A37049:451
A37049:451
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.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisy defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisy and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
2. The presence of a Hypocrite would defile it to us, for his Hypocrisie defileth it to him, and he has not right before God, to come, neither would it warrant us that we knew not: For 1. Many do sin, when they know not. 2. It is not our knowing his sin that defileth the Sacrament, but it is his Hypocrisie and Rottenness. 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out.
3. Believers their being out of a frame, would pollute this Ordinance to us, and incapacitate us to receive it, for it is in that case sin to them, and we should keep as great a distance from their sins, as from the sins of others.
Yea, 4. One could not communicate with himself (to speak so) if that ground were true: For 1. We have Corruption. 2. We know we have it, as well as we can know any other mans. 3. It doth pollute the Ordinance in part to our selves, and bringeth guilt with it; therefore, if sin known in another, would do it, much more that which is in our selves; for if it be Corruption as known to be in others, that polluteth it; then that same known in our selves must have that same effect: for, à quatenus ad omne valet consequentia.
If it be said 1. This Corruption is but half (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
If it be said 1. This Corruption is but halfe (to say so) in our selves, being weakened by grace, and not allowed. Answ. Yet it is Corruption, and certainly half-corruption in our selves will weigh more than whole corruption in another, especially considering that necessarily this polluteth in part all our holy things.
2. If it be said, We cannot be freed from Corruption, while here, and so we could not go about any duty, if that reasoning were good. Answ. 1 A mixture of good and bad in the visible Church, is as certain as a mixture of Grace & Corruption in a ⟨p. 108⟩Believer. 2. If our own corruption which involveth us in sin in the manner of our doing duties, will not loosen us from a commanded duty, much le •s sin in others; yea, we are no less prohibited to communicate with sin and corruption in our selves, than in others; and also we are commanded as effectually to purge our own hearts as the Church.
This truth in doctrine the sober of the Independents approve as to themselves (what ever be their practice as to others) as the only way to eschew confusion, and keep unity and order: So Hookers Survey, part 2. Amesius de consc. cap. 4. lib. 1. Norton adver. Appol. Resp. ad ultimam quaestionem.
As for other Questions, as, How the Sacraments Seal? or what they Seal? the major or the minor proposition? the Promise as a Covenant, or as a testament legating Christ and his benefits to us? These would require a larger dispute than our intended work will admit, and therefore we shall not meddle with them.
The last thing in which we shall instance the breach of this Command, is in reference to the duty of Fasting; concerning which we would take notice of two things: 1. That Fasting is a solemn piece of external religious worship, when rightly and religiously discharged. 2. That men may be guilty of many sins as to their practice in reference thereto.
First: That it is a piece of external worship, is clear. 1. From Precepts commanding it. 2. From the practises and examples of the Saints in Scripture. 3. From Scripture-directions given to regulate us in it; yet it differeth from Prayer and Sacraments. 1. That those are ordinary pieces of Worship, but this is extraordinary, proceeding from special occasions, either of a Cross lying on, or 2. Feared and imminent; 3. or some great thing which we are to Suit for, or such like. Although it be an extraordinary piece of Worship; yet the more holy we read any to have been, we find they have been the more in this duty of Fasting.
2. We are to consider that Fasting is not of it self a piece of immediate worship, as Prayer, &c. but mediate only as it is made use of to be helpful to some other duty, such as Praying, Humbling of our selves, Mortification, &c.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many instances whereof are in Scripture. 2. As its private, or a little more public, being gone about by a Family, or some few persons joining together, as Esther and her Maids. 3. As it is public, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many •nstances whereof are in Scripture. 2. As its private, or a little more publick, being gone about by a Family, or some few persons joyning together, as Esther and her Maids. 3. As it is publick, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Public causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Publick causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisy to others, and mocking at it in them. 9. In not joining in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the public, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carrieth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisie to others, and mocking at it in them. 9. In not joyning in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the publick, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carryeth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
In going about this duty of Fasting, there are two Evils to be avoided: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortify sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.
In going about this duty of Fasting, there are two Evils to be avoyded: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortifie sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.
In speaking of the sins we are guilty of, as to this duty, we are to consider more particularly how we sin before it, in our preparation to it. 2. In our going about it. 3. When it is ended.
And first, before our going about it, we sin 1. When the right end of a Fast is mistaken, and it is not considered as a mean to help us to a more spiritual frame. 2. When we do not study to be clear in, and to consider the special grounds that call us to it, not aiming to have our heart from conviction affected suitably with them. 3. When we are not put to it from the right motive, but go about it selfily, to be seen of men; as Matth. 6.16. or for the fashion. 4. When its not gone about in obedience to a command of God, and so we Fast to our selves, Zach. 7.5. 5. When there is no secret examination of our own hearts, to try what frame we are in, what lusts reign in us, or prevail over us; Nor 6. any particular dealing with God before-hand to be enabled for this duty, and helped in it, and that both for our selves and others. 7. When we are not endeavouring to be in good terms with God, and studying to be clear as to that, before we come to put up suits to him. 8. When we neglect Christ, and turn legal in it. 9. When we do not separate our selves from all other affairs timeously the night before. 10. When we are lazy in rising so timely that day as should be. 11 When we do not (if it be secret) labour to be unseen in it to any. 12. Not setting our selves seriously to it, Dan. 9.3. abstracting our selves from diversions, and rousing up our selves for it.
And first, before our going about it, we sin 1. When the right end of a Fast is mistaken, and it is not considered as a mean to help us to a more spiritual frame. 2. When we do not study to be clear in, and to consider the special grounds that call us to it, not ayming to have our heart from conviction affected sutably with them. 3. When we are not put to it from the right motive, but go about it selfily, to be seen of men; as Matth. 6.16. or for the fashion. 4. When its not gone about in obedience to a command of God, and so we Fast to our selves, Zach. 7.5. 5. When there is no secret examination of our own hearts, to try what frame we are in, what lusts reign in us, or prevail over us; Nor 6. any particular dealing with God before-hand to be enabled for this duty, and helped in it, and that both for our selves and others. 7. When we are not endeavouring to be in good terms with God, and studying to be clear as to that, before we come to put up suits to him. 8. When we neglect Christ, and turn legal in it. 9. When we do not separate our selves from all other affairs timously the night before. 10. When we are lazie in rising so timely that day as should be. 11 When we do not (if it be secret) labour to be unseen in it to any. 12. Not setting our selves seriously to it,