not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idlense often sinfull necessitateth to the breach of it and to a desire that it may be gone Amos 8. 5. And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eight Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindereth him from works of Charity and suitable diligence in the works of his lawful Calling readily preventeth the one and capactiateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diuerse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to mak his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him for him separated from other dayes 2. Aconsequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea it 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all wayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the falling of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn seeting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as apart of worship so as to bind consciences to it or to equal it with this day That is apart of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as apart of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extrordinary cases he shall please to call for some part of them again 4. Yet extrordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extrordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin he crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and break the Sabbath himself or sufferred his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers
the family which Persons in secret perform and so Family-worship will be a worshipping of God beside what is in publick and secret in a Domestick and family-relation jointly Thirdly That this Command requireth such a family-worship distinct from publick and secret and something to be performed in worshipping of God amongst persons of related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick Relations Parents Children Sonâ— and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants then as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt sanctifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and apart from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in apart of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself apart For 1. Though that be worship yet is it not worship from persons in such a Relation or Family worship more then if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sebbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congre gational service if they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required then secret or solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more then solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be something more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a member of such a Family therefore it is not solitary worship for seeking of God and moral duties in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so divides one Family from another yet maketh the duty more obliging to these within such a Mans Gates or Doors then others without Doors therefore it must be joynt-worship for apart or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a member of a Family in reference to that Family then there is required of one who is not a member of such a Family or is required of that person in reference to another Family whereof he is not a member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the members of that Family then with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were onely required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or Magistrates another way of sanctifying the Sabbath and worshipping of God in and with their Families then it doth in reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and members of his Family speaketh this clearly But except it be joynt going about of duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to sanctifie that day What is peculiar then as to their own Families but to joyn with them in duties of worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be
Levit. 19. 17. 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. is Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2. 4. Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12. 10. Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes 6. 2. the first Command with promise which must be upon one of these grounds either 1 because it is the first command that hath a particular promise that promise in the Second command being general applicable as it is actually applyed there to all the commands or 2. because this is the first command of the second Table and often in the new Testament the commands are recknoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i. e. of the second Table and to press it the more the promise added to it is mentioned so that to urâ—e obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1 To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5. 22. it is pressed upon Wives toward their Husbands and 1 Pet. 3. 7. upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are hear to be largely and synecdochically understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4. 15. yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and Piety Acts 7. 2. or for their worldly means and outward estate as Josepb was Gen. 45 8. or for their age and the reverence due to them on that account 2 Kings 2. 12. in a word any sort of emenencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mother is added Answ 1. Because although the mother be not so qualified for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1. Cor. 12. v. 22. 23 and 24. the excellent attemperation of God wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother then to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19. 3. Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov 23 22. and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ These reasons are obvious from the scope Iâ— is 1. to shew that the duties of this Command are mutual amongst all relations it giveth
sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creaturs or in their scarcity because he hath a right to them for it is not from want of right to creature comforts that scarcity of them cometh but God like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right and to be given also when needful so that comparing him with a wicked man whether he have or want whether he enjoy more plentifully or be in scarcity he hath still the better of him by fare which should make us all love godliness the more which hath so great an advantage as this attending it Thus much in short of the promise annexed to this Command To descend to speak particularly of all the several relations comprehended under it as of Magistrates and Subjects Church-Officers Pastors Guids and Rulers and ordinary Church members Husbands and Wives Parents and Children Masters and Servants c. and of their respective duties would be a large task and draw us forth a great length beyond our design in this undertaking and somewhat to this purpose being already spoken from the third and fourth Chapters of the Epistle to the Colossians which the blest Author was then in his Sabbath afternoon-Sermons opening up to the same Congregation that heard him lecture on the Commands and all of them being too many at least more known then alass they are practised thought indeed we know no more in Gods account then we singly desire design and endeavour through grace to practise and they all and they only having a good understanding that keep his Commandements John 13. 17. Psal 111. 10. and since withall if the generals we have hinted at in the exposition of this Command be well understood seriously pondered and consciensciously in the Lords strength practically improved they will not a little through his blessing contribute for helping us sutably to acquit our selves in the discharge of all the particular duties of these several relations we shall now forbear to be particular and shall only say in the general of these station and relation duties that as if a serious Christ an and truly goodly man be sought after he is in a special manner to be found in them so when sanctifiedly sutably and seasonably performed they in a special manner adoâ—n the Doctrine of God and keep it from being blasphemed and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it and withal are a notable mean of convincing men and even of winning and gaining them who obey not the Word as maâ— be clearly gathered from Luke 3. 10 11. 12. 13. 14. Tit. 2. â— 5. 10. 1 Tim. 5. v. 14. 6. v. 1. 1. Pet. 2. v. 13. 14. 15. 3. v. 1. 2. compared together Before we proceed further amongst many Questions that might arise here one word to these two 1. Whether ought a Father to love his Son or a Son to love his Father most Answ The Son ought to love his Father most as representing most of God and the Father ought to love his Son most as comprehending most of himself such mutual respects may exceed one another on different accounts 2. Quest Whether is the Father or Magist are most to be obeyed if they command contrarily Answ If that which is commanded be a thing belonging to the Magistrates place to command in as where such a one should live what charge or office he should bear in the Common-wealth and such like caeteris paribus the Magistrate is to be obeved for these things are sought by the Magistrate from him not as a Son but as a member of the Common-wealth whose good principally should be eyed and had respect to but if it be a thing that belongeth to the Father and not to the Magistrate to command in as what Husband or Wife a Child should marry and such like that belongeth to the Father as a Father and so is to be obeyed notwithstanding of the contrary command of the other The scope of this Command being to moderate men in their excessive desires after honour and to direct and regulate them in giving respect to others and in seeking of it to themselves and to inform us that by no means we should wrong the estimat on of others more then their persons and estates ere we lay aside speaking of it it will be meet to speak a little of humility and the contraries and opposits thereof That humility relateth to this Command and is comprehended under it appeareth from Rom. 12. 10. Phil. 2. 3. And is a grace so necessary and useful to Christians that it ought especially to be headed and taken notice of It may be considered in a threefold respect 1. In respect of God this humility ought to be in reasonable creatures to God as their Creator they being nothing and less then nothing before him and useful or gainful for nothing to him 2. It may be considered as it respecteth others and that not in a complementing manner but as it comprehendeth our humbling of our selves in our carriage towards them and from the sense of our short-comming of them and being inferiour to them in some things wherein we preferr them to our selves Phil. 2. 3. 3. It may be considered not only as it moderateth us in our common carriage towards God or towards our Neighbour but also as it concerneth our selves for by it we are kept within bonds as to our thoughts of our selves and what is ours or in us upon the discovery of many infirmities we are encompassed with see Rom. 12. 3. Humility considered the first way is not properly contained under this Command but cometh in under the first Command of the first Table but humility in the two last respects as it moderateth our thoughts and esteem of our selves and fâ—ameth our actions sutably and according to â—ight reason in reference to others or our selves cometh in here and is enjoyned in this command and concerning it these following things are to be observed 1. Thus Humility of one man towards another differeth from Humility towards God because of the great dispâ—oportion that is between God and Creatures infinitely more then any that is amongst Creatures themselves there is in nothing comparison to be made with God neither is there any possibility of profiting him Job 25. 7. but there may be comparing and usefulness too amongst Creatures which this humility taketh not away see Job 29. throughout the Chapter 2. This Humility is not opposite to magnanimity boldness and zeal but is well consistent with these as is clear in Christ the Apostles and others of the Saints for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds and humility although it leadeth us to entertain due thoughts of our own infirmities yet it moderateth us in that
or tacite conditions in all promissory Oaths 84 Wâ— ther indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their Officers be lawful 85 What does not lose the Obligation of promissory Oaths 13. particulars instanced 87. 88 What Oaths are null and of no force 88 Four cases vvherein the Obligation of a lawfull Oath ceaseth 89 Why vvicked men keep their sinful Oaths much more strictly then they do lawful Oaths ibid. What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the moral Law as it respects the Covenant of grace and as it respects the Covenant of vvorks 3 See Duties Command Law Omens and observations vvhen sinful and superstitious 112 How superstitious Observations may be made of a Word of Scripture 113 Oppression shewed to be a sort of rapine and against the 8. command 230 Obtestations vvhen lawful and binding and how vve may also sin in them 90 91 P. PErjury several sorts of it and several vvayes how one may become perjured 85 Whether one that necessitates another to swear vvhen he has a suspicion that other vvill forswear himself become Acessory to his perjury 86 See Oath Poligamy how a breach of the seventh Command 201 Poverty how men sinfully bring it upon themselves and so violate the eighth Command 247 Punishment of the iniquities of the Fathers upon the Children threatned in the second Command proved to mean spiritual and eternal punishment especially 73 74 Three considerations for clearing how the Lord does thâ—s punish Children for the Parents sin 75. Five ends for which the Lord threatens the Posterity of vvicked men ibid. How children become guilty of the Parents sin and vvhat special need some have to repent of the sins of their ancestors 76 Praising of God required in the 2. Command 53 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 53 54 Our failings after praising 54 Prayer required by the second Commandment 50 Many sins before Prayer instanced 51 Many ordinary sins in Prayer ibid. Many sins while joyning with others in Prayer enumerated 52 Many ordinary sins after Prayer instanced in 52 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 16 Pride in what things it appear 107 â—08 See Humility Promises vvhy annexed to some Commandments rather then to others 17 Why the fifth Command is called the first Command with Promise 191 What comfort the Promise made in the second Command to the thousand generations c. affords to believing Parents and their children 76 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 202 What Advantage a Believer under the New Testament â—as by such temporal Promises 203 See Vows R. RApine what it is 239 Religion how concerned in the duties we oâ— to others 190 Riches ten prejudices that come by them 25â— Right vvhether a vvicked men has it to any thing here 202 203 S. SAbbath the observation of it a moral duty 119 120 Three considerations for clearing the morality of it 120 The morality of it proved from the Scriptures way of speaking of it in general 121 The Prophesies Ezekiel 43. 44 45 46. chap. Considered 122 123 Matth. 24. 20. considered 123 2. Proved that all the 10. Commandments are moral and consequently this 124 This cleared from Matth. 5. 19. Jam. 2. 10. 124 125 3. Several peculiar remarks upon the fourth Commandment confirming the morality of it 127 128 4. Four Arguments drawn from Scripture to prove this 128 129 Four notable Witnesses to this truth 129 130 Objections answered 130 131 Remembring of the Sabbath imports four things 144 145 How to reckon when the Sabbath begins and ends 145 146 What proportion of it should be bestowed on spiritual duties 146 Several Considerations tending to clear that the fourth Commandment intended not the seventh but a seventh day primarily 147 148 Six Arguments for Evincing this 148 to 151 Some objections answered 152 Several Considerations for clearing when the Sabbath begins 152 153 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 152. to 155. 1. That the Sabbath may be changed from the seventh day to the first proved not deregatory from the 4 Commandment 155 156 2. That it was convenient that the day should be changed proved â—56 3. That the change should be to the first day of the work proved most convenient 159 4. That the seventh-day Sabbath was actually changed to the first day proved 160 to 166 5. That this change is not by Humane but Divine Institution proved 166. to 168 6. That this change was made by Christ from the very day of his Resurrection proved to be probable 168 How the Lord did sanctifie the Sabbath and we â—ought to sanctifie it 169 What works are lawful â—n the Lords day 169 170 Eighth Caveats for preventing the Abuse of what liberty God allows on that day 171 172 What is meant by a Sabbath days journey 170 What resting on the Sabbath imports and from what we must rest 173 174 That we are equally oblidged to the sanctification of the Sabbath as they were of old 174. 175 An Objection answered 175 Wherein the peculiar holiness required on the Lords day consists 176 177 What preparation is necessary for the Sabbath 178 Particular directions for sanctifying the Lords day from morning to evening 178 179 What 's to he done vvhen the Sabbath is over 180 How the Lord Blesses the Sabbath 183 184 Why he has yet apart a day to himself 184 How Magistrates are by the letter of the fourth Commandment oblidged to take care that the Sabbath 〈…〉 all that are under them 182 183 Six aggravations of the sin of Sabbath breaking 185 In what sense Sabbath breaking iâ— a greater sin then the breath of any command in the second table 186 Several vvayes vvhereby â—â—e Sabbath is prophaned 186 187 Some directions for preventing this sin 187 Sacraments the right administration of them required in the second Command 55 Eighth observations concerning the Sacraments in general 55 56 Five ends and uses of the Sacraments 56 57 58 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 57 How we sin by saying too much weight on the Sacraments 〈◊〉 several failings instanced in 59 How vve sin undervaluing of them seventeen vvayes ennumerated 60 61 How vve sin in not receiving the Lords-Supper 62 Many ordinary sailings before the participation of this ordinance ennumerated 63 Many sins on the receiving of the Lords-Supper instanced 64 Many sins after partaking of this ordinance instanced 65 Whether the admission of scandalous persons does pollute the ordinance 65 to 69 Sins forbidden in the first Command 19. 25 26 How vve may find out the sins against the first Command 27 Sins forbidden
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
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
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
subtil and dangerous Idols 5. Give some rules whereby ye may try this sin of Idolatry even when it is most subtil And 1. Idolatry may be distinguished 1. Into Idolatry against the first Commandment when worship is not directed to the right but to the wrong object and Idolatry against the second Commandment which striketh against the prescribed manner of worshipping God We are now to speak to the first 2. This Idolatry is either 1. Doctrinal or Idolatry in the Judgement when one professedly believeth such a thing beside God to have some Divinity in it as Heathens do of their Mars and Jupiter and Papists do of their Saints Or 2. It is practical when men believe no such thing and will not own any such Opinion yet on the matter they are guilty of the same thing as covetous men c. The first taketh in all Heathens Turks Hereticks that by their Doctrines and Opinions wrong the true God or his worship The second taketh in all self-seeking ambitious covetous and voluptuous persons c. who fall in with the former in their practise though not in Opinion 3. It may be distinguished into Idolatry that hath something for its object as the Egyptians worshipped Beasts and the Persians the Sun or Fire and that which has nothing but mens imaginations for its object as these who worship feigned Gods in which respect the Apostle saith an Idol is nothing 1 Cor. 8. 4. 4. We would distinguish betwixt the objects of Idolatry and they are either such as are in themselves simply sinful as Devils prophane men or they are such as are good in themselves but abused and wronged when they are made objects of Idolatry as Angels Saints Sun Moon c. 5. Distinguish betwixt Idolatry that is more gross and professed and that which is more latent subtil and denied This distinction is like that before mentioned into Opinion and practise and much coincideth with it 6. Distinguish betwixt Heart-Idolatry Ezek. 14. Exod. 14. 11. 12. and 16 2 3. and external Idolatry the former consisteth in an inward heart-respect to some Idol as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places the other in some external Idolatrous gesture or action In practical Idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects and the letting them out excessively upon lawful objects Thus men are guilty of Idolatry with sinful objects when they love and covet another mans House Wife or Goods when things unlawful and forbidden have the heart Again men are guilty of Idolatry in making lawful objects Idols as when by excess or inordinateness of love to their own Means Wife House c. they put them in Gods room as Nebuchadnezzar did with Babylon Dan. 4. 30. So then in the former sense men make their lusts or sins whatever they be their Idols Gluttons that serve their appetite Drunkards their drunkenness make their Bellies and Appetite their Idol for to whatever men yield themselves to obey they are servants unto that which they obey Rom. 6. 16. An Idol is something excessively esteemed of and Idolatry is the transferring of Gods due outwardly or inwardly to what is not God whether we esteem it God or not We shall first speak of practical Heart-Idolatry especially when lawful things are made Idols which is the most subtil kind of Idolatry and that which men most ordinarily fall into And it may be cleared these five wayes by all which men give that which is due to God unto Creatures There are five things that are incontrovertibly due to God to wit 1. Estimation and honour above all 2. Love with all the heart 3. Confidence and trust 4. Fear and reverence 5. Service and obedience First then men commit Idolatry when any thing even any lawful thing getteth too much respect from them so that their happiness is placed in it and they can less abide to want it in effect whatever they may say in words then Communion with God himself When men have such an excessive esteem of Wife Children Houses Lands great Places c. and when they are taken from them they cry as Micah Judge 18. 24. Ye have taken away my Gods from me and what have I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Despensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30. 6. when he wanted asmuch as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord his God they had no more left at all its like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Creatures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Creatures in being addicted to them in their desires seeking excessively after them in their doating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world 1 John 2. 15. is called an Idolater Coloss 3. 5. Ephes 5. 5. Thus it discovered it self in Achab who so loved Naboths Vineyard that he could not rest without it So Demas idolized the World when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4. 10. Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot get Naboths Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the World or any thing in it as we see in Demas 2 Tim. 4. 10. 3. Though duty be not altogether thrust out yet when love to these things marreth us in that zealous way of performing duty to God as it did in Eli 1 Sam. 2. 24. who is said to honour and love his Children above God vers 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abrahams commendadation that he loved God because he with-held not his only Son when God called for him 3. The third is when confidence and trust is placed in any thing beside God to wit excessively as before we said of
of his soul in the salvation of the souls of men to his satisfaction so far as they can impede it by outing and discountenancing his Ministers the instruments made use of by him for bringing about that last warrantably and thus also all Sacriledge Simony and the like cometh in as breaches of this Command and all Partiality in Church proceedings Tolleration of Errours countenancing the speaders of them slighting of discipline conversing unnecessarily and unwarrantable with such as are Excommunicate and all unwarrantable innovating in the external worship of God and when we are not ayming and endeavouring to have our Children and Servants and all under our charge brought under subjection and conformity to the Ordinances and Service of God as well as our selves But because this Command in an especial manner looketh to publick Ordinances let us see a little more particularly how it is broken in these 1. In respect of Preaching and Hearing 2. Publick Prayer 3. Praising 4. Sacraments 5. Fasts and in all these there are faults of three sorts 1. Some going before the performance of these duties 2. Some following after 3. Some going along in the performance of them And again 1. Some are guilty of the breach of this Command by neglecting these duties 2. Some are guilty in the wrong manner of going about them And 1. Before hearing the Word men break this Command 1. In not Praying for the speaker 2. In not Praying for themselves in reference to this end that they may profit by the Word 3. In not setting themselves to be in a spiritual composed frame for such a work 4. In not watchfully preventing what may divert them or distract them or straiten their minds when they come to hear not ordering their other affairs so as they may not be a hinderance to them in meeting with the blessing of the Gospel 5. In not aiming to have the right esteem of the Word 6. In not blessing God for it or for any good received before by it 7. In not coming with hunger and thirst as new born Babes having laid aside what may hinder its being received with desire 2 Pet. 2. 1 2 8. In not denying our own strength as to the right discharge of that duty that so we may make use of Christ 9. In not minding that when we are called to hear it is to tryst with God in his Ordinances 10. In going to hear with prejudice 11. In coming without expectation of and longing for the presence of God or of meeting with him 12. In not coming from respect to the honour of God nor out of Conscience but from custome and for the fashion Secondly Men sin against this Command when they are come to hear and while they are about this duty of hearing 1. In not looking to God or not receiving the Word as Gods Word but as Mans. 2. In extravaging and wandring in their minds and thoughts Ezek. 33. 31. 3. In sleeping when they should hear 4. In letting the Word slip out of their mind and not retaining and laying up what they heaâ— 5. In not yielding their ears and memories or yielding onely their ears and memories but not casting open their hearts to the Word to let it sink down in them 6. When though it be heard yet it is not understood Matth. 13. 13. 7. When though understood it is soon forgotten 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances Isai 66. 2. Eccles 5. 1 2. and Malach. 2. 5. There is a special fear which we ought to have before his Name 9. VVhen there is not Faith mixed with hearing giving credit to the VVord it must be a great fault not to believe Gods VVord when we hear it Hebr. 4. 1 2. 10. VVhen we fret and canker at the reproofs of the Word 11. VVhen we needlesly stumble at any expression especially when we carry so lightly as to laugh at what is spoken to the prejudice of the Ordinances 12. VVhen we are more for knowing then for doing more for informing the mind then for reforming the heart and life 13. VVhen there is carping at the VVord or censuring of it rather then our selves 14. VVhen we make no application of it to our selves and try not whether we have such a fault or if we perform such a duty c. 15. VVhen we are not present as before God to hear as Cornelius was Acts 10. 33. 16. VVhen we itch after novelty of expressions or words or things rather then thirst after the sincere Milk of the Word that we may grow thereby 17. When these novelties are more entertained and laid weight on then known duties or truths 18. When the Word is heard with respect of persons and the same truth or expression or Scripture cited by one is not so respected and received as when spoken by another contrary to James 2. vers 9. 19. When there are vain looks as well as idle thoughts 20. When there is a wanton light unreverent carriage 21. When there is immodest and strange Apparel unbecoming that Ordinance 22. When there is speaking or talking out of the case of necessity in time of Sermon though it were by way of Prayer it is sinful except it were Ejaculatory in reference to what is at present spoken 23. When there is reading of something even though Scripture unseasonably 24. When there is insisting on good thoughts that tend to divert from hearing 25. When men are observing Vanities in time of hearing such as the Apparel that others have on or the painting that is on the House or the cuplings of the roof or such like 26. When there is not an intermixing of Ejaculatory Prayer for our selves and others and the Speaker that God would help him and them and us to keep such a Word to the time when we may have need of it and when God is not blessed when a word is rightly spoken 27. When there is any quenching of convictions or the motions or stirrings of affection wakened up by the Word â—8 VVhen thero is diverting to a doting love of the Speaker or the thing as spoken by such a Speaker or the manner of expression and a delighting in these more then in God or a respecting of Him or our own profiting 29. VVhen we do not look upon and make use of the Preached VVord as a means to con e rt but onely as a mean to confirm 30. VVhen we do not make use of Promises offeâ—ed in Preaching and directed by God to us by an Authorized Ambassadour and do not so lay weight on them as from him 31. VVhen we reject the many sweet offers of the Gospel and come not to the Marriage of the Kings Son 32. VVhen we do grieve Gods Spirit who presseth it upon us 33. VVhen we tread under-foot Christs Blood by our little esteem of it 34. When we give no credit to nor lay doe weight upon threatnings 35. When we have not the Faith of Gods Providence or
outward Receiving as if that made us some way acceptable to God 4. When there is a superstitious blind preferring of them to and with the prejudice of all other Ordinances so that one will neglect Preaching and Prayer long but must have Baptism and the Communion 5. When there is a preferring of the outward Ordinance to Christ and the thing signifyed that is when men seek more to have the Baptism of Water then the Baptism of the Spirit and the External Communion more then the inward in which any Heaven that is to be found in the Ordinances lyeth and when men are more commoved for wanting the Sacrament once then for wanting Christ often and long 6. Coming unto and going from the External Ordinances neglecting him and without dependance upon him who giveth the blessing and thinking that then all is well enough seeing they were present at the Ordinance 7. Going far off for the partaking of a Sacrament to the prejudice of necessary Moral Duties called for at that time 8. Placeing more in them then in works of Mercy and Charity or doating on them to the neglect of those 9. When they are accounted so holy as if they might not be given where Christ alloweth them to be given or as if that wronged them when they are not Administrated in some consecrate place as if one place were now under the Gospel more holy then another 10. Adding to Christs Institution in the way of Administration as if what he hath appointed because it is common and ordinary were base and too low for them Again they get too little esteem 1 When people use them as bare and empty signs without respect to their due ends 2. When there is not that Reverence given to God in them as ought to be according to his command when we are about so holy and so solemn pieces of Worship 3. When men carnally and without preparation and observation can hazard on them as common things 4. When Gods Grace and Goodness in condescending in them to us is not admired and blessed 5. When they are not pondered and studied that we may know them 6 Want of delight in them 7. Carelesness of them whether we have them or want them 8. Corrupting the Lords Institution in our manner of going about them either adding to it or diminishing from it or changing it as if men might do so 9. Little zeal to keep them pure 10. Neglecting the occasions of them when we may have them with some little pains 11. Accounting them better when Administrated by one Minister then when by another or esteeming little of them because dispensed by some men though lawful Ministers as if men added any worth to the Ordinance of God 12. Never actually laying weight on any of them or drawing comfort from them or less then should have been done 13. Not wishing and praying that others may have good of them 14. Not fearing the wronging of them by multitudes who partake of them and not endeavouring to have abuses of that kind helped but making them common to all indifferently and promiscuously 15. When Folk fear not the breaking of their ingagements in them 16. When men hang the Fruit of them on the Administerers intention or on the grace of them that are Joynt-partakers with them 17. When there is little Zeal against the Errours that wrong them as when they are denyed by Anabaptists and when they are corrupted as in the Masse To come particularly to Baptism we may consider 1. The sins of those who seek it for their Children 2. The sins of these who Administer it 3. The sins of on-lookers especially those who are called to be Witnesses 4. The sins of those who are baptized The Parents or Presenters of Children to Baptism fail before in the time and after the Administration of this Ordinance First before 1. By not serious minding that which is to be done 2. Not considering the Childs condition as needing Christ in that Ordinance Nor 3. The end of that Ordinance 4. Miskenning Christ and not going first to him for conferring the things and blessings signified 5. Not praying for the Child for the Minister and for a Blessing on the Ordinance 6. Not blessing God that there is a Covenant of Grace that taketh in our Children not offering them to be ingaged and received in it 7. Not minding the most simple and edifying way of going about it but walking by other Rules 8. Needless delaying of it for carnal ends 9. Being more desirous of the Sign then of the Thing signifyed Secondly When we come to it we sin First Not seeking to have our own Covenant with God by which we have this priviledge of bringing our Children to Baptism renewed and made sure 2. Not considering by what right we claim it to our Children 3. Not repenting of our own Breaches of Covenant noâ— wondering that God keepeth with us who have often broken to him 4. Not coming with the exercise of fear and reverence 5. Waiting on it oft-times without attention or minding our Duty in what is spoken 6. Promising for the fashion when we ingage for the Childrens Education and wthout either Judgement or Resolute purpose to perform 7. Being ignorant of what is said or done 8. Not concurring in Prayer for the blessing 9. Not undertaking in Christs strength to perform the Duties called for Thirdly After the Administration of Baptism we fail First In forgetting all our engagements 2. In growing careless to maintain any suitable frame and falling carnally in our Mirth on such occasions 3. Not being much in Prayer for the Children nor insisting or continuing in Prayer for the blessing 4. Not being Faithful according to our ingagements in Educating them 1. In knowledge that they may be so trained up as to know what God is 2. In the fear of God pressing it upon them by frequent Exhortations 3. In giving them good Example 4. In giving them seasonable Correction but rather sparing them though to their hurt when there is cause of Correction 5. Being also unfaithful in not seriously minding them of their ingagements by Baptism And 6. Much more by giving them evil Example 7. Conniving at their faults 8. Advising them to what is sinful or sending them where they may meet with snares or suffering them to go there 9. Providing for them the things of this Life without respect to that Life which is to come 10. Not enabling our selves that we may discharge our Duty to them 11. Not insisting to press those things upon them that concern their Souls alwayes thinking it is enough that sometimes they be spoken to 12. Never purposely stirred up and driven by that Tye to see for their good Nor 13. Repenting our many short comings Nor 14. Lamenting for what we see sinfull in them when they follow not faithful advice These are things that would carefully be looked unto both by Fathers and Mothers and all such as engage for the Christian Education of the Children whom
they present to that Ordinance Next in him that Administreth Baptism there are oft-times diverse failings As 1. When it is customarily dispensed without respect to its end 2. When in Prayer the Childs salvation is not really and seriously aimed at but for the fashion 3. When it becometh a burden to dispense it 4. When it is not thought much of that Christ admitteth such into his House or himself to be a partaker of such mercies but be a Dispenser of them to others 5. When he followeth it not privately with his Prayers for a Blessing besides what failings may be in unsuitable words and humane Ceremonies c. And seeking himself in the words that are spoken rather then the Edification of the Hearers When we are Witnesses and On-lookers we fail 1. In wearying and fretting because we are detained a while 2. Not setting our selves to be edified by that we see done and hear spoken 3. Not sympathising with the Child or its Parents in Prayer 4. Not being thankful to God for such a benefit and Ordinance to such a Childs behoove 5. Lightness of carriage and in looking speaking or thinking in the time as if we were not present at such an Ordinance of Christs 6. Not so seriously taken up in sympathising with other Folks Children because they are not our own 7. Removing and withdrawing and not staying to countenance it 8. Not minding the Child when we are gone 9. Not helping them as we may to be answerable to that tye they come under in Baptisme 10. Not admonishing them when we see Parents and Children walk unanswerable nor testifying against them nor mourning for the dishonour God getteth by baptised Persons unsuitable carriage Fourthly All of us that are baptised fail wonderfully less or more First That we never as we ought reckon our selves obliged by that tye we come under in Baptism 2. That we neither are nor seriously study to be as we ought answerable to it 3. That we are not thankful for it to God who admitted us to that Ordinance 4. That we do not esteem it above all bare carnal Birth-Rights how great soever 5. That we do not seek to have it cleared in the extent of it as to the Priviledges and Benefits thereby conferred on us and our Children 6. That we do not pursue after the Blessing therein covenanted to us 7. That we do not endeavour the performance of the condition of believing and trusting in Christ which is the condition of the Covenant of which Baptism is the Seal 8. That we do not lay weight on our Baptism for strengthening our Faith both in spiritual and temporal Difficulties as if it were no Seal of the Covenant 9. That we are ofteâ— ignorant how to make use of it 10 That we do not account our selves wholly Gods as being given away to Him in Baptism but live to our selves 11. That we do not fight against our Lusts Satan and the World according to our baptismâ—â— Vow 12. That we do not adorne our Christian Profession with an Holy Life 13. That we walk and war against Christ instead of fighting under his Banner 14 That we do not aggravate our sins as being committed against this Tâ—â— 15 That we are not patient under Sufferings nor penitent and humble under all sad Dispensations notwithstanding that we are by our Baptism bound to take up the Cross 16. That we do not meditate on our ingagements nor repent for our Neglects 17. That we do not aim and endeavour to come up to the main ends of this Ordinance Which are 1. The evidencing out Regeneration and iâ—grafting into Christ 2. The giving up our selves to the Father Son and Spirit 3. Sâ—icking by Christ on the most costly and dearest terms 4. Taking directions from him and walking in him 5. Seeking the things above and not the things that are on Earth 6. Mortification to Creatures and to be crucified with Christ 7 The improving of this Tye not onely for obliging us to these but for strengthening us in Him to attain them and to comfort our selves in all Difficulties from this ground These things are much a missing Alace they are much a-missing For we lamentably neglect to draw all our Strength and Furniture under all tentâ—tions and for all Duties from Christ by vertue of this baptismal Obligation and Tye We resort but seldome to this Magazine and Store House this precious Priviledge is Alace but very little manured and improved by us We come next to speak of the sins we are usually guilty of in reference to the Lords Supper and they be of several sorts 1. Some are Doctrinal when the Institution is corrupted as in Popery These we will not now meddle with 2. Others are practical and they are either in Ministers and Elders who admit and debaâ— or in such as are admitted or debarred And First we are to consider that men may sin against this Ordinance by not Communicating As 1. When they contemn and wilfully neglect it 2. When they are not frequent in it but carelesly slight it when conveniently it may be had 3. By not fore-seeing and ordering our Affairs so as we may not be hindred when an occasion of that Ordinance offereth it self near to us 4. By incapacitating our selves to be admitted through ignorance or scandal and by negligence to remove these 5. By fretting at our being debarred or at these who has a hand in it 6. Not repenting of the causes which procureth our being debarred 7. Not seeking to be humbled under such a weighty censure and to get the right use of it for the time to come 8. Suspecting that it proceedeth from carnal ends 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance where-ever we hear of it in any place 11. Looking rather to the unfitness of some that are admitted and the neglect of duty in Office-bearers in debarring then our own 12. Not sympathizing with them and yet on that ground absenting our selves to wit for the faults of others And here by the way we beseech you take these few words of Exhortation 1. Look on debarring of ignorant and scandalous persons from the Lords Table as Christs Ordinance 2. Consider wherefore your selves are debarred and as you may be assured it is from no particular prejudice or dis-respect so ye would repent and be humbled for that which procureth it 3. Be making up what is wanting for the time to come your failing in any of these is a fault and let none think themselves the less bound to the study of holiness because they are kept from partaking of it But the sin of some is they shift it because they will not stir themselves up to a suitable frame for it and yet they are not suitably affected with the want of it Next there are faults in them that are admitted to Communicate and these both in Hypocrites and true Believers respectively and that 1. Before 2 In the time and
others that polluteth it then that same known in our selves must have that same effect for a quateâ—â—â—â—d 〈◊〉 valet consequentia If it â—e said 1. This Corruption is but half to say so in our selves being weakened by grace and not allowed Answ Yet it is Corruption and certainly half-corruption in our selves will weigh more then whole corruption in another especially considering that necessarily this polluteth in part all our holy things 2. If it be said We cannot be freed from Corruption while here and so we could not go about any duty if that reasoning were good Answ 1. A mixture of good and bad in the visible Church is as certain as a mixture of Grace and Corruption in a Believer 2. If our own corruption which involveth us in sin in the manner of our doing duties will not loosen us from a commanded duty much less sin in others yea we are no less prohibited to communicate with sin and corruption in our selves then in others and also we are commanded as effectually to purge our own heart as the Church This truth in Doctrine the sober of the Independents approve as to themselves whatever be their practise as to others as the onely way to eschew confusion and keep unity and order So Hoâ—kers Survey part 2. Amesius de consc câ—p 4. lib. 1. â—orton adver Appol Resp ad ultimam quâ—stionem As for other Questions as How the Sacraments Seal or what they Seal the mâ—jor or the minor proposition the Promise as a Covenant or as a Testament legâ—â—ing Christ and his benefits to us These would require a larger dispute then our intended work will admit and therefore we shall not meddle with them The last thing in which we shall instance the breath of this Command is in reference to the duty of Fasting concerning which we would take notice of two things 1. That Fasting is a solemn piece of external religious worship when rightly and religiously discharged 2. That men may be guilty of many sins as to their practise in reference thereto First That it is a piece of external worship is clear 1. From Precepts commanding it 2. From the practises and examples of the Saints in Scripture 3. From Scripture-directions given to regulate us in it yet it differeth from Prayer and Sacraments 1. That those are ordinary pieces of Worship but this is extraordinary proceeding from special occasions either of a Cross lying on or 2. Feared and imminent 3. or some great thing which we are to Suit for or such like Although it be an extraordinary piece of Worship yet the more holy we read any to have been we find they have been the more in this duty of Fasting 2. We are to consider that Fasting is not of it self a piece of immediate Worship as Prayer c. but mediâ—â—â—e only as it is made use of to be helpful to some other duty such as Praying humbling of our selves Mortification c. Again 3. Fasting may be considered in four respects 1. As it is gone about iâ—â— secret by one single person setting himself a part for Prayer and for Fasting to that end many instances whereof are in Scripture 2. As its private or a little more publick being gone about by a Family or some few persons joyning together as Esther and her Maids 3. As it is publick being performed by a Congregation as Acts 13. 2 3. 4. As gone about by a whole national Church These four are all mentioned Zach. 12. 11. 12. where we find 1. the whole Land 2. Families together 3. Families a-part 4. Particular Persons or Wives a-part setting about this duty 4. Consider Fasting in respect of the causes that call for it and there are 1. Publick causes Dan. 9. 2. 2. Particular and personal as of David for hâ—â— Child 2. Sam. 12. 16. 3. For others Psal 35. 13. And 4 iâ— is to be minded in a special way for helping us against spiritual evils casting out of Devils mortifying of Lusts as also under sad temporal Crosses and Losses Math. 17. 21. and 1. Cor. 9 ult Next as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about so we may sin in reference to this duty many ways As 1. When it is slighted and not gone about at all and thus men are guilty either 1. By contemning it or 2 Counting it not necessary or 3. By negligence so that we will not be at pains to stir up our selves to a frame for it Or 4. Will not leave our pleasures or work for it 5. In not esteeming highly of it 6. In not labouring to have fit opportunities to go about it 7. In scarring at it as a burden 8. In casting it up as Hypocrisie to others and mocking at it in them 9 In not joyning in our affection with others we know are Fasting 10. In our unfrequent use of it 11. In neglecting causes that relate to the publick or to others contenting our selves with what relateth to our own necessity 12. In not being affected with our neglect of that duty nor mourning for it and repenting of it nor being humbled under the many evils which the neglecting of it carryeth along with it 13. At least neglecting on part or other of this duty of Fasting 14. Not setting our selves seriously to be at the end designed in Fasting which maketh us either neglect it or go formally about it In going about this duty of Fasting there are two Evils to be avoyded The 1. is giving too much to it as if it did merit Isa 58. 1. or as if it self did mortifie sin or make holy or were Religious worship in it self The 2. is one the other hand when it getteth too little being looked on as not necessary or profitable for the framing of ones spirit and fitting them for Prayer self-examination or wrestling with God and not accounted a fit mean for that end more than when it is neglected In speaking of the sins we are guilty of as to this duty we are to consider more particularly how we sin before it in our preparation to it 2. In our going about it 3. When it is ended And first before our going about it we sin 1. When the right end of a Fast is mistaken and it is not considered as a mean to help us to a more spiritual frame 2. When we do not study to be clear in and to consider the special grounds that call us to it not ayming to have our heart from conviction affected sutably with them 3. When we are not put to it from the right motive but go about it selfily to be seen of men as Matth. 6. 16. or for the fashion 4. When it s not gone about in obedience to a command of God and so we Fast to our selves Zach. 7. 5. 5 When there is no secret examination of our own hearts to try what frame we are in what â—usts reign in us or prevail over us Nor 6 any particular
Oaths and Promises solemnly when Authority calleth us to it 2. When the Edification or Satisfaction of another in private calleth for it There are sometimes when a Christian may be Yea is called to it for gaining Credit to something that the other is called to believe to interpose reverently the Oath of God as Jacob did to Laban 3. One in secret may thus ingage himself to God in Lawful and necessary things As David I have sworn that I will keep thy righteous judgements Yet in the third place all these Oaths would still be with these Qualifications mentioned Jerem. 4. 2. First in Truth namely the two-fold Truth before mentioned 2. In Judgement that is with Knowledge and Deliberation minding and understanding what it is we swear 3. With righteousness or justice that is That it be in things that are according to the Law of Equity as well as Piety neither wronging God nor others by our Oaths for Oaths are in themselves still Vincula â—quitatis and not iniquitatis Bonds of Equity and Justice and not of Iniquity and Injustice There are also to be observed these Tacite or Express Conditions in all Promissory Oaths and sometimes it is fit to express them and sometimes not If God will and if nothing intervene to hinder Jam. 4. If I live and health permit As much as in them lyeth they shall aim at it if some impossibility intervene not 3. So far as the fulfilling of this shall be Lawful for it can onely tye to Lawful things and Lawful means and courses and this is especially to be understood of Indefinite Oaths 4 While things stand so but if the Case alter Essentially and men turn Enemies to the Kingdome or Common-wealth to whom we were by Oath obliged to give or sell some-what that we know would be made use of to the Probable ruine or hazard thereof then it s not in our power Salvâ potestate superioris It may be asked How we shall judge of Indefinite Oaths such as Souldiers give to their Officers to be obedient to them or of Oaths in things which are indistinct and the matter not obvious as Oaths in Colledges Incorporations Towns c. Where the things sworn are Complex Answ These cannot altogether be condemned 1. Because though a man have not yea cannot have a particular and distinct knowledge of all Particulars yet he understandeth such Oaths as binding to all necessary and lawful things as the general Condition requireth 2. Because he taketh the Oath for the end and in the sense that it is Commonly taken which bindeth in the Essential things pertaining to the being of that Incorporation but taketh not in every particular strictly By what is said then We may 1. Condemn Oaths in Trivial things as Oaths in Complements when men swear they will not go one before an other That men are wellcome to their Houses That they will not let them go so soon That they shall drink so much though it may not be to Excess That they shall return some petty thing they have borrowed and the like 2. Rash Promises such as are hastily and unadvisedly or doubtingly made But ere we come to Particulars let us consider what is condemned as Perjury which is the highest Degree There are these several sorts of Perjury mentioned some whereof are more direct and immediate some more mediate and indirect The first sort of Perjury is When one upon Oath asserteth as a Truth that which he knoweth is not a Truth or doubteth of it or is mistaken in it through his own negligence not being certain that it is as he sayeth whether he affirm or deny Thus Naboths false witnesses were guilty and many other Instances may be adduced The second is When one promiseth something which he mindeth not to perform and confirmeth that with an Oath he is no doubt Perjured because there is not a correspondent verity betwixt his Oath and his purpose The third is When men promise and intend for the time to perform yet upon no just ground fail afterwards in performing what they have sworn This is Perjury because there is not Truth in fulfilling the thing sworn according to the Oath These are direct Perjuries More largely again a man may be said to forswear himself 1. When he sweareth to perform a thing which is simply impossible especially while he knoweth it to be so For as the former is not a swearing in Judgement and Truth so this is a prophane and wicked swearing against Light and Judgement of a manifest lye and falshood So that betwixt his Promise to perform such a thing and the performance there is implyed a Contradiction As for one to swear to be to morrow at Rome who is to day at Glasgow the very swearing is forswearing 2. When one sweareth an unlawful or wicked thing or confirmeth it with an Oath like those forty that swore to kill Paul especially if that Oath be contrary to some Duty which lyeth formerly by Oath on the Person swearing For that is not to swear in Righteousness and Justice Beside that it draweth on a necessity either of breaking that Oath and â—o of being perjured or of going on to fulfill it and so of being doubly perjured 3. Men are forsworn and perjured when they fulfill a wicked Oath as Herod did Matth. 14 in beheading John the Baptist for though he seemed not to over-turn and make void his own Oath but to keep it Yet this as also the former over-turneth and maketh void the scope and Nature of an Oath in general and is a plain Contradiction to it and maketh an Oath which should be Vinculum Aequâ—tatis a Bond of Equity there being Nulla Obligation but ad Officium no Obligation but to Duty to be Vinculum Iniquitatis a Bond of Iniquity And so thwaâ—teth with the very end wherefore such Oaths are appointed In which respect David did better in not executing his rash Oath but keeping the general scope of all Oaths when he refused not to hearken to Abigails Counsel even to the Non-performance of what he had sworn It may be Questioned here Whether one man may be accessary to anothers Perjury if he constrain him to swear of whom he hath a suspition that he will forswear Answ Distinguish 1. The matter in which if it be of grave Concernment or of little Moment 2. Distinguish betwixt the Publickness and Privacy of it 3. Distinguish betwixt Parties as betwixt a Judge who is to decide and a Party that is the Pursuer We say then 1. A Party pursuing in a Particular of his own Concernment especially if it be of no great Concernment may Yea should forbear pressing such a Person to swear both for sparing the Party and for respect to the Name of God since he can hardly in this Case be very hopefull to gain by it 2. We say notwithstanding in some Cases that the Judge may admit such to swear especially in Publick scandals 1. Because none can certainly know but God may
endeavour by all suitable means the effecting of the thing by them but not to do it himself for it altereth not stations 3. When the thing is simply impossible oaths cannot bind in that case 4. When the oath is engaged in by any in whose power the thing sworn is not as by Children Wives Servants or Subjects in such things wherein they are subject to others and of which they are not Masters it tyeth them onely to endeavour it with their approbation or permission see Numb 31. 5. When the deceit is not in circumstantials but in essentials as suppose one should swear to such another persons to pay him such a debt or to give such obedience thinking him to be the very person to whom he oweth these things who yet is not the person we suppose him to be the ground of the oath is null and its obligation accordingly ceaseth as when Jacob was deceived by his getting Leab first for Rachel because such an oath wrongeth another to whom that which is sworn is due and supposeth the condition of being due 6. When the oath is impeditive of a greater good or of a moral duty as suppose a man had sworn not to go to such a place nor to speak to such a person nor to eat such meat that oath being at first rash and without judgement if duty and necessity call him to the contrary of what he hath sworn bindeth not because a moral command may require him to go thither to take on such a charge there or to speak to that person for his edification c. yet this would be tenderly applyed and with great circumspection 7. When the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end as for instance if a Man should swear to meet with a woman for committing filthiness to give arms for helping to oppose an innocent or any such like thing for though coming to such a place or giving such arms may be lawful yet as so circumstantiate this coming and this giving of them with such an intention is nnlawful and therefore the oath is null For loosing from the obligation of an Oath which is lawful there are these cases granted 1. When it is contradicted by a Superiour having power in that very particular as Numb 31. 2. When the case materially altereth as ifone should swear to give such a man arms who afterward turneth mad or an Enemy to give obedience to such a Commander who afterwards becometh a private man and ceaseth to be any more a Commander because in such cases the relation upon which the duty and Oath is founded ceaseth 3. When the party sworn unto relaxeth us for though none can absolve from a Vow yet in a promissory Oath whereby some right accrueth to one from another a man may dispense with his own right as for instance he may in whole or in part forgive and discharge such a sum of money that another by Oath has sworn to give him which when he doth in so far the Oath and its obligation is loosed he having as himself thinketh fit accepted satisfaction for whole or part but in Vows to God no man can dispense He being party there 4. When by some after and unforeseen intervening Emergent the man is quite disabled from performing his Oath as by sickness plundering c. In that case so far and so long as he is disabled in so far and so long is he loosed that condition being necessarily presupposed in giving the Oath at first though the obligation to performance lyeth still on him so far and so soon as he shall be able It may be marked by the way that often prophane men are more strict in keeping sinful Oaths then those which are lawful the Devil putting home that obligation on them as a snare and their own corruption siding with the Oath in its matter maketh it appear strongly binding to them If it be asked Wherein it is that an Oath bindeth more then a Promise doth Answ An Oath bindeth to nothing but what is in the Promise but it bindeth more strongly and so the sin is greater in breaking an Oath then a Promise because not onely our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberat swearing as incomplements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed Ah! how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens paisionâ—â—e and revengeful imprecations yea not being suitably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are somethings near of him unto â—o say â—o and of affinity with Oaths as 〈◊〉 Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-priest Christ Matth. 26. and Paul Timothy 1 Tim. â— 21. and 6. 13. Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somewhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When meâ— adjure men 2. When they adjure Devils 3. When they adjnre unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may sometimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home tothe Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteh a mâ—â—
required in this Command 8. Some other thing is required by this Command of a member of a Family which seeketh God then of a person in an heathenish Family or some other thing is required from so many persons joyned together as members in one Family then from such persons suppose them to be scattered from one another amongst heathenish Families certainly where Husband Wife Children and Servants are Christians and Professors of the same true Religion there is some other thing required of them then where onely the Husband the Wife the Child or the Servant is so but if they were scattered and became parts or members of diverse families among Heathens they would be obliged to seek God apart therefore no less but much more is joint-seeking of God required of them when they are united together as members of one family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his family then when he is withdrawn from them But a Master at a distance may command all in his family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The duties that are to be performed on this day will require this such as instructing one another exhorting admonishing comforting strengthening one another and talking to or conferring with one another of the Word Deut. 6. verse 7. 8. Which cannot be denied to be duties called for on this day and yet they cannot be done but by joint concurring together in that work and therefore it concludeth strongly that family-worship at least on the Lords-day is commanded here and if families be called to worship God jointly on the Lords-day by the worship competent for that day then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other family worshipping him in the World So Joshua resoâ—veth Chap. 24. 15. I and my House will serve the Lord and sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one family then ought that worship to be joint according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as family-worship and that it is commanded we shall consider in the next place how the Scriptures do otherways hold it out 1. Then consider that where the Scriptures speak of eminently Godly men they speak of them as making conscience of this and take notice of their honouring of God in their families as a special part of their eminency So Abraham Genes 18. verse 19. Joshua 24. 15. Job in the first Chapter of his Book and David Psalm 101. are noted It must then be a commanded and commendable duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Genes 18. Exod. 12. Dout. 6. Joshua 24. Job 1. Psalm 101. and Psalm 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7. 84. were said to be Dedicated when they were set apart for Gods service and Consecrated for that use So Neheâ— 12. 27. the Walls were Dedicated and the Levites brought out for that end which Dedication no doubt had a Religious use and Will any think that they began with Prayer or praise as David did and left off such Exercises afterward see also 2 Sam. 6. 20. where mention is made oâ— Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zech. 12. 12. and that as a Prophesie of the Converts carriage under the New Testament We find it also mentioned 1 Tim. 3. 4. and 5. v. 8 and Titus 1. 6. 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in families after it before the Law by Abraham Iob and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Zachariah especially yea it is also renewed in the New Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this duty it will be found that there is hardly any duty more cleared and pressed then it It s pressed 1. By Command 2. By examples of Godly-men held forth as Paterns for imitation 3. By promises made to it and 4. By blessings conferred on the conscientious practisers of it Genes 18. Deut. 11. verse 18. 19. 20. 21. 5. As evidencing sincerity Genes 18. Ioshua 24. 6. As making Folks lyable to the curse and wrath of God when neglected Ierem. 10. 25. 7. As a fruit of the Spirit and as a companion of true repentance Zach. 12. 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1. Tim. 3. 4. Tit. 1. 6. Hence the Argument runneth strong That duty which in Scripturs is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary duty but Family-worship is such therefore it is a necessary duty 1 That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. 7. 8. and Deut. 11. 18. 19. In which two places it is clear that observing of the Law is not onely to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Family
are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family and in all that enter into it even as car ying the word on the fronlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2 That it is commended by examples is clear in Abrahams who dâ—aleth both with Children and Servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular affairs He circumcised them and commanded yea charged them to serve the Lord whiâ—h cannot be supposed to have been done without other duties of worship And in Davidâ— 2. Sam 6. 20. Who when he has been at publick-worship goeth home to bleâ—s his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himâ—elf as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere then at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties Wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal 30 and Psal 101. it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal 30 as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6 Heathens that called not on God Ans 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth secret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Families that call not on Gods Name therefore it reacheth them for à quatenus ad omne c. So then what ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them 4. Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is sibness to say so betwixt the carriage of families in religious worship and the carriage of the whole Land 5. The comparing of Jeremy 10 with Psal 79 will not enervate any of the places but when put together they shew that the Holy Ghost doth mean both Families and Kingdomes and that what is implyed in the one place is expressed in the other to shew that God will have both publick-worship from whole Kingdoms and Family-worship from particular Families as parts of these Kingdoms 6. The ground whence the Câ—rse is derived is because that such a Society neglecteth such a duty and therefore how-ever we expond the place and the word Family there it will hold of all Societies in general 4. I said that the having of Family-worship is looked upon as a special qualification and the want of it as a scandal and offence for 1. Who are to be admitted Elders or Deacons Is it not such who have this qualification of Ruling their own Houses well 1 Tim. 3. v. 4. Tit. 1. 6. yea even Widows 1 Tim. 5. 10. are to be tryed by this that they have brought up Children no doubt Christianly and Religiously which can very hardly if at all be without worshipping of God with them 2. If that qualification to wit Ruling their own House well be found to be wanting they are accounted to be unmeet to rule in Gods House 1 Tim. 3. 5. Whence we may reason thus That which casteth a man as unmeet for bearing Rule in Christs House how-ever otherwise he be qualified is an offence and a scandal but the want of Family-worship doth that therefore the want of it is a scandal In these places it is clear 1. That Ruling of their own House is meant not only in outward and temporal things but also if not mainly in what concerneth the honour service and worship of God for 1. it 's the Ruling of Servants and Children together 1 Tim. 3. verse 4. 5. Now it is clear that Children are to be brought up in the fear of the Lord 2. It 's a Ruling that commendeth them as gracious which no Ruling in temporal things will do seeing many meere natural men are wiser in their own Generation that way then the Children of light 3. Many much less fit for Ruling in these things may yet be fit to Rule in Gods House as experience cleareth 4. These words having Children in subjection in all gravity speak out a Christian and Religious Rule and order to be kept in the House or Family in reference to a Religous end which
add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by Domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as first Here of sanctifying the Sabbath in all the duties of it adding more to our Family-worship that day then other dayes as well as to our secret worship for the Sabbath was to have its double offering Secondly Of praying Jerem. 10. ult which is necessarily included in that mourning mentioned Zech. 12. A fruit of the poured out Spirit of Grace and Supplications So 2 Sam. 6. Davids blessing his family is to be undeâ—stood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head Thirdly Of family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty Fourthly Of Instruction a most necessary duty to instruct and teach the family the knowledge of God the Command goeth expresly on this Deuter. 6. 7 8. and 11. 19 20. where we commanded to talk of the Law within the House to teach it our Children diligently or as the word is to whet it on them by catechizing and to write it on the posts of our Doors and on the walls of the House for what end I pray Sure for this very end that the House might have the means of knowledge in it and that the knowledge of Gods Law might be taught and learned in it and will any think that the Walls should teach and the Master be silent Especially seeing it is for the Families behoof that these things were written What if some in the Family could not read which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as worship to God come in here particularly praise â—s appeareth by the 30 Psalm intituled A Psalm or Song at the dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the Family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not onely provide for their Children temporal things but that they also being them up in the nurture and admonition of the Lord 1 Timothy 3 4. and 12. both Children and Servants are put in together 4. The Scripture speaketh of ordering of Families by a special Family discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for Children and Servants in ordering every thing aright that concerneth the promoting of godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putting forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as Children and Servants may be kept in subjection it is very insuitable and no wayes allowable that Masters should command in their own business and onely intreat in the things of God 3. In exacting an account of obedience and censuring disobedience Job and David do reprove their own Wives by vertue of the authority of their headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the Family especially lye and what is to be thought of Chaplains Answ I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practise of Levites being in Families Deut. 12. verse 13. 18 19 though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exoned of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to catechize and instruct servants or to pray in their Families or because they cannot bestow so much time on these duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more then of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the Command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that commandeth his houshold to keep the way of the Lord Job himself offereth the sacrifice David will not send home but goeth himself to bless his house though they had other wayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectuating the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other
to their need 3. to what may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former liberty which the Lord hath condescended to leave men at 1. That men would see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessity as they caâ—not contrive a way conveniently to evite when it cometh or could not foresee before it came 2. Men would see that that necessity be not brought on by themselves If the thing might have been done at another time that necessity will not excuse though if the sin be taken with and repented of and Christ fled unto for the pardon of it we may go about the doing that lawfully which sinfully we have necessitated our selves unto as suppose one had got warning to flie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet when necessity cometh he may still do it but not with a good Conscience till he first acknowledge the former fault of his neglect 3. It would be adverted if that thing may be done as well another time or may not without prejudice that is considerable be delayed till the next day Thus taking or giving of Physick on the Lords day making ordinary civil visits beginning voyages c. will not sustain and bear weight before God when folk do them that day to have their own work day free and so put by the proper duties of the Lords day for some things that may be done the day or dayes following Thus rest is commanded Exod 34. 21 even in sowing rime and Harvest because the necessity is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them afterward 4. Men would take heed that they have not a tickling complacency that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of Conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24. 20. pray that your flight be not on the Sabbath day because it would be heavy to Gods people to flie on that day though it was lawfull 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without inregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessity to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physician should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a suitable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to tryst them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai 58. 13. we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not onely to a mans own person but to all under him children servants c he must be answerable for it that they rest and must give them no occasion of work 4. It s to be extended even to the least work of any sort if unnecessary as gathering sticks speaking our own word c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Hebr. 4. 15. are called our own works and here it s such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as works Isai 58. 2. Such works as tend to others external gain or profit as the great motive of them as Servants may be working for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sowing reaping or gathering in and that even in Seed-time and Harvest and so fishing going of mills c. when these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the weather depending on an ordinaryprovidence or ordinarily depending on providence which is to be reverenced Hence though the weather and season be rainy yet it is not lawful to cut down or gather in Corn on the Sabbath their hazard in this ease being common and from an ordinary immediate providence yet suppose that
a River were carrying away Corn or that Winds were like to blow them into the Sea it were lawful in such a case to endeavour to prevent that and preserve them because 1. that cometh by some more then ordinary dispensation of providence in the weather and affecteth and putteth in hazard this Corn more then others 2. Because there is no probability of recovering these in an ordinary way though the weather should alter but there is hope of gathering in of such as are in the fields without that reach of hazard if the Lord alter the season 4. Such as are for carnal pleasure or civil ends thus playing gaming much laughing c. being our own works more especially our own pleasure are unlawful on that day 5. Consider that all things are prohibited which marr the end of the day and are not consistent with the duties thereof such are buying selling c. out of the cases of pressing necessity folks cannot be spiritually taken up and with these also so playing and gaming is no less consistent with praying reading conferring c. then ploughing or such like yea is much more indisposing for it and so we do necessarily thereby incapacitate our selves for the duties of the day 6. All things are forbidden which consist not with this rest and the duties of worship called for from our selves and others thus unnecessary journeying walking even suppose one could or should be exercised in meditation is not resting as is required much less is gadding in companies in the street or fields to the neglect of secret and family duties In a word whatever is not religious and spiritual exercise or furthering or helping unto what is so out of the excepted cases much more whatever is sinful scandalous or unsuitable on other dayes or doth divert from or indispose for the duties of holiness and the worship of God on that day is inconsistent with this rest and so prohibited for This rest is not primarily commanded and required for it self but as conducing and subordinate unto the performing of holy duties in it therefore our rest is to be regulated so as may best contribute to that scope and whatever marreth that though it should not be work strictly but idleness carnalness or playing and gaming and sporting yet its a breach of this rest for 1. That is no religious duty nor 2. tending as a necessary help to it nor 3. is rest commanded that we should pley in it but that we should sanctifie it and 4. playing or sporting cannot be called sanctifying the day otherwayes we might have mo Sabbaths then one and the prophanest would love them best 5. playing separateth not the Sabbath from other dayes more then work doeth for men play in all 6. playing is neither a religious duty it being amongst the most irreligious and prophane nor a duty of necessity for easing of weariness which doth not here come by any bodily toyl and labour but if there be any from being exercised in spiritual duties which therefore change and variety will through Gods blessing do so as the person may be born out in them nor is there any place for it except some duty be neglected therefore its inconsistent with this We come to the second way of considering the sanctification required here and that is by comparing it with that strictness called for from the Jews and to which they were tyed We speak not here of Ceremonials for so their whole service might be more burdensome then ours and particularly their Sabbath-services because they were doubled on that day but of moral duties and in that respect we say that the tye and obligation unto the sanctification of this day is equal and alike unto us with them which is clear in particulars for 1. It tyeth us now to as long time to wit a natural day of twenty four hours as it did them then 2. It restraineth from work and requireth holy rest now as much as then for whatever work then struck against the Letter or purpose and scope of the Command and marred holy duties doth so still 3. It requireth positive sanctification by holy duties as preaching prayer meditation c. and alloweth not idleness nor indulgeth time to other unnecessary works 4. It requireth as spiritual a manner and as spiritual a frame in performing of them now as then For 1. If the Command be moral then is there no change in moral duties for it is the same Command to us that it was to them save in ceremonial things 2. If the same things were allowed to them which are allowed to us and if no more be allowed to be done by us then was allowed to be done by them on the Sabbath then the observation in its strictness is equal but the first is true for works of piety mercy and necessity are allowed to us and so were they to them as by Christs reasoning against them as being here superstitious may appear yea 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees who in these disputes aimed not to shew that more was lawful by his coming then was before but to shew what then was lawful though they ignorantly or wilfully misunderstood the Command for even then God allowed mercy rather then sacrifice c. which places most clearly warrant us in our practise 4. The Service we have now is as spiritual and without all doubt the promise of the spirit for keeping up in holy duties as large as formerly and therefore our improving of it should be no less Before we proceed there are some Scriptures which seem to thwart with and to be cross to this to which we would speak a little for clearing of them as namely Exod. 16. 23 29. and Exod. 35. 3. where it would seem that going out of the place dressing of meat and kindling of fire were forbidden which are allowed to us To which we say 1. That we speak of the meaning of this fourth Command if any more was forbidden them by peculiar judicial Laws that contradicteth not our assertion these may be abrogated while this command standeth But 2 We conceive that as to these things gathering of sticks kindling of fire dressing meat c. no more is allowed unto us then unto them that is all unnecessary labour in and about these is unlawful to us now and all necessary labour in and about them was allowed unto and lawful for them as may be gathered from Christs practise and his reasoning with the Jews and from the allowance which was to their Beasts In the third place then we say that these Scriptures cannot be literally and universally understood for it cannot be thought that they went not out of the place kindled no fire dressed no meat in any case yea the allowance for their necessity and Christs going in and partaking when invited on the Sabbath-day Luke 14. It s like to somewhat that was prepared that day with his defending of his Disciples
others even in the cases wherein these do require the preference 2. When it is terminated on the wrong object as when they run out in the immoderate pursuit of bodily and temporal things caring more if not only for the body neglecting the better part 3. When it is laid out for the pleasing of corrupt self and the making of provision for the Flesh to fulfil its Lusts Rom. 13. 14. Self love under these considerations is corrupt and to be guarded against Answ 2. Self love or love to our self is allowable when qualified with the following properties 1. When it is subservient and subordinate to higher ends and can hazard it self and deny it self for Gods honour for a publick good yea and in some cases out of respect to the good of others also so a righteous man should and when at himself will do much though with his own hazard for a Christian friend for the safety or edification of the Godly or in defence of the inte rest of Christ 2. When it is drawen out after spiritual things and it 's on these mostly that pains are taken as how to grow in grace to have a good conscience to have the soul saved sin mortified c. 3. when outward things are desired for the former ends as when we pray Give us this day our daily bread that we may promove these ends being willing to want them when they may not stand with these ends and desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each on oweth to another that they may give each other due honour as the first effect of love and the great band of all the other commands and enjoyned duties of the second Table God being pleased to provide for that respect and honour that is due from one man to another as well as for the security of their persons and estates yea in some respect he preferreth this Command to wit that one hurt not another in their honour and estimation to these other relating to their persons and estates and therefore he requireth honour in the first place and afterward injoyneth the duties of not killing not stealing c. And although every man doth love respect and estimation among others yet there is nothing wherein more liberally and even prodigally men incroach upon one another then by the neglect and denyal of this duty and by the contrary sin though it be most directly op posite to love and that general equity commanded whereby we should Do to others as we would have them to do to us Therefore we conceive the Lord hath preferred this to the other five Commands and hath so backed it with a promise and also set it down positively Honour thy Father c. for this end that we may know it is not enough not to despise them if they be not also positively honoured by us even as it is not enough not to prophane the Lords day by common and unnecessary works if we do not positively sanctifie it And it is not for nought that this duty is so much pressed being a main bond of Christian and Civil Fellowship keeping folks within the just bounds and limits which God hath set unto them If it be asked What this duty of honouring our Neighbour doth include Answ It doth include these five things 1. Respect to our Neighbours person 2. to his place 3. to his qualifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals a riches credit with others c. so David honoured Nabal 5. in respect of mens actions as they deserve or as they have done or atchieved any thing where by good cometh or may come to the Church or Commonwealth Honour includeth the giving respect to onr Neighbour in all these If it be asked If and how honour differeth from love Answ It differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether ontward expressive evidences of honour are alwayes to be given to the persons honoured Answ Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of Company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into dissimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or other wayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ Under honour are comprehended 1 Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determin a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithes to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodness yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when
we have not certain knowledge and so may be deceived but we ought to walk with men whose bypocrisie and dishonesty we know not as with good and honest men yea even where some slips or escapes are to be found 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men which is a grace moderating a man so that he preferreth not himself inordinately to others either in respect of place or parts or other such like grounds which Christ commendeth in the Gospel and enjoyneth that men should not love the uppermost rooms or first salutations but seek to prefer others and be to their own honour as weaned children or new born babes Matt. 18. 3. readier to serve and give honour to others then desirous of service and honour from them and this not in complement but in reality 3. It taketh in esteem of others and vindicating of their name and â—ame that they may be accounted of and be in good repute with others endeavouring their vindication then most when they are wronged seeing a good name is so essential a part of honour Eccles 7. 1. 4. It taketh in praise which is the commendation of a fact praise worthy or of such and such laudable things bestowed on the person by God 5. Gratulation and rejoycing at anothers good as if it were our own 6. Iâ— taketh in mercy and communication by way of charity to others Now all these effects of honour are to be drawn forth according to the stations we are in and the relations we sustain and as we stand in reference to others according to their stations and relations of husband wife servant master son father friend c. And no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together These being some of the commanded duties the contrary vices are prohibited as 1. Rash judging taking up a prejudice upon unsure grounds that will not bear such a thing and this may be either a weakness proceeding from ignorance or a prejudice flowing from malice at the mans person which is more readily inclined to construe so and so of such a man and his Actions then of another The first may be removed the person faulty in it will be desirous to have it removed and will esteem more of the person mistaken when it is removed as Eli did for Hannah 17. 1 Sam. 1. 17. The second is hardly removed and admitteth not of the mean which may remove it leaving no room for information Apology Vindication c. 2. Pride and Presumption are condemned here Pride whereby one with Diotrephes affecteth the preheminency a higher office or precedency in the same office the first salutation the highest room at Table c. Presumption whereby a man is ready to undertake something above his ability as if he were more fit and able for it then indeed he is even as on the contrary Pusillanimity is a scarring to reach to and adventure upon what a man is able for and called to 3. Vanity or vain Glory much blazing abroad our own good actions or delighting to have them known to others that they may blaze them 4 Ostentation making shew of what good is in us and following what is good for that end and in such a way as it may be taken notice of by men as the Pharisees who only sought their own glory in their prayers and alms 5. Envy which is a grief and sadness for the honour of another that such a good Turn should fall in his hand or that he should be honoured followed or respected as if his being honoured and preferred did detract from their own credit and honour it differeth from fear which is a sadness that an Enemy is preferred because they may suffer and be in hazard from him this Envy floweth principally from pride whereby folks would monopolize all honour and what is honourable unto themselves and are grieved when it is not so a manifest fruit of the flesh Gal. 5. 21. and a prime and most destructive enemy to Graces and yet very rife in this hypocritical age and much incident to religious folks especially to Ministers and persons of gifts an ambitious humour coveting to excel and darken all that are about them when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others self denyedly to vail and studiously to obscure himself in some Cases least he sadden or Eclipse others or draw more Observation to himself 6. Emulation which is a seeking to go beyond another in esteem not from any love of vertue but only out of an envious desire of having the prehemience of such a person of out stripping him and of bearing him down in his reputation it followeth on the former 7. Detraction a vice whereby men understand whisper what may be to the dishonour of another even though it be a truth using insinuations and such a manner of seeming respect to the detracted as may make the blot and infamy to stick as when many commendations are given a man not out of any respect to him but to make some reproach cast upon him go down the better and be the more easily believed as coming from such a one who respecteth and loveth the man as he is discreet of great parts c. but by which but all is overturned 8 Contention and Strief are also opposite to this command and any thing whereby directly or indirectly mediately or immediately the fame of our Brother and his estimation is reflected upon which are of a large extent 9. Mocking disdaining taunting and such like are plainly against this command and forbidden in it There are some Questions that do arise from what is said 1. Quest If all men should be honoured Yea if even wicked men also Answ 1. Wicked men known to be such cannot be honoured as if they were gracious neither can any place or dignity meerly as such have what is due and proper to grace attributed to it without guilt the doing whereof we conceive is that sin reproved by James chap. 2. 1. to wit the accounting of rich men that were wicked to be more religious then others not so rich and possibly there may be much guilt of this sin in Titles and Dedications of Books where the most religious pious c. are often unwarrantably put among the Styles 2. Yet there is a civil honour which they may get and we are called to give them upon several accounts as 1. on the account of their place if Magistrates honour to whom honour is due is in that respect enjoyned Rom. 13. 7. 2. Of their relation if they be Fathers Mothers c. as it is 1 Tim. 6. 2. 1 Pet. 2. 3 3. Of their other Qualifications and parts or on other accounts yea even on this general account that they are men having immortal fouls capable of grace of
neglect or omit to reprove the prophanity and gross wickedness of his Sons yet did not reprove at that rate of holy severity called for and answerable to their atrocious and villanous wickedness he frowned not on them and dealt not roughly with them as he should have done as is clear by comparing 1 Sam. 2. 22. 23. 24. 25. with 1 Sam. 3. 13. 10. By rash putting men in Offices for which they are not all or not competently qualified and so cannot but in all probability sin much in them especially in the Office of the Ministry 1 Tim. 5. 22 11. By not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others and to restrain them from it as Eli is on this account challenged by the Lord 1 Sam. 3. 13. 12. By broaching venting teaching and spreading heresies and false doctrine thus Antichrist is notoriously and primely guilty of this sin of soul-murther as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same and likewise all that tolerate and do not restrain them whose Office obligeth them to it according to their power All these and other ways may men be accessory to other mens sins and so make themselves guilty of this great and cruel sin of Soul-murther This sort of murther aboundeth and is very rife and yet is in an especial manner forbidden by this command and the prevention of it accordingly called for it being a greater evidence of love to our neighbour to be careful of his soul then of his body the one being more pretious then the other and however false Prophets teachers and seducers seem ordinarily to be most tender of mens persons and most desirous to please them yet are they in this sort horridly guilty of their murther 3. There is a life of contentment consisting in the tranquillity of the mind and the calm frame of a quiet spirit with comfort joy and chearfulness to this purpose saith Paul 1. Thess 3. 8. I live if ye stand fast in the Lord and it is said of Jacob Gen. 45. 27. when he heard that Joseph lived his spirit revived as if it had been dead before because of his great heaviness arising from the supposed death of his Son thus we become guilty of this Sin of killing when we obstruct or interrupt the spiritual comfort and joy or the inward contentment of our neighbour by fear heaviness disquietness discouragement c. whereby his life is made bitter and his tranquillity impaired and so his hurt procured or furthered As Josephs brethren did not only become guilty of his blood but of weighting their Father and deadning as it were his spirit which afterwards at the news of Josepths being alive revived so people may be guilty against their Ministers when they make them do their work not with joy but grief as it is Heb. 13. 17. Again Murther as it respecteth the bodily life of our Neighbour is either immediate as Cains was of Abel Joahs of Abner and Amasa or mediate as Sauls was of the Lords Priests Davids of Uriah and Achabs of Naboth Again killing may be considered either as purposed such as Cain's was of Abel and Joab's of Abner and Amasa or not purposed which again is twofold 1. Innocent which is even by the Law of God every way so and is indeed no breach of this Command as when a man following his duty doth that which beside contrary to his intention without any previous neglect or oversight in him proveth the hurt death of another 2. Culpable bcause although it do proceed beyond the purpose of the person yet it is occasioned and caused by a culpable negligence As suppose one were hewing with an Ax which he either knew or might have known to be loose and the head not well fastened to the helve did not advertise those about him of it if by flying off it happend to wound or kill any person he were not innocent but if without any inadvertencie he either knew not that it were loose or that any were about him if then it should fall off and kill his Neighbour in this case he is guiltless So when the Lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were the Master was free if the battlements were not he was guilty Murther is also either to be considered as committed after provocation or without all provocation which is a great aggravation of the sin though the provocation maketh it not cease to be a sin Further it may be considered as it is the murther of evil and wicked men or of good and religious men and that on the account of their Religion which is a most horrid aggravation of the murther Lastly this murther is either ordinary as of meer equals or inferiours or extraordinarly aggredged by the quality of the person murthered whether he be a supperiour as a Magistrate a Parent or whether he be of a near Relation as a Brother or Kinsman c. We come a little more particularly to consider the extent nature of the sin forbidden here which is not certainly to be understood of taking the life by publick Justice or in a lawful or just War or in necessary and pure self-defence that we may the better understand the contrary duty commanded It implyeth then a hurting which we may consider 1. as in the heart 2. as in the mouth or words 3. as in gestures 4. as in deeds for we take it for granted that it reacheth further then the gross outward act as by Christs exposition of it in Matth. 5. is incontrovertibly clear The heart is the fountain spring and treasure of all evil in it breedeth all evil and from it proceedeth this murther Matth. 15. 19. he that in heart hateth his brother is a murtherer 1 John 3 15. In a word whatever is opposite to love in the heart is a breach of this Command As 1. hatred which is malitious and simply wisheth ill to our Neighbour and only because we love him not with out any other reason as one wickedly said No amo te Zabidi nec possum dicere quart Hoc tantum possum dicere non amo te So Cain hated his Brother without cause 2. Anger that supponeth a pretended wrong and is desirous of revenge because of ingratitude pretended in justice c. 3. Envy whereby we are grieved with the good of another supposing though groundlesly that it obstructeth ours and therefore we seek to overturn it Anger is cruel and wrath outragious but who can stand before Envy saith Solomon There is often secret hatred on this ground more irreconcileable then where many and grave reasons can be given 4. Rage which presseth reveng beyond what is condign though it follow it lawfully as to outward means 5. Sâ—vitia or
Cruelty that delighteth in the hurt and prejudice of another all these and others of this kind go generally under the name of Hatred and Anger If any ask here Is there no anger lawful Answ Yes for there is somewhat of it natural yea and sometimes it lawfully immixeth it self in duty as in zeal when God is dishonoured which was in Moses Exod. 32. And no doubt Indignation at wicked men in some cases is lawfulâ— and also required But carnal Anger is forbidden which 1. Is a desire of reveng where there hath no wrong been done to us 2. When the revenge desired is disproportioned to and greater then the wrong 3. When it is preposterousty desired without intervening Justice 4. When it is not desired for the right end to wit the mans gaining but only for the satisfying of our carnal humor 5 When it is immoderate and corrupt in the manner of it so as the name of God is dishonoured by it This unlawful Anger when it is 1. against a Superiour it is called grudge 2 when against an Equal rancour 3. when against an Inferiour disdain and contempt these two last follow ordinarily upon the first 2. This Command is broken by injurious words as in that fifth Chaper of Matthew He that shall say to his brother thou fool is guilty O what guilt will there be found to have been in imprecations cursings wrathful wishes disdainful and passionate speeches when Christ will call men to an account for the breach of this Command 3. It is broken in gestures such as high looks fierce looks gnashing with the teeth Acts 7. 54. foaming with the mouth and such like wherewith even our blessed Lord and his Servants have been followed and as there may be Adultery in looks so there is also murther in them such looks had Cain Gen. 4. 5. 4. It is broken in deeds even when death followeth not as in wounding smiting oppressing cruel withdrawing of the means of life extortion exaction byting usurie litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just valve and squeezing and exacting upon poor Labourers and Tenants without any due regard to them or their labours which last is a frequent sin but little regarded a crying sin but little cared for next it is broken by witholding what might be useful and refreshful as by neglecting the sick and distressed want of hospitality specially to the poor All these are sinful breaches whether directly or indirectly incurred neither is it sufficient that we simply abstain from committing some of these but we must also make conscience to practise all contrary duties The last thing proposed to be spoken to was the person thou where in a word we are to distinguish private men from publickemen who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice yet these may also sin in their passions and unjustly put forth their authority and be carnal in punishing and passing sentence even when there is ground in Justice and thus Magistrates may become guilty though in the executing of Justice not simply but by reason of other concurring circumstances Thus must shortly on this Command The Seventh Commandment Exodus 20. 14. Thou shalt not commit Adultery THE Lord having spoken of such sins as do more respect mans being simply in the former Command he cometh now to direct in those things that concern a man in his life in the ordering of his conversation and as it will be found one way or other that by our passion hatred and anger in one degree or other the former Command isi broken often so this sin that in the very name of it is abominable is not so unfrequent even amongst Christians as might in all reason be supposed and expected The vile sin of inordinate Concupiscence and Lust entred into Mankind exceeding early after Adam's fall and in nothing the bitter fruit of Original sin and that pravity of our nature sooner kyeths and did kyth then in it Hence is it that Adams and Evahs nakedness and their being ashamed is spoken of in Scripture which implyeth a sinfulness and inordinateness in them which formerly they were not tainted with as also a shame or plague following upon it and this corrupt nature being still in man it is hard to speak of or to hear these things holily and therefore there is a necessity both of holiness and wisdom here lest we break this Command even when speaking of it and hearing it spoke of yet the breach of it being a sin so rife and the Spirit in Scripture thinking it needful to speak of it yea it being put in a particular and distinct Command by it self and our most holy and blessed Lord Jesus having himself commented on it Matth. 5. there is a necessity of saying somewhat of it but so as to contain within the bounds of Scripture expressions O! be therefore afraid of sinning in hearing remember and consider that the Lord seeth and in a special manner abhorreth such vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary which is indeed both an evidence and a part of the sinfulness of sin as the Apostle speaketh Rom. 7. To take therefore a view of it let us consider the scope of the Command which we conceive is in a special manner and obviously holden forth in these few places of Scripture commending holiness in respect of a mans person and condemning uncleanness in all its branches 1 Thess 4. v. 3 4 5. 7. For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God for God hath not called us unto uncleanness but unto holiness Ephes 5. 3. 4. 5. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Neither filthiness not foolish talking nor jeasting which are not convenient but rather giving of thanks For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Galat. 5. 19. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness Rom. 13. v. 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying Coloss 3. v. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry In which places as we see the sin forbidden in this Command held out under the Most odious designations to wit a work of the flesh fornication adultery uncleanness lasciâ—iousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same
Command as being that which will make the clearest most throughly searching discovery of your selves to your selves and will best rid marches betwixt you and hypocrites to put you in thankfulness to acknowledge and with admiration to adore the exceeding great goodness of God in providing and giving a Mediator on whom he hath laid all these innumerable Iniquities of all his people which would have sunk them eternally under the unsupportable weight of them to let you see how absolutely necessary how unspeakably useful and stedable he is to so many wayes and so deeply guilty sinners and withal to lead you to improve and make use of him for doing them away both as to the guilt and filth of them which when God shall for Christs sake be graciously pleased to do will not every believing soul have reason to say and sing to the commendation of his Grace Who is a God like unto thee that pardoneth iniquity Bless the Lord O my soul who forgiveth all thins iniquities who healeth all thy diseases to him that loved us and washed us from our sinâ— in his own blood be glory and dominion for ever Amen FINIS AN ALPHABETICK TABLE Of the chief Contents of this TREATISE A. ADjuring of men in what cases lawful and useful Page 90 Adjuring of Devils vvhen lawful and when not 91 Adjuring unreâ—sonable Creatures in what sense lawful 92 Advocates their sin in pleading for unjust Causes and Suits 267 Adultery the Evil and aggravations of it 215 Three sorts of it and which is the grossest 216 How many wayes one may incur the guilt of this siâ— 218 219 Alms what obligation lyes upon â—s for giving of Alms or for works of Charity 253 How great a sin vvhen neglected 254 Wherein this Duty consists 10 Who the fittâ—st Objects for Alms-deeds 252 Who are obliged to give Alms. 253 After vvhat manner and in vvhat measure should vvâ— give our Alms. ibid. General Rules directing the time the manner and proportion of Alms. 254 Angels visible representations of them impossible and dangeroâ—s 36 When they vvere created 183 Anger vvhen lawful and vvhen not 213 Appealing to God in vvhat case lawful 98 Apparel how to be used 222 The sinful abuses of it 223 224 Asseverations such as in Conscience c. whether lawful or not 81 82 Attestations vvhen lawful and binding 90 Of attesting God â—s witness 98 B. BAck-hiting mens sin and subtilty in it 265 Baptism the right administration of it required in the second Commandment 48 How Parents 〈◊〉 before the Baptism of their children how in the time of the Administration of it and how after it 60 Several ordinary siâ—s of the administrators of it enumerated 61 The ordinary sins of the vvitnesses to it enumerated ibid. Many sins of Professors in reference to their own Baptism instanced 62 Beasts the killing of them not forbidden in the sixth Commandment 109 How one may sin in striking of them ibid. Bigamy how a breach of the seventh Commandment 217 Blasphemy defined and distinguished 99 When its against the Father vvhen against the Son and vvhen against the H. Spirit ibid. Blasphemy against the Holy Spirit vvhat it is not 100 What it is ibid. In vvhat sense this sin is irremissible 101 How many vvayes on may be guilty of blasphemy 101 What sins do occasion others â—specially to blaspheme ibid. C. CAlumny what it is 265 Caping or plundering of trading Ships by privaâ—eers unlawfull even in time of war 239 Charity see Alâ—eâ— Chaplains see Families Commandments distinguished 6 In vvhat sense affiâ—mative commands oblidge semper but not ad semper ibid. 6. Rules to know vvhen affirmative commands bind to present practise 6. 7 10. Rules for the better understanding of each command 7 8 9 Two moâ—e rules added 10 All these rules summarily contained in five Scriptures 11 Why some commands and not others have reasons pressing obedience annexed 16 Why some have promises annexed 17 Why some have threatnings annexed ibid. Concupiscence How in the seâ—sible part of the soul and how in the rational 270 Of habitual and actual concupiscence with the degrees of the letter ibid. Habitual concupiscence proved to be forbidden in the tenth Command 271 Some objections answered 272 The first stirrings of concupiscence though not delighted in nor câ—nsenteâ— to proved sinfull and against the tenth Command 272 273 The sin of these first motions held ouâ— iâ— many particulars 274 275 How the inordinacy of these motions discovers it self 276 How the sin of these is not sufficiently notiâ—ed ibid. That mâ—n in the state of nature canâ—â—t take up the sin of these 278 How Concupiscence in a bâ—liâ—ver differs from what it is in other men ibid. Confidence in what sense it may be put in the Creature without sin 25 Covetousness what it is 247 How a man may endeavour to increase his estate without the guilt of it 248 Some discoveries of Covetousness 256 That in the Apostles times it brought men under Church censure ibid. What coveting is forbidden in the 10 Command 269 The prohibition of covetousnesâ— unreasonably divided by Papists into two Commands ib. Covenant every sin against God as our God in Covenant is against the first Command as wâ—ll as sin against God as God 31 D. DAâ—cing the sin of it 225 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 182 Giving or receiving gifts â—n New-years day a sinful superstitious custome 47 Despair how a breach of the first Commanâ—ment 30 Devil his injections when 〈…〉 not 271 Dreams see Sleep Drunkenness the sin of it shewed in divers respects 226 Rules for preventing insobriety in drinking whereby one may also know when in any measure guilty 229. 230 How unbecoming all and whom more especially 231 Whether â—n may drink excessively to provoke vomiting for health sake 231 232 Whether drunkâ—nness lâ—ssen the guilt of sins committed in the time of it 232 Of Tipling and four-hour â—ing 233 Of drinking at making of Bargaines 234 Of drinking healths ibid. Of drinking at the birth of Children and when visiting women in Child bed 235 Of drinking at Like wakes or drâ—gieâ— 236 Of the multitude of Taverns Ale house 237 Duâ—lls the unlawfulness of them 210 Duties we owe to God by the first Command summed up â—8 These required in the second Command summed up 44 These required in the third Command summed 78 A summary of the Sabbath duties 132 133 134 Why our duty to Man is as particularly required in the decalogue as our duty to God 189 F. FAmilâ—-worship wherein it consists 132 That the Scripture holds this forth is proved at length 133 136 137. c. Seven reasons proving the necessity of it 139 140 That this is required in the fourth Commandment proved various wayes 133 134 135 That this duty is four wayes described in Scripture 141 142 The right use and also the abuse of keeping Chaplaines 142 The great advantages of conscientious going about family-duties
added for pressing the observation of it or for explaining its meaning The precept strictly is Remember the Sabbath day to keep it holy It saith Remember the Sabbath or the Holy reâ—â— what-ever day it shall be on and so it is said in the close that He rested the seventh day but that He blessed the Sabbath Drawing it still from the seventh precisely to the Sabbath Even as in the second Command This is 1. commanded in special that no Image be made then 2. This in general that all Gods Commandment concerning his worship even such as were Ceremonial for the time should be observed with whatever others should be given So here this fourth commandeth expresly one of the seven because the Recurrency of that time is bounded and generally whatever seventh the Lord shall be pleased to pitch on We have said the more on this because it doth not only clear the true scope of the Command but sheweth the necessity of the observation of that time which the Lord hath sanctified for himself 3. We should put a difference also betwixt Ceremonial and Mutable All the Judicial Laws are Mutable and the Decalogue it self in respect of its Curse and as it was a Covenant giving life is actually changed and abolished Yet is not for that to be reputed Ceremonial and not Obligatory Though all Ceremonials be mutable yet all mutables are not Ceremonial Besides this change is not in the matter Why may not therefore the seventh day in order which was observed from the Creation to the Resurrection of Christ be changed to the first day of the week which is a seventh day in number still without abolishing the morality of the fourth Command Amongst other things in this Command there is more express mention of the whole Families joyning in this duty then is in other Commands Therefore it being a concerning-duty to us and a special thing included in the Command we shall speak to that Point concerning Family worship before we speak of the second general proposed about the particular morality of this Command and the meaning of the words of it that ye may see that it is no invention of Men when ye are called to it and when it is pressed upon you We shall here 1. shew you that This Command holdeth forth a Family or Domestick Worship 2. We shall confirm it more largely from other Scriptures and grounds of Reason 3. We shall shew wherein it consisteth in particular and on whom it mainly lyeth to be discharged 4. We shall shew the advantages of conscientious discharging of it and the Prejudices of neglecting it with the Aggravations of that sin That there is such a thing as Family-worship included in this Command will be clear by considering 1. What worship to God in general is 2. What Family-worship is 3. What this Command requireth 1. By worship is understood some Tribute payed by the reasonable Creature to God as the great and soveraign Lord Creator whether it be immediatly and directly payed and performed to him as prayer and praise or for him and at his Command and for his honour as preaching hearing and receiving of Sacraments which are worship when rightly gone about In a word we call that worship more strictly and properly which is a duty of the first Table and cometh in as commanded in it for the honour of God and not for our own or others external profit which though commanded in the second Table cannot be so properly called worship much less Immediate worship Thus Teaching others the Duties of Piety may be worship when teaching the Duties of any other ordinary calling is not 2. We call that Family-worship which is to be performed by such and such Relations or by all the constituent members of the Family jointly And so it differeth 1. From secret or solitary Worship which one performeth alone to and before God 2. From publick Worship which one performeth by joyning in a Congregation of many Families together 3. From that worship performed occasionally in mutual fellowship amongst Believers or professors of divers Families For 1. That may not be ordinary as this nor so frequent 2. That is free to this or that Believer as they shall choose or as occasions do cast them to be together This is not at choice but is necessary as to the same persons 3. This is performed by vertue of domestick relations and not of Christian only 4. This may have and should have an Authority-Domestick in its regulation For a Master of a family may authoritatively command the members of the family to pray keep the Sabbath c. and may suitably correct for the neglect of those duties whereas that other is by Christian Communion and Admonition onely Ye will see this Family-worship clear 1. By considering the Jews eating of the Pass-over Where there was 1. Secret worship no question apart 2. There was publick-worship a holy convocation the first day and the last But 3. There was peculiarly a Family-worship or if the family was little two joyned together for eating the pass-over within the House wherein all the members of that family or of those two little families that were circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psalm 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psalm 122. 1. and 2 Sam. 6. 4. His fellowship with all the Godly being a Companion to them that feared God Psalm 119. verse 63. Yet fifthly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt-exercise because it is such an exercise as he performed onely at home in his House whereas had it been praying for them or any thing that otherwise he might have done apart he needed not go home to them for performing of it Yet 2 Sam. 6. verse 20. when the publick worship is done he goeth home to bless his House which manifestly sheweth a peculiar duty performed by him in his Family according as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is first A publick mourning of the whole Land 2. Of several families together Families shall mourn then 3. Families apart 4. Their Wifes apart and so every particular Person in secret In which place it is clear 1. That there is a worship of families besides publick and secret worship 2. That that worship includeth the same duties jointly performed by the members of