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
what is forbidden in this Commandment and how we break it in our ordinary practise Then 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1 If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind â—e to be given to them We say for Answer 1. That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks then real Pictures these I say are not simply unlawful but are so when they are abused so Solomon made Images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may be made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth pollute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshipped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembranceâ—s of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6 29. contrary to this Commandment 2. Because God discovered himself Deut. 4 15 16 c. by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be derogatory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1. 22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can invent therefore it is said by the Lord Isai 40. 8. To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned vers 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like â— Sun shining with beams and the Lords Name Jehova in it or any other way this is most abominable to see and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the God head exceedingly and although the Son was and is Man having taken on him that nature and united it to his God head yet he is not a meer mâ—n therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which iâ— God and man And if it â—e said mâ—ns soul cannot be painted but his body may and yet that picture representeth a man I answer it doth so because he has but one Nature and what representeth that representeth the person but it is not so with Christ his Godhead is not a distinct part of the humane Nature as the soul of man is which 〈◊〉 necessarily supposed in every living man but a distinct nature only united with the manhood in that one person Christ who has no fellow therefore what representetâ— him must not represent a man only but must represent Christ Immanuel God man otherwise it is not his Image beside there is no warrant for representing him in hiâ— Manhood nor any colourable possibility of it but as men fancy and shall that be called Christs portraiture would that be called any other mans portraiture whicâ— were drawn at mens pleasure without regard to the paâ—ern again there is no use oâ— it for either that Image behoved to have but common estimation with other Images and that would wrong Christ or a peculiar respect and reverence and so it sinneth against this Commandment that forbiddeth all religious reverence to Images but he being God and so the object of Worship we must either divide his Natures or say that Image or picture representeth not Christ Again as to what may be objected from the Lords appearing sometimes in the likeness of a man or the Spirits descending as a Dove or as cloven tongues of fire It iâ— answered 1. There is a great difference betwixt a sign of the Spirits presence and a representation of the Spirit 2. Betwixt what representeth the Spirit as he is one of the Persons of the blessed Trinity and what resembleth some gift of his The similitude oâ— a Dove descending upon Christ was to show his taking up his residence in him anâ— furnishing him with gifts and graces and particularly holy simplicity and meeknesâ— without measure and so his appearing in cloven tongues was to shew his communicating the gift of Tongues to the Apostles 3. Neither is there any warrant for drawing him in these shapes more then to look on every living Dove as representing him and the like may be said of Gods appearing sometimes in humane likeness it was but that men might have some visible help to discern something of Gods presence but not to give any representation of him and these bodies were but for a time assumed as a praeludie and fore-running evidence of the Sons being to become man From this ground also it would seem that painting of Angels might be condemned as a thing impossible they being Spirits which no corporal thing can represent besidâ— that the representing of them has some hazard with it and for those cherubims that were made by Gods direction under the Old Testament they were rather some Embleme of the nature and service of Angels as being full of zeal and alwayes as it were upon wing ready to obey Gods will then any likeness of themselves and it s hardly possible to fancy representations
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
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
3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3 To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Sons condescending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by-gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledge of it when we come 8. Not carefully endeavouring a suitable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15 What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep commuuion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selâ—ily then out of due regard to the glory of God Secondly In our going about this Ordinance there are many faults that usually concur As 1 Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ 4. Want of that discerning of the Lords Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2. To put a difference betwixt this Ordinance and Christ himselâ— who is signified and exhibited by it 3. To lay in some respect a further weight on this then on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1 In respect of its use and end according to its Institutiou 2. In respect of our manner of use-making of it not only by our senses or bodly Organs but by Faith and the faculties of the Soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not offer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding as it were upon his own Body so that when there is any short-coming in these in so far the Lords Body is not discerned 5. We sin in going about this Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which 〈◊〉 most suitable at such a time much more do we sin when we come with carnal loose or idle thoughts or any unreverent gesture or with light-like apparel or carriage in coming or sitting 6. By want of Love to others and sympathy with such as are Strangers to Communion with Christ 7. By not distinct closing with Christ or renewing our Covenant with him or ingaging of our selves to him 8. By stupidly or senselesly taking the Elements without any affection and by being heartless in the work and comfortless because we want sense 9. By not cheâ—ring our selves by Faith that we may obtain and win to sense and by pressing too little at sense or comfort 10. By not improving this Ordinance in reference to the general ends of a Sacrament or the particular ends we should ayme at in this Sacrament As 1. Fellowship with Christ himself 2. Communion in his Death and Sufferings 3. The sense of these and the comfort of them 4. The lively commemoration of Christs Death and Sufferings and of the Love he had to us iâ— all these for the stirring up of our Love again to him 5. The strengthening of our selves in the way of Holiness by strength drawn from him by Faith 6. Minding his glory and the setting forth thereof with respect unto and hope of his coming again 7. Particular ingaging of our affections one to another 8. Ingaging our hearts by serious resolutions to make for Suffering Lastly We â—iâ— here by not reflecting on our hearts in the mean time that we may know whâ—â— they are doing noâ— putting up Ejaculatory Prayers to God in the time receiving the Sâ—crâ—â—ent with our hand and yet not receiving him in that mean by Faith 〈◊〉 the heart nor feeding on him and satisfying our selves with him really present in that mean for he is to our Faith really present there as well as in his Word 3. After Communicating there is a readiness to slip and fall into these faults 1. Irreverent and Carnal removing from the Table 2. Forgetting what we were doing and falling immediatly to loose words or thoughts 3. Not reflecting on our by past carriage to see what we were doing and what frame we were in and what we obtained 4. Not repenting for what was wrong in every piece of our way and carriage 5. Not following on to obtain what we yet miss and not still waiting for the blessing even after we are come away 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have 8. Or being indifferent and careless whether we get or want 9. Carnallyloose after Communions â—s if we had no more to do 10. Vain or puffed up if we think we have attained any thing 11. Little or no keeping of Promise made to God but continuing as before 12. Digressing on the commendation or censure of what was heard or seen
be immediately and directly against God himself or any of the persons of the blessed Godhead or mediately and indirectly against him when it is against his Ordinances of the Word Prayer Sacraments c. by vilifying them in expressions or against his people or the work of his spirit in them he is indirectly blasphemed in them when they or it are mocked as when Pauls much learning in the Gospel is called madness or when real and serious Religion Repentance or Holiness are called Conceitedness Pride Preciseness Fancy c. 3. Blasphemy may be considered either as it is deliberate and purposed as in the Pharisees or 2. As it is out of infirmity rashness and unwatchâ—ulness over expressions or 3. Out of ignorance as Paul was a Blasphemer before his Conversion 1 Tim. 1. 15. 4 It may be considered 1. As against the Father 2. As against the Son 3. As against the Holy Ghost all are spoken of Matth. 12. and Mark 3. 1. Blasphemy against the Father is that which striketh either against the Godhead simply or any of the Attributes which are due to God and so it s against all the persons in common or against the Trinity of persons when it is denyed and so that relation of Father in the Godhead is blasphemed 2. Blasphemy against the Son is when either his Godhead in the Eternity of it is denyed as it was by the Phetiniâ—â—s and Aâ—ians or when the distinction of his Natures in their respective true properties retained by each nature is denyed or when he is denyed in his Offices as if he did not satisfie Divine Justice for the sins of the Elect as a Priest which is done by the Socinians or as if he had not a Kingdom or Authority or when other Mediators or other satisfactions to Justice are set up and put in his room or when another Head and Husband to the Church Prince or Pope or another Word then what is written are made and obtruded upon her and the like whereof there are many in Popery in which respect Antichrist is said to have many names of blasphemy Rev. 13. 3. Blasphemy against the Spirit may be considered either as it is against the third Person of the Godhead and so it is against the Trinity and was that errour peculiar to Macâ—doâ—ius or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pugnantes contrâ— Spiritual that is fighters against the Spirit or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self and so it is that peculiar Blasphemy spoken of Matth. 12. 32. Which when all other Blasphemies are declared to be pardonable is said never to be pardoned â—his is the highest degree of Blasphemy which may be so 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into even by others that are Reprobates 3. That it is hardly known to the person himself that is guilty of it but much less to others 4. That it is never repented of and we think doth never affect because it is never pardoned all other sins are pardonable and many are actually pardoned 1. This sin then is not every sin though all sins grieve the Spirit Ephes 4. 27. Nor 2. is it any sin of infirmity or of ignorance even such as Pauls was Nor 3. Is it any sin even though against knowledge committed against the second Table of the Law such as David fell into and may be pardoned Nor 4. Is it every sin that is against Christ and clear light for Peter denyed him but it was of infirmity Matth. 26. â—0 But this sin is 1. in the main of the Gospel and as to its saving work 2. It is not only against light but against the Spirits present testifying of it or bearing witness to it and after fore-going convictions yielded unto in some measure and sticking or lying on as weighty and making the Conscience to challenge as may be gathered from Hebr. 6. 3. It is not in one particular sin or act but in a total and resolute opposing of the Truth whereof men are convinced seeking to bear it down in others and to extirpate it out of the World as the Pharisees did Matth. 12. Who not onely rejected Christ as to themselves but opposed him in all others and sought utterly to undo the Truth This is the Heir come let us kill him say they 4. This opposition flows from malice against the Truth hatred of it and from accounting it a thing unworthy to be in the World not out of fear or infirmity or from mistake but out of envy and despight at it for it self On this account the Lord objecteth it to the Pharisees John 15. 24. But now they have both seen and hated me and my Father and Matth. 21. 5. It is universal against every thing of the Spirit and obstinately constant without any relenting grief or fear except onely left it attain not its end the fear of that tormenteth it but its malice and hatred groweth as it is marred or obstructed being deliberately begun and prosecuted 6. It has in it a special contempt of and disdain at those special means and works of the Spirit whereby a sinner is reclaimed as Convictions Repentance Renewing again to it c. Thus Hebr. 10. 10. It doth despight to the Spirit and to Jesus Christ as to any application it contemptuously rejecteth him and his satisfaction and any glance of the Spirit that beareth that in simple contempt through ignorance and infirmity is against the Son but this which is thus qualified is against the Spirit and is never to be pardoned the first is against the object Christ but the second is against him who is or him as born in on sinners by the Spirit and as contemned by them after their being under these convictions and acknowledging of them this irremissibleness is not simply that the sin shall not be pardoned for so many sins are to the Reprobates nor yet simply because it endeth in final impenitency though that be with it too since many sins are followed by that also but we conceive it to be in these 1. That seeing this sin which can be said of no other sin doth willfully and out of despight reject Christ there can be no other Sacrifice gotten to expiate it Hebr. 10. â—6 There remaineth no more â—â—crifice for it and though the person after the first Commission of it may be keeped a while in the Land of the living yet the nature of that sin being to grow in malice and to reject that remedy there being no other and this being still willfully and maliciously rejected availeth them not so their sin is never pardoned 2. That the Person guilty of this sin cannot be renued by Repentance the heart of him suppressing that work maliciously this impossibility is not from the inefficacy of Grace but from the order which God hath laid down in the working of Repentance and in
as if a man who cannot would be take himself to swimming in or walking upon the Water when an other betaketh himself to a Bridge or to a Boat In sum As Lots and Oaths are much for one end to wit the ending of controversie and strife Heb. 6. 16. Prov. 18. 18. So ought the same Rules almost to be observed in them both Then 1. Before the Lot we should look to and follow Gods call and depend on him in it 2. In the time of Lotting we should act reverently 3. After the Lot we should reverence the Lord and submit to the event of it as to his mind even though our frame has not been so right As an Oath bindeth when taken in lawful matter though there hath been rashness as to the manner by vertue of Gods Name which is interposed So do Lots Because how ever we be as to our frame it is He who decideth as to the event therefore ought that decision to be looked on as most Sacred God having thought good beside the general rules in his Word to give evidence of his mind by Lots as to some particular events and though these Games at Dice or Cards may in the compleat frame of them require some skill how to manage such throws or such particular Cards when a man hath gotten them yet that that-throw is such casting up so many blacks and no more that such a man hath such Cards and no other that is meerly by immediate providence and so must of necessity be a Lot or it is by some other means which would if assaid wrong God also very much And though skill may possibly influence the event as to the upshot of the Game yet in these throwings or shufflings theâ—e is no skill or if there be any thing that is accounted Art or skill it is but deceit seeing the scope is by these to leave it to providence in its Decision This Doctrine concerning such Games was the Doctrine of the Ancients who did vehemently inveigh against this sort of Lottery see Cyprian de Aleatoribuâ— who fathereth it on Zabulus and calleth it the snare of the Devil and compareth it with Idolatry so Ambrose de Tobia pag. 590. It was also in some Councils condemned Can. Apost Canon 42. Con. Trull Canon 50. This hath been the constant ordinary Judgement of Protestant Writers on this Command and some of them have written peculiar Treatises to this purpose particularly Danaeus wherein he proveth that such Lottry is unlawful in it self and most prejudicial to men this is likewise the Doctrine of the School-men though none of the most rigid Casuists yea it is the Doctrine of our own Church these being as unlawful Games condemned of old and of late to wit Anno 1638. by the general Assembly of Glasgow according to a former Act of an Assembly held at Edinburgh anno 1596. Lastly Consider for scarring from such Games these two things 1. The contrary events that follow most ordinarily on such Lottry Strifes and Contentions are occasioned if not caused by them which are ended by the other so very different are the events 2. Consider that most men who use them fall often into grosse prophaning of Gods Name or into high passions at best An Omen or sign or Token is when men propose to and resolve with themselves that if they meet with such and such a thing they will construct so and so of it oâ— when they seek it from God for that end Thus Abrahams Servant did at the Well seek to know the mind of the Lord and accordingly drew Conclusions about it concerning a Wife to his Masters Son Genes 24. So did Jonathan about his assaulting of the Philistines 1 Sam. 14. So likewise did Gideon about his success against the Midianites Judgs 6. And Mary for confirmation of her Faith concerning what was told her by the Angel Luke 1. 34. This is still to be understood as to some particular fact or event and not in a common Tract or for the determination of a general Truth as for example Mary believed that Christ was to be born but knew not that she was to be his Mother but Zacharias John the Baptists Father did it seemeth doubt of Gods power or of the event or Truth of what was told to him and therefore he sinned in seeking a sign when the other did not The Philistines sinned most grosly when they sent back the Ark and did hang the Decision of that question whether then plagues came from the hand of God or by chance upon the motion of the Kine 1 Sam. 6. And it is alwayes a sinful tempting of God when men out of curiosity from unbelief or needlesly put him to give a sign that they may thereby know his power will or wisdom An Observation is when we gather such a thing from such a providence that occurreth without any fore-casting of ours or determining with our selves before hand about it being a meerly surprising unexpected Emergent we shall only say in general concerning Omens and Observations that when they agree not with the Word and our Duty revealed and injoyned therein they are not to be adventured on nor regarded but utterly slighted because then certainly they degenerate and become extravagant neither are the examples of such who being led by an extraordinary Spirit have used them to be followed by others who have not the same Spirit doubtless it is safe for us to take heed to the more sure word of Prophesie and to follow the unerring rule of the Word of God and not extraordinary examples for which we have no warrant Superstitious Observations are not so much about daily occurring providences which all are obliged piously to mark and improve to the best spiritual advantage and in the careful marking and suitable improving whereof there lyeth a special piece of spiritual wisdom more especially of such providences which may from the Lord help either to confirm a man in his Duty or deterr him from a sin or snare as they are about some set and marked actions of Creatures and these very fechless and silly too though I deny not but that simply they are providences also which are reputed to be so many fixed Rules and Canons of natural wisdom but really instituted Spells or Freets or the Devils Rudiments and Grammar to say so to sink mens minds into Atheism And Observations are alwayes superstitious when we collect and conclude that such and such events evil or good will happen to us or befall us from such and such occurring works and passages of providence for which no reason can be drawn either out of the Word of God or out of the course of nature in a word for which there is neither Scripture-warrant nor can any natural cause or reason be assigned as for instance To think it is unlucky to meet such and such Persons first in the morning which useth to be called an evil foot for a Woman with child to step over a Hair-teather for
against God flowing from the former whereby they set their mouth against God and think it is a piece of bravery not to stand in awe of him and as Goliah did to defie the living God and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing then in stout words against the Lord Mal. 3. 13. and in prophaning of his Name hence it is to be observed that where this sin reigneth there is either a height of desperate security and stupid senselesness or a devillish gallantry in contemning God and all Religion all Prayer and other spiritual exercises as not becoming pretty men or men of spirits as if forsooth topping with God and bidding a defiance to the Almighty were true knowledge and the grand proof of a brave and gallant spirit and of a pretty man O! what a dreadful length is this that men are come to say in effect Who is the Lord that I should reverence his Name 3. The Devil knowing well both these taketh occasion to stir men up to it and what by offering occasions of irritation to vent their passion and what by habituating them to it from custome and the example of others whereby keeping them off some other sins which others may be guilty of he is in Gods righteous Judgement permitted to harden them in this 4. There may be also something in the nature of this sin because it doth not ordinarily wrong others externally or because it may be in a truth or in profession of duty oâ— in worship or because it may be fallen into inadvertantly without fore-thought or deliberation therefore the Devil hath the greater advantage to drive men on to it if not by swearing falsly yet prophanely and rashly if not by God yet by some Creature or if not so yet by formal and fruitless discharging of duties or by some other way and because ordinarily there is no such evil that sticketh thereby to others as to make them resent it nor no ill meant to themselves as they in their proud self-love do conceit therefore they are the less affraid of it before and the less challenged for it afterward Let us make some use of all this in a few words 1. Then see and gravely consider what sin this is what wrath it deserveth how far and how wide in its guilt it extendeth it self and what severe reckoning will be for it O then what is your hazard and what will be your sentence when this Judgement shall be set and when the Judge cometh to pronounce it tell me who of you will be able to purge your selves of this guilt This Sentence may and will one day make many of you to tremble when the Lord will say Man thou tookest my Name in vain in such a Company at such a Play and Sport in such a Contest in such an Oath yea in such a Prayer c. Here is your Sentence I will not hold you guiltness but guilty for this cause This this is the Truth of God if we believe his Word yea whether we believe it or not Let me therefore speak two words further to all of you Old and young Godly and Prophane Rich and Poor c. O take more notice of this sin and be more watchful against it think more of it and look more to every way it may be fallen into and by all means study to prevent it fear to name the great and dreadful Name of the Lord our God irreverently tremble when ye hear it named and when ye read hear pray or do any duty as ye would eschew this Curse and Threatning and be found guiltless in the day of the Lord eschew this sin of taking his Name in vain For helps to this let me commend unto you 1. A serious endeavour to walk under the impression of Gods greatness and to have your heart filled with his awe if his fear be in the heart there will be expressions of reverence to his Name in the mouth 2. Believe and be perswaded of the reality of this Truth concerning the terribleness of the reckoning for this sin and the fearful Judgement that will certainly follow it 3. Use and mention his Name reverently in Prayer Hearing Conference c. For habituating our selves to formality in such duties maketh way ordinarily for more gross violations of this commands and study to be more affected even when narratively ye are telling something wherein his Name is mentioned then otherwise 4. Tremble at this sin and suitably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special gâ—ave Animadversion Look back on all your life and see if ye can remember when and where ye were grosly guilty reflect on your worship and observe omissions and defects at lest in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be haâ—dned and the Sentence stand in force unrepealed against you What will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12. 3. 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6 9. The other word of Use iâ— for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If â—o what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under Gods Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrites who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin and to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church
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