A37049:367
A practical exposition of the X. Commandments with a resolution of several momentous questions and cases of conscience.
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now that we may further explain this; consider, that this Command is three ways broken doctrinally, (all which have a great influence upon mens breaking of it in their practice); or, the Service and Worship of God, is three ways wronged by the doctrines of men. 1. When some thing is added to his Service which he hath not commanded, and this is superstition and will-worship largely so taken: Of this kind are 1. The 5 Popish Sacraments added to those two the Lord appointed. 2. Other and more Mediators than the One Mediator Christ. 3. More meritorious causes of Pardon and Justification, than the blood and merits of Christ. 4. More Officers in his house than he hath appointed, such as, Bishops, Cardinals, &c. 5. More Ceremonies in worship, as Salt, Spittle and Cream added in Baptism to Water, and Kneeling, &c. to the Lords Supper. 6. More Holy-days then God hath instituted. 7. Other things to be acknowledged for the Word of God than the Scripture, as Traditions, Apocrypha, &c. and many such things, whereof (for the most part) Popery is made up.
Now that we may further explain this; consider, that this Command is three ways broken doctrinally, (all which have a great influence upon mens breaking of it in their practice); or, the Service and Worship of God, is three ways wronged by the doctrines of men. 1. When some thing is added to his Service which he hath not commanded, and this is superstition and will-worship largely so taken: Of this kind are 1. The 5 Popish Sacraments added to those two the Lord appointed. 2. Other and more Mediators than the One Mediator Christ. 3. More meritorious causes of Pardon and Justification, than the blood and merits of Christ. 4. More Officers in his house than he hath appointed, such as, Bishops, Cardinals, &c. 5. More Ceremonies in worship, as Salt, Spittle and Cream added in Baptism to VVater, and Kneeling, &c. to the Lords Supper. 6. More Holy-days then God hath instituted. 7. Other things to be acknowledged for the Word of God than the Scripture, as Traditions, Apocrypha, &c. and many such things, whereof (for the most part) Popery is made up.
2ly. It is broken when his Ordinances are diminished, and any thing which he hath commanded, is taken away from them, as is clear from Deut. 4.2. Ye shall not add unto the Word which I command you, neither shall ye diminish ought there from: and thus they break this Command, by taking away the Cup from Laics (as they call them) in the Lords Supper, and the use of the Bible from the People in their own Language; also it is broken by taking away Baptism from Infants, and Discipline or Excommunication from the Church, and by taking away the Sabbath day, and public singing of Psalms, or such like; not to speak of that Blasphemous, and some-way Pagan-Her •sie of Quakerism, over-turning most, if not all the Ordinances of God, destructive to all true Religion and Christianity, and introducing, at least having a native tendency to introduce, old Paganism and Barbarity.
2ly. It is broken when his Ordinances are diminished, and any thing which he hath commanded, is taken away from them, as is clear from Deut. 4.2. Ye shall not add unto the Word which I command you, neither shall ye diminish ought there from: and thus they break this Command, by taking away the Cup from Laicks (as they call them) in the Lords Supper, and the use of the Bible from the People in their own Language; also it is broken by taking away Baptism from Infants, and Discipline or Excommunication from the Church, and by taking away the Sabbath day, and publick singing of Psalms, or such like; not to speak of that Blasphemous, and some-way Pagan-Her •sie of Qunquerisme, over-turning most, if not all the Ordinances of God, destructive to all true Religion and Christianity, and introducing, at least having a native tendency to introduce, old Paganism and Barbarity.
3dly. This Command is broken by corrupting of Gods worship, as when the Word is mis-interpreted and mis-applied, Prayers are used in a strange Tongue, the Word is mixed with Errors, and the Church, both left without Discipline and abused in civil things, which tendeth to the corrupting of Gods Service; unqualified-men put into the Ministry and kept in i •, ⟨p. 72⟩when Sacraments are rested on and worshipped, even as the Brazen Serpent was abused, and the Temple, though appointed by God at first for good ends, was afterward rested on and Idolized.
3dly. This Command is broken by corrupting of Gods worship, as when the Word is mis-interpreted and mis-applyed, Prayers are used in a strange Tongue, the Word is mixed with Errours, and the Church, both left without Discipline and abused in civil things, which tendeth to the corrupting of Gods Service; unqualified-men put into the Ministry and kept in i •, ⟨p. 72⟩when Sacraments are rested on and worshipped, even as the Brazen Serpent was abused, and the Temple, though appointed by God at first for good ends, was afterward rested on and Idolized.
Again, this Command is practically broken four ways: First by gross profanity and neglect of the practice of known duties of worship; this way, are guilty all profane Contemners of Sacraments, Word, Discipline, &c. All Neglecters of them when they may have them: and all these that set not themselves to go rightly about them, in secret, in Families or in Public; and wh •re many opportunities of Gospel Ordinances are, this sin is the more frequent; and so all Atheists that contemn Religion, and these that would only serve God with a good heart and intention▪ as they pretend, without any outward worship, are condemned here; and also those, who for fear or advantage give not testimony to the Truth and Ordinances of Christ, when such a testimony is called for.
Again, this Command is practically broken four ways: First by gross prophanity and neglect of the practice of known duties of worship; this way, are guilty all prophane Contemners of Sacraments, Word, Discipline, &c. All Neglecters of them when they may have them: and all these that set not themselves to go rightly about them, in secret, in Families or in Publick; and wh •re many opportunities of Gospel Ordinances are, this sin is the more frequent; and so all Atheists that contemne Religion, and these that would only serve God with a good heart and intention▪ as they pretend, without any outward worship, are condemned here; and also those, who for fear or advantage give not testimony to the Truth and Ordinances of Christ, when such a testimony is called for.
2. Men sin against this Command, when they practise will-worship and superstition in servin • God by duties he never required •• whether •. It be Will-worship in respect of the Service it self, as when that is gone about as duty, which is not in it s •lf lawful, as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God: Or 2. When worship, or Service under the Gospel is astricted to such a place, as if it were Holier to pray in one place than in another, and that therefore God did hear Prayer there more willingly and easily than in another place. Or 3. In respect of bodily posture, as if there were more Religion in one posture than in another; as in receiving the Lords-Supper Kneeling, or Praying in such and such a posture, except in so far as it is decent, and otherwise rightly regulate by •ules of Prudence and Natures light. 4. When it is without a Divine Warrant tied to such a time only, as Christmas, (commonly called Yule) Easter, Pasche, &c. which is an Observing of times that God hath not appointed. 5. When it is tied to such an occasion or accident, as, to Pray when the Clock striketh, or when on • Neeseth, which Plinius marked of Tiberius, who was no Religious man, yet could not abide one who lifted not his Hat when he Neesed, and said not, God bless; and he observeth it among ⟨p. 73⟩these things he can give no reason for; the Prayer is good, but the timing of it so, and astricting it to that thing, is superstitious; so your light-wakes and Diriges (as ye call them) are upon this account to be condemned, either as superstitious, or as profane, or at the best, as the relics and causes or occasions of both: For 1. Once in times of Popish darkness they were so used, or rather abused. 2. Why are your Visits stinted to such a time more than another? It profiteth not the defunct, and it hurteth the person you come unto; a multitude not being •it for comforting or instructing; and yet it cannot be called a mere civil visit, being trusted with such an occasion; but certainly it suits not, nor is it a Christian carriage toward the Dead, and after the Burial of the Dead, to spend time together in such a way as is commonly used:
Beside, it is superstitious, when a thing without reason is astricted to such a time or occasion, as giving and receiving of gifts on New-years-day, too too common amongst Christians, though a Heathenish custom; which day, as Gratian observes, was dedicated to their Devil-god, Janus: He asserts likewise, that such Christians, as in his time did observe it, were Excommunicated; and Alchuinus, with others, write that the whole Catholic Church appointed once a solemn public Fast to be kept on a New years Day, to bewail those Heathenish Interludes, Sports, and lewd Idolatrous practises that had been used on it. 6. When some weight is laid on the number of words, or set repetitions of Prayers, Ave Maria's, or Pater Noster's, or on the reading so many Chapters, or saying so many Prayers. 7. When any take a word of Scripture at the opening of the Bible, or by a thought suggested, as more befitting their condition because of that, without weighing the Word it self; and lay more weight upon that word than upon another that hath the same authority and suitableness to their case, which is to make a Weird, or Fortune-book of the Book of God, for which end he never appointed it. Thus also men are guilty, when they account Sacraments more valid, or lay more weight on them, because dispensed by some Ministers, than when dispensed by others, though having the same warrant, or because of the difference of persons that partake therein with them;
Beside, it is superstitious, when a thing without reason is astricted to such a time or occasion, as giving and receiving of gifts on New-years-day, too too common amongst Christians, though a Heathenish custome; which day, as Gratian observes, was dedicated to their Devilgod, Janus: He asserts likewise, that such Christians, as in his time did observe it, were Excommunicated; and Alchuinus, with others, write that the whole Catholick Church appointed once a solemne publick Fast to be kept on a New years Day, to bewail those Heathenish Interludes, Sports, and lewd Idolatrous practises that had been used on it. 6. When some weight is laid on the number of words, or set repetitions of Prayers, Ave Maria's, or Pater Noster's, or on the reading so many Chapters, or saying so many Prayers. 7. When any take a word of Scripture at the opening of the Bible, or by a thought suggested, as more besitting their condition because of that, without weighing the Word it self; and lay more weight upon that word than upon another that hath the same authority and suitableness to their case, which is to make a Weerd, or Fortunebook of the Book of God, for which end he never appointed it. Thus also men are guilty, when they account Sacraments more valid, or lay more weight on them, because dispensed by some Ministers, than when dispensed by others, though having the same warrant, or because of the difference of persons that partake therein with them;
However some of these things may be in themselves good, yet they are abused by some one circumstance, as in unwarrantable timing them, or in laying that weight on them which is not warranted in the Word, which 1. Altereth the way that God has laid down. 2. Bringeth us to prefer one circumstance to another, without any warrant. 3. Maketh a necessity where God has left us free, and so bringeth us into Bondage.
3. We may go wrong in practising lawful duties many ways, as to the manner of performing them, when they are not so done as is required: As 1. When we do not propose to our selves the right end we should have before us. 2. When they are not done from a right inward Principle. 3. When they are done in Hypocrisy and Formality, and rested on; all which may go along with men in all Duties and Ordinances; and generally all our short-comings in the right manner of commanded duties striketh against this Command.
3. We may go wrong in practising lawful duties many ways, as to the manner of performing them, when they are not so done as is required: As 1. When we do not propose to our selves the right end we should have before us. 2. When they are not done from a right inward Principle. 3. When they are done in Hypocrisie and Formality, and rested on; all which may goe along with men in all Duties and Ordinances; and generally all our short-comings in the right manner of commanded duties striketh against this Command.
4thly. We may also consider the breach of this Command, by taking a view of what is opposite to every thing required; and so want of Reverence in Worship, want of Zeal against error or false worship, not stretching our selves in all lawful endeavours to entertain and maintain the true worship of God, are here forbidden; so likewise the putting in, and keeping in unworthy Ministers; the traducing, holding out, and putting out of Faithful Men; the with-drawing and Sequestring their maintenance from them; the diminishing of it, or straitening them in it. Horrid sins, though little thought of, and lightly looked on by Men, drawing no less deep before God than obstructing the free course of the Gospel, breaking up the treaty of peace betwixt God and Sinners, carried on by Faithful Ministers, as the Ambassadors of Jesus Christ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction, so far as they can impede it by outing and discountenancing his Ministers, the instruments made use of by him for bringing about; and thus also, all Sacrilege, Simony, and the like, cometh in as breaches of this Command; and all Partiality in Church-proceedings, Toleration of Errors, countenancing the spreaders of them, slighting of discipline, conversing unnecessarily and unwarrantable with such as are Excommunicate, and all unwarrantable ⟨p. 75⟩innovating in the external worship of God; and when we are not aiming and endeavouring to have our Children and Servants, and all under our charge, brought under subjection and conformity to the Ordinances and Service of God as well as our selves.
4thly. We may also consider the breach of this Command, by taking a view of what is opposite to every thing required; and so want of Reverence in Worship, want of Zeal against errour or false worship, not streatching our selves in all lawful •ndeavours to entertain and maintain the true worship of God, are here forbidden; so likewise the putting in, and keeping in unworthy Ministers; the traducing, holding out, and putting out of Faithful Men; the with-drawing and Sequestring their maintenance from them; the diminishing of it, or straitning them in it. Horrid sins, though little thought of, and lightly look'd on by Men, drawing no less deep before God than obstructing the free course of the Gospel, breaking up the treaty of peace betwixt God and Sinners, carryed on by Faithful Ministers, as the Ambassadors of Jesus Christ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction, so far as they can impede it by outing and discountenancing his Ministers, the instruments made use of by him for bringing about; and thus also, all Sacriledge, Simony, and the like, cometh in as breaches of this Command; and all Partiality in Church-proceedings, Tolleration of Errours, countenancing the spreaders of them, slighting of discipline, conversing unnecessarily and unwarrantable with such as are Excommunicate, and all unwarrantable
But because this Command in an especial manner looketh to public Ordinances, let us see a little more particularly how it is broken in these: 1. In respect of Preaching and Hearing▪ 2. Public Prayer. 3. Praising. 4. Sacraments. 5. Fasts; and in all these, there are faults of three sorts. 1. Some going before the performance of these duties. 2. Some following after. 3. Some going along in the performance of them.
But because this Command in an especial manner looketh to publick Ordinances, let us see a little more particularly how it is broken in these: 1. In respect of Preaching and Hearing▪ 2. Publick Prayer. 3. Praising. 4. Sacraments. 5. Fasts; and in all these, there are faults of three sorts. 1. Some going before the performance of these duties. 2. Some following after. 3. Some going along in the performance of them.
And again, 1. Some are guilty of the breach of this Command by neglecting these duties. 2. Some are guilty in the wrong manner, of going about them.
And 1. Before hearing the Word men break this Command. 1. In not Praying for the speaker. 2. In not Praying for themselves, in reference to this end, that they may profit by the Word. 3. In not setting themselves to be in a spiritual composed frame for such a work. 4. In not watchfully preventing what may divert them or distract them, or straiten their minds when they come to hear, not ordering their other affairs, so as they may not be a hinderance to them in meeting with the blessing of the Gospel. 5. In not aiming to have the right esteem of the Word. 6. In not blessing God for it, or for any good received before by it. 7 In not coming with hunger and thirst, as new born Babes, having laid aside what may hinder its, being received with desire, 2 Pet. 2.1, 2. 8. In not denying our own strength, as to the right discharge of that duty, that so we may make use of Christ. 9. In not minding that when we are called to hear, it is to trust with God in his Ordinances. 10. In going to hear with prejudice. 11. In coming without expe station of, and longing for the presence of God, or of meeting with him. 12. In not coming from respect to the honour of God; nor out of Conscience, but from custom, and for the fashion.
And 1. Before hearing the Word men break this Command. 1. In not Praying for the speaker. 2. In not Praying for themselves, in reference to this end, that they may profit by the Word. 3. In not setting themselves to be in a spiritual composed frame for such a work. 4. In not watchfully preventing what may divert them or distract them, or straiten their minds when they come to hear, not ordering their other affairs, so as they may not be a hinderance to them in meeting with the blessing of the Gospel. 5. In not ayming to have the right esteem of the Word. 6. In not blessing God for it, or for any good received before by it. 7 In not coming with hunger and thirst, as new born Babes, having laid aside what may hinder its, being received with desire, 2 Pet. 2.1, 2. 8. In not denying our own strength, as to the right discharge of that duty, that so we may make use of Christ. 9. In not minding that when we are called to hear, it is to trust with God in his Ordinances. 10. In going to hear with prejudice. 11. In coming without expe •tation of, and longing for the presence of God, or of meeting with him. 12. In not coming from respect to the honour of God; nor out of Conscience, but from custome, and for the fashion.
2dly. Men sin against this Command, when they are come to hear, and while they are about this duty of hearing; 1. In not looking to God, or not receiving the Word as Gods ⟨p. 76⟩Word, but as Mans. 2. In extravaging and wandering in their minds and thoughts, Ez •k. 33.31. 3. In sleeping when they should hear. 4. In letting the Word slip out of their mind, and not retaining and laying up what they hear. 5. In not yielding their ears and memories, or yielding only their ears and memories, but not casting open their hearts to the Word, to let it sink down in them. 6. When though it be heard, yet it is not understood, Math. 13.13. 7. When though understood, it is soon forgotten. 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances, Isa. 66.2. Eccles. 5.1, 2. and Mal. 2.5. There is a special fear which we ought to have before his Name. 9. When there is not Faith mixed with hearing, giving credit to the Word, it must be a great fault not to believe Gods Word when we hear it, H •b. 4.1, 2. 10. When we fret and canker at the reproofs of the Word. 11. When we needlessly stumble at any expression, especially when we care so lightly as to laugh at what is spoken, to the prejudice of the Ordinances. 12. When we are more for knowing than for doing, more for informing the mind than for reforming the heart and life. 13. When there is carping at the Word, or censuring of it rather than our selves 14. When we make no application of it to our selves, and try not whether we have such a fault, or if we perform such a duty, &c. 15. When we are not present, as before God, to hear, as Cornelius was, Act. 10.33. 16. When we itch after novelty of expressions, or words, or things, rather than thirst after the sincere Milk of the Word, that we may grow thereby. 17. When these novelties are more entertained and laid weight on, than known duties or truths. 18. When the word is heard with respect of persons, and the same truth, or expression, or Scripture cited by one, is not so respected and received, as when spoken by another, contrary to
When there is speaking or talking, out of the case of necessity, in time of Sermon, though it were by way of Prayer, it is sinful, except it were Ejaculatory in reference to what is at present spoken. 23. When there is reading of something, (even though ⟨p. 77⟩Scripture) unseasonable. 24. When there is insisting on good thoughts, that tend to divert from hearing. 25. When men are observing Vanities in time of hearing, such as the Apparel that others have on, or the painting that is on the House, or the couplings of the roof, or such like. 26. When there is not an intermixing of ejaculatory Prayer for our selves and others, and the Speaker, that God would help him, and them, and us, to keep such a Word to the time when we may have need of it; and when God is not blessed when a word is rightly spoken. 27. When there is any quenching of convictions, or the motions or stirrings of affection wakened up by the word. 28. When there is diverting to a doting love of the Speaker, or the thing as spoken by such a Speaker; or the manner of expression, and a delighting in these, more than in God, or a respecting of Him or our own profiting. 29. When we do not look upon, and make use of the Preached Word as a means to convert, but only as a mean to conform. 30. When we do not make use of Promises offered in Preaching, and directed by God to us by an Authorized Ambassador, and do not so lay weight on them as from him. 31. When we reject the many sweet offers of the Gospel, and come not to the Marriage of the King's Son: 32. When we do grieve Gods Spirit who presseth it upon us. 33. When we tread under-foot Christs Blood by our little esteem of it. 34. When we give no credit to, nor lay due weight upon threatenings. 35. When we have not the Faith of Gods Providence, or of the Judgment-to-come. 36. When there is not an accepting of Christ. 37. When there is not employing of him. 38. When there is not reverence in removing from our hearing of the word.
When there is speaking or talking, out of the case of necessity, in time of Sormon, though it were by way of Prayer, it is sinful, except it were Ejaculatory in reference to what is at present spoken. 23. When there is reading of somthing, (even though ⟨p. 77⟩Scripture) unseasonable. 24. VVhen there is insisting on good thoughts, that tend to divert from hearing. 25. VVhen men are observing Vanities in time of hearing, such as the Apparel that others have on, or the painting that is on the House, or the cuplings of the roof, or such like. 26. When there is not an intermixing of ejaculatory Prayer for our selves and others, and the Speaker, that God would help him, and them, and us, to keep such a Word to the time when we may have need of it; and when God is not blessed when a word is rightly spoken. 27. When there is any quenching of convictions, or the motions or stirrings of affection wakened up by the word. 28. When there is diverting to a doting love of the Speaker, or the thing as spoken by such a Speaker; or the manner of expression, and a delighting in these, more than in God, or a respecting of Him or our own profiting. 29. When we do not look upon, and make use of the Preached Word as a means to convert, but only as a mean to conform. 30. When we do not make use of Promises offered in Preaching, and directed by God to us by an Authorized Ambassador, and do not so lay weight on them as from him. 31. When we reject the many sweet offers of the Gospel, and come not to the Marriage of the King's Son: 32. When we do grieve Gods Spirit who presseth it upon us. 33. When we tread under-foot Christs Blood by our little esteem of it. 34. When we give no credit to, nor lay due weight upon threatnings. 35. When we have not the Faith of Gods Providence, or of the Judgment-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 ways 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 of the Word. 6. Casting it all aside as to practice, Psal. 50. v. 6. to 23. 7. Fretting at some things that have been spoken. 8, Spreading ⟨p. 78⟩Censures Or 9. Commendations of the thing Preached, or of the instruments that Preached, as if that were all. 10. Not following the Word with self-searching Prayer, and fruits suitable, endeavouring to practise what is required. 11. Not trembling at its threatenings, nor forbearing what was thereby discharged. 12. Not helping others to make use of it. 13. Not repenting of faults committed in the time of hearing. 14. Little delight in remembering of it. 15. Finding out shifts to put by its directions or challenges. 16. Applying them to others rather than to our selves. 17. Misconstruing the Ministers end in pressing of them. 18. Misinterpreting his words. 19. Misreporting, or misrepresenting them. 20. Not being troubled for fruitlessness in hearing, without any use, but being as a stone without sense or feeling. 21. Leaning on hearing, as if having been in the Church were a piece of holiness, though no fruit follow on it. 22. Profane 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.
After hearing also, there are many ways 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 of the Word. 6. Casting it all aside as to practice, Psal. 50. v. 6. to 23. 7. Fretting at some things that have been spoken. 8, Spreading ⟨p. 78⟩
All these ways 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 days: As 1. Little love to the Word, or delight in the opportunities of it on such days. 2. Too much love to some other things that procureth lukewarmness in hearing. 3. Contemning occasions of hearing the Word on such days. 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 waited on, with our absence from week-days Sermons. 8 Mocking at them who are present. 9. Disrespecting the Ordinance for some worldly or personal respects, preferring any small trifle thereto, &c.
2. Men sin against this Command, when they practise will-worship and superstition in servin • God by duties he never required •• whether •. It be Will-worship in respect of the Service it self, as when that is gone about as duty, which is not in it s •lf lawful, as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God: Or 2. When worship, or Service under the Gospel is astricted to such a place, as if it were Holier to pray in one place than in another, and that therefore God did hear Prayer there more willingly and easily than in another place. Or 3. In respect of bodily posture, as if there were more Religion in one posture than in another; as in receiving the Lords-Supper Kneeling, or Praying in such and such a posture, except in so far as it is decent, and otherwise rightly regulate by •ules of Prudence and Natures light. 4. When it is without a Divine Warrant tyed to such a time only, as Christmass, (commonly called Yool) Easter, Pasche, &c. which is an Observing of times that God hath not appointed. 5. When it is tyed to such an occasion or accident, as, to Pray when the Clock striketh, or when on • Neeseth, which Plinius marked of Tiberius, who was no Religious man, yet could not abide one who lifted not his Hat when he Neesed, and said not, God bless; and he observeth it among ⟨p. 73⟩these things he can give no reason for; the Prayer is good, but the timing of it so, and astricting it to that thing, is superstitious; so your lightwakes and Diriges (as ye call them) are upon this account to be condemned, either as superstitious, or as prophane, or at the best, as the reliques and causes or occasions of both: For 1. Once in times of Popish darkness they were so used, or rather abused. 2. Why are your Visits stinted to such a time more than another? It profiteth not the defunct, and it hurteth the person you come unto; a multitude not being •it for comforting or instructing; and yet it cannot be called a meer civil visit, being trusted with such an occasion; but certainly it suteth not, nor is it a Christian carriage toward the Dead, and after the Burial of the Dead, to spend time together in such a way as is commonly used:
2dly. Men sin against this Command, when they are come to hear, and while they are about this duty of hearing; 1. In not looking to God, or not receiving the Word as Gods ⟨p. 76⟩Word, but as Mans. 2. In extravaging and wandring in their minds and thoughts, Ez •k. 33.31. 3. In sleeping when they should hear. 4. In letting the Word slip out of their mind, and not retayning and laying up what they hear. 5. In not yielding their ears and memories, or yielding only their ears and memories, but not casting open their hearts to the Word, to let it sink down in them. 6. When though it be heard, yet it is not understood, Math. 13.13. 7. When though understood, it is soon forgotten. 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances, Isa. 66.2. Eccles. 5.1, 2. and Mal. 2.5. There is a special fear which we ought to have before his Name. 9. When there is not Faith mixed with hearing, giving credit to the Word, it must be a great fault not to believe Gods Word when we hear it, H •b. 4.1, 2. 10. When we fret and canker at the reproofs of the Word. 11. When we needlesly stumble at any expression, especially when we care so lightly as to laugh at what is spoken, to the prejudice of the Ordinances. 12. When we are more for knowing than for doing, more for informing the mind than for reforming the heart and life. 13. When there is carping at the VVord, or censuring of it rather than our selves 14. When we make no application of it to our selves, and try not whether we have such a fault, or if we perform such a duty, &c. 15. When we are not present, as before God, to hear, as Cornelius was, Act. 10.33. 16. When we itch after novelty of expressions, or words, or things, rather than thirst after the sincere Milk of the Word, that we may grow thereby. 17. When these novelties are more entertained and laid weight on, than known duties or truths. 18. When the word is heard with respect of persons, and the same truth, or expression, or Scripture cited by one, is not so respected and received, as when spoken by another, contrary to Jam. 2. v. 9. 19. When there are vain looks as well as idle thoughts. 20. When there is a wanton, light, unreverent carriage. 21. When there is immodest and strange Apparel unbecoming that Ordinance. 22.
