2. If the primitive christians did use this custom amongst them, as ignorant people amongst us do their customs, namely, to think the ordinance is no ordinance without them, then they added to God's institution, and did more than was wi'itten ; they make it a medium cultus, and so it is unwarrantable. I have stayed too long upon this question of the love-feasts.
[2.] To the other part of the objection, concerning ceremonies, I answer in a word. So there be no holiness placed in them, these cere- monies may be used in and about duties. (1.) Such as are necessary and profitable, as a gesture in the sacrament ; it is impossible but there must be one. (2.) Such as are grave and serious, without pomp and ostentation, not vain and light, but becoming the ordinance ; as lifting up the hands in prayer, covering the eyes, or the like. (3.) Such as have no show and suspicion of evil in them, and not apt to be abused by silly and superstitious men. (4.) For the number, they must be as few as possible, for fear lest they entrench upon christian liberty, and be burdensome to tender consciences ; and these, too, not violently en- forced as parts of duty, nor superstitiously embraced as of a like autho- rity with the ordinance. Briefly, all those that will come within the apostle's rule, evc'^Tj/xova)^, and Kara tu^cv : 1 Cor. xiv. 40, ' Let all these things be done decently and in order,' I should speak more of the nature and use of these, but I am willing to hasten to something that is more practical. Concerning unwarranted ceremonies, there are places in scripture written on purpose. Col. ii. and Gal. v. And of these things more fully, Calvin in his " Institutes," book ii. chap. 7, book iv. chap. 10 ; Zanchy, and others in divers places. Besides, these ceremonies must be suitable to the end of the ordinance, other- wise it is too much, as Aquinas, cited before. Thus you have this ob- jection answered, and the question stated. And you have seen the first
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way wherein men do otherwise than is written — when they do too much ; when they place too much holiness, or bestow too much care and pomp upon the outward part of God's service ; when we dote too much upon a custom, and think the duty no duty without it. As if there were no baptism without the cross, and no communion without kneehng. To go on now —
Secondly, We do otherwise than is written when we do too little, when we come not up to the fulness of the spiritual part of the commandment. Brethren, you will wonder at the expression, yet it is true ; a wicked man had rather bring a thousand bullocks, whole rivers of oil, for sacrifice, than one drachm of faith. The one many times is in our power, the other not. They had rather tear their flesh with Avhips than rend their hearts with repentance. They cannot endure the inward part of the law ; therefore, in respect of this, they rush upon ordinances otherwise than is written. Pharisee-like, they look only to the tithing of mint, and neglect ra (Sapvrepa rov vo/jlov, the ordering of their ways and humbling of their heart. If the law did only tie the outward man, they could love it, they would do as it is written ; but they cannot endure to hear that ' the word of God is quick and powerful, piercing to the dividing asunder of soul and spirit,' Heb. iv. 12. They do not love to hear of the spirituality of duty, of taming of spiritual wickedness. They could present their persons to an ordin- ance, but they do not like that cry of wisdom, ' My son, give me thy heart.' They cannot endure to hear such an invitatory to these holy mysteries as that of the apostle is in Heb. s. 22, ' Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,'
Briefly, if you would know when we do too little in duty, then you were best see what is written concerning duty, what is required about it. (1.) Something about the heart before duty ; (2.) Something m duty ; (3.) Something after it. I shall refer it to these heads —
1. We do otherwise than is written if we do not something about the heart before duty, and that is preparation. The heart must be fitted to meet God in the ordinance. Hezekiah beggeth for none, ver. 19, ' but those that had prepared their hearts to seek the Lord God.' And certainly God will bless none but those that come with prepared iiearts to seek him, prepared to seek the Lord. You know, when a man goeth to seek a thing, he fitteth himself with necessaries to find it, a candle, and spade to dig for it, if need be ; and he cometh with longing desires to find it. And thus must we do to prepare our heart to seek the Lord. We must come with faith and repentance, and other qualifications ; and we must come with a desire to find him. Faith is to clear our eyes, to make us see the presence of God in the ordinance , and desires will keep up faith to a search, to look after him till we have found him whom our soul loveth, as the spouse speaketh. Therefore, if we would prepare ourselves to seek the Lord, we must furnish our heart with answerable affections, with such a frame of spirit as will find him out. We must come with desires after him, saying, as David, Ps. xciii. 1, ' 0 God, my God, early will I seek thee ; my soul faints for thee, my flesh longeth for thee.' A true communicant cleansetli his stomach beforehand, that he may come with an appetite,