neither did so much nor so well for God as sometimes and this God hath against them a fault it is in them and makes against them Thus where God findes this fervency of spirit wanting he speaks ill of it a figne his service cannot well be performed without it for he cannot be pleased with it without this fervency For further proof I will make use of the Lords own reasons laid down Commandment third to which command this duty doth belong and so I shall open that command so far as concerns my purpose What better more weighty more perswading argument then Gods own God is all truth and all understanding he knows us better then we know our selves and he is all wisdom that knows what arguments will best take with us upon severall occasions The first Commandment taketh care that we make choise of the true God and no other the second that we embrace his commanded worship and reject all others the third that we use his Name all that whereby God is made known to us reverently and respectively as becometh the same The Commandment is this Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his Name in vain every word of the command is as well a reason as a command The thing forbidden is the taking of Gods name in vain Before I speak of the grounds of this prohibition I must show how this truth of performing Gods worship with earnestnesse of affection is implied in this Commandment and the contrary sin forbidden that will appear if we consider two things 1. Part of the meaning of Gods name is the worship of God Word Sacraments prayer 1 Tim. 6.1 That the name of God and his doctrine be not evil spoken of where the name of God and his doctrine are all one Mal. 1.6 the name of God is put for his worship 2. Part of the meaning of taking Gods name in vain is this want of fervent performance of Gods worship are not light and empty things vain things and is not dead cold service of God light service and empty service that wants that weight and substance it should have Are not unusefull and unprofitable things vain things and is not carelesse service of God unusefâ—ll and unprofitable service it doth neither honour God nor please God nor profit us Mal. 1.8 If ye offer the blinde for sâ—crifice is it not evil and if ye offâ—r thâ— lame and the sick is it no evi oâ—â—â—r it now to thy Governour will he be pleased with thee As if God had said If ye offer you care not what so it be a sacrifice it will serve the turn can it be well Would an earthly Governour accept you care not what much lesse will I. In like manner if men hear the Word receive the Sacrament pray they care not how so the duties be done can God be pleased herewith and if he be not pleased he is not honoured for were he honoured he would be pleased and if God be not honoured the doers cannot beprofited for our good is wrapt up in Gods glory and that service which doth neither honour God nor profit the performers is vain service Having thus made it clear that ardent service of God is implied and carelesse serving of God prohibited in this third Commandment Let us now consider the reasons why we must not rest in carelesse performance of worship but on the contrary must earnestly worship him they are 5. in number 1. Gods worship is his name 2. The name of the Lord. 3. The name of thy God 4. His Name is taken in vaine by carelesse worship 5. He will not hold him guiltlesse that taketh his Name in vaine 1. Gods worship is his Name that whereby God is made knowne to us that whereby he is distinguished from others and whereby he is made glorious to be carelesse of Gods worship is to obscure the knowledge of the Lord to confound him with Idols to hinder his glory to be carelesse whether God be known to us or others be distinguished from others be famous and glorious and to be earnest in the worship of God is to make the Lord better known to us and others to difference him from other Gods and to make him glorious And shall not our best affections be busied about Gods worship which is his Name God hath betrusted us with his Name that it lies in our power in ordinary course and for a time to make him lesse or more known lesse or more glorious and shall we betray this trust Mans name is precious and the name of one man committed to the keeping of another to bear false witnesse is a sinne much more is Gods name precious which is the chief Governour and much more committed to our trust and bearing false witnesse to that is much more a sinne which we shall do if we be carelesse of his worship Is not the knowledge of God the ground of our faith hope comfort If God be not good wise powerfull true what ground have we to beleeve or hope for any good in this or another world and if we know not the goodnesse wisdom and power of God what ground of comfort can we have To sleight Gods worship is to sleight the knowledge of God and so the ground of our faith and hope and comfort therein and to take care of Gods worship is to take care of the knowledge of God and so the ground of our faith hope and comfort Is not care of Gods glory the way unto and evidence of our glory To be earnest in Gods worship is to take care of Gods glory therefore the way unto and evidence of our glory 2. Gods worship is the name of the Lord the name of Jehovah therefore carefully and fervently to be performed His name it is who is the fountain of being therefore the first being and so of due the first and best service belongs to him because none is before him therefore none is to be served before him our Saviour when he duely ranketh and ordereth the Commandments saith Thou shalt love the Lord with all thy heart this is the first and great Commandment and the second Thou shalt love thy neighbour as thy self Why is the love of God and so the service of God the first and great Commandment before and greater then the love of our selves but because he is the first and greatest before our selves and greater then our selves It had been sin in Moses and Paul to wish themselves out of Heaven for his glory and in hell had not this been true that God is before us and so above us of due to be honoured by us though by our utter dishonour None should go to hell were not this true that there is an honour due to God from the creature above the salvation of the creature and could men be willing to go to hell that God might have glory hell should be no hell unto them
nature and image save when he doth transform himself into an Angel of light as sometimes he doth and Satan is worse more sinfull then our hearts therefore the thoughts that come from him will ordinarily be more sinfull like their pâ—â—â—â—â— then those in which our hearts have an hand 2. By the measure of the opposition of the gracious heart it doth more forcibly repell them with greater strength of detestation for grace not being weakned by them having no hand in them doth more easily discern them and is more able to detest them whereas when the soâ—l is a party in them they being his own having affection to them and having given some countenance to them in their rising cannot so easily see their sinfulnes nor so ably resist the same Some wandring thoughts he casts immediately by means of the corruption of our hearts 1. By occasion of some object to our eie or ear 2. Joining with our memories to remember somewhat forgotten 3. Representing some fancy to our mindes 3. God so disposeth that his people shall have wandring thoughts by withdrawing his preventing spirit by leaving them in the hands of Satan and corruption by casting in occasions to be snared and distractions unto them and that he doth for many wise ends 1. To chastise them for a double sin First neglect of good motions they that have slâ—ighted good thoughts and the comfort of them it is just they should feel the sorrow of evil thoughts Secondly too much favouring of wandring thoughts what hath been the sin God often makes the rod of his wandring thoughts have been their sin therefore shall be their rod. 2. To keep their hearts under and humble the ground of pride is some good thing some worth some excellency reall or imagined what greater good then communion with God in holy duties the exercise of graces the powring out of the spirit upon us nothing therefore so fit to be matter of pride but when the godly look into their hearts and see such wandring thoughts they are kept from exalting themselves 3. Still to convince them thorowly and to put them in minde what need they have of a Saviour they see matter of damnation desert of hell in their best duties If their praiers hearings receivings of the Sacrament will not save them what will Nothing in themselves they must have a Jesus a daies-man betwixt God and them one that hath perfect holines that hath perfectly obeied God 4. To quicken and increase their care of preparation before they come and of watchfulnes in duty for they see in experience what need they have they dare not come without meditation without praier for the spirits assistance when they are there they dare not sleep or give way to drousines as others nor look about them lest thus they set their mindes a wandring Vse 1. Hence we may take notice 1. Of the evil nature of sin it stands in direct opposition to the good God to his service and glory for this doctrine doth manifest that though sin be never so secret never so small if but in thought yet it doth weaken the worship of God and therefore hinder his glory Men may to the eie of men worship and honour God as much as any the outward carriage of their bodies may be such but if sin be but within the thought it will divide the soul from the body carry away the best part of man from the worship of God 2. The exactnes and strictnes of the worship of God It requires the whole man and every part thereof even to the least thought of the minde It will not abate a thought it will not suffer one thought to wander but will complain that its due is wanting that it is weakned and wronged 3. The mistake of the world who being very loose themselves do condemn the godly of too much strictnes and precisenes but they know not what they say can they be more strict then God requires No not possible Nay they cannot possibly be so strict as they should be therefore it is lesse possible that they should be too strict too precise The worship of God requires that all our thoughts should be kept close unto it that not one should wander This is not possible nor will it be possible when the godly have attained the greatest measure of grace that is attainable in this world so long as corruption remains there will be â—â—andring thoughts if then 〈◊〉 â—â—dly cannot be so strâ—ctâ—â—◠〈◊〉 should be though they 〈◊〉 and endeavour it much 〈…〉 can they be too strict That which makes men think the godly too strict is paâ—tly ignorance of that strictnâ—â— God requireth partly love 〈◊〉 â—oâ—enes they neither pracâ—â—â—â— nor love strictnes in themselves therefore they condemn it in others that they might justify themselves 4. God hath much bad service done him that the world knoweth not of no body is privy thereto but God and the consciences of men wandring thoughts worldly thoughts sinfull thoughts impertinent good thoughts do hinder Gods worship yet how full are all mens mindes of these some let their mindes go loose all Sermon while all Praier while they think not at all of what is in hand and they that do keep their minde in measure have no fast hold of them but soon let them goe Oh what strange hearing and praying will be discovered and brought into judgement at the last day for Eccles 12.14 God will bring jnto judgement every secret thing and Rom. 2.16 God will iudge the secrets of men some shall be brought in hearing and praying with their bodies but thinking of their whoring gaming drinking and the like others busy about their recreations others buying and selling and making bargains others plowing and sowing and reaping Herein shall be discovered the meeting of prophanenes hypocrisy and idolatry in the hearts of men Prophanenes in that they have suffered unholy common thoughts to come into their mindes in holy time and holy worship a thing that the soul if perfectly sanctified would not do Hypocrisy in that they make shew of what they do not they make shew of true and earnest worshipping of God by the presence of their bodies but they do nothing lesse Idolatry in that they give leave to their souls because their operations are hidden and secret to do that which they will not give leave to their bodies to do in the eie of man What is this but to make an Idol of God as if he did not see the souls actions as well as men see the actions of the body and if he doth see them why do men give more liberty to their thoughts which are in Gods eie then to their actionsi which are in mans eie 2. To reprove 1. An opinion planted by Satan in the mindes of men contrary to this truth I have in hand That thoughts are not to be mattered thoughts are free we need not be troubled at them If thoughts be free then they are not to be regarded
Ans 1. If it be said that Christs body is present at the Sacrament onely in the Word the word of promise then this objection doth fall to the ground as of no force for we must prepare to receive the word in a Sermon and the word in the Sacrament but diversly dispenced to the ear in a sermon to the eie and hand mouth and stomack in the Sacrament these senses are appointed to help faith to embrace the promise That Christ is no otherway present in the Sacrament but by his Word and promise appears by our Creed which saith he ascended up into Heaven and sitteth at the right hand of God and from thence shall come to judge the quick and the dead If he sit at Gods right hand in Heaven then he is not bodily present in the Sacrament 2. Suppose Christs body were present in the Sacrament was it not so at the passeover and supper yet we do not reade that in those Ordinances they did shew more reverence to his bodily presence then to his Word though at other times they did so therefore did not prepare more for his bodily presence and for the Sacrament then for his Word And whereas they were bound continually to worship his bodily presence in regard of the union of his humane nature to the divine and our Saâ—iour did sometimeâ— manifest his divine nature to â—nâ—oâ—ce from them bodily worship as Luk. 13.8 Matth. 14.33 Why did he hide it now at this time and rather shew himself most humble in washing their feet Joh. 13.4 But that he would not in this Ordinance have them to worship his bodily presence but intended to admit them unto familiar and honourable converse with him 3. Iâ— the Sacrament be but a signe and representation of the body and blood of Christ as it must needs be granted then the word will require more reverence for the Word so farre as by Scripture it can be proved to be the Word of Christ is not a signe or representation of his Word but his very Word Luk. 10.16 He that hâ—areth you heareth me not an Image of me but me speaking in you as he speaketh in a speciall case Mat. 10.20 It is not you that speak but the spirit of your Father that speaketh in you 2. Object Of the Sacrament the Apostle saith precisâ—ly Let a man examine himself and so let him eat he doth not say so much of hearing the Word therefore we are bound to prepare more for the Sacrament Answ Though so much be not expressed concerning the word in any place that I remember yet so much is implied Ier. 4.3 When it is said break up the fallow ground and sowe not among thorns the meaning of that is the rooting out of sins out of the heart which are as thorns piercing the soul and choaking that which is good How shall they be rooted out unlesse they be known to be there And how shall they be known to be there but by examination Lam. 3.40 Let us search and try our waies and turne unto the Lord. Examination must go before repentance and repentance must break up the fallow ground ere the seed of the word be sown 1 Pet. 2.1 2. When it is said Lay aside all malice and guile and hypocrisies and then desire the sincere milk of the Word is not examination implyed How can they lay aside these sins unlesse they know them to be in their hearts And how shall they know them to be there unlesse they do examine 2. The Apostle had just occasion at that time more punctually and precisely both to declare the institution and manner of preparation that he might root out the disorders and unworthy receivings that were deeply and strongly fastned amongst the Corinthians and brought down from heaven eminent expressions of wrath and displeasure And this will the rather appear if we consider that setting asiâ—e what is here said upon speciall occasion so much is no where else spoken of the Sacrament no more then of the Word Object In the Sacrament we do renew our Covenant with God therefore we should prepare more for it then for the Word Answ So we do renew our Covenant in every Sermon for God declareth what â—e will be unto us and what he requireth of us back again and if we consent and obey as we do if we hear well we do renew our Covenant with God Ob. In the Sacrament we do more fully renew our Covenant with God the Sacrament hath relation to the whole Covenant a Sermon doth but treat of a part of the Covenant therefore we must prepare more for the Sacrament then for the Word Answ If a Sermon do treat but of a part of the Covenant but a branch of it yet of an essentiall part so including the whole for if eveâ—y part of the Covenant be not kept all is void nay the substance and summe of the Covenant is in every Sermon viz. that God will be ours and we his or if one part be onely expressed the other is implyed for the Covenant is mutuall and one part inseparably depends upon the other Quest Why then do Ministers many times take more care that their people be prepared for the Sacrament and people take more care to prepare themselves Answ I deny not but there may be an opinion rooted in the mindes both of Ministers and people that more preparation is required unto the Sacrament then unto the Word which may now be taken away by what hath been said The causes of this opinion may be two 1. The more solemn gesture used yea and commanded at the Sacrament a gesture not onely of reverence but adoration a gesture of worship as the Papists themselves acknowledge who professe they kneel in regard of the reall presence and wonder that we deny the reall presence and yet kneel And indeed if there be no more in the supper then in the word why do we use a gesture in the Sacrament that signifieth more If opinion of greater preparation due to the Sacrament then to the Word did not breed kneeling yet no doubt kneelling hath bred and nourished this opinion in many 2. The seldom and so more solemn use of this Ordinance monethly or quarterly or yearly more like an extraordinary then an ordinary Ordinance of God which might lawfully be used every Lords day hath furthered this opinion for were it used as often as the Word on the Lords day as it lawfully might men would not think it of more weight and consequence then the Word preached 2. Considering this Ordinance so seldom used there may be some reason rendered of the Ministers speciall care to prepare the people before the Sacrament 1. There is a preparation of separation belonging to the Sacrament which doth not belong to the Word all may partake in the Word Mark 16.15 Go preach the Gospel to every creature no creature is excepted from hearing some think the excommunicate should not be kept from heaâ—ing the Word for they are
their power yea and beyond their power How came that to passe ver 1. We do you to wit of the grace of God bestowed upon the Churches of Macedonia their outward bounty proceeded from abundance of grace within 1 Cor. 15.10 I laboured mort abundantly then they all yet not I but the grace of God in me abundant labour and wearines are contrary but the grace of the spirit makes a man labour abundantly wearines therefore being contrary to the work of the spirit must needs weaken the work of it and so the service of God 3. To the testimony of it the Word of God is the testimony of the spirit for holy men spake as they were moved by the Holy Ghost what the word saith in this case is the testimony of the spirit the word saith 1. That forwardnes unto good duties is our duty when it saith Christ hath purified unto himself a people Zealous of good works Tit. 2.14 Hath Christ been at cost and pains to make us pure for that end and are we not bound to endeavour unto that end he hath laid it as a duty upon Ministers to put their people in minde that they be ready unto every good work Tit. 3.1 That they charge such as have ability to be ready to communicate willing to distribute 1 Tim. 6.17 18. a signe that not onely the duties themselves are our duties but readines and willingnes therein also 2. The word saith that cheerfullnes in duty is Gods delight 2 Cor. 9.7 He loveth a cheerfull giver Isa 64.5 The Lord cannot as it were contain himself till the soul come to him that worketh righteousnes with joy but he will go to meet him as we out of joy cannot contain our selves but we must runne to meet them we delight in when we espy them comming towards us 3. The word saith that the waies of wisdom are waies of pleasantnes and all her paths are peace â—rov 3.17 Christs yoke is easy his burden is light Matth. 11.30 The Commandements of God are not grievous 1 Joh. 5.3 4. The word saith that forwardnes and delight in good actions is beneficiall 2 Cor. â— 6 He that soweth bountifully shall reap bountifully full handed works shall have full handed reward 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord If the Lord be the rewarder the most abundant service shall not want a reward wearines doth contrary the severall branches of this testimony of the spirit Is willing and cheerfull service our duty wearines denies it If it be our duty to be willing and obedient why are we weary Where is our obedience Is God delighted with cheerfull service wearines denies it Who would be weary of that which is Gods delight of that which is so good that it joys God himself Is the way of God an easy pleasant way wearines denies it Who is weary of ease nd pleasantnes Is the way of God a beneficiall way wearines saith to the contrary Who is weary of benefit wearines therefore doth make the spirit of God a liar which unworthy dealing must needs hinder the spirit in the heart 4. To the honour of the spirit of God wearines doth cast reproach and dishonour upon the spirit in two things 1. As if it did not dispose and fit them inwardly whom it sets awork as if it did not work the will in them by whom it requires the work to be wrought for what is the ground of wearines in the person but unfitnes unsuitablenes unto the work and is it not a dishonour to the spirit to set unfit persons to work Are we not his workmanship unto good works he doth inwardly fashion us thereunto should a man go to work with an instrument and not first fit it with hand and edge should it not shame him wearines saith that God takes up unhandled unedged instruments to do his work which is a dishonour to him 2. Wearines of good duties doth cast dishonour upon the spirit as if his work had wearying properties and so were worse then Satans work or our own work which do not so weary Wearying properties are these three Hardnes Harshnes Hurtfullnes Why doth a work weary but because it is hard and difficult doth cost much pains and labour more then can well be afforded or is harsh unpleasant uncomfortable or is hurtfull no profit no benefit in the same but the contrary Thus wearines saith of the work the spirit of God doth set us about which must needs be a dishonour to the spirit of God who is the best master therefore appointeth the best woâ—k contrary to his wisdom goodnes justice Will it stand with his wisdom to set us about work too hard for us Will it stand with his goodnes to set us about evil work No work but evil work is wholly uncomfortable Will it stand with his justice to make us labour in vain and to no profit Hath he not promised to the contrary And is he not righteous to make good his promise yet wearines doth at same time cast dishonour upon the wisdom goodnes and justice of the spirit and must not such dishonour hinder the work of the spirit in the heart 3. Wearines doth weaken our fervent worshipping of God as it doth dispose and fit us for the work of sin and Satan in Gods worship which will weaken the worship we perform Wearines doth dispose us for the work of corruption a weary soul is fit for wandring thoughts and wandring affections a weary body is fit for change of objects fot new sights and sounds it is naturall to man to seek refreshment elsewhere when he is weary Corruption doth alwaies work in holy duties to hinder us in the same but when the man is weary it works with advantage he is in a corrupt temper fit for corruption now it may prevail more then at another time Wearines fits us for Satans work for his inward suggestions for his presenting of objects to withdraw us the heart is weary therefore fit for new work there is small ability to resist him and he walketh to and fro seeking whom he may devoure a great part of his work is to watch advantage against us When we are at best he will hinder us much more when we are so fit to be hindred 4. Wearines doth weaken our fervent worshipping of God as it produceth certain other effects both in opinion and affection 1. In opinion it makes a man think the worship of God evil if not in it self yet to him at least at this particular time what a man is weary of he apprehends to be an evil to him for no man is weary of good and suitable good for suitable good is delightsome therefore not wearisom 2. In affection 1. Wearines makes a man desire the end of the work rather then the work what a man is weary of he would have finished that his wearines might be at an end for whilst the work