleness in attire wearing maimed apparel and which covereth but by halves belying our sex by refusing the habit which is proper to it and useing the contrary to adorn or rather to deform our houses or chambers with lascivious pictures or to look upon them with delight when we come where they are to pamper the body with delicious fare or with meats or drinks invented rather to nourish lust then life or to be intemperate or given to excess though in ordinary diet to indulge our selves in idleness or in excess of sleeping to seek the acquaintance or love the company of lewd and infamous persons to use inticeing or unseemly gestures such as the Sons and Daughters of lust have appropriated to their society to use any needlesse exercise which both experience reason and grave persons have branded with the crime of being frequently accessary to unclean practises as familiar sporting and toying between men and women unrelated in marriage and so the dancing of such promiscuously privacy or retirednesse with persons of whom there is or well may be in such cases any suspicion to chuse rather to burn or to quench the fire with stolne waters then to marry All fornication adultery incest with all unnatural lusts and pollutions to marry within the degrees of affinity prohibited by God or with persons formerly contracted or married to some others who may be yet living and have not been many years absent to dishonour the marriage-bed either with an unseasonable or intemperate use of it or with any other behaviour not becoming Christian gravity or likely to offend the pure eies of God not to be carefull to prevent unclean practises in others especially being related unto us by the interposure of such lawful means which are in our power to make use of in order thereunto as not to pray oft earnestly unto God to keep our wives
as well the one as the other of these may render their communications in them unprofitable and fruitless The Apostle Paul as it seems judged it prejudicial to the success of his Ministry as well to be over-valued as undervalued by those that were to hear him 2 Cor. 12.6.11.11.5.6 1 Cor. 3.5 and therefore desired such a steady esteem with men which might justly and adequately answer than worth that is those gifts and graces of God in him whereof he gave a sufficient account in his Life and Ministry together with the Dignity of that Office and work whereunto he had been called by God In like manner if men shall expect greater things from the Sacraments then they are able or then ever God intended them to perform as that they should commend them unto God or work Grace in them ex opere operato as the dreaming Papist fancieth that is by the bare or meer receiving them how unworthily or unpreparedly soever c. this is like to render the participation of them empty and void unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them even upon such terms a conceit much like unto that of Micah who was very confident that â— God would do him good because he had gotten A Levite to be his Priest for the service of his Idols Judges 17.13 So also on the other hand if men shall sin against the Sacred worth and Dignity of the Sacraments by a common and mean esteem of them coming unto their administrations rather of course and custom then out of any raised expectation of reaping any spiritual blessing from them this likewise portends a barren and fruitless participation of them even as Michals despising David for dancing before the Ark is observed by the Holy Ghost to have been the cause of her perpetual barrenness THEREFORE Michal the daughter of Saul had no child until the day of her death 2 Sam. 6.23 The reason why an irrational and incongruous esteem of opinion of the Sacraments as well on the right hand as on the left render them unprofitable unto those who under such misapprehensions come unto them may be because God as the wise man informeth us Eccles 5.4 taketh no pleasure in fools that is in persons who neglect either to employ and improve their understandings for the knowledge of the truth of things or to act according to the import and rational ducture of it being known Now then the exercise or exertion of the beneficial vertue and operativeness of the Sacraments depending wholly upon the Counsel of the Will of God there is no ground to think that they should do any great thing for those in whom he taketh no pleasure that is whom he is no wayes inclined to shew more then ordinary favor unto of which kinde of persons are those as hath been intimated who are whether through carelesness and sloth are through any unworthiness otherwise ignorant of the nature of the Sacraments and of the Counsel and Design of God in them It is said that the Lord Christ could do no mighty work in his own Country because of their unbelief Matth. 13.58 compared with Mark 6.5 6. Now ignorance and unbelief are very near of kin 1 Tim. 1.13 and when voluntarily contracted or persisted in as well the one as the other disableth the hand of God in Scripture notion from putting forth it self to do things that are excellent for the children of men Besides if God should cause his Sacraments to give out their strength unto those that come unto them with erroneous and false perswasions concerning them he should seem to comply with them in their error and to strengthen and harden them in the way of it Yea and further by means of prospering their souls under it in their Sacramental ingagements to invite and draw others into the same snare with them Fifthly An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments unsuitable to their nature in respect of the holiness and spiritual solemnity and weightiness hereof presenteth us before God not only uncapable of any benefit or blessing from them but as preparedly obnoxious to such impressions or effects of his displeasure which will render us two-fold more the children of death or condemnation then we were before or otherwise should have been This the Scripture plainly declareth in the case of the Lords Supper For he that eateth drinketh unworthily eateth and drinketh damnation or judgement unto himself not discerning the Lords body that is because in this eating and drinking he doth not by an holy and thankful frame of heart and an outward deportment suitable acknowledge and give testimony unto the transcendent Worth and Dignity of the Body of Jesus Christ this being the proper end and intent at least one special end of that solemn action or service wherein he is now engaged 1 Cor. 11.29 There is a like consideration of the Sacrament of Baptisme whether we be the receivers of it by being at present our selves to be Baptized or whether we be only present at the administration of it made unto others For the highly-adorable Grace of God in the remission of sins is held forth and parabolically acted or transacted in this Sacrament in respect whereof it requireth a behavior both inward and outward answerable in reverence and thankfulness to the inestimable worth and adorableness of it of those that expect or desire benefit by it as they may not only unto whom but in the presence of whom the administration of it shall be duly made at any time God doth not ordinarily if at all either begin or carry on or perfect any saving work in any man but only where he findeth his subject equitably prepared or regularly and rationally capable of such a gracious and worthy application unto it and where he meeteth with any person thus prepared and capable he never faileth to answer such his preparations or to fill his capacity Sanctifie your selves saith Joshua unto the people for to morrow the Lord will do wonders among you meaning if you shall sanctifie and prepare your selves for such his appearing among you Josh 3.5 The Scripture is full of the notion of this truth Sixthly and lastly When the Sacraments are corruptly administred not according to Divine prescription the tenor of their respective institutions or will of their Founder but either with forms of humane device or ceremonious impositions of men or with the omission or neglect of any special caution or direction about them imposed by God any of these irregularities I say and much more more or all of them found in any Sacramental administration may cause God to take no pleasure in it or to refuse to joyn himself with it and so render it as a dead Ordinance without life or soul unto those that partake of it For any addition unto or substraction from any ordinance or command of his destroyes the