the Spiritual Holy Just and good Law the Royal Law binding uâ—to the Obedience of God our King the Law which Jesus Christ came not to destroy but to fulfil whereof he is the end for Righteousness to every on that believeth which doth as a School moster lead to Him by discovering the holy nature will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the same of uâ—â—er inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indiâ—â—â—nsable necessity of an other righteousness and so of this imputed righteousnesâ— the law that is so very necessary to all men in common and to every Regenerate and unrâ—generate man in particular from which â—re one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertiâ—â—nt subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would â—ave expectâ—d soar alost in abstruse contemplations but graciously stooped and condescended to our câ—â—â—â—ity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common as the great art of Preaching lyeth in the powerful pressing thereof infinâ—â—ting of how much moment the right uuderstanding of them is and how much Religion lyâ—â—â— in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grate through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolereable proportion to such a Text and Theam it cannot but have its own excellency and that thou maâ—st be induced to think it doth I shall need only to tell thee that it is though alass posthumous and for any thing I know never by him intended for the Press otherwise it had been much more full for â—e is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it fit belike at that time and in that exercise to wit Sabbath-day-morning Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching Sabbath afternoons on the third chapter of the Epistle to the Colossians a subject much of the same nature but what he saith is material and excellent great Mr. Durhams who had some excellency peculiar to himself in what he spoke or writ as appeareth by his singular and some way Sâ—raphick comment on the Revelation wherein with Aquiline-sharp-sightedness from the top of the high mountain of fellowship with God he hath deeply pryed into and struck up a great light in several mysterious things much hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of morâ— than ordinary acquaintance with and experience of thâ—se several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and effect of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it tâ—â— greater reality and worketh the more strongly and efficaciously however of late by an unparalieledly-bold black mouthed blasphemous Scribler nefariously neck named Fine Romances oâ— the secret Amouts betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment poured forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myrrh is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sweet to my taste He brought me to the Banqueting-house and his Banner â—ver me was love Stay me with Flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the floods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let 〈◊〉 see if the Vines flourish there will I give the my loves make hast my beloved be thou like to a Râ—e or to a young Heart on the Mountains of Spices How fair and how pleasant art thâ—â— O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my â—eart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have over come me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved 〈◊〉 the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom â—aving not seen ye love whom though now ye see him
thoughts within or expressed in Prayer I suppose it doth not a little concern all of you to know how they bind and when they are broken We Answer 1. That All these are binding and still accounted so Psal 119. 106 Psal 67. is not to be doubted yea binding in an Eminent Degree as being made to God and not only Before Him The nature of the thing and our consent also bindeth For 1. If interposing the Name of God to men doth bind much more to God 2. If a Promise solemnly ratifyed bind to men much more to God Hence 3. Our Obligations in Baptism and the Lords-Supper receive Strength and Conviction against us from the Covenant which we solemnly Ratifie and renew with God therein and that before the World And our Breach of these Vows is charged on us by the Lord as an open Breach of his Covenant the Obligation whereof is pleaded from them Genesis 17 verse 10. and 14. and elsewhere 2. Yet do they not bind absolutely as the Duty lyeth upon us and as we should aim at it for though we be bound by the Law to be perfectly Holy and without sin yet doth not a Vow so tye us or that Obligation is not from our Vow but from the Law because our Vow is to be understood 1. With Respect to our Nature now Corrupt and sinful and therefore to Vow absolutely to be without Sin or absolutely to abstain from it is injurious and impossible 2. With respect to our aim and desire 3 With respect to our not Approving or Dis approving onr selves in any thing wherein we come short 4. In respect of the Obligation to endeavour it which is alway and by all suitable means to presse at it and to leave nothing undone which may further it So then 1. They do not bind Absolutely or Simply but Respectively 2. Not as to the Victory but as to the Wrestling and Fighting for Victory 3. Not as to the Event but as to the Means which are in our Power and therefore some plead That they had not broken Covenant though they had Sins Psal 44. 17 3. Though they bind not Simply or Absolutely and are not therefore to be so taken or understood yet they tye Absolutely 1. To the main of having God ours in Christ 2. In other things thus 1. They tye us to live in no known Sin especially Outward Sins and to delight in none 2. To omit no Known Duty but to essay the doing of it 3. As to the Maner to essay it seriously so that though a man cannot swear that he shall have no Corruption in him while he is upon Earth Yet in so far he may As 1. Not to approve of it 2. To leave no means unessayed consisting in his Knowledge that may help to mortifie it 3. Seriously and in good Earnest to be aiming at the Mortification of it in the Use of these And so this Tye of a Vow is 1. As far as in us lyeth 2. As Universal as the Duty is 3. Constant and always binding 4. When it 's taken on we should not let it lye on to say so till the Sun go down but endeavour that we may be free of it it bindeth us to quit Sin as well as to eschew it It reaches not all Infirmities to make them Breaches but known Sins or the least sins stuck to 3. Concerning these Vows we say That the Breach of them is a very great Sin and doth much more aggravate Sin where it is then where it is not So that the Sins of Christians against Baptism Communions Oaths in Covenants Secret Ingagements Resolutions and Promises to God are much greater then the Sins of others Hence the Lord chargeth Israel with Covenant Breaking by vertue of their Circumcision which they had received as a Seal thereof and aggravateth all their Sins by that and looketh on them in that Respect as singularly sinful Deut. 29. 24. Jer. 22. 8. c. which could not so well be if there were not some Peculiarity in that Obligation Our Baptism doubtless is no less binding unto us nor the Breach of our Baptisme Vows less sinful Col. 2. 11 12. Neither can there be any reason given Why the Breach of an Oath to man should be charged on a Person as a Sin and Infamy and the Breach of an Oath to God not be much more charged so Oh! Take notice then ye who sin willingly who Drink Swear omit Prayer Let your minds wander and study not Holiness in good earnest that your sins have these Aggravations to make them horrible infamous and inexcusable 1. There is manifest Perjury against the Oath of God which even according to the Pharisees Doctrine Matth. 15. 33. was Abominable Thou shalt not say they Forswear thy self but shalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing and abominable Treachery to break under trust and to keep no ingagement to Him 3. There is not onely Perjury and Treachery simply but towards God which is more and draweth a great deal deeper then towards any other It 's Dreadful to deal Unfaithfully Treacherously and Perjuriously with Him 4. All this is in things that are very equitable and much for your own good which maketh no small aggravation 5. This is done not onely against promises but against many promises and many other bands 6. That it s often and in many things that you sin against these promises 7. That sin is little resented or laid to heart on this consideration and as so aggravated If it be said Then it is better to make no promises at all then to come under such aggravations of guilt by breaches of them for none keep them exactly and so men must needs be in great and continual disquietness and anxiety while under them Were it not better then to be doing without promising Answ 1. It is not free to us Not to make them more then it is to break them or not to keep them and when we are called to make such Promises and make them not it becometh sin to us as was said It s not free to us whether we shall be Baptised c. communicate c. or not therefore whosoever would not so engage were to be censured and punished as utter despisers of the Lords Covenant Genes 17. 14 c. and Exod. 12. 2. They who refuse to take them say themselves open to the temptation of being more easily prevailed with not to perform these duties or of being sooner insâ—ared in such sins because they are not formally engaged by Vow against them so they make themselves culpably accessory to the strengthening of tentation and weakning of resolution to the contrary whereof they are no doubt obliged 3. If you intend indeed to perform these duties then ye may ingage to do so but if ye will not so much as Promise and engage to do them it cannot be expected in reason that ye will do them especially considering that even these who honestly
People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE CHRISTIAN READER THE subject matter of this Treatise must without all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such portion of it as is the Moral Law the most straight infallible perfect an perpetually binding rule of life and manners that short summary and abrid gment of all called for duties and forbidden sins whatever Sâ—â—inions with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a woeful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith and righteousness of Works may be established by their alledged Supplements and Amendments of and Addiâ—aments to it to be made in the New Testament and Papists by their vainly boasted-of Works of Super-eâ—ogation and Counsels of Perfection whereby they would have the Law out done by doing more than it requireth audaciously averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own finger on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spokesman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this have us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the declension of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God at first appointed words to be the external signs of the internal conceptions of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are obliged to do so affect to multiply words if not without knowledge yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficiently serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our selves in wandring through the wast Wilderness of the unnecessary and superfluous remainder of them And this doth usher in or rather is ushered in by other piece of neighbour-vanity whereby men wearing of wonted and long worn words though sufficiently significant grow fond upon â—ovel new coyn'd and never before heard of ones stretching their wit if supperfluity of words though both nâ—w and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but nâ—w words whereby often old plain and obvious matters are intricated and obâ—cured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the instituter of them will call to an account neither are they satisfied with such curi sity in coaâ—ser and more commâ—n matters but this Alien and Foâ—raign yea even Romantick and wanton stilâ— of language is introduced into and malepartly obtruded upon Theologickâ— and most sublimely spiritual purposes whether discoursed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contâ—mpt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nâ—useating form of simple and sound words are ready to â—iss and hoâ—â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity â—s unfit to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and gaudiâ— attire with this Comedians Coat dressed up with the Feathers of Arrogant humane Eloquence and be daubed with this Rethorick and affectedly belaboured Elegancy of speech which our truly manly and magnanimous Christian-Author did undervalue And no great wonder since even the Heathen moral Philosopher Senecâ— did look at it as scarce worthy of a man for writing to his Lucilâ—us he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young mâ—n well trimmed and frizliâ— who seem as they were newly come out of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertuous man speaketh more remisâ—y but more securely and whatever he saith â—ath more confidence in it than curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sâ—rt nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all inticing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none â—ffâ—ct and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to speak in the Demonstration of the Spirit and of power wherein the Kingdom of God consistâ—th and not in wordâ—â— if that great Apostle were now Preaching he would probably be looked at by such words and wiâ—e heads as but a weak man and of rude and contemptible speech as he was by the big talking Doctors of the Church of Corinth if not amere Bableâ— as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be most excellent being
what is displeasing to him that may know sin and how to eschew it and may be stirred up to repentance when they have fallen into it this being the Laws property that thereby is the knowledge of sin Rom. 7. 7. and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5. 1. and in all Catechisms to be learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof The third is the great ignorance that is amongst not a few of the meaning of the useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spiritually made many neglect the chief part of holiness and proudly settle on self-righteousness and slight Christ the Mediator as we may see in Pauls example Rom. 7. 9. and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10. 4. And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongest the prophane but amongst the most formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not snfficiently the meaning of the Law whereby their convictions of sin tenderness in practise constant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delievered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the Holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication consideriing the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Eexercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the meaning of the Law of God 1. By holding forth the Native Duties required every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that belives Rom. 104. which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Acts 7. 38. is the Angel Christ and 't is his Word as is clear vers 30. 31. as also the matter of it being connatural to Adam it did bind before the Law was given and that obligatory force cannot be seprated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and Paul so far from making it void by the Doctrine of Faith that our Lord tells he came to fulfill it Matt. 5. 17. and Paul shews that his preaching of Faith was to establish it Rom. 3. 31. which truth being confirmed by them both in their Practise and Doctrine sheweth that the breach of the holy Law of God is no less sinful to us now then it was to them before us The second Conclusion is that though this Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this Doctrine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people as his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Genes 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his Seed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to mak the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go
of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandements are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with not thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches then from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3. For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psalm 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7. 14. which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7. 12. which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be discomformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1. 5. and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must flow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1. 8. The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to see Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Matt. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denyed 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 Tim. 1. 19. it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1. The first direction is ye would look on it as Gods Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2. Be much in prayer for grace to take up its meaning David Psal 119. 18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the meaning thereof 3. In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deuv 5. 1. 2. we knowing no more in Gods account then what we endeavour honestly to practise and not aiming at practise indisposeth both for understanding and practise and makes men exceeding careless 4. As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1. â—8 and therefore it is caâ—â—ed a Glass Jam. 1. 23. 24. and ye would look in it so as ye may know what manner of persons ye are and may know what sports are upon you 5. When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practise but in sense feeling and conscience Rom. 5. 20. and follow these Convictions by repentance till they necessitate you to flye to Christ and leave you there 6. Take help from Christs Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if concionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be subject to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and althought it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of Gods people or to their humbling and stirring up unto repentance if it be rightely decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this
though these have not alwayes Gods Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and ingagements being rightly made and taken on or rightly goneabout are not onely Lawful but sometimes necessarily called for as appeareth 1. From the Command which is to Vow as well as to perform Psalm 76 11. 2. From Example of Saints in all Ages David faith Psalm 119. when his frame is most tender Verse 57. I have said I will keep thy words And thereafter Verse 106. I have sworn 〈◊〉 well perform it That I wâ—ll keep thy righteous Judgements For saying and swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midses for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called for also and cannot be omitted 4. From the Lords gracious accepting of such Engagements and Vows and approving of them 5. From the several Promise and Prophecies of them as commendable and good service from Men to God under the Gospel Isai 19. 18. and 21. Jer. 50. 4 5. Isai 44. 5. So then I say 1. In some Cases to wit when it glorifieth God and edifieth others or is profitable to our selves But if it thwart with any of these there is a failing or when some pressure of Spirit or cogent Reason putteth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. swore he would take none of the spoil he had rescued from the Kings overcome by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacob Vow Genes 28. and Davids Psalm 119. 106. were Or 2. Something that relateth to Worship or may further some commanded Duty or prevent some sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the morning that he might the more effectually cross the lust of his laziness and to keep more at home the better to prevent the snare of evil and Loose-Company It is not House-keeping simply or rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Ps 76. 11. and Ps 132. 2. 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Rashness will spill all 2. With Humility and due sense of our own Corruption which maketh us Alace to stand in need of such Bands to keep it in and of such Up-stirrings and Excitments to Duty 3. With fear singleness and Zeal for God with love to his Honour and to true Holiness Not for our selfends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if therebe Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the people of God Jer. 50. 4 5. 7. There should be ingaging in the lively Exercise of Faith drawing strength from Jesus Christ according to his own promise and of our selves to make use of him for that end Yea that should be laid for the foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called for and ingaged into Duties for the future See a frame of Spirit fit for Covenanting when seriously and suitably gone about Jer. 50. 4 5. Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30. 2 3. Vowing is called the binding of a Mans soul And Psalm 36. 12. its said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a two-fold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joyn our Approbation or Consent unto that whereby as by a positive Super-added voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it then before and that Command will have a deeper Impression and more weight on him to perswade him to do and to challenge him when he hath omitted then before Again in things that are meerly Accessories to a Religious end as Extrinsick means for instance fasting staying at home c. Vowing never maketh the doing of these of themselves to be Acts of religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our common and ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in
Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is noâ— so binding of the Conscience by Nature's light So much for the Object of thus Duty The Duty it self here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expresions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Image or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13 17. 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles 10 20. 6. It comprehendeth a holy fear and aw that should be joyned with it Lev. 19. 3. Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet 3. 6. 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2. 9. saluting c. Col. 4. 15. 3. In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6. 1. is drawn from this Command which presseth obedience upon men according to their relations 4. In our means communicating thereof when it is called for so tribute to whom tribute is due Rom. 13. 7. and double honour to the Elders that rule well 1 Tim 5. 17. acording to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities Gen. 9. 21. 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alwayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme Father and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them so that word is still true Acts 4 19. It is better to obey God then man man is only to be obeyed in the Lord Ephes 6. 1. And thus refusing to comply with unjust commands is not disobedience to Parents but high obedience to God the refusal being conveyed respectfully and after the due manner Again the branches of this Command are exceeding large two things by it are especially called for 1. Love 2 Honour and whatever is opposite to and inconsistent with these is a breach of this Command wherein we are to observe 1. The object of our love and respect it is all men 1 Pet. 2. 17. Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense we must love onr Neighbour as our self and this reacheth far 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring â—r the vindicating of of his name when he is defamed hence Psalm 15. it is the property of an accurate walker nâ—t to takâ— up an evil report against his Neighbour even when it is brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect for we should love him as our selves but in giving respect and honour we are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things destred or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a greater and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordialy and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ If
and clear this â—o be the fountain and root are primarily understood and the reasons why it must be taken in here are 1 Because habitual Lust in the root is sin for so it conceiveth sin James 1. 14. 15. and if it be sin it must be against some of these Commands which are the substance and matter of the Covenant of Works which prescribeth all duty and forbiddeth all sin 2. If this Law require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent with it must be condemned here seeing in the other Commandments acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to walk with God or if this Command did forbid him his fall and the bringing upon himself that Lust and when it was in him if it was a breach of this Command then it is so to us also but certainly Adam was enjoyned by this Command to preserve himself free of the root of such evils if the fruits themselves be evil which is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Law then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to this therefore it is here condemned as sin 5. If it lyeth in the heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as we now consider it it preventeth determination and may be where actual sin is not but the former is truth that it conceiveth other actual sins as the mother of them as it is James 1. 15. therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter want of and freedom from all corruption was conformed to the Law and it was a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a moâ—us primo primus as they call it to sin nor any root from which it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal will of their own but to all power and ability to help it or so much as not to will it and so cannot be supposed to be forbidden to them Answ 1. There are many things forbidden them which now after the fall are not in their power to prevent 2. This Law is to be looked on as given to man in his innocency which therefore required of him the keeping intâ—re and undefaced the Image of God according to which he was created and now condemneth him for the want of it the scope of the Law being to point out perfect holiness without respect to a mans ability or his present condition but to his duty for the performing of which he got a power from God ut first but through voluntary transgression of the Law lost it and none will deny but if it be a sin to have such a pollured nature the Law must require it to be otherwayes But 2. if it be said that it is involuntary Answ It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoâ—ned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's assertion Rom. 7. 7. that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of â—ust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling a bounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinâ—â—â— stirrings and irritations then he had formerly 3. We take in here morosis delectatio or the entertaining of extravagant Imaginations as of honour greatness lust pleasure c. with delight where the heart frameth such Romances and pleaseth it self with meditating and feeding on them which Eccles 6. 9. is called the wandring of the desire and in other places of Scripture the imaginations of the heart of man which even nature it self may teach to be sinful this properly cometh in as alegg to say so or member and degree of this sin and as an evidence of one actually discontented with his own lot contentedness with which is the positve part of this Command and is a whoring of the heart after vanity in a palpable degree to satisfie it self in its phantasies and notions and this is not only when the heart runneth upon sinful objects but also vain objects which David hated Psal 119. 113. for this reilling and roaring of heart is ever upon some other mans portion at least upon what is not ours and tendeth ever
on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturaly requiring obedience in some of them 6. The sixth distinction is of the Moral Law in two Tables first and second The first contains our immediate worship and service and obedience to God himself and is comprehended in the first four Commandments the second contains our mediate obedience to God in all the duties we owe to other in the last six they were at first so divided by the Lord himself for there are Ten in all Dent. 4. 13 From this distinction take notice 1. That all the Commandments of the second Table are of like Authority with the first God spake all these words yea as it appears from Acts 7. 38. it was our Lord Jesus 2. The sins immediately against the first Table are greater then those against the second for this cause Matth. 22. 38. the first is called the First and Great Commandment Therefore 3. In Morals if they be things of the same nature the duties of the second Table cede and give place to the duties of the first Table when they cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14. 26. Matth. â—0 37. when obedience to God and obedience to our superiours cannot consist we are to obey God rather then man Acts 4. 19. and we are to lore the Lord and hate Father and Mother Luke 14. 6. 4. Yet take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as for relieving or preserving our Neighbours life in hazard we may travel on the Sabbath day according to that Scripture I will have Mercy and not Sacrifice and the Sabbath was made for man and not man for the Sabbath c. 7. The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first Table are negatively set down forbidding sin directly Thou shalt not have an other gods c. only the fourth is both negative and affirmative forbidding sin and commanding duty directly as also the fifth only which is the first of the second Table is affirmative all the rest are negative This distinction is not so to be understood as if nothing were commanded or injoyned in negative Precepts or as if nothing were forbidden in affirmative Precepts for what ever be expressed as forbidden the contrary is alwayes in plyed as commanded and whatsoever is expresly commanded the contrary is alwayes implyed as forbidden but the distinction is taken from the manner of setting them down concerning which take these Rules or general Observations for your better understanding many whereof are in the larger Catechism 1. However the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contray to the sins forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Commandment Thou shalt not take the Name of the Lord thy God in vain it implies a Command reverently to use his Name So to remember to keep Holy the Satbbath day implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is negatively expressed Thou shalt dâ—no work or affirmative in which respect Christ comprehendeth all the negatives under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both enjoyn and forbid the like may be said of promises and threatnings there being in every promise a threatning and in every threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to show us that both are compredended 2. Though the positive Commandment or the positive part of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxime that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to the exercise of the duties enjoyned negatives again oblige both somper and ad semper that is alwayes and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer reading and hearing c. So in the fourth Commandment we are required to sanctifie the Sabbath by wating on Ordinances c. This makes these still duties so as to pray hear c. are still duties but we are not to be and should not be alwayes exercised in these duties for we must abound in other duties also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor sear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of the difference is this because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality a Vis or Power sitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is alwayes and ever a sin but the other is not alwayes called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practise when the duty required tends to Gods glory unto which every thing should be done as 1 Corinth 10. 31. and when the omission of the duty may dishonour him 2. When it tends to others edification and omitting will some way stumble and offend 3. When some special Providences meet and concur to give opportunity for such a duty as for instance the giving of Aims when we have it and some indigent person offers whose necessity calls for it Gal. 6. 10. So when secrecy for prayer is offered and no other more necessary duty at that time is called for which we are to watch unto
sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7. The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in â—hem for so the Rule is 1 Tim. 5. 22. Keep thy self pure partake not of other mens â—ins Men may be free themselves as to their own personal breaches and yet highâ—y partake of others breaches of the Law 8. The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be â—lighted in one it is so in all Jam. 2. 10. 1. John 4. 20. 9. On thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10. The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7. 12. In sum take these few watch-words concerning the obligation of the Law 1. That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2. That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3. That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory consciences and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5. That it obligeth to obedience in all these alwayes and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much lese a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes 3. 2. 2. There must be no consent to break them though it come not forth to act Matth. 5. 28. There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Davil was by his looking on a woman 2 Sam. 11. 2. which Job guards against Job 31. Vers 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lavvful but on the contrary we must account every commanded thing right Psalm 119. 128. 5. The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6. It teacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by these Rules we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1. Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1. 5. Repentance Hope in God c. and although it call for legal duties yet in a Gospel manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the World and without Christ and the Promises Ephes 2. 12. 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2. Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priest-hood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part
speak out something more then Temporary in this Duty of setting a Seventh day a part for God for we speak not yet of the particular day 3. Look to it in all times and states of the Church and ye will find it remarkably Characterized with a special Observation As 1. In innocency it 's instituted and set a part from others and blessed and Heb. 4. It is called the rest from the beginning of the World 2. Before the Law was given the Sanctification of iâ— was intimated as necessary 3. In the giving of the Law it is remembred a Command given to us for remembring it 4. After the Law it is urged by the Prophets Isaiah and Jeremiah and kept by the Godly Psal 92. 5. In the time or after the time of the Captivity the breach of it is reproved Ezek. 20. And its Observation restored by Godly Nehemiah Hitherto there is no difficulty the pinch will lye in this If the Scriptures speak of it as belonging to the days of the Gospel In which for making of it out 1. We have these hints Acts 20 7. 1. Cor. 16. 2. Where Christians going abouâ— the Moral Duties of the Sabbath is especially observed to be upon one day peculiarly 2. That Title of the direct appropriating of a Day to the Lord Rev. 1. 1â— Which places will fall in to be considered particularly when we come to the laâ—â— question Besides these we may produce three places to prove a Sabbath as belonging to the New Testament though not the very Day used or observed for the Sabbath in the Old and this will be enough to make out the Assertion two of them are Prophesies the third of them is in the Gospel The first prophesie is it the 66. Chap. of Isaiah verse 23. The second is in Ezekiels Description of the Neâ— Temple Chap. 43. 44 45 46 c. Where 1. It is clear that these places relate to the Dayes of the Gospel as none can deny but they do so eminently 2. It is clear that though they Prophesie of the Services of the Gospel under the names of Sacrifices c. proper to the Old Testament Administration and of the Sanctified and set a part time of the Gospel under the Name of Sabbath which theâ— was determined and whereto men were then bound by the fourth Command as they were to Sacrifices by the second yet these Prophesies infer not by vertue of the fourth Command the very same Day to be under the Gospel which was under the Law more then the same Services by vertue of the second which none wiâ—â— deny to be in force notwithstanding of the change of Services and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding oâ— the change of the particular day Yet Thirdly it is clear that from the mentioning of these services this will follow that there should be set and fixed Ordinances and a way of worship in the New Testament as well as in the Old and that there should be a solemn chief set-time for the Sabbath which men ought to sanctifie and that they should no more admit any other times not so set apart into a parity with it then they were to admit any service or Worship not allowed by God or that was contrary to the second Command for if any thing be clear in them this is clear that they speak first of services then of solemn times and Sabbaths and of the one after the other which must certainly infer that both external services and a solemn chief time for them do belong to the New Testament Hence it is that many Divines from that Prophesie of Ezekiel do draw conclusions for sundry things out of those places as 1. Concerning the necessity and continuance of a standing Ministry and though Ministers now be neither Priests nor Levites yet say they it followeth clearly that there will be a Ministry because such are spoken of there 2. Concerning the necessity of and a Warrant for Church-Discipline and separating not only doctrinally but disciplinarily the precious from the vile and debarring of those who are Morally unclean from the Ordinances because these things say they are Typified in the substance by the Porters being set to keep the Doors and by the charge given to the Priests 3. Anent the continuance of a Church and of the Ordinances of Word Sacraments c. And the Congregating of Christians to attend these though there shall be no material or Typical Temple because of the Moâ—al things there being expressed and prophesied of under the names of the old Levitical services yet could not a warrant be inferr'd from them for these and that Jure Divine if the things were not Morally to bind which were so signiâ—â—â—d Hence I argue if the sanctifying of a Sabbath as a piece of worship to God be prophesied of to belong to the New Testament then are we bound to the sanctification of a Sabbath as a necessary duty but the continuance of sanctifying a Sabbath unto God is specially prophesied of and fore-told as a piece of worship under the New Testament Ergo c. The third place is Matth. 24. 20. Pray that your flight be not in the Winter neither on the Sabbath-day where the Lord insinuateth that as travelling is troublesome to the Body in Winter so would it be to the minds of the Godly for he is now speaking to his Disciples alone to Travel on that day specially and solemnly set â—part for Gods worship now if there were no Sabbath to continue after Christs Ascension or if it were not to be sanctified there would be no occasion of this grief and trouble that they behoved to Travel on the Sabbath and durst not tarry â—â—ll that day were by-past and so no cause to put up this Prayer which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Jewish-Sabbath For 1. That was to be abolished shortly 2. Travelling on the Jewish-Sabbath was to be no cause of grief unto them if indeed all dayes were alike neither would it be scrupled in such a case by the Apostles to whom he now speaketh 3. Besides if no Sabbath were to be it had been better and clearer to say Stand not and grieve not to Travel anâ— day but his words imply the just contrary that â—here was to be a solemn Sabbath 4. He mentioneth the Sabbath-day only and not the other Festivals of the Jews which were to be kept holy also and by this he distinguisheth the ordinary Sabbath from those other dayes and opposeth it to many as being now the only Holy-day on which they should eschew if possible to travel and would therefore pray to have it prevented for in the New Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the weekly Sabbath and other Holy dayes are called the
themselves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lords day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms then in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn time were not moral were to rob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a Memento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters put together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lords purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Natures light to determine the day or to press its observation it may be strongly born in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New Testament not only in respect of its matter as its natural nor only as it is repeated in the New Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons in the Command it self dividing time into six parts of it to us and a seventh part to God and Gods resting after six days working with his making only seven dayes in the week and employing six of them to work c. these reasons I say are all moral and binding now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceeding Commands to wit the stinting and determining of the solemn and chief time to be set a part for Gods worship to be one day of seven It is true Time is commanded to be allowed to Gods worship in those other Commands wherein the duties of worship themselves are commanded for worship cannot be performed more then any other duty without some time but that the chief time should be so much and so often is onely determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of that definit time 2. We may hence see a reason why there is no new Command for this in the New Testament because this standeth in the Law neither are Thou shalt not Swear Kill c mentioned as new Commands more then this so that had they not been mentioned in the New Testament as some are not yet had they still obliged It is just so as to this and the reason why they are mentioned may be supposed to be because the main fault about them was defect and short coming but in this it was excess which our Lord also regulateth by holding forth the right observance of it and clearing what was wrong and so is supposed to confirm what he repealeth not 4. Arg. If it be not free for men to carve out Gods solemn chief time of worship at their pleasure then is this Command moral for that liberty is restrained by this Command and no other But it is not free for them to choose what time they please or to carve it out This seemeth to be only questionable which is therefore thus confirmed If it â—e frâ—e to men to carve out what solemn and chief time is to be given to and set apart for Gods worship then either it is free to them to choose no time at all or it is free for them to choose a longer or a shorter then this But neither of these can be said not the first as is clear not the second because it will not so quadrate with the end for if the time be shorter it incroacheth on Gods due if it be longer it incroacheth on Gods concession of six dayes to work in If it be shorter it incroacheth on Gods due as is said and our souls good if longer it incroacheth on our temporal calling and Can any restrain man when God giveth him liberty Again If it be free to men so to cut and carve at pleasure on the solemn and chief time for Gods worship it s either free for all men together to agree on a day even one and the same or its free for each Country or each man to choose what day they please but neither of these are either possible or practicable to edification therefore must the day he determined to them and if so then sure by this Command And so it s still binding and cannot in that respect be altered without sin which was the thing to be proved 5. Arg. That there is a morality in a seventh day we may argue from four famous and
as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power which God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other wayes in which respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three ways pressed also 1. By Gods example who during the space of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5. 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world were then made and finished Whence by the way we may gather that not only all Creatures were made Angels even these that since turned Devils c. but that they were made within the Six days of Creation when Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days would be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day which is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shal not prejudge them in their weeks work but that their labour shal be therefore blessed so that they shal miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they were as when they laboured Lev. 25. 20. 21. 22. and it 's like that if we will compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Isa 56. and Psal 92. 3. That God will abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days wherein he is also sought as there is this day a double worship both in respect of the Duty and of the day whereon it 's done so there shall be a double blessing beyond what is on other days in which respect even prayers in and towards the Temple while it stood by divine appointment as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence we may see an usual connexion betwixt Universal thriving in Religion Grace and Piety and suitable obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore be hallowed it or sanctified it that is per â—odum â—â—stinandi or by way of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it to wit that there might thereby be an excitement left to men to imitate God and that men might not only have Gods command but his example also to bind this duty on him If it be asked here why God will have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribut being reserved to himself 2. Because men having but a finite understanding beside the now corruption of it connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once or at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live with him and that he ought to cary in his own affairs along the week and order things so as the Sabbath may be duly sanctified when it shal come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to walk and converse with God and to be in his worship this is his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and wordly things It was a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the world ordinarily think and judge We see now how great and grievous a sin it is to break this command and with what care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed with more reasons and with more full and particular explication Because 1. All the commands hang some way on this and obedience is ordinarily given to them with the same readiness as this day is employed in Gods Service 2. It keepeth life as it were in all the rest and when men are cold in this so are they in all the rest 3. This tryeth men in theirlove to God best If indeed his company and service be more delighted in thenthe World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they
that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves If ye say ye have then somewhat else to do And have ye nothing to do this day Or wil ye take more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it may be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16. 29. that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens â—itting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and were blameless That they some way keept it and are guilty many also sleep weary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them Especially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take oversight oâ— them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12. 11. 3 See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestoweâ— of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it The Fifth Command Exodus 20. 12. Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22. 37. sumeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy sef the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all thee Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and how eye many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in ohe sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable eare to inquire what God requireth of us as duty to others as well as to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shal speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22. 38. 2. why hath the Lord carved out mens duty to others as well as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2. 11. In which respect it is said Matth. 22. 39. the second is like unto this 2. If we compare the two Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Religion in which respect they express peculiarly our love to God which is called the first and great command for the first four commands require that which in its own nature is worship and is in an immediate way to be given to God but the duites required in the other six are not properly formally and immediately called for as parts of worship to God though as they are acknoweledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but four in the first Table and the Lords commending the duties of the second Table hath
so we may see from them the scope of this Seventh Command to be an honest decent shamefast chast temperate and holy life which being well considered doth much illustrate the meaning and extent of it If we might be particular we could shew how there is no Command more pressed more fully explained and sorer plagued in the breach of it then this and set forth with more aggravating expressions to make it so much more abominable It wrongeth God and the Society of men it wrongeth others in particular our children and our selves both in body estate and name it bringeth a blot on the soul here and hereafter Job 31. 12. Prov. 6. 33. It taketh away wit and courage yea and even the very heart besotting men Hos 4. 11. compared with Prov. 6. 32. So did it in Solomon and therefore the man given to it is compared to an Oxe and a Fool Prov. 7. 22. 23 c. It is compared also to the neighing of Horses Jer. 5 8. and the hire of a whore and the price of a dogg are put together Deut. 33. 18. The madness folly yea and to say so devillry and bewitching power of it are set out in Jezabel It is said to be Ephes 5. v. 6. A work of darkness that bringeth Gods wrath on the children of disobedience as it did bring it on Sodom the Old world and the Canaanites most signally and seldom is there a remarkable plague and punishment brought on a Person or Land but this sin of vileness hath a main hand in the procuring of it and where it reigneth it is usually if not alwayes accompanied with many other gross sins which are occasioned by it and given way to for its sake as drunkenness murther idolatry c. For further clearing of this Command consider 1. The Species or kinds of faults condemned in it and the vertues or graces commended 2. The manner of being guilty of the breach of it which because this Command will be found to be spiritual as the other commands are reacheth to the heart and affections as they do 3. Consider the sin here forbidden in its incitements soments and other sins more implicitely comprehended under it as idleness glutony drunkenness impudencie gaudiness and unchastness in apparel or nakedness dancing singing of bawdy songs loose company or fellowship and every appearance of this ill and what may lead to it and dispose for it or is an evidence of it 4. See its opposite vertues and the means useful for the subduing of it as chastity modesty shamefacedness temperance lawful marriage the remedy thereof c. which are required in this Command and are very useful for a holy life That these things ought to be spoken of none will deny that they belong to one of the Commands the perfection of the Law requireth it and that they come in here under this Command the nature of them and their conjunction with or influence upon the sin condemned or duty commanded here will make evident the sin of Adultery being a prime branch of the carnalness of our nature under it the rest of that kind are comprehended for making of them the more odious Now in considering the act of vileness forbidden we may 1. Look to these ills that are simply unnatural of which these that be guilty are called in the Scripture Rev. 21. 8. the abominable such are these 1. who prostitute themselvess to the abomination of filthy Fellowship with Devils as they suppose and imagine 2. These who commit beâ—stiâ—lity a vileness most detestable in reasonable creatures it is called confusion Levit. 18. 23. 3. These who abuse themselves with mankind spoken of 1. Tim. 1. 10. Rom. 1. 26. 27. called also in the Scripture Sodomy going after strange flâ—sh having been the abominable practise of theâ—s miscreants whom God â—et â—orth for an Example suffering the vengeance of eternal fire when he rained as it were something of hell from heaven on them burning them quick and frying them in a manner to death in their own skins because of the lusts wherewith they burned These are abominations against nature against which the Laws both of God and men do severely animadvert see Lev. 18. and 20. Deut. 22. 2. The act of vileness inhibited taketh in these ills of uncleanness that are in some respect against nature also though not so obviously nor so gross such as are betwixt persons within degrees of consanguinity and affinity this uncleanness is called incest such are reckoned up Levit. 18. and 20. and Deut. 22. for this the Canâ—nites were cast out and it was abominable even to heathens 1 Cor. 5 1 c the evil of incest flows from the unnaturalness of mens confounding the relations and degrees that nature hath set men distinctly in as for instance nature hath made the fathers Wife a mother to joyn therefore with her destroyeth that relation and is unbecoming that reverence and respect we owe to parents hence this incest is alwaies either in a direct or oblique line but not in the collateral beyond the relations of brother and sister which are indeed the very beginings of the collateral lines and as it were almost one in their common parents thus conjunction with one of the furthest and most remote of a line that is direct is incest which yet is not so with the very first after these excepted of the line that is collateral a man might not marry his fore grandfathers wife nor his sister but may marry his Cousin German and because man and wife become one flesh it is incest which is within the degrees to the wife as well as if it were within them to the husband himself and it is also called confusion Levit. 20. 12 14. 3. Consider it as it is against a tye or bond called the Covenant of God Prov. 2. 17. and this may be three ways considered 1. When both persons are married as David and Bathsheâ—a were this most abominable and that which we call double aâ— dultery 2. When the man is married and the woman solute or free 3. When the woman is married and the man free these two last are both gross yet the latter is accounted grosser as having these Aggravations of disturbing the peace of our neighbours family the corrupting his seed and offspring and the alienting of his inheritance added unto it therefore not only the first but even the third hath been ordinarly punished by death amongest men and certainly the guilt of the second is little inferiour if not equal to either of them for 1. It hath the same Wickedness of Adultery with the other two as being contrary to the Covenant of God 2. It is in like manner peccant against the remedy of uncleanness and disorder for which the Lord did appoint marriage 3. It doth no less disturb the quiet and prosperity of Families provoking jealousie in the Wife the more impotent because the weaker Vessel alienating affections and often hindering a lawful Propagation but continually marring
in the second Command 45 46 Sleep whether we may not contract the guilt of sin vvhen sleeping Answered affirmatively 12 The difference between the case of Sleeping men and mad-men ibid. Seven arguments to prove the affirmative answer to the question 13 14 15 Swear see Oath Superstition see omens and observations superiours vvhy called Fathers and Mothers 192 T. TAbles of the Division of the Moral Law into two Tables 5 Three observations on the Connexion of the two Tables 190 Four criptures that help to understand the second Table ibid. Temperance in eating and drinking stands not in an indivisible point 226 See drunkenness Theft what that forbidden in the eighth Command is with the several sorts of it 237 Four sorts of Theft more strictly taken 230 231 Twentâ— five vvayes of stealing or wronging the goods of others 243 to 247 How mâ—n sin against the 8 Command in reference to their own goods 247 Whether Theft ought to be punished with death 256 257 Threatnings why annexed to some Commands and not to others 17 What the meaning of the Threatning annexed the 2 command 73 How the Threatning annexed to the 3. command is to be understood 114 See punishment Trading the lawfulness of it and how to be managed 250 Some general rules for right buying and selling 250. 251 W. WOrd the right hearing of it required in the 2. command 48 How many wayes we sin before the hearing of the word ibid. Many sins while hearing the word instanced 48 49 Many instances of sin â—sâ—eâ— the hearing of the word 50 How a word of Scripture may be superstitiously abused 113 Worship of God the difference between that enjoyned in the first command from what is enjoyned in the 2. command 33 34 Worship of Images among the heathen two â—old 37 Some distinctions of divine worship ibid. How religious worship differeth from civil or politick 38 Worshipping of God by Images proved unlawfull ibid. The heathens way of worshipping Images considered ibid. The place Deut. 12. 31. considered 39 The Iâ—ralites worshipping the Calf in the wilderness Micas Images Jeroboams Calfs the high Places in Juda considered 40 41 That such a way of worshipping God is forbidden in â—he 2. Command proved by five Arguments 42 Exceptions answered ibid. Will worship prohibited in the 2 Command 46 See more in Idelatry Images Unbelief how a breach of the first Command 30 Usury how forbidden 157 All gain by lending of Money neither contrary to equity nor charity 258 Six considerations for clearing this ibid. On what grounds Usury might be forbidden peculiarly to the Israelites ibid. Several inconveniences that follow the asse ting the unlawfulness of all profit by lent mony 260 Whether one that lends money may contract for so much gain 26â— Some Cautions to prevent abuses in this 261 262 Vows not only lawful but in some cases necessary proved 92 In what cases and what things lawful and how to be gone about 92 93 How they bind in moral duties and how in accessory helps to duties 93 How and in 〈…〉 and for holiness as baptism or others occasions â—ind 93. 94 How the breech of them aggravates sin 94. 95 Whether these aggravations render it more eligible not to Vow at all 95 Whether the simple 〈◊〉 of duty be a lesser sin then the doing contrary to our Vows 96 Whether one under conviction of failing in performing Vows can keep up his peace 96 97 How we may be helped to perform our Vows to the Lord. 97 FINIS