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. Noâ— 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. Noâ— 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 oâ— 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 week-dayes 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
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
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 â—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 eaâ— 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 onely with Ears Eyes Tâ—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
People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE CHRISTIAN READER THE subject matter of this Treatise must without all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such portion of it as is the Moral Law the most straight infallible perfect an perpetually binding rule of life and manners that short summary and abrid gment of all called for duties and forbidden sins whatever Sâ—â—inions with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a woeful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith and righteousness of Works may be established by their alledged Supplements and Amendments of and Addiâ—aments to it to be made in the New Testament and Papists by their vainly boasted-of Works of Super-eâ—ogation and Counsels of Perfection whereby they would have the Law out done by doing more than it requireth audaciously averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own finger on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spokesman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this have us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the declension of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God at first appointed words to be the external signs of the internal conceptions of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are obliged to do so affect to multiply words if not without knowledge yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficiently serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our selves in wandring through the wast Wilderness of the unnecessary and superfluous remainder of them And this doth usher in or rather is ushered in by other piece of neighbour-vanity whereby men wearing of wonted and long worn words though sufficiently significant grow fond upon â—ovel new coyn'd and never before heard of ones stretching their wit if supperfluity of words though both nâ—w and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but nâ—w words whereby often old plain and obvious matters are intricated and obâ—cured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the instituter of them will call to an account neither are they satisfied with such curi sity in coaâ—ser and more commâ—n matters but this Alien and Foâ—raign yea even Romantick and wanton stilâ— of language is introduced into and malepartly obtruded upon Theologickâ— and most sublimely spiritual purposes whether discoursed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contâ—mpt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nâ—useating form of simple and sound words are ready to â—iss and hoâ—â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity â—s unfit to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and gaudiâ— attire with this Comedians Coat dressed up with the Feathers of Arrogant humane Eloquence and be daubed with this Rethorick and affectedly belaboured Elegancy of speech which our truly manly and magnanimous Christian-Author did undervalue And no great wonder since even the Heathen moral Philosopher Senecâ— did look at it as scarce worthy of a man for writing to his Lucilâ—us he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young mâ—n well trimmed and frizliâ— who seem as they were newly come out of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertuous man speaketh more remisâ—y but more securely and whatever he saith â—ath more confidence in it than curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sâ—rt nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all inticing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none â—ffâ—ct and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to speak in the Demonstration of the Spirit and of power wherein the Kingdom of God consistâ—th and not in wordâ—â— if that great Apostle were now Preaching he would probably be looked at by such words and wiâ—e heads as but a weak man and of rude and contemptible speech as he was by the big talking Doctors of the Church of Corinth if not amere Bableâ— as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be most excellent being
and not at least awake and stir the savour of corruptions Indeed pure Nature in our blessed Lord who was without Original sin was like water presently to quench all such Fiery Darts 3. If they come from the Devil to what end can he object them to men it must either be because they are sinful that being his aim to defile them thereby and draw them to sin or because they are troublesome and heavy to men he having delight also in mens misery but such dreams are no way weighty and troublesome to the most part of men that therefore is not his aim nor would they be so much burdensome to others were it not from their apprehension of guilt under them and therefore Satans aim must be thereby to defile men with sin 2. Argument which confirmeth the former and let us consider it with reverence our blessed Lord Jesus was made in all things like unto us except sin none of the fruits of original sin which are sinful are to be found in him and yet I suppose none can without horrour imagine such dreams to have been incident to him or that his absolute Holiness was capable of them He is the only instance of one free from original sin yet may he be supposed lyable to any other penal thing excepting 1. What implies sin 2. What implies distempers and infirmities in the contemperature and constitution of his body from inward causes because he had no inward cause being free of sin as Adam before his Fall and therefore not naturally I mean from inward principles or necessity as we are subject to sickness or death 3. The third Argument is That men are often accessary to these sinful dreams themselves either 1. By excess disposing themselves to such inclinations or 2. By a loose mind that delights in following such things throughout the day in their more reasonable meditations and more determinate purposes it being ordinary that dreams follow much the constitution of the body or the habitual strain of our practise in which respect mens Callings or particular Imployments will run up and down before the Fancy in their sleep and so their sinful exercises also or 3. By not praying to God to guard against them and neglecting to press more after mortification for that end or 4. By not being suitably affected with them after they are past and gone In which cases even the School-men who are not the most rigid and tender Casuists will grant all things being considered sin to be ex consequenti in dreams and we suppose few fall in such dreams who may not in one circumstance or other read their accession to sin therein and though our frame and constitution be in it self natural yet that it should incline us sleeping or waking to any thing sinful that is and must be from corrupt nature seeing it clearly speaketh the inordinateness of our natural inclination 4. The fourth Argument is from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams when they pass seed in their sleep which seemeth to say thus much that both sleeping and waking men should be holy and although there be sacrifices and cleansings appointed for somethings that are not morally sinfull as the touching of a dead body having Leprosie c. yet simply to say so of the case in hand were hard For 1. If it be said there was no moral sinfulness in that kind of pollutions what then could these Sacrifices and Washings signifie If any say as they must say they looked to secret actings of original sin it doth confirm what we have said But 2. Is there in any such things as are not accounted sinful in themselves such a dependency upon or likeness to any Commandment as there is in that which is mentioned Levit. 15. to the seventh Commandment to which it seemeth to have a direct reference 5. The fifth Argument may be taken from the extent of the Law which reacheth to the whole man outward and inward soul heart mind and if to the whole man then why not to the fancy memory imagination c. And we are sure when Spirits are made perfectly comform to the Law of God there will not be found in them any such fancy imaginable as consistent with it Besides doth not this Law oblige and tye alwayes even sleeping men as we conceive are under the negative Precepts of it that is although they be not bound to pray and hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6. The sixth Argument it this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more then the other And 2. Though they be in the Regenerate wrestled against and not approved more then the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Pauls Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practises although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before God under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Confess lib. 10. cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sleep he consented to act reperimus nos non fecisse doleamus tamen quoquo modo in nobis factum suisse It grieves him that it should be any way done in him and he aggreadgeth it thus that he had not alwayes rejected these as sometimes he had done And do not the Godly sometimes in their sleep make opposition to these motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it then simply because of any punishment or affliction that is in it for many things more afflicting
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. It s 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 aâ—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
others that polluteth it then that same known in our selves must have that same effect for a quateâ—â—â—â—d 〈◊〉 valet consequentia If it â—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 half-corruption 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 onely way to eschew confusion and keep unity and order So Hoâ—kers Survey part 2. Amesius de consc câ—p 4. lib. 1. â—orton adver Appol Resp ad ultimam quâ—stionem As for other Questions as How the Sacraments Seal or what they Seal the mâ—jor or the minor proposition the Promise as a Covenant or as a Testament legâ—â—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 mediâ—â—â—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 iâ—â— 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 hâ—â— Child 2. Sam. 12. 16. 3. For others Psal 35. 13. And 4 iâ— 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 it s 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 â—usts reign in us or prevail over us Nor 6 any particular
the rule and manner prescribed by Him kept this way sinned Nadab and Abihu Levit. 10. by their offering of strange fire The Lord complaineth of Israel as guilty of this Esai 29 â—3 compared with Matth. 15. 8. 9. While they drew near with their lips and their hearts were far away they worship me in vain saith the Lord teaching for Doctrines the commandments of men 2. When men use not such ordinances and perform not such duties profitably when prayer reading of the Scripture Sacrament Sermons c. want their native fruit then his Name is taken in vain and in that respect his Ordinances frustrated and made as if they had not been used or performed so 2 Cor. 6. 1. To receive the Grace of God in vain is to miss or let go the benefit of it and to frustrate and disappoint our selves of the native end and use of it This is the first way in respect of which our duties are in vain as to God so as he will noâ— regard them The second way is as to our selves and here again we may consider the taking of the Lords Name in vain in ordinances and duties two wayes either 1. Simply where there is no honesty at all in them not fruit from them but meer Hypocrisie or at least Hypocrisie in such particular Acts. Or 2. when it is Comparative that is though there may be some reality and fruit yet considering what it should be yea considering what means the person hath there is a great defect as to that which should and might have been thus were the Hebrews challenged Hebr. 5. 12. not that they were altogether fruitless but that they were not so fruitful as under and by such means they might have been and that therefore they had in a great part used them and received them in vain this may and often doth befall even those who have some measure of sincerity yet fall far short of what they might have attained of the knowledge of God and of other blessed fruits by the right improvement of the means they had We may add a third way how his Name is taken in vain and that in respect oâ— it self or of the ordinance or duty what indeed it is and in respect of what it appeareth to be when the shew is much more than the substance and when the sincerity reality and inward Reverence and esteem of our heart in nameing God keepeth no just proportion with the words of our mouth and our large external profession thus did the Pharises and thus do all Hypocrits take and bear Gods name in vain not being at all answerable to what they seem to be thiâ— may be also in others comparatively in respect 1. of the Law 2. in respect of the means we have 3. in respect of our profession That our Conviction may be the clearer let us see what belongeth to the righâ— going about of duty or to the suitable mentioning of the Lords Name the want whereof or any part thereof maketh us more or less guilty of taking it in vain 1. Then there is a necessity that we propose a good and right end and alâ—â— singly at it for if all things should be done to Gods glory this of the Naming of the Lord should be in a special manner so this is a mans call to Pray Preach Hear c. to wit the concernment of Gods Name that is 1. That God may be honoured 2. That we our selves or others may be edified 3. That a command may be obeyed in the Conscience of Duty Those then who adventure to profess or name God or to go about any ordinance seeking themselves and not the Lord as is supposed men may do 2 Cor. 4. 5. 2. out of envy as they did of whom Paul speaketh Phil. 1. 15 16. 3 To be honoured of men as the Pharisees designed by their long prayers 4. For the fashion or out of meer custome 5. For making peace with God by mentioning his name so often in Ordinances mis-regarding and taking no notice of the Mediator in the mean time these I say and such like will meet with that sad word In vain doy worship me 2. There is a necessity of a good principle in naming the Lord to speak so both of a Moral and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1 Sincerely Josh 24. 14. 2. In fear and reverence Eccl. 5. 1 2. 3. With faith an drespect to Jesus Christ Heb. 11. 6. 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa 1. 13. 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of Comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew then reality and substance yea what desiring to
add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by Domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as first Here of sanctifying the Sabbath in all the duties of it adding more to our Family-worship that day then other dayes as well as to our secret worship for the Sabbath was to have its double offering Secondly Of praying Jerem. 10. ult which is necessarily included in that mourning mentioned Zech. 12. A fruit of the poured out Spirit of Grace and Supplications So 2 Sam. 6. Davids blessing his family is to be undeâ—stood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head Thirdly Of family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty Fourthly Of Instruction a most necessary duty to instruct and teach the family the knowledge of God the Command goeth expresly on this Deuter. 6. 7 8. and 11. 19 20. where we commanded to talk of the Law within the House to teach it our Children diligently or as the word is to whet it on them by catechizing and to write it on the posts of our Doors and on the walls of the House for what end I pray Sure for this very end that the House might have the means of knowledge in it and that the knowledge of Gods Law might be taught and learned in it and will any think that the Walls should teach and the Master be silent Especially seeing it is for the Families behoof that these things were written What if some in the Family could not read which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as worship to God come in here particularly praise â—s appeareth by the 30 Psalm intituled A Psalm or Song at the dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the Family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not onely provide for their Children temporal things but that they also being them up in the nurture and admonition of the Lord 1 Timothy 3 4. and 12. both Children and Servants are put in together 4. The Scripture speaketh of ordering of Families by a special Family discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for Children and Servants in ordering every thing aright that concerneth the promoting of godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putting forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as Children and Servants may be kept in subjection it is very insuitable and no wayes allowable that Masters should command in their own business and onely intreat in the things of God 3. In exacting an account of obedience and censuring disobedience Job and David do reprove their own Wives by vertue of the authority of their headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the Family especially lye and what is to be thought of Chaplains Answ I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practise of Levites being in Families Deut. 12. verse 13. 18 19 though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exoned of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to catechize and instruct servants or to pray in their Families or because they cannot bestow so much time on these duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more then of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the Command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that commandeth his houshold to keep the way of the Lord Job himself offereth the sacrifice David will not send home but goeth himself to bless his house though they had other wayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectuating the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other
practise in plucking ears of Corn and rubbing them as it is Luke 6 1. which was a sort of preparing and dressing of that meat insinuate the contrary neither can any thing be gathered from that place Exod. 16. 23. against dressing of meat simply but rather the contrary for the Manna that remained over what was dressed on the sixth day was to be laid up till the seventh day or the Sabbath but not till the day after the Sabbath and will it not suppose that they behooved then to dress it on the Sabbath as on other dayes by boyling at least for as to grinding of it at Mills or other wayes there was no necessity for that on the Sabbath out of some extraordinary Case or else they had needlesly laid it up and so behoved to have fires to dress it with And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile works or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for o◠can be win at on the Sabbath then a Believer is called unto on other dayes he being called to endeavour to be perfectly holy every day I Answer Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other dayes according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other dayes even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This dayes sanctification then we conceive to consist in these 1. That there is more abstractedness not onely from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day frame o◠Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises of it beyond other days and that necessarily whereas on some other dayes we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other dayes in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other dayes are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other dayes 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all dayes 5. There would be in the duties of this day more intenseness of Spirit and a further degree of spiritual affections then in these duties of other dayes because this day is purposely set apart for that end and by continuance in duties we may attain to more of a spiritual frame and because not onely the Exercises of Worship praying reading and hearing c. call to Holiness on this day as they do on other dayes but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship where as these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exulting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our Whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is 58. a special Majesty being in that days worship by levealling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted neither there are none of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to
house and they will please much more then if they were all in gold cloath your selves with the silk of goodness and vertue with the fine linning of holiness with the purpure of chastity and being after this fashion painted and adorned ye will have God to be your Lover Which notably agreeth with what the Apostles say 1 Tim. 2. v. 9. 10. In like manner also that women odorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly array But which becometh women professing godliness with goodworks 1 Pet 3. â— 2. especially 3. 4. 5. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparrel But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands See also Tit. 2. v 4. 5. Next to what hath been said of dressing the body somewhat may not inappositly be spoke to annent dressing and decking of houses and beds and annent houshold furniture or plenishing wherein there may be an evil concupiscence and lust and an inordinate affection our minds being often by a little thing kindled and set on fire See to this purpose Prov. 7. 17. where that woman spoken of hath first the attire of an whore then he faith her bed is dressed her â—epestry and curtains provided incense and perfumes are in the chambers So also beds of Ivory are reproved Amos 6 4. which are all used for entertaining the great lust of uncleanness which ordinarily hath these alluring extravegancies attending and waiting upon it O! what provision do some make for the flesh to fulfill the lusts thereof how careful Caterers are they this way for their corruptions And certainly Christians are not in their houses more then in their persons left to live at random without bounds folks no doubt may be unsutable to their stations as much in the one as in the other This excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings picturs and statues and such like which with other things is spoken of condemned Ezek. 23. 14. But withal in what we have spoken in these excesses so incident even to professours we would not have folks too rigidly to expone us for we know that there are lawful recreations nor are honesty and comliness in behaviour and apparel blameable but to be commended in their place neither would we have any think that we suppose all such who do the things above censured to be incited to them from this principle of lust but for clearing of the matter further it would be considered 1 That we speak of these things as they are abused and particularly condemned in this Church 2. We would consider the end of the things themselves as they have been at first sinfully introduced whatever may be the innocent intention of a particulare user 3. We would respect others who may be offended and provoked to lust by what an actor is not provoked with and also may be sinfully tempted to the like from that example or if not so yet may possibly be induced to judge them vain who walk so and so in apparel light who dance c. which we would prevent and guard against 4. We would not only abstain from evil but from all appearance of it now certainly all these things we have spoken of look like ill and may breed misconstructions in others even possibly beyond our own mind and intention we may also consider the mind of very Heathens in reference to these things as also of Fathers Councels and the Divines which are cited by Rivet and Martyr on this Command The Councel Lado Can. 53. apud Bals hath these words Let Christians when they goe to marriages abstain from dancing but dine or sup And another saith Nemo fre saltat sobrius nisâ— forte insanit no man almost danceth that is sober unless perchance he be in a fit of distraction or madness Neither doth Davids or Miriams dancing being used by them as a part of worship in the occasions of extraordinary exultations say any thing for the dancing that is now in use as their Songs of praise to God used in these their dancings abundantly shew And beside their dancings were not promiscuous men with women but men or women a part-Beside if the seeing of vain objects provoke to lust the circumstances and incitements of dancing must do it much more and what men commonly say Take away the promiscuousness of dancing and it self will fall It doth confirm this that dancing is not pleaded for or delighted in as it is a recreative motion but as promiscuous with women which beside the great provocation to lust spoken of occasioneth that both much time and expense is bestowed on learning this which is attended with no profit What we have said of these evils may also take in excess in sleeping laziness c. to be seen in David 2 Sam. 11. 2. and also vain curiosity as well as lasciviousness in singing and playing too much whereof favours of wantonness and riotousness as these words Rom. 13. 13. are in their signification extended by some Now all these excesses spoken of being opposite to sobriety and modesty shame fasteness and gravity must come in under wantonness and what followeth doth come in under intemperance The Scripture insisteth much in condemning the sin of intemperance which we conceive doth mainly consist in gluttony and drunkenness and seeing these sins must belong to some one Command although vertually and indirectly they break all we take them especially to be condemned here in this Command where temperance is commanded and therefore we shall find them in Scripture mentioned with a special respect to the sin of uncleanness expresly forbidden here Fulness of bread and gluttony is observed to have been Sodoms sin and the rise and source of their filthiness Ezek. 16. 49. Drunkenness is marked especially as leading to this Prov. 23. 31. 33. Therefore we choose to speak a word to these two evils here which are in themselves so abominable and yet alas so frequent amongst those who are called Christians It is true there is both in eating and drinking respect to be had 1. To nature which in some requireth more in some less 2. To mens stations where as to the kind or quality as we said of cloaths there is more allowed to one then another 3. To some occasions wherein more freedom and hilarity is permitted then at other times when more abstinency and a restraint upon these even in themselves lawful pleasures is extraordinarily called for so that we cannot bound all persons and at all times with the same peremptory
and so the order of these ten words as they are called by the Lord would be confounded But the great thing we are mainly to inquire into is the meaning of this Command in which Papists being loath to acknowledge corrupt natures case to be so desperate as it is and designing to maintain perfection of inherent righteousness and justification by works do make this sin of Lust forbidden in this Command a very general thing and all of us ordinarily are apt to think light of this sin We would therefore say 1. That we are to distinguish Concupiscence and consider it as it is 1. Spiritual in a renewed man for there are motions and stirrings called Lustings of the Spirit against the Flesh Galat. 5. 17. 2. As it is partly natural to man to have such stirrings in him as flow from the natural faculty and power of desiring so Christ as man desired meat and drink and this being natural was certainly in Adam before the fall and as the will and understanding are not evil in themselves so is not this It is neither of these that this Command speaketh of 2. There is a sinful Concupiscence called evil Concupiscence Coloss 3. 5. and the lusting of the Flesh against the Spirit it is this that is here spoken of the inordinateness of that Lust or concupiscibleness or concupiscible power turning aside out of its natural line to that which is evil It is this which God forbiddeth in this Command and setteth bounds to the desiring or concupiscible faculty 2. We say there is a two-fold consideration of this sinful Concupiscence 1. As it is in the sensual part onely and the inferiour faculties of the soul as to meet drink uncleanness c. Or 2. we may consider it as it reacheth further and riseth higher having its seat in the heart and will and running through the whole affections yea even the whole man who in this respect is called Flesh in the Scripture Galat. 5. 17. and there is Heresie and other evils attributed unto it vers 19. 20 21. which will not agree to the former so Rom. 7. 23 24. it is called the Law of the Members and the body of death and hath a wisdom Rom. 8. 7. that is enmity against God corrupting all and inclining and by-assing wrong in every thing so that a man because of it hath not the right use of any faculty within him This Concupiscence which is seated not only in the sensible but in the rational part of the soul is that which is intended here which is the fountain and head-spring of all other evils for from the heart proceed evil thoughts c. Matth. 15. 19. it is the evil treasure of the heart Matth. 22. 25. 3. We may consider this Lust 1. As it is habitual and is even in young ones and in men when they are sleeping whereby there is not onely an indisposition to good but an inclination to evil it lusteth against the Spirit Galat 5. â— and is enmity to the Law of God Rom. 8. 7. and lusteth 〈…〉 James 4. 5. and 〈…〉 sin James 1. 15. This is the sad fruit and consequent in all men by nature of Adams first sin and hath a disconformity to the Law of God and so is called the Flesh Rom. 7. 5. and the law of sin and death Rom. 8. 2. In the first respect this sin is a body and a person as it were an old man Rom. â— 6. and in the other it hath 〈◊〉 in particular to which it giveth Laws requiring obedience 2. We may consider it as â—â—ting and stirring in its several degrees And 1. we may say it stirreth habitually like the raging sea Isai 57. penult and as grace tendeth to good or as fire is of an heating nature so is this Lust still working as an habitual distortion crook or bending upon somewhat that should be straight or as a defect in a legg which possibly kytheth not but when one walketh yet there is still a defect or rather it is a venome which is still poysonous thus Rom. 7. 5. it is called the motions of sin in the Flesh 2. The more actual stirrings of it are to be considered either in their first risings when they are either not adverted into and without direct hatred or actual and formal approbation or as they are checked and rejected as Paul did his Rom. 7. 15. and 2 Corinth 1â— 3. or as they are delighted in though there be not a formal consent yet such a thing in the very mind is some way complyed with as desirable and pursued after this is called morâ—sa delectatio or as they are resolved on to be acted and when men seek means and wayes how to get the sin committed after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind to conquish for instance such an estate unjustly or to compass and accomplish the act of filthiness with such a woman 3. It may be considered in general either as the thoughts are upon riches or covetousness or filthiness without respect to any particular thing or person or as they go out upon them in particulars 4. We say we would put a difference betwixt tentations objectively injected by the Devil as he did on our Lord Jesus Matth. 4. 1. and Lusts rising from an internal principle which are most common see James 1. 14. The first is not our sin of it self except it be 1. entertained some way or 2. not rejected or 3. not weighting and grieving us for the ill scent it leaveth behind it for we having such conbustible matter within hardly cometh a tentation in even from without but it fireth us or rather we having the kindling within the Devil cometh but to blow on it and stirreth that which is in us hence it cometh that seldom there is a temptation assaulting but some guiltiness remaineth because there is not a full abhorrence of these abominable strangers that come into the heart 5. This Lust may be considered either as it is in natural men where its shop is and so it is called reigning sin and the dominion of sin it is a yielding to sin to obey it in the Lust thereof to obey it willingly as a Servant doth his Master Rom 6. 12 13. or as it is in the renewed and regenerate so it is indwelling sin without dominion and indeavoured to be expelled a law in the Members and that continually is acting but counteracted by a contrary lusting Rom. 7. 23 24. Now let us clear 1. what Concupiscence falleth in under this Command and so 2. how this differeth from other Commands which are spiritual and reach the heart also 3. we may consider the sinfulness of this Lust and give some advertisements concerning it in its acting stirring c. 1. Under this Command we take in habitual Lust even as it disposeth and inclineth to ill in the root of it though not principally yet consequently because its streams and branches that do flow from
to the imagining of some thing which is not as an addition to our good which supposeth discontent with what we have 4. We take in here such Concupiscence as though it approveth not unlawful means to prosecute its inordinate designs yet it is too eager in the pursuit and discontent when it falleth short as for instance when Achab would buy Naboths Vineyard and pay for it or a man would marry such a woman lawfully supposing she were free and there were consent of parties c. the one is not stealing nor the other adultery yet both of them suppose a discontent when the desire of having is too eager and when there is an inordinateness in the affection or desire after it as when one cometh thus peremptorily to desire to have such a thing or to wish that such a thing were I would fain have this or that O that this or that were even as David longed for a drink of the Well of Bethlehem In a word we take in all that is opposite to or inconsistent with satisfaction in our own lot and love to our Neighbour under which this Command as the rest is comprehended Rom. 13. 9. even the least â—â—â—â—ngs of any thing tending that way or that inclineth to discontentment in our selves It is true every desire to have something added to our lot or amended in it it not to be condemned but when it is inordinate as 1. when the thing is not needful 2. when the desire is too eager 3. when the thing too much affecteth and even discontenteth till it be effected and done Now this being the scope and sum of this Command it may be gathered of how broad and vast extent the breaches of it are Is there one hour wherein there are not multitudes of these evil thoughts flowing running and roving through the heart Ah! what discontents with providences grudgings vain wishings c. are there and although all these as they reflect on God are against the first Command yet as they imply discontment in us with our lot or as they are risings of heart to evil though wrestled against and wherein the Spiritgetteth the victory they are against this Command so that not only vain Imaginations that are formed with delight but even those that are scarce suffered to breath yet having once a being are against this Command and sinful For 1. they break a Law and are disconformed to that which we should be 2. In Paul Rom. 7. who yet gave not way to these they are called sin and the body of death 3. He wrestleth against them and cryeth out under them desiring to be quit of them verse 24. now if they were only penal such out-cries and complaints were not so like him whom a complication of sharpest afflictions could never make once to groan but this body of death made him to cry out 4. They lust against and oppose the Spirit Gâ—l 5. 17. and so are against the Law of God Rom. 7. and tend to obedience to the Law of Sin and further the execution of its decrees 5. These are of the nature of Original sin and a branch growing of that root and so what is born of the flesh is flesh the branch must be of the nature of the root if the tree be corrupt the fruit must be so 6. These make way for other sins and keep the door open for temptations to grosser evils and give the Devil access to blow up the fire 7. They keep out many good motions and obstruct many duties and indispose for them 8. They mart communion with God who should have the â—ll of the soul heart and mind and sure if he had his due there would be no place for these as there will be none for them among the spirits of the just men made perfect 9. These sinful risings in the heart are a great burthen to a tender walker who groaneth under that habitual lightness and vanity of his mind in the gaddings whorings and departings of it from God for because of it he cannot get his whole delight uâ—interruptedly set on him and though he delighteth in the Law of God after the inner mâ—n yet he cannot win up to full conformity to it in his practise or when he would and resolveth to do good yet ere he wit as it were ill is present with him and his heart is away and on the pursuit of one foolish â—oy and vainity or another 10. Paul speaking of these lustful stirrings of the heart doth make it evident Rom. 7. throughout the Chapter that this Command speaketh of such Lusts which he had not known except the Law had said thou shalt not lust Now men naturally know that inward assent to sin even before it be acted is sinful yea Paul knew he had such things as these corrupt motions in him but he knew not that they were sinful but from the Law and that after its spiritual meaning was made known to him and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate not simply because they have more but now having the spirit and a contrary principle with in they discern that to be sinful which they took no notice of as such formerly 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it for what hour of a mans life when waking yea even when asleep in dreaming a man may be guilty of it as Rivet upon this Command acknowledgeth or half an hour is free of it Is ever the mind quiet and doth it not often yield consent to these motions and how few good purposes are often followed forth Alace but seldome 12. The extent of it is great one may sin this way in reference to all the Commands yea to as many objects as his Neighbour or himself hath things of which they have the possession yea to Imaginations about things that have no being nor it may be possibility of being but are meet Chimera's 13. The occasions of it and snares to it are rife and frequent nothing we see but readily it doth as fire inflame this Lust so that we have need continually as it were to cast water on it yea what thing is there that is in it self lovely and desirable we heaâ— or read of that we are not ready inordinately to be stirred towards the desiring of it 14. Its pretexts and cloaks to hide it self are many and sometimes specious so that men are seldom challenged for it if it come not to the length of being consented to or at least of a delectation How often are there wishes in our mouths and oftner in our hearts that break this Commandment which we observe not especially if they be for knowledge or some good thing in another or some good thing done by another which commendeth him for then O if we had it or O if we had done it is often the language of the heart