A37049:391
A37049:391
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.
2dly. We sin before we go about this duty: 1. In not preparing for it. 2. In not praying for the Spirit, to fit and enable us to Praise, 1 Cor. 14.15. and for a fixed heart for that work, Psal. 108.1. 3. In our not aiming at a spiritual disposition for such a spiritual duty. 4. In our not endeavouring for a right impression of the Majesty of God. And 5. For clearness of our interest in him: And 6. For an impression of the excellency of his way, and meaning of his word; all which are exceeding necessary unto the right performance of this duty, and without them we cannot Praise suitably.
2dly. We sin before we go about this duty: 1. In not preparing for it. 2. In not praying for the Spirit, to fit and enable us to Praise, 1 Cor. 14.15. and for a fixed heart for that work, Psal. 108.1. 3. In our not ayming at a spiritual disposition for such a spiritual duty. 4. In our not endeavouring for a right impression of the Majesty of God. And 5. For clearness of our interest in him: And 6. For an impression of the excellency of his way, and meaning of his word; all which are exceeding necessary unto the right performance of this duty, and without them we cannot Praise sutably.
3dly. We are guilty of many faults in the time of praising. 1. Doing it without respect to Gods glory, and for the fashion only. 2. Hypocrisy, not praising him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want understanding of the words we ⟨p. 83⟩express. 4. No suitable impression of Gods greatness and goodness upon our hearts when we praise. 5. Not aiming at Communion with God in this duty, as desiring, minding, and hoping to praise him for ever. 6. Not being taken up with Spiritual and Heavenly delight in him, and in the work of his praise. 7. Lightness, laughing, or mainly affecting of, and carnally doting upon, some tone or voice more than being suitably affected with the matter, and making melody in the heart to the Lord. 8. Forgetting what we do sing, and not knowing or considering what it is we sing, the heart not being present nor fixed. 9. Not being constrained by love to praise, but some custom or natural Conscience constraining us to it. 10. Not offering up our praises in and through Christ Jesus, H •b. 13. v. 15. 11. Soon satisfied in our praising, as if we were little troubled to be fitted for it, and because little of our selves lieth in it, we are the less careful how we discharge it, but stint and limit our selves to some certain customary matter which puts us to few prayers before, and makes but few challenges after. 12. Not intermixing ejaculatory prayers in our praisings. 13. Much Hypocrisy when we sing the cases of others, or their thoughts 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 cheerful 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 cheerfully 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 cheering our spirits in good.
3dly. We are guilty of many faults in the time of praising. 1. Doing it without respect to Gods glory, and for the fashion only. 2. Hypocrisie, not praising him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want understanding of the words we ⟨p. 83⟩express. 4. No sutable impression of Gods greatness and goodness upon our hearts when we praise. 5. Not ayming at Communion with God in this duty, as desiring, minding, and hoping to praise him for ever. 6. Not being taken up with Spiritual and Heavenly delight in him, and in the work of his praise. 7. Lightness, laughing, or mainly affecting of, and carnally doting upon, some tone or voyce more than being sutably affected with the matter, and making melody in the heart to the Lord. 8. Forgetting what we do sing, and not knowing or considering what it is we sing, the heart not being present nor fixed. 9. Not being constrained by love to praise, but some custome or natural Conscience constraining us to it. 10. Not offering up our praises in and through Christ Jesus, H •b. 13. v. 15. 11. Soon satisfied in our praising, as if we were little troubled to be fitted for it, and because little of our selves lyeth in it, we are the less careful how we discharge it, but stint and limit our selves to some certain customary matter which puts us to few prayers before, and makes but few challenges after. 12. Not intermixing ejaculatory prayers in our praisings. 13. Much Hypocrisie when we sing the cases of others, or their thoughts 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 threatenings, 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 ⟨p. 84⟩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 encourage 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 glorify 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 voice at all, although the tongue be given us as our Glory, that we may therewith thus glorify God.
18. Not assenting to, and giving him glory in the acknowledgment 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 ⟨p. 84⟩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 sutably 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.
4thly. After we have been about this duty of praise, we sin. 1. By falling immediately into a carnal frame. 2. Not looking back or examining when we have done, how we carried 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.
4thly. 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. Its good we have a High Priest to bear them: O what if all our sins were reckoned, how heinous would they be? & 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, how many times may they be multiplied? 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 ⟨p. 85⟩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, & give Him employment who only can bear the Iniquity of our holy things. If this bring not down self Righteousn •ss, and convince you of the necessity of a Mediator, w •at will do it?
These are but a few of the many Iniquities that are to be found in our holy things, Exod. 28.38. Its good we have a High Priest to bear them: O what if all our sins were reckoned, how hainous would they be? & what a summ 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, how 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 ⟨p. 85⟩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, & give Him employment who only can bear the Iniquity of our holy things. If this bring not down self Righteousn ss, and convince you of the necessity of a Mediatour, w at will do it?
We shall proceed in the next pl •ce 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, than 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 jointly, because we cannot speak to the one, but we must speak to the other.
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 p •aemitted: As 1. That God hath thought good always 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 eff actual for that end; and the Fathers before Abraham had their Sacrifices for Sacraments: and 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 t •e same, H •b. 6.18.
But before we speak to these, some things are to be p •aemitted: As 1. That God hath thought good always 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 eff •ctual for that end; and the Fathers before Abraham had their Sacrifices for Sacraments: and 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 t •e same, H •b. 6.18.
2dly. 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 Signify, 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.
2dly. 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.
3dly. 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.
4thly. There are some chief things common to all Sacraments of the Covenant under one administration; As for example, Baptism and the Lords Supper, they agree both in this that they seal the Covenant, and represent Christ and his benefits, &c. yet in either of them there are some peculiar promises and benefits especially looked unto; and also they have their peculiar manner of sealing these things which are common to both; Believers are also confirmed in the same things by the Word, but the Sacraments confirm them in another way, more clearly, and sensibly, and proportionally to our weakness and necessity.
4thly. 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 in this that they seal the Covenant, and represent Christ and his benefits, &c. yet in either of them there are some peculiar promises and benefits especially looked unto; and also they have their peculiar manner of sealing these things which are common to both; Believers are also confirmed in the same things by the Word, but the Sacraments confirm them in another way, more clearly, and sensibly, and proportionally to our weakness and necessity.
5thly. No Sacrament is of, and from it self valid, but its validity and efficacy is from the Covenant and Promise, whereof it is a Sacrament; and so it is a seal to none but to such as are in the Covenant, and keep the condition of it, to them it sealeth the benefits promised, though absolutely and simply it seal the truth of the conditional promises; and so it may be said conditionally to seal, to all the Members of the Church, the truth of what is promised upon such a condition; as for example, The Tree of Life sealed this Truth, that who stood in perfect Obedience should have Life, but it did not seal to Adam, that he should have Life, except upon condition of his perfect Obedience; the like may be said of Circumcision, Baptism, &c.
6thly. Hence every Sacrament doth suppose a Covenant, and the Receivers entry into the Covenant, to which the Sacrament that he receiveth relateth: so that we come not to the Sacrament properly to enter into Covenant with God, but first the Covenant is entered, and then the Seal is added, as Gen. 17. First, God entered into Covenant with Abraham, and then the Seal of Circumcision is added as a confirmation thereof.
7thly. No Sacrament giveth any new right which the Receiver had not before; only it confirmeth the right he had before; he hath access to the Sacraments upon the account of his external right.
8thly. Sacraments confirm still something that is future, and to come, they being instituted for the confirmation of our Faith and Hope in those things, of which we are most apt to doubt; as the Passover strengthened the Israelites again •t the fear of being destroyed; the Tree of Life confirmed what was promised to Adam and not performed; and so all Sacraments help us to believe the making good of some promise not performed, for they serve as the Oath and Seal; and indeed when we Preach the Gospel, we offer a Sealed Covenant and a Sworn Covenant.
These things being premised, we come to speak to the things proposed; and we say, The Sacraments of the New Testament (of which only we speak purposely) have in God's appointment and our use, these three ends especially;