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God, therein greatly profane the holy worship of God, defile the temple of God, and those sacred ordinances on which they attend. The truth of this proposition appears by the following considerations.

1. By attending ordinances, and yet living in allowed wickedness, they show great irreverence and contempt of those holy ordinances. When persons who have been committing known wickedness, and yet live in it, and have no other design than to go on still in the same, when they come from their wickedness, as it were the same day, as it is expressed in the text, and attend the sacred, solemn worship and ordinances of God, and then go from the house of God directly to the like allowed wickedness-they hereby express a most irreverent spirit with respect to holy things, and in a horrid manner cast contempt upon God's sacred institutions, and on those holy things which we are concerned with in them.

They show that they have no reverence of that God who hath allowed these ordinances. They show a contempt of that divine authority which instituted them. They show a horribly irreverent spirit towards that God into whose presence they come, and with whom they immediately have to do in ordinances, and in whose name these ordinances are performed and attended. They show a contempt of that adoration of God, of that faith and love, and that humiliation, submission, and praise, which ordinances were instituted to express. What an irreverent spirit doth it show, that they are so careless after what manner they come before God! that they take no care to cleanse and purify themselves, in order that they may be fit to come before God! yea, that they take no care to avoid making themselves more and more unclean and filthy.

They have been taught, many a time, that God is of purer eyes than to behold evil, and cannot look on iniquity, and how exceedingly he is offended with sin; yet they care not how unclean and abominable they come into his presence. It shows horrid irreverence and contempt, that they are so bold, that they are not afraid to come into the presence of God in such a manner; and that they will presume to go out of the presence of God, and from an attendance upon holy things, again to their sinful practices. If they had any reverence of God, and holy things, an approach into his presence, and an attendance on those holy things, would leave that awe upon their minds, that they would not dare to go immediately from them to their ways of known wickedness.

It would show a great irreverence in any person towards a king, if he should not care how he came into his presence, and if he should come in a sordid habit, and in a very indecent manner. How much more horrid irreverence doth it show, for persons willingly, and allowedly to defile themselves with that VOL. VI.


filth which God infinitely hates, and so frequently to come into the presence of God!

2. By making a show of respect to God in ordinances, and then acting the contrary in their lives, they do but mock God. In attending ordinances, they make a show of respect to God. By joining in prayer, in public adorations, confessions, petitions, and thanksgivings, they make a show of high thoughts of God, and of humbling themselves before him; of sorrow for their sins; of thankfulness for mercies, and of a desire of grace and assistance to obey and serve God. By attending upon the hearing of the word, they make a show of a teachable spirit, and of a readiness to practise according to the instructions given. By attending on the sacraments, they make a show of faith in Christ, of choosing him for their portion, and of spiritually feeding upon him.

But, by their actions, they all the while declare the contrary. They declare that they have no high esteem of God, but that they despise him in their hearts. They declare, that they are so far from repenting of, that they intend to continue in their sins. They declare, that they have no desire of that grace and assistance to live in a holy manner for which they prayed, and that they had rather live wickedly: this is what they choose, and, for the present, are resolved upon. They declare, by their actions, that there is no truth in what they pretend in hearing the word preached; that they had a desire to know what the will of God is, that they might be directed in their duty; for they declare by their actions, that they desire not to do the will of God, and that they do not intend any such thing; but intend, on the contrary, to disobey him; and that they prefer their carnal interests before his authority and glory.

They declare by their actions, that there is no truth in what they pretend in their attendance on the sacraments, that they desire to be fed with spiritual nourishment, and to be conformed and assimilated to Christ, and to have communion with him. They show by their practices, that they have no regard to Christ; and that they had rather have their lusts gratified, than to be fed with his spiritual food: They show, that they desire not any assimilation to Christ, but to be different from him, and of an opposite character to him: They show, that instead of desiring communion with Christ, they are his resolved and allowed enemies, wilfully acting the part of enemies to Christ, dishonouring him, and promoting the interest of Satan against him.

Now, what can this be else but mockery, to make a show of great respect, reverence, love, and obedience, and at the same time wilfully to declare the reverse in actions. If a rebel or traitor should send addresses to his king, making a show of great loyalty and fidelity, and should all the while openly, and in the

king's sight, carry on designs of dethroning him, how could his addresses be considered as any other than mockery? If a man should bow and kneel before his superior, and use many respectful terms to him, but at the same time should strike him, or spit in his face, would his bowing and his respectful terms be looked upon in any other light than as done in mockery? When the Jews kneeled before Christ, and said, Hail, King of the Jews, but at the same time spit in his face, and smote him upon the head with a reed; could their kneeling and salutations be considered as any other than mockery?

Men who attend ordinances, and yet willingly live in wicked practices, treat Christ in the same manner that these Jews did. They come to public worship, and pretend to pray to him, to sing his praises, to sit and hear his word; they come to the sacrament, pretending to commemorate his death. Thus they kneel before him, and say, Hail, King of the Jews; yet at the same time they live in ways of wickedness, which they know Christ hath forbidden, of which he hath declared the greatest hatred, and which are exceedingly to his dishonour. Thus they buffet him, and spit in his face. They do as Judas did, who came to Christ saying, Hail, Master, and kissed him; at the same time betraying him into the hands of those who sought his life.

How can it be interpreted in any other light, when men come to public worship, and attend ordinances, and yet will be drunkards and profane swearers, will live in lasciviousness, injustice, or some other known wickedness? If a man should pray to God to keep him from drunkenness, and at the same time should put the bottle to his own mouth, and drink himself drunk; the absurdity and horrid wickedness of his conduct would be manifest to every man. But the very same thing though not so visible to us, is done by those who make profession of great respect to God, and pray God from time to time to keep them from sin; yet at the same time have no design to forsake their known sins, but intend the contrary.

God sees men's designs and resolutions more plainly than we can see their outward actions; therefore for a man to pray to God to be kept from sin, and at the same time to intend to sin, is mockery as visible to God as if he prayed to be kept from some particular sin, which he was at the same time willingly and allowedly committing.

These persons are guilty of a horrid profanation of God's ordinances; for they make them occasions of a greater affront to God, the occasions of showing their impudence and presumption; for he who lives in wilful wickedness, and doth not enjoy the ordinances of God, is not guilty of so great presumption, as he who attends these ordinances, and yet allows himself in wickedness. This latter acts as though he came into the

presence of God on purpose to affront him. He comes from time to time to hear the will of God, and all the while designs disobedience, and goes away and acts directly contrary to it.

A servant would affront his master by wilfully disobeying his commands in any wise. But he would affront him much more, if he should on every occasion come to him to inquire his will, as though he were ready to do whatever his master would have him do, and then should immediately go away and do the contrary.

3. They put the ordinances of God to a profane use. The ordinances of God are holy, as they are set apart of God to an holy use and purpose. They are the worship of God, instituted for the ends of giving honour and glory to him, and to be means of grace and spiritual good to us. But those persons who attend these ordinances, and yet live in allowed wickedness, aim at neither of these ends: they, in their attendance on ordinances neither aim to give honour to God, or to express any love, or esteem, or thankfulness; nor do they sincerely seek the good of their own souls. It is not truly the aim of any such persons to obtain grace, or to be made holy; their actions plainly show that this is not their desire; they choose to be wicked, and intend it.

It is not therefore to these purposes that they improve the holy ordinances of God; but they put them to another and profane use. They attend ordinances to avoid that discredit which a voluntarily and habitual absence from them would cause among those with whom they live, to avoid the punishment of human laws, or for their worldly advantage; to make up for other wickedness, or for some other carnal purposes. Thus they profane the ordinances of God, by perverting them to profane purposes.

4. When persons thus treat God's holy ordinances, it tends to beget contempt of them in others. When others see sacred things commonly used so irreverently, and attended with such carelessness and contempt, and treated without any sacred regard; when they see persons are bold with them, treat them without any solemnity of spirit; when they see them thus commonly profaned, it tends to diminish their sense of their sacredness, and to make them seem no very awful things. In short, it tends to embolden them to do the like.

The holy vessels and utensils of the temple and tabernacle were never to be put to a common use, nor to be handled without the greatest care and reverence: for if it had been commonly otherwise, the reverence of them could not have been maintained; they would have seemed no more sacred than any thing else. So it is in the ordinances of Christian worship.


A call to self-examination.

Let this doctrine put all upon examining themselves, whether they do not allow themselves in known wickedness. You are such as do enjoy the ordinances of divine worship. You come into the holy presence of God, attending on those ordinances, which God, by sacred authority, hath hallowed and set apart, that in them we might have immediate intercourse with himself; that we might worship and adore him, and express to him a humble, holy, supreme respect; and that in them we might receive immediate communications from him.

Here you come and speak to God, pretending to express your sense how glorious he is, and how worthy that you should fear and love him, humble yourselves before him, devote yourselves to him, obey him, and have a greater respect to his commands and to his honour, than to any temporal interest, case, or pleasure of your own. Here you pretend before God, that you are sensible how unworthily you have done by sins committed in times past, and that you have a great desire not to do the like in time to come. You pretend to confess your sins, and to humble yourselves for them. Here you pray that God would give you his spirit to assist you against sin, to keep you from the commission of it, enable you to overcome temptations, and help you to walk holily in all your conversation, as though you really had a great desire to avoid such sins as you have been guilty of in time past. And the like pretences you have made in your attendance upon the other ordinances, as in hearing the word, in singing praise, &c.

But consider whether you do not horribly defile and profane the public prayers and other ordinances. Notwithstanding all your pretences, and what you seem to hold forth by your attendance on them, do you not all the while live in known wickedness against God? For all your pretences of respect to God, of humiliation for sin, and desires to avoid it, have you not come directly from the allowed practice of known sin to God's ordinances, and did not at all repent of what you had done, nor at all sorry for it at the very time when you stood before God, making these pretences; and even had no design of reformation, but intended to return to the same practice again after your departure from the presence of God? I say, Hath not this, on many occasions, been your manner of coming and attending on the ordinances of divine worship? Not only so, but, is it not still your manner, your common way of attending upon these ordinances, even to this very day? Do you not lie to God with your tongues, when you pretend, that he is a great God, and that

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