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
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
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
People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE CHRISTIAN READER THE subject matter of this Treatise must without all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such portion of it as is the Moral Law the most straight infallible perfect an perpetually binding rule of life and manners that short summary and abrid gment of all called for duties and forbidden sins whatever Sâ—â—inions with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a woeful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith and righteousness of Works may be established by their alledged Supplements and Amendments of and Addiâ—aments to it to be made in the New Testament and Papists by their vainly boasted-of Works of Super-eâ—ogation and Counsels of Perfection whereby they would have the Law out done by doing more than it requireth audaciously averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own finger on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spokesman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this have us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the declension of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God at first appointed words to be the external signs of the internal conceptions of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are obliged to do so affect to multiply words if not without knowledge yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficiently serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our selves in wandring through the wast Wilderness of the unnecessary and superfluous remainder of them And this doth usher in or rather is ushered in by other piece of neighbour-vanity whereby men wearing of wonted and long worn words though sufficiently significant grow fond upon â—ovel new coyn'd and never before heard of ones stretching their wit if supperfluity of words though both nâ—w and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but nâ—w words whereby often old plain and obvious matters are intricated and obâ—cured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the instituter of them will call to an account neither are they satisfied with such curi sity in coaâ—ser and more commâ—n matters but this Alien and Foâ—raign yea even Romantick and wanton stilâ— of language is introduced into and malepartly obtruded upon Theologickâ— and most sublimely spiritual purposes whether discoursed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contâ—mpt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nâ—useating form of simple and sound words are ready to â—iss and hoâ—â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity â—s unfit to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and gaudiâ— attire with this Comedians Coat dressed up with the Feathers of Arrogant humane Eloquence and be daubed with this Rethorick and affectedly belaboured Elegancy of speech which our truly manly and magnanimous Christian-Author did undervalue And no great wonder since even the Heathen moral Philosopher Senecâ— did look at it as scarce worthy of a man for writing to his Lucilâ—us he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young mâ—n well trimmed and frizliâ— who seem as they were newly come out of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertuous man speaketh more remisâ—y but more securely and whatever he saith â—ath more confidence in it than curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sâ—rt nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all inticing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none â—ffâ—ct and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to speak in the Demonstration of the Spirit and of power wherein the Kingdom of God consistâ—th and not in wordâ—â— if that great Apostle were now Preaching he would probably be looked at by such words and wiâ—e heads as but a weak man and of rude and contemptible speech as he was by the big talking Doctors of the Church of Corinth if not amere Bableâ— as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be most excellent being
what is displeasing to him that may know sin and how to eschew it and may be stirred up to repentance when they have fallen into it this being the Laws property that thereby is the knowledge of sin Rom. 7. 7. and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5. 1. and in all Catechisms to be learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof The third is the great ignorance that is amongst not a few of the meaning of the useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spiritually made many neglect the chief part of holiness and proudly settle on self-righteousness and slight Christ the Mediator as we may see in Pauls example Rom. 7. 9. and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10. 4. And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongest the prophane but amongst the most formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not snfficiently the meaning of the Law whereby their convictions of sin tenderness in practise constant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delievered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the Holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication consideriing the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Eexercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the meaning of the Law of God 1. By holding forth the Native Duties required every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that belives Rom. 104. which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Acts 7. 38. is the Angel Christ and 't is his Word as is clear vers 30. 31. as also the matter of it being connatural to Adam it did bind before the Law was given and that obligatory force cannot be seprated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and Paul so far from making it void by the Doctrine of Faith that our Lord tells he came to fulfill it Matt. 5. 17. and Paul shews that his preaching of Faith was to establish it Rom. 3. 31. which truth being confirmed by them both in their Practise and Doctrine sheweth that the breach of the holy Law of God is no less sinful to us now then it was to them before us The second Conclusion is that though this Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this Doctrine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people as his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Genes 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his Seed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to mak the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go
on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturaly requiring obedience in some of them 6. The sixth distinction is of the Moral Law in two Tables first and second The first contains our immediate worship and service and obedience to God himself and is comprehended in the first four Commandments the second contains our mediate obedience to God in all the duties we owe to other in the last six they were at first so divided by the Lord himself for there are Ten in all Dent. 4. 13 From this distinction take notice 1. That all the Commandments of the second Table are of like Authority with the first God spake all these words yea as it appears from Acts 7. 38. it was our Lord Jesus 2. The sins immediately against the first Table are greater then those against the second for this cause Matth. 22. 38. the first is called the First and Great Commandment Therefore 3. In Morals if they be things of the same nature the duties of the second Table cede and give place to the duties of the first Table when they cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14. 26. Matth. â—0 37. when obedience to God and obedience to our superiours cannot consist we are to obey God rather then man Acts 4. 19. and we are to lore the Lord and hate Father and Mother Luke 14. 6. 4. Yet take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as for relieving or preserving our Neighbours life in hazard we may travel on the Sabbath day according to that Scripture I will have Mercy and not Sacrifice and the Sabbath was made for man and not man for the Sabbath c. 7. The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first Table are negatively set down forbidding sin directly Thou shalt not have an other gods c. only the fourth is both negative and affirmative forbidding sin and commanding duty directly as also the fifth only which is the first of the second Table is affirmative all the rest are negative This distinction is not so to be understood as if nothing were commanded or injoyned in negative Precepts or as if nothing were forbidden in affirmative Precepts for what ever be expressed as forbidden the contrary is alwayes in plyed as commanded and whatsoever is expresly commanded the contrary is alwayes implyed as forbidden but the distinction is taken from the manner of setting them down concerning which take these Rules or general Observations for your better understanding many whereof are in the larger Catechism 1. However the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contray to the sins forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Commandment Thou shalt not take the Name of the Lord thy God in vain it implies a Command reverently to use his Name So to remember to keep Holy the Satbbath day implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is negatively expressed Thou shalt dâ—no work or affirmative in which respect Christ comprehendeth all the negatives under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both enjoyn and forbid the like may be said of promises and threatnings there being in every promise a threatning and in every threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to show us that both are compredended 2. Though the positive Commandment or the positive part of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxime that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to the exercise of the duties enjoyned negatives again oblige both somper and ad semper that is alwayes and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer reading and hearing c. So in the fourth Commandment we are required to sanctifie the Sabbath by wating on Ordinances c. This makes these still duties so as to pray hear c. are still duties but we are not to be and should not be alwayes exercised in these duties for we must abound in other duties also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor sear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of the difference is this because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality a Vis or Power sitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is alwayes and ever a sin but the other is not alwayes called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practise when the duty required tends to Gods glory unto which every thing should be done as 1 Corinth 10. 31. and when the omission of the duty may dishonour him 2. When it tends to others edification and omitting will some way stumble and offend 3. When some special Providences meet and concur to give opportunity for such a duty as for instance the giving of Aims when we have it and some indigent person offers whose necessity calls for it Gal. 6. 10. So when secrecy for prayer is offered and no other more necessary duty at that time is called for which we are to watch unto
sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7. The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in â—hem for so the Rule is 1 Tim. 5. 22. Keep thy self pure partake not of other mens â—ins Men may be free themselves as to their own personal breaches and yet highâ—y partake of others breaches of the Law 8. The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be â—lighted in one it is so in all Jam. 2. 10. 1. John 4. 20. 9. On thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10. The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7. 12. In sum take these few watch-words concerning the obligation of the Law 1. That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2. That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3. That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory consciences and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5. That it obligeth to obedience in all these alwayes and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much lese a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes 3. 2. 2. There must be no consent to break them though it come not forth to act Matth. 5. 28. There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Davil was by his looking on a woman 2 Sam. 11. 2. which Job guards against Job 31. Vers 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lavvful but on the contrary we must account every commanded thing right Psalm 119. 128. 5. The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6. It teacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by these Rules we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1. Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1. 5. Repentance Hope in God c. and although it call for legal duties yet in a Gospel manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the World and without Christ and the Promises Ephes 2. 12. 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2. Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priest-hood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part
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
love Thus when a mans protection is placed in men though Princes Psalm 146. 3. or in Multitudes or in Horses and Armies it is idolizing of them Thus rich men may make as it is Joh 31 24. gold their confidence and fine gold their hope that is when men account themselves secure not because God hath a Providence but because they have such means as Aâ—a trusted to the Physicians and not to God namely in that particular the cure of his disease or as the rich man Luke 12. 19. who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who possess them which could not be if they were not something too much thought of 4. The fourth way how Creatures are idolized by men is in their fear when men or events are feared more then God and fear maketh men sin or at least keepeth them back from duty in less or more like those Professors who for fear of the Jews Ioh. 12. 42. did not confess Christ Thus men may idolize their very Enemies whom they hate when they fear more him that can kill the body then him that can destâ—oy both soul and body Thus great men and powerful in the World are often idolized and good and well-qualified men may be made Idols also when men become so addicted and devoted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the Sectaries in Corinth were and such at all times for the most part are to their Leaders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5. The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man serveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an Idol in this respect it is said men cannot serve two Masters God and Maâ—mon and if we yet serve men we are not the Servants of Christ Gal. 1. 10. This may be known 1. By what men are most excessively taken up with and most careful to fullfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are ne ver so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans â—dol These be the most ordinary wayes how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in Gods room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will shew us any good Psalm 4. 6. By this thousands are kept in bondage and turned head long An excessive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3. 19. a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psalm 17. 14. to win their living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookâ— upon as the dainty men in the World abounding alace in our dayes being according to Satans Maxime ready to give skin for skin and all they have for their life and aiming at no more Job 2. 4. Thus Satan thought to have found out Job when his riches were quite gone thus he tempted the Lord Christ to provide Bread in an anxious way and thus fear of want captivateth many 3. The third great Idol which is comprehensive some way of all is a mans life his Honour Credit Reputation good Name and Applause in the World his own Will Opinion Tenets Judgements whereof men are most tenacious and will not quite sometimes as the Proverb is an inch of their will for a span of their thrift Thus men are said to live to themselves 2 Cor. 5. 15. in opposition to living unto God when self-respect swayeth them to be lovers of themselves â— Tim. 3. vers 2. 4. and lovers of their pleasures more then God and self-wiâ—â—ed Tit. 1. â—â— Pet. 2. 10. Ah who are free of this The fourth is Men of Parts c. who have done or may do some considerable good or evil to one or have something in them eminent beyond others These oft-times in regard of the fear love or trust men place in them are made great Idols The fifth is Lawful Contentments as Houses Wives Children unto which men are often too much addicted and with which they are often too much taken up even sometimes with that which is in it self very little and so they prove their Idols A sixth is Self-righteousness mens prayers their repentance blameless walking c. these may get and often get more of their confidence and weight of their Eternal Peace then they should So the Jews laid the great stress and weight of their Salvation upon this Idol Rom. 10. 3. The seventh may be outward Ordinances in purity external forms and profession of Religion when men rest upon these and press not after the Power as the Jews who cryed up the Temple of the Lord the Covenant betwixt him and them and their external relation to him Jer. 7. 4. c. The eighth is any gift of God which he hath bestowed on men such as Beauty Strength Wit Learning when men who have them lay too much weight on them or think too much of them yea Grace it self the sense of Gods love and inward peace may be put in Christs room and more sought for sometimes then Christ himself Now when these are rested on delighted in and he slighted or when they are missed and he not delighted in then they are Idols Ninthly Ease quietness and a mans own
things which do not so immediately concern God such as Chronologick Questions some Prophecies Cases c. which yet are recorded in Scripture 2. They may be guilty of less or more ignorance in respect of the degree so some men are absolutely ignorant others are doubtful only and not confirmed in the knowledge of the truths of God who yet have not contrary impressions of these things as others have 3. There are divers kinds of ignorance in men some are guilty of wilful ignorance some are negligent and some even the best are labouring under the remainder of natural blindness who yet are not negligent If it be asked whether ignorance can excuse a man and how far it excuseth Ans 1. There is no ignorance properly so called that excuseth wholly pro toto it being of it self sinful and men being obliged to know what is sin and what not neither can ever men do that out of Faith which they do in ignorance and know not if it be in it self sinful or lawful this is to be understood in respect of ignorantia Juris non facti of the ignorance of the Law and not of the ignorance of the Fact as they call it for men may sometimes be ignorant of this and yet be Innocent as when one is cutting with an Axe and it falleth off the Helve c. but in respect of the Law there is no invinciable ignorance that can excuse any for their not knowing Gods mind because they are obliged to know it 2. Ignorance that is wilfully entertained with neglect of means that might help it is so far from excusing that it doth aggravate the faults occasioned thereby because in that case there are two faults that concur 1. Ignorance 2. Another sin produced thereby 3. Ignorance natural or proceeding from paucity of means or less occasion to learn though it doth not fully yet in part excuseth Hence it is said they that know not the Masters will shall be beaten with few stripes but Corazin and Bethsaida and other places having plenty of means shall not in the least be sheltered under that excuse Matth. 11. 22 23 24. 4. In some things we would distinguish betwixt sinning ex ignorantia out of ignorance and sinning ignoranter ignorantly one may do a thing out of ignorance as Paul persecuted the Church that would not have done it had he known it it was not malice but ignorance that led Paul to that sin of persecuting this excuseth in part but to do a thing ignorantly is when a man is more immediately the cause of his own ignorance as when by drunkenness passion hatred malice c. a man is so blinded and prejudiced that he cannot discern what is duty and what is sin So some of the Pharisee were who might have seen that Christ was God and to be acknowledged as such but prejudice marred it Thus a sin considered in it self may be less which being considered more compleatly will be found a far greater guilt as suppose one in drunkenness swear commit Adultery or in passion commit Murder the Murder or Adultery considered in themselves as done in drunkenness or passion are less then when done in soberness or deliberately yet these sinâ— being compleatly considered the person is more guilty because he hath Murder and Drunkenness or Murder and Passion both to answer for which Drunkenness or Passion he caused to himself by his unwatchfulness and all the effects that follow upon these are to be imputed to him both as the actor and procurer of that which is the occasion or rather the cause of them Thus ye see how many wayes ignorance breaketh this Commandment 2. We shall instance the breach of it in what is opposite to Faith or Confidence which floweth from Faith to wit unbelief diffidence temerity or tempting of God which floweth from unbelief and is opposite to Faith the infidelity of Heathens and Jews and the Atheism of such as believe not the Word Thus also Hereticks who abuse it and Apostates who fall from the truth thereof and are opposerâ— of it are guilty of this sin as also those who receive the Word in vain and for all his invitations rest not on him these make God a Lyar and despise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin questioning the fulfilling of Promises from the apprehension of some weakness in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without Gods Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth Gods Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pusillanimous and cowardly carriage some way tempt others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3. We may instance the breach of this Commandment in what is opposite to Hope namely Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this Commandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a Desperation and Diffidence that is good Eccles 2. 20. which is when we despair in our selves or from any thing in our selves or in the World to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking Gods way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth Gods mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Revel 3. 15. coldness of love Matth. 24 12. self-love excessive
all honouring him by precepts taught by men and not by himself Isai 29. 13. and Matth. 15. 9. So then in the first Commandment the worshipping of the only true God is commanded and the worshipping of any Idol is forbidden here the true worship of that God is prescribed and the contrary forbidden the first Commandment sheweth who is to be worshipped the second how he is to be worshipped not in the manner that Heathens worshipped their Idols nor in any other manner that men shall feign and devise to themselves but in the manner he himself prescribeth In sum this Commandment holdeth forth these three things 1. That God will not only be served inwardly in the heart by good thoughts and intentions which is prescribed in the first Commandment but also outwardly in the confessing him before men in external service and worship in words and gestures suitable for the forbidding this sort of external gestures worshipping and bowing before Idols doth include the contrary affirmative in all its kinds according to the first Rule before-mentioned for the right understanding of all the Commandments Thus it taketh in all Ordinances of Word Prayer Sacraments Ceremonies c. and failing in these breaketh this Commandment when even they are not rightly gone about 2. It holdeth forth this that in that external service and worship God will not have men following their own humour but will have them to walk by the Rule given or to be given by him to them and otherwise it is in vain whatever worship men perform to him Matth. 15. 9. Hence it is said here Thou shalt not make to thy self that is at thy own pleasure without my Command otherwise what is by Gods Command is made to him and this is to be extended to all Ordinances yea both to the worship it self and also to the manner of that worship all is to be done according to Gods Command only 3. It holdeth forth a spiritual service due to God or that we should be spiritual in all external service there should not be in us any carnal apprehensions of God as if he were like any thing that we could imagine Acts 17. 29. as is fully clear from Deut. 4. 15 c. Also all rashness and carnality in external performances is here discharged under be wing to Images c. So then under these three we take up the sum of this Commandment whereby it differeth from the former which may also be cleared from these reasons 1. The first is that this Commandment looketh to external worship and the ordering of that which is clear 1. Because the things forbidden in it as making of Images and bowing to them are external acts 2. These are mentioned as relating â—o Gods Worship for they are placed in the first Table of the Law and for this end Images are only mentioned as made use of by Heathens in all their worship Lev. 26. 1. The Lord will not have his people doing so to him Deut. 12. 3 4 5 c. 3. Add that making and worshipping of Images are but one part of mens abusing of the external worship of God which is mentioned for all of that kind as Adultery is put for all uncleanness in the seventh Commandment and all kinds of false worship or all the several wayes of mens abusing the external worship of God are condemned under it 1. Because it is most gross and this being a most gross way of adding to his worship â—t serveth to shew how God accounteth every adding to his word or altering of it to â—e a gross and hainous sin Deut. 4. 23. 24 25. 2. Because the Nations about espeâ—ially Egypt served their Gods so and men naturally are bent to it as appeareth almost â—y the practise of all Nations and Rom. 1. 25 c. and by the Israelites practise in â—he golden Calf Exod. 32. from vers 1. to vers 7. and by Jeroboams practise 1 King 12 28. Now the Lord will not be served so but aâ— he commandeth Deâ—â— 12. v. 4. Ye shall not do so to the Lord c. but contrâ—â—â—ly v. 5. as the Lord shall â—arve out unto you A second reason to clear this to be the meaning may be taken from the perfection of the Law which lieth in this that it condemneth all sin and commandeth all duties now it is a sin not only to worship false gods but to worship the true God in a false way and it is a duty also to worship him rightly according as he hath appointed in his Word now these sins must be forbidden in this second Commandment or they are forbidden in none at all and these duties must be commanded in this Commandment or they are commanded in none Next that we may clear that it is sinful to worship God otherwise then he hath commanded it would be observed there was a twofold Idolatry found in Israel and condemned in the Scripture the first was when Groves and Images were planted and made to Idols and so the people of Israel did often to the Heathen Gods the second was when they had Groves and worshipped in high places but not to Idols but to the Lord their God as 2 Chron 33. 17. so in that place before cited Deut. 12. 2 3 4. c. you will find two things forbidden 1. Making of Image to the false Gods which the Canaâ—nites worshipped 2 Making use of their manner of worship and turning it unto the true God both are forbidden the first by the first Commandment the last by the second compare vers 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and with vers 30. and 31. See thou enquire not how these Nations worshipped their gods to wit by Images c. as if ye would do so to the Lord no but vers 32. Whatsoever thing I command you observe to do it thou shalt not adde thereto nor diminish from it which cleareth the scope of this Command as being purposely there opened up Ye shall not do so to the Lord your God wherein more is comprehended then is expressed namely not onely ye shall not serve the Lord as they do their gods but also ye shall serve him as he himself prescribeth Hence will it clearly appear that this command is to be reckoned a distinct command from the former because 1. It containeth distinct matter forbiddeth sins of another kind and commandeth duties of another kind 2. Because they are certainly ten in number and there cannot be such a reckoning made up if these first two be one it being clear as after will appear that the last is only one and cannot be divided into two 3. Beside it is the common reckoning of the ancient Jews as may be seen from Josephus lib. 3. 9. Ainsworth and others This then being laid down as a truth we shall 1. shortly put by some Questions concerning Images for clearing the words 2. Come particularly to shew what is required and
and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgement of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may suitably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God Fourthly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod 28. 38. It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be and what a sum will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart now many times may they be multiplyed Ah! how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant then is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be premitted As 1. That God hath thought good alwayes to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within the same Hebr 6. 18. Secondly Although the nature of the Covenant alter the Sacrament in respect of our use making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4. 11. Thirdly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner Fourthly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both
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
wrong in these which a Minister in Doctrine may reprove yet he may forbear a judicial sentence in such cases as it seemeth Paul did with the Corinthians amongst whom there were several sorts of Offenders 1. Incestuous Fornicators or such as sinned against Nature's light these 1 Cor. 5. 3 4 5 c. he commandeth to be excluded or excommunicated 2. Such as by corrupt Doctrine made Schisms and mis-led the People in factions to the prejudice of the Apostles Authority and Doctrine chap. 3. v. 3. c. Deceitful Workers 2 Cor. 11. 13. these for a time 2 Cor. 10 6. he spareth for the Peoples sake 2 Cor. 12. 19. 3. Some weakly and carnally mis-led into factions 1 Cor. 13. 1 2 3 4. these he endeavoureth to recover 4. Some guilty of faults about the Sacrament in their wrong manner of going about it 1 Cor. 11. These he reproveth and laboureth to amend yet alloweth them to go on and celebrate the Sacrament but doth not debar for the time either factious Ministers or people from it as he had done the other neither iâ— it likely that the Communion was omitted or they debarred for he doth not reprove for not debarring them as he doth For wronging the Institution the reason is because that which warranteth debarring and censures of all sorts is edification and when that end cannot be gained to a people or person such censures may be omitted and except some bounds were to be fixed here the difficulty in abounding differences would prove inextricable And therefore when a sin is become Epidemical and very Universal On the one hand the more tender and conscienciously scrupulous would be instructed to much sobriety and earnestly dealt with not to indulge themselves a liberty to rent the Church or to divide from it when such persons are admitted being otherwise capable of the priviledge because exclusion in this case by a sentence from the Sacrament would probably miss its end which is Edification and would weaken the Authority of the Ordinance of Discipline if not hazard the liberty of the Gospel On the other hand Ministers would by all means take head and â—e obtested in the name of the Lord that they which is readily incident in an hour of tentation run not on the Extream of shifting their duty insulting as it were over tender Consciences and strengthening the hands of the wicked by compliance with or accession to these sins but would under the pain of making themselves horridly guilty manage obvious wayes deal freely and faithfully in making use of the Key of Doctrine when the use of the other will not in all appearance be so much for edification that by publick doctrinal separating the Precious from the Vile and by straight down-right private dealing they may in the â—ight of God commend themselves to every mans Conscience 4. Let us consider if this Ordinance be polluted to the â—oynt-Receivers suppose that some are sinfully admitted by the Office-bearers of the Church And we say that it is not a pollution or sin to them to partake with such for the Sacrament may be blessed to them notwithstanding as Christs Ordinance even as when the Word iâ— unwarrantably applyed in 〈◊〉 and adâ—oâ—itions so that Pearls are â—ast before Swine yet supposing some tendâ—â— souls to be present they may meddle warrantably with that abused Woâ—d as Gods Word and it may prove useful to them For confirming this Truth we offer these Reasons The first is The Word and Sacraments are of oâ—â— Nature and are polluâ—â—d or made use of one and the same way onely the difference is in this That the one usually is doctrinally wronged the other disciplinaâ—ily 2 Because that unwarrantable admission of others is not the Communicators but the Ministers sin therefore it cannot wrong them more then want of preparation in others who come 3 Any others sin cannot loosen me from my Obligation in a duty now it is the duty of every one aâ— to examine themselves so being prepared by suitable self-examination to eat 1 Corinth 11. verse 28. and yet in that Church of Corinth many did sinfully approach to the Lords Table Now though the Command requiring self-examination will not warrant Rulers not to examine yet it will warrant private Communicants to endeavour rightly to go about that duty themselves and not to be much anxious what others do as if other mens carriage were the ground of our approaching to the Lords Table 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions and so the neglecting of it is the neglecting of a Sacrament 5. If scandalous Receivers did corrupt it to others then a corrupt Minister could never celebrate a Sacrament which would contradict the Lords way iâ— appointing such sometimes to dispense his Mysteries both iâ— the Old and New Testament and if the Ministers corruption pollute not the Ordinance much less will the scandal of any others 6. The practise of the Lords People in receiving Sacramentâ— this way both before Christs Incarnation and since proveth it 7. It would be a great and inextricable snare to Consciences if the fruit of their communicating depended not only on their own preparing themselves but also on the Ministers and joynt-Receivers if their not preparation or failing in it brought guilt on us it were impossible that ever we could with clearness receive the Sacrament For 1. It is hard to think a Communion is celebrated but there is one or more who should not be admitted and the admission of one or two as well as of many is a prophaning of the Ordinance yea if we thought them to be scandalous yea if we knew them not to be holy we could not in Faith communicate with them left the Ordinance be defiled by us if their defiling were ours 2. The presenâ—e of a Hypocriâ—â— would defile it to us for his Hypocrisie defileth iâ— to him and he has not right before God to come neither would it warrant us that we knew not For 1. Many do sin when they knâ—w not 2 It is not our knowing his sin that defileth the Sacrament but it is his Hypocrisie and 〈◊〉 3. 〈◊〉 the same Sacrament might be as Gods Ordinance participated warrantably by one who knew not and not by another who knew this which were hard to make out 3. Believers their being out of a frame would pollute this Ordinance to us and incapacitate us to receive it for it is in that case sin to them and we should keep as grâ—â—â— a distance from their sins as from the sins of others Yeâ— 4. One could not communicate with himself to speak so if that ground were true For 1 We have Corruption 2. We know we have it as well as we can know any other mans 3. It doth pollute the Ordinance in part to our selves and bringeth guilt with it therefore if sin known in another would do it much more that which is in our selves for if it be Corruption as known to be in
others that polluteth it then that same known in our selves must have that same effect for 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
dealing with God before hand to be enabled for this duty and helped in it and that both for our selves and others 7. When we are not endeavouring to be in good terms with God and studying to be clear as to that before we come to put up suits to him 8. When we neglect Christ and turn legal in it 9. When we do not separate our selves from all other affairs â—â—mously the night before 10. When we are lazie in rising so timely that day as should be 11. When we do not if it be secret labour to be unseen in it to any 12. Not setting our selves seriously to it Dan. 9. 3. abstracting our selves from diversions and rousing up our selves for it Secondly In the time of Fasting we sin First By Eating unnecessarily though it be little as we may sin by not eating when not eating disableth us in Duties yet the Body ought to be in such a measure affected as may uot hinder us in Prayer but many scarce suffer it to be touched or in the least measure affected or afflicted with Abstinence 2. In Lightness of Apparel or such fineness in it as they make use of on other dayes 3. In Gestures looking light like Laughing and in such a carriage as is very unsuitable for that day 4. In Hypocrisie there being a more seeming weightedness and heaviness then really there is 5. In having wrong ends before us As first To seem holy 2. To carry on some Temporal or Politick Design as Jezabel did against Naboth to get his Vineyard 3. To get advantage of some other and to make some finister Designs digest and go down the better as Isaiah 58. verse 4. To smite with the Fist of wickedness as under pretence of Long Prayers to take the more Liberty to injure others 4. For Strife and Debate and strengthening of Factions and Parties 6. We sin here by neglecting Works of Mercy 7. By taking pains in Works Lawful on others dayes Exacting all our Labour or a part of it which is unbecoming on that day 8. By taking delight in Temporal things finding our own pleasures 9. By words or thoughts of Lawful things diverting us from the Work of the day 10. By wearying of it as a burden Not calling it a Delight 11. By wishing it were over that we might be at our work or pastime again Amos 8. 5. 12. By negligence in Prayer or not being frequent and fervent in it nor pertinent to that day and the end of it for there should be in all these something on a Fast-day suitable to it and which is called for on that day more then on other dayes 13. By not joyning seriously with others when they pray especially in particulars which concern others 14. By little Mourning or Heart-melting especially in secret Duties which on that day would be more frequent more serious and affecting then on other dayes that day being set apart for it And if private we should be more abstracted even from ordinary Refreshments and Mirth then upon a Sabbath and the frame of the Heart would be then more humble mournful and denyed to otherwise-Lawful Comforts 15. By little of the Exercise of Repentance or sense of Sin that day for humbling the Heart in the sense of our own Vileness and loathing of our selves 16. By little suitable uptaking of God in his Holyness Displeasure against Sin c Which on that day is in an especial way called for 17. By not distinct Covenant with him and ingaging to him against our seen Evils and Defects a Fast-day would be a Covenanting-day as we see in Ezra and Nehemiah 18. By being defective in Reading and Meditating on what may humble us but much more when by Looks Words or Thoughts we marr the right frame and set of our Hearts 19. By Resting on Fasting or being Legal in it 20. By not minding the proâ—â—ting of others noâ— Sympathizing with their wants and case nor being careful to see those of our Family or Charge observant of it 21. By nor abstaining from the Marriage Bed 1 Cor. 7. â—erse 5. Thirdly We sin after fasting 1. Soon returning to other thoughts 2. Letting any frame we had attained slack and wear out 3. Forgetting our Confessions and Engagements and falling to former Sins and neglecting these Duties to which we have engaged 4. Being rigid with others we have to do with 5. Not insisting in Prayer for those things we aimed at in fasting 6. Not trying and observing if any thing we prayed for hath been obtained 7. Not Reflecting upon our carriage in it that we may know how it was discharged 8. Not humbled under our many short-comings and failings in it 9. Glad when it was done because that Restraint is taken off our carnal Humours 10. Sitting down and resting on that we have done as if all were done 11. Thinking our selves something better by our outward performance 12. Being vain of it if it be well to our Sense 13. Being unwatchful after it and not studying suitableness in our following carriage so that it iâ— but the hanging down of the Head â—or a day These Particulars applyed to our own Hearts may be useful for our Conviction and Humiliation Ah! Who can say I am clean All of us are guilty either by neglecting such Duties or by thus and thus going about them unsuitably from these Sins we may read also the contrary Duties or Qualifications that are required for the right discharge of these Duties The preventing of these Sins will bring in the Duties called for and the right manner of going about them Otherwise the going about these Duties without the manner requisite is but as it were the making of some Image for our selves in the Lords worship which he has not commanded and so he may say Is it such a Fast that I have chosen Isai 58. 5. or Is it such a Prayer I called for and Who hath required these things at your hands Isai 1. 12. These Questions which the Lord putteth to our Conscience will make many Prayers and Praises and much worship that now seemeth to be in great Bings or Heaps come down to a small bulk when they are thus fanned â—ifted and searched by this Seive and all those things casten which are found to be Breaches of this Command We come now to the manner how this Command is pressed which is First By a Reason Secondly By a Commination Thirdly By a Promise All which speak a readiness in men to fail in this Command and a special notice that God taketh of the Duties required in it and of the Sins forbidden in it Men might readily say What needeth so much Rigidity in the manner of worship and If it be to the true God though it have in it some mixture of those things which have been formerly abused it is noâ— much to be stood upon The Lord therefore in pressing it addeth this Reason I am a jealous God saith he that will not only have my Church and Spouse Honest and
though these have not alwayes Gods Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and ingagements being rightly made and taken on or rightly goneabout are not onely Lawful but sometimes necessarily called for as appeareth 1. From the Command which is to Vow as well as to perform Psalm 76 11. 2. From Example of Saints in all Ages David faith Psalm 119. when his frame is most tender Verse 57. I have said I will keep thy words And thereafter Verse 106. I have sworn 〈◊〉 well perform it That I wâ—ll keep thy righteous Judgements For saying and swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midses for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called for also and cannot be omitted 4. From the Lords gracious accepting of such Engagements and Vows and approving of them 5. From the several Promise and Prophecies of them as commendable and good service from Men to God under the Gospel Isai 19. 18. and 21. Jer. 50. 4 5. Isai 44. 5. So then I say 1. In some Cases to wit when it glorifieth God and edifieth others or is profitable to our selves But if it thwart with any of these there is a failing or when some pressure of Spirit or cogent Reason putteth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. swore he would take none of the spoil he had rescued from the Kings overcome by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacob Vow Genes 28. and Davids Psalm 119. 106. were Or 2. Something that relateth to Worship or may further some commanded Duty or prevent some sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the morning that he might the more effectually cross the lust of his laziness and to keep more at home the better to prevent the snare of evil and Loose-Company It is not House-keeping simply or rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Ps 76. 11. and Ps 132. 2. 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Rashness will spill all 2. With Humility and due sense of our own Corruption which maketh us Alace to stand in need of such Bands to keep it in and of such Up-stirrings and Excitments to Duty 3. With fear singleness and Zeal for God with love to his Honour and to true Holiness Not for our selfends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if therebe Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the people of God Jer. 50. 4 5. 7. There should be ingaging in the lively Exercise of Faith drawing strength from Jesus Christ according to his own promise and of our selves to make use of him for that end Yea that should be laid for the foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called for and ingaged into Duties for the future See a frame of Spirit fit for Covenanting when seriously and suitably gone about Jer. 50. 4 5. Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30. 2 3. Vowing is called the binding of a Mans soul And Psalm 36. 12. its said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a two-fold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joyn our Approbation or Consent unto that whereby as by a positive Super-added voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it then before and that Command will have a deeper Impression and more weight on him to perswade him to do and to challenge him when he hath omitted then before Again in things that are meerly Accessories to a Religious end as Extrinsick means for instance fasting staying at home c. Vowing never maketh the doing of these of themselves to be Acts of religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our common and ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in
thoughts within or expressed in Prayer I suppose it doth not a little concern all of you to know how they bind and when they are broken We Answer 1. That All these are binding and still accounted so Psal 119. 106 Psal 67. is not to be doubted yea binding in an Eminent Degree as being made to God and not only Before Him The nature of the thing and our consent also bindeth For 1. If interposing the Name of God to men doth bind much more to God 2. If a Promise solemnly ratifyed bind to men much more to God Hence 3. Our Obligations in Baptism and the Lords-Supper receive Strength and Conviction against us from the Covenant which we solemnly Ratifie and renew with God therein and that before the World And our Breach of these Vows is charged on us by the Lord as an open Breach of his Covenant the Obligation whereof is pleaded from them Genesis 17 verse 10. and 14. and elsewhere 2. Yet do they not bind absolutely as the Duty lyeth upon us and as we should aim at it for though we be bound by the Law to be perfectly Holy and without sin yet doth not a Vow so tye us or that Obligation is not from our Vow but from the Law because our Vow is to be understood 1. With Respect to our Nature now Corrupt and sinful and therefore to Vow absolutely to be without Sin or absolutely to abstain from it is injurious and impossible 2. With respect to our aim and desire 3 With respect to our not Approving or Dis approving onr selves in any thing wherein we come short 4. In respect of the Obligation to endeavour it which is alway and by all suitable means to presse at it and to leave nothing undone which may further it So then 1. They do not bind Absolutely or Simply but Respectively 2. Not as to the Victory but as to the Wrestling and Fighting for Victory 3. Not as to the Event but as to the Means which are in our Power and therefore some plead That they had not broken Covenant though they had Sins Psal 44. 17 3. Though they bind not Simply or Absolutely and are not therefore to be so taken or understood yet they tye Absolutely 1. To the main of having God ours in Christ 2. In other things thus 1. They tye us to live in no known Sin especially Outward Sins and to delight in none 2. To omit no Known Duty but to essay the doing of it 3. As to the Maner to essay it seriously so that though a man cannot swear that he shall have no Corruption in him while he is upon Earth Yet in so far he may As 1. Not to approve of it 2. To leave no means unessayed consisting in his Knowledge that may help to mortifie it 3. Seriously and in good Earnest to be aiming at the Mortification of it in the Use of these And so this Tye of a Vow is 1. As far as in us lyeth 2. As Universal as the Duty is 3. Constant and always binding 4. When it 's taken on we should not let it lye on to say so till the Sun go down but endeavour that we may be free of it it bindeth us to quit Sin as well as to eschew it It reaches not all Infirmities to make them Breaches but known Sins or the least sins stuck to 3. Concerning these Vows we say That the Breach of them is a very great Sin and doth much more aggravate Sin where it is then where it is not So that the Sins of Christians against Baptism Communions Oaths in Covenants Secret Ingagements Resolutions and Promises to God are much greater then the Sins of others Hence the Lord chargeth Israel with Covenant Breaking by vertue of their Circumcision which they had received as a Seal thereof and aggravateth all their Sins by that and looketh on them in that Respect as singularly sinful Deut. 29. 24. Jer. 22. 8. c. which could not so well be if there were not some Peculiarity in that Obligation Our Baptism doubtless is no less binding unto us nor the Breach of our Baptisme Vows less sinful Col. 2. 11 12. Neither can there be any reason given Why the Breach of an Oath to man should be charged on a Person as a Sin and Infamy and the Breach of an Oath to God not be much more charged so Oh! Take notice then ye who sin willingly who Drink Swear omit Prayer Let your minds wander and study not Holiness in good earnest that your sins have these Aggravations to make them horrible infamous and inexcusable 1. There is manifest Perjury against the Oath of God which even according to the Pharisees Doctrine Matth. 15. 33. was Abominable Thou shalt not say they Forswear thy self but shalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing and abominable Treachery to break under trust and to keep no ingagement to Him 3. There is not onely Perjury and Treachery simply but towards God which is more and draweth a great deal deeper then towards any other It 's Dreadful to deal Unfaithfully Treacherously and Perjuriously with Him 4. All this is in things that are very equitable and much for your own good which maketh no small aggravation 5. This is done not onely against promises but against many promises and many other bands 6. That it s often and in many things that you sin against these promises 7. That sin is little resented or laid to heart on this consideration and as so aggravated If it be said Then it is better to make no promises at all then to come under such aggravations of guilt by breaches of them for none keep them exactly and so men must needs be in great and continual disquietness and anxiety while under them Were it not better then to be doing without promising Answ 1. It is not free to us Not to make them more then it is to break them or not to keep them and when we are called to make such Promises and make them not it becometh sin to us as was said It s not free to us whether we shall be Baptised c. communicate c. or not therefore whosoever would not so engage were to be censured and punished as utter despisers of the Lords Covenant Genes 17. 14 c. and Exod. 12. 2. They who refuse to take them say themselves open to the temptation of being more easily prevailed with not to perform these duties or of being sooner insâ—ared in such sins because they are not formally engaged by Vow against them so they make themselves culpably accessory to the strengthening of tentation and weakning of resolution to the contrary whereof they are no doubt obliged 3. If you intend indeed to perform these duties then ye may ingage to do so but if ye will not so much as Promise and engage to do them it cannot be expected in reason that ye will do them especially considering that even these who honestly
promise and ingage do yet notwithstanding find a great difficulty to do and perform O take heed that you be not by your refusing to engage making a back-door for your selves to go out from your duty that so you may the more easily and with the less challenge shift it If it be yet said that the sin of simple omitting the duty is less then the omitting of it after engagements and Vows to the contrary Answ 1. It is not so to a Christian who is called to engage himself yea who by Baptisme is already ingaged for 1. The man that neither ingageth to do nor doth the duty faileth twice whereas he that ingageth and performeth not faileth but once though that once failing is by its being cross to his ingagement not a little aggravated so that in some respect each fault or failing exceedeth the other the one is a greater sin considered in it self but the other is greater considered complexly 2. The man that ingageth not is more accessory to his own falling in respect that he used not that mean to prevent it yet the other when fallen is more guilty in respect of the breach of his ingagement 3. The man that will not ingage bringeth him elf under a necessity of finning for if he perform not he faileth twice as is said if he perform he faileth because he ingaged not when he was called to it so his performing is not the performing of a Vow to God who requireth promising in some cases at least as well as performing 4. The man that Promiseth and Voweth and also performeth what he Promised and Vowed his performing is so much the more acceptable as it proceedeth not only from the awe of a Command but from a spontaneous and free-will offering of it to God and so is both Obedience to a Command and the performance of a Vow for thus he chooseth obedience as it is Psalm 119. 30. It is not so with the other whether he perform it or not though we think that God often letteth the man fall that will not ingage because he sayeth by his refusal that he trusteth not to God for the performance otherwise he would ingage and undertake on his account also he sayeth withal that he aimeth to perform onely because he cannot eschew it And if he could shake off and be freed from that Obligation to Holiness that he would not out of respect to God or love to Holiness take on a new one 5. The man that ingageth not sinneth more unexcusably in that he will not do that which is the lesser and in his power The less and more easie a thing it be to promise and ingage as it is no doubt more easie then to perform the omission of it is the greater sin and more inexcusable The case is indeed as to Heathens otherwise who were never thus engaged nor called to engage themselves but unto Christians it will be no excuse If it be replyed that this is very hard for then no Christian will be free of Perjury not have Peace Answ 1. I grant the case is hard and the Strait great but it is such as floweth from our own corruption in this as in other duties and parts of holiness for as the Law is holy just and good Rom. 7. and is not to be blamed as accessory to our sin so she Vow is holy just and good and is not to be blamed if in the circumstances right because of our breach 2. As I think it is hard to keep our selves free of sin even against light so I think it is a difficulty to be kept â—ree of this aggravation of sin to wit of committing it against our engagements and therefore as the manner of the People of God is I think it safest to take with these aggravations of our sins as chief parts of them to speak so and to take them with the rest to Jesus Christ that we may obtain pardon of them through Him and to maintain our peace rather by often washing our selves from the filth of breaking then by pleading no breach at all 3. Yet may Christians even as in other duties of holiness in their Vows and Promises to God have peace and say in a Gospel-sense We have not turned back from thee not dealt falsly in thy Covenant as it is Psalm 44. 17 18. which certainly implyeth not absolute holiness or exact performance of all the Articles of the Coveâ—â—â—t but that 1. In the great and main Articles they were honest and did not put another God in his room to provoke him to jealousie 2. That they intended truly the keeping of all and said nothing by their profession or engagements which they minded not to perform 3. That they had some testimony as to what was past that they had in some measure walked according to their engagements and had left nothing undone at least willingly and with approbation of themselves therein that might have furthered them in keeping Covenant but had stuck to him in doing and suffering honestly a man sincerely and in the strength of grace studying this may attain to such a testimony from his own Conscience and to a good measure of peace yea a man that may have quietness in his performing duty upon the account of other tyes without engaging may also come to have quietness in his engaging to it If then there be a necessity to engage it may be asked How peace may be attained in it and how we may be helped to perform Answ 1. We should endeavour to be clear and quiet as to the soundness of our by-past engagements and of these we presently enter in as to the motives grounds ends and manner of engaging that all be right there 2. If any thing be seen to be wrong it should be taken with and mended that we use not Vows mainly to put by a challenge for the time without any more of it 3. Ye should seriously mind these directions 1. Forget not your Vows and Engagements be minding them often and thinking of them so as they may never be forgotten Jerem. 50. 4 5. 2. Defer not to pay them Eccles 5. 4. Deut. 23. 21. Delayes make the impression of the weight of the Vow of the dread of him to whom it is made much to wear out and taking liberty to be stack in paying of it for but for this once or for a little while is a direct breach of it self and maketh way for more 3. Keep in mind and entertain such a frame of spirit as ye were in when they were at first made such humility tenderness awe of God c. We often alace take on Vows in a good frame to be on the matter a sort of excuse for us in letting such a frame go or at least to ease us a little for the time as if engaging were performance which is not the least part of the deceit of our hearts 4. The performance of the thing would be followed as it is undertaken to wit in the
strength of grace and by virtue of life derived from Jesus Christ quickning and strengthening us both as promising and performing 5. We should be often considering the fearfulness of the sin of breaking and examining our selves about our keeping of them making breaches that are particularly observed the matter of confession to God and of serious repentance before him If we would suffer these things to sink down deep in us as in the sight of God this no doubt would make them have a quite other impression 6. We should still keep the knot fast and if one promise or resolution seem to be loosed we should forthwith cast another or if one obligation given seem to be weakned we should give another that there may be still some obligation standing over our heads and following engagements not formally but soberly and seriously renewed may be made use of to bind on the former upon us and to make them more effectual so say they Jerem. 50. 4 5. going and weeping as they go Câ—me let us â—oyn our selves unto the Lord in a perpetual Covenant never to be forgotten This is to be understood mostly if not only of private engagements as for publick solemn Oaths and Covenants we neither find in Scripture that they have been frequent but on some great and very grave occasion neither could they well be so great multitudes engaging in them without diminishing from the weight of them and so without wronging of Gods Name 7. We should by no means suffer breaches though never so small to lye long on but should get us to the Fountain with them as foul and loathsome lest they bring on more and greater Now then try Perjury and breach of Vows and Oaths to God 1. In Baptism which extendeth to engage professing Believers to the mortification of sin and to the study of holiness as to both Tables of the Law and to a conversation as becometh the Gospel 2. In and at Communions where the same Covenant is sealed 3. In your Oaths solemnly taken in Covenants 4. In your more private engagements to Gâ—d and for him to others Beside these which are common some come under particular Oaths and Engagements by vertue of their stations as Ministers Elders Magistrates for the faithful discharge of their respective duties some by their Relations Office and Place as Husbands and Wives each to other as Parents in reference to their Children to bring them up in the nurture and admonition of the Lord and in his fear some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations Trades c. And some on more particular occasions have come under engagements O look well what you do and have done there will I fear many be found Perjured I do not here speak of every particular infirmity but certainly there is sin against God and Perjury before him which cannot easily if at all be interpreted so with men in which respect Mal. 2. the Lord condemned putting away an innocent Wife even though it seemed to have a permission by Law in these things when men do not what they may do or if there be yet more in their power then is done or if the obligation of the Oath on them awe them not or weight them not it cannot but be â— prophaning of the Lords Oath Many alace according to their several relations and stations are found guilty here who have little or no awe of God on them in these things In sum This Command is broken these three wayes in reference to such engagements 1. In shunning to make them when we are called to it 2. In not making them rightly 3. In not performing of them when made and it biâ—deth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity 2. To eschew all known sinful deeds as Swearing and what may be inductive to it Drunkenness unlawful Gaming needless Contentions c. 3. To do all outward duties as to Read Hear Pray c. 4. To do them as seriously as we may 5. Not to lye in any seen or known sin here forbidden not to delay Repentance though for never so little a while it dispenseth not at all here because these are in our power and when we fail it is not out of ordinary infirmity Beside what is said there are yet two wayes of taking or using the Name of God which are â—ib or of kin to Oaths The 1. is that of appealing to God to judge as David did that God might judge betwixt him and persecuting Saul 1 Sam. â—4 1â— The second is that of attesting God thus The Lord knoweth God is my Witness my Witness is in Heaven c. as Joh doth chap. 16. 19. and Paul Rom. 1. 9. These are lawful when called unto and rightly gone about but when abused in rash precipitant passionate appeals or in unjust matter as Sarahs was Genes 16. and in rash unnecessary attestations or in triffling matter they are more then an ordinary taking of Gods Name in vain and therefore should never lightly be interposed and made use of The great breach of this Command is Blasphemy though Perjury be most direct That we may see how this sin is fallen into we shal 1. Define it 2. Divide or distinguish it which we shall find to be exceeding broad Blasphemy then against God as the word beareth is a wronging of Gods holy Majesty by some reproachfull speeches or expressions uttered to his disgrace we say Uttered because that which is in the heart is most part Atheism and Infidelity and so belongeth to the first Command Of this there are three sorts or there are three wayes whereby men fall into it 1. When any thing unbecoming God is in word attributed to him is unjust unholy unmercyful c. such as that complaint Ezek. 18. 25. The wayes of the Lord are not equal 2. When what is due to him is denyed him as when he is said not to be Eternal Omniscient Almighty c. as he was by proud Pharaoh and railing Raâ—shaketh in his masters Name who most insolently talked at that high rate of blasphemy Who is the Lord that I should they his Voyce c. Who is the Lord that is able to deliver you out of my hand Exod. â— Isai 36. 18. 20. 3. When what is due to God is attributed to a Creature or arrogated by a Creature thus the Jews charged Christ as guilty of blasphemy Luke 7. 49. and John 10. 33. supposing him to be a Creature because he forgave sins and called himself God of this sort of blasphemy as to some degree of it is the commending or crying up our own or others parts pains wit c. for attaining effecting and bringing to pass of somewhat to the prejudice of divine providence so those of Zidon did to Herod Acts 12. 22. And thus often men make Mediators and Saviours as it were of themselves and of other men 2. This Blasphemy may either
as if a man who cannot would be take himself to swimming in or walking upon the Water when an other betaketh himself to a Bridge or to a Boat In sum As Lots and Oaths are much for one end to wit the ending of controversie and strife Heb. 6. 16. Prov. 18. 18. So ought the same Rules almost to be observed in them both Then 1. Before the Lot we should look to and follow Gods call and depend on him in it 2. In the time of Lotting we should act reverently 3. After the Lot we should reverence the Lord and submit to the event of it as to his mind even though our frame has not been so right As an Oath bindeth when taken in lawful matter though there hath been rashness as to the manner by vertue of Gods Name which is interposed So do Lots Because how ever we be as to our frame it is He who decideth as to the event therefore ought that decision to be looked on as most Sacred God having thought good beside the general rules in his Word to give evidence of his mind by Lots as to some particular events and though these Games at Dice or Cards may in the compleat frame of them require some skill how to manage such throws or such particular Cards when a man hath gotten them yet that that-throw is such casting up so many blacks and no more that such a man hath such Cards and no other that is meerly by immediate providence and so must of necessity be a Lot or it is by some other means which would if assaid wrong God also very much And though skill may possibly influence the event as to the upshot of the Game yet in these throwings or shufflings theâ—e is no skill or if there be any thing that is accounted Art or skill it is but deceit seeing the scope is by these to leave it to providence in its Decision This Doctrine concerning such Games was the Doctrine of the Ancients who did vehemently inveigh against this sort of Lottery see Cyprian de Aleatoribuâ— who fathereth it on Zabulus and calleth it the snare of the Devil and compareth it with Idolatry so Ambrose de Tobia pag. 590. It was also in some Councils condemned Can. Apost Canon 42. Con. Trull Canon 50. This hath been the constant ordinary Judgement of Protestant Writers on this Command and some of them have written peculiar Treatises to this purpose particularly Danaeus wherein he proveth that such Lottry is unlawful in it self and most prejudicial to men this is likewise the Doctrine of the School-men though none of the most rigid Casuists yea it is the Doctrine of our own Church these being as unlawful Games condemned of old and of late to wit Anno 1638. by the general Assembly of Glasgow according to a former Act of an Assembly held at Edinburgh anno 1596. Lastly Consider for scarring from such Games these two things 1. The contrary events that follow most ordinarily on such Lottry Strifes and Contentions are occasioned if not caused by them which are ended by the other so very different are the events 2. Consider that most men who use them fall often into grosse prophaning of Gods Name or into high passions at best An Omen or sign or Token is when men propose to and resolve with themselves that if they meet with such and such a thing they will construct so and so of it oâ— when they seek it from God for that end Thus Abrahams Servant did at the Well seek to know the mind of the Lord and accordingly drew Conclusions about it concerning a Wife to his Masters Son Genes 24. So did Jonathan about his assaulting of the Philistines 1 Sam. 14. So likewise did Gideon about his success against the Midianites Judgs 6. And Mary for confirmation of her Faith concerning what was told her by the Angel Luke 1. 34. This is still to be understood as to some particular fact or event and not in a common Tract or for the determination of a general Truth as for example Mary believed that Christ was to be born but knew not that she was to be his Mother but Zacharias John the Baptists Father did it seemeth doubt of Gods power or of the event or Truth of what was told to him and therefore he sinned in seeking a sign when the other did not The Philistines sinned most grosly when they sent back the Ark and did hang the Decision of that question whether then plagues came from the hand of God or by chance upon the motion of the Kine 1 Sam. 6. And it is alwayes a sinful tempting of God when men out of curiosity from unbelief or needlesly put him to give a sign that they may thereby know his power will or wisdom An Observation is when we gather such a thing from such a providence that occurreth without any fore-casting of ours or determining with our selves before hand about it being a meerly surprising unexpected Emergent we shall only say in general concerning Omens and Observations that when they agree not with the Word and our Duty revealed and injoyned therein they are not to be adventured on nor regarded but utterly slighted because then certainly they degenerate and become extravagant neither are the examples of such who being led by an extraordinary Spirit have used them to be followed by others who have not the same Spirit doubtless it is safe for us to take heed to the more sure word of Prophesie and to follow the unerring rule of the Word of God and not extraordinary examples for which we have no warrant Superstitious Observations are not so much about daily occurring providences which all are obliged piously to mark and improve to the best spiritual advantage and in the careful marking and suitable improving whereof there lyeth a special piece of spiritual wisdom more especially of such providences which may from the Lord help either to confirm a man in his Duty or deterr him from a sin or snare as they are about some set and marked actions of Creatures and these very fechless and silly too though I deny not but that simply they are providences also which are reputed to be so many fixed Rules and Canons of natural wisdom but really instituted Spells or Freets or the Devils Rudiments and Grammar to say so to sink mens minds into Atheism And Observations are alwayes superstitious when we collect and conclude that such and such events evil or good will happen to us or befall us from such and such occurring works and passages of providence for which no reason can be drawn either out of the Word of God or out of the course of nature in a word for which there is neither Scripture-warrant nor can any natural cause or reason be assigned as for instance To think it is unlucky to meet such and such Persons first in the morning which useth to be called an evil foot for a Woman with child to step over a Hair-teather for
against God flowing from the former whereby they set their mouth against God and think it is a piece of bravery not to stand in awe of him and as Goliah did to defie the living God and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing then in stout words against the Lord Mal. 3. 13. and in prophaning of his Name hence it is to be observed that where this sin reigneth there is either a height of desperate security and stupid senselesness or a devillish gallantry in contemning God and all Religion all Prayer and other spiritual exercises as not becoming pretty men or men of spirits as if forsooth topping with God and bidding a defiance to the Almighty were true knowledge and the grand proof of a brave and gallant spirit and of a pretty man O! what a dreadful length is this that men are come to say in effect Who is the Lord that I should reverence his Name 3. The Devil knowing well both these taketh occasion to stir men up to it and what by offering occasions of irritation to vent their passion and what by habituating them to it from custome and the example of others whereby keeping them off some other sins which others may be guilty of he is in Gods righteous Judgement permitted to harden them in this 4. There may be also something in the nature of this sin because it doth not ordinarily wrong others externally or because it may be in a truth or in profession of duty oâ— in worship or because it may be fallen into inadvertantly without fore-thought or deliberation therefore the Devil hath the greater advantage to drive men on to it if not by swearing falsly yet prophanely and rashly if not by God yet by some Creature or if not so yet by formal and fruitless discharging of duties or by some other way and because ordinarily there is no such evil that sticketh thereby to others as to make them resent it nor no ill meant to themselves as they in their proud self-love do conceit therefore they are the less affraid of it before and the less challenged for it afterward Let us make some use of all this in a few words 1. Then see and gravely consider what sin this is what wrath it deserveth how far and how wide in its guilt it extendeth it self and what severe reckoning will be for it O then what is your hazard and what will be your sentence when this Judgement shall be set and when the Judge cometh to pronounce it tell me who of you will be able to purge your selves of this guilt This Sentence may and will one day make many of you to tremble when the Lord will say Man thou tookest my Name in vain in such a Company at such a Play and Sport in such a Contest in such an Oath yea in such a Prayer c. Here is your Sentence I will not hold you guiltness but guilty for this cause This this is the Truth of God if we believe his Word yea whether we believe it or not Let me therefore speak two words further to all of you Old and young Godly and Prophane Rich and Poor c. O take more notice of this sin and be more watchful against it think more of it and look more to every way it may be fallen into and by all means study to prevent it fear to name the great and dreadful Name of the Lord our God irreverently tremble when ye hear it named and when ye read hear pray or do any duty as ye would eschew this Curse and Threatning and be found guiltless in the day of the Lord eschew this sin of taking his Name in vain For helps to this let me commend unto you 1. A serious endeavour to walk under the impression of Gods greatness and to have your heart filled with his awe if his fear be in the heart there will be expressions of reverence to his Name in the mouth 2. Believe and be perswaded of the reality of this Truth concerning the terribleness of the reckoning for this sin and the fearful Judgement that will certainly follow it 3. Use and mention his Name reverently in Prayer Hearing Conference c. For habituating our selves to formality in such duties maketh way ordinarily for more gross violations of this commands and study to be more affected even when narratively ye are telling something wherein his Name is mentioned then otherwise 4. Tremble at this sin and suitably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special gâ—ave Animadversion Look back on all your life and see if ye can remember when and where ye were grosly guilty reflect on your worship and observe omissions and defects at lest in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be haâ—dned and the Sentence stand in force unrepealed against you What will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12. 3. 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6 9. The other word of Use iâ— for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If â—o what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under Gods Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrites who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin and to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church
Officers School-masters and Teachers I charge you to endeavour to prevent this sin in your selves and others It is sad that the Children of many are brought up in it the most part live in it our Streets are more full of it then the Streets of Heathens Advert to this charge every soul Or 3. I charge you to appear before this great and dreadful God who will not accompt any such guiltless and to Answer to Him for it The Fourth Commandment Exod. 20. verse 8. 9. 10 11. Remember the Sabbath day to keep it Holy Six dayes shalt thou labour and do all thy Work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any Work Thou not thy Son nor thy Daughter thy Man-servant nor thy Maid servant nor thy Cattel nor thy Stranger that is within thy Gates for in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the Sabbath day and Hallowed it THe Lord in his infinite Wisdome and goodness hath so far consulted mans infirmity as to sum up his Duty in these Ten Commands called Ten Words that thereby his darkness and dulness by sin might be helped by an easie abbreviation The first Command therefore containeth mans duty to God in immediate Worship requiring that the onely true God should be worship'd The second stinteth and limiteth men to that worship alone which he pâ—rscribeth The third Commandeth Reverencing of him in all his Ordinances and a reverent manner of going about them This Fourth pointeth out the Time which most solemnly the Lord will have set apart for his Worship that so He who is both Lord of us and of our time may shew what share he has reserved as a Tribute due to himself who hath liberally vouchsafed on us the rest which time is not to be understood exclusively as if he would have onely that spent in worship there being no exclusive determination of the frequency of the exercises of worship or duration of them in Scripture that is to say that they shall be so long and so often and no longer nor oftner but that he will precisely have this time as an acknowledgement from us even as when he gave Adam the use of all the Trees in the Garden he reserved one so when he giveth six dayes to us he keepeth a seventh for himself This Command is placed in a manner betwixt the two Tables because it is a transition as it were from the one to the other and containeth in it duties of immediate Service to God and of Charity towards men and so in some sort serveth to reconcile if we may speak so the two Tables and to knit them together that so their harmony may be the more clearly seen It is also more largely and fully set down for plurality and variety of expressions and words then any other in either of the Tables yet hath it notwithstanding been in all times in a special manner assaulted and set upon and endeavours used to overturn it Satan aiming sometimes to darken the meaning of it sometimes to loose from the strict tye of observing it and that not onely by old Sabbatarians Anti-sabbatarians and corrupt School men but even by those whom God hath made Orthodox in the main And especially by a Generation in these dayes who having a hatred at all Ordinances and at all the Commands of the Decalogue yet do especially vent it against this Command because in it is contained a main foundation of Godliness As it is wonderfully great presumption for men to assault and set upon Gods Authority even where he hath strengthned himself as it were most by more full explication and more large and particular pressing of duty and forbidding of the contrary sin as he hath done in this Command more then in any of all the rest So it will be necessary before we can speak to the practical part of piety comprehended in it concerning the sanctification of the Christian Sabbath or Lords day either in the negative or positive part of it to speak doctrinally for clearing of the precept to these three 1. Whether this Command be moral and do oblige us in its Letter as other Commands do 2. What is the particular morality of it and the literal meaning of the words 3. How our Lords day standeth in reference to this Command and whether thereby the same sanctification be required as to it though its institution arise from another ground then is required to the Seventh-day Sabbath Somewhat of all these must needs be spoken unto and we begin to speak first of its morality before we speak of its meaning because all dependeth on this both in respect of exposition and practise for if it be not moral and perpetually binding it 's not necessary either to explicate it or to study and press the practise of it but if it be found to be moral then no doubt it concerneth us and requireth the same moral sanctification of a day now as it did before Our Assertion then in reference to this is that The duty of setting apart and sanctifying of a portion of time as it is limited in the fourth Command for Gods service as it recurreth is moral and the Obligation thereunto perpetual even as in the duties of the other Commands the obligation to this being no more dissolved then to those though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them my meaning in a word is that a day oâ— one of seven is as necessary to be kept holy unto God now upon supposition of his determining the particular day as it is necessary to hold and keep up the worship prescribed by God neither without sin can another day be put in the room of it more then other worship can be substituted in the place of divinely prescribed worship for the time is set and fixt by the fourth Command pointing at a solemne and chief time as the woâ—ship it self is by the second For clearing of this consider 1. That we mean not here moral-natural as if without any positive Law such a thing had been binding no but moral-positive that is laid on by a Command which is standing unrepealed and so bindeth by vertue of the authority of the Law-giver as several other commands and precepts do as namely those concerning Sacraments belonging to the second Command and those concerning one Wife and forbidden degrees of Marriage belonging to the seventh which being so often broken by many Saints and dispensed with in some cases cannot be thought to be morally naturally since the Lord dispenseth not so in these nor can it be thought in reason that his Servants would have been ignorant of such a natural thing It is then moral-positive that we mean to wit that which is binding by a positive Law 2. Consider in this question that there is a
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
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
cannot but take in Family-worship yet it is also clear that he meaneth not simply of inability to rule but mainly of defectiveness in the improving the ability which God hath given for Ruling therefore it is not said here He that cannot Rule his House though that be in part truth but he that doth not Rule and it is tanked with excessive drinking striking pride and other grosse ills it having that same effect that they had to wit to declare incapacity for such Offices Hence this is not to be the Rule of tryal if he can Rule his own house well as having gifts fitting him for it but supposing him to have these it 's to be inquired if he doth actually Rule it well which is the evidence of the right improving of his gifts therefore here Ruling in the mans own house and ruling in the Church or House of God are looked on as two degrees of one thing of the same nature because both taken in not only gifts fitting for the discharge of the duty of this respective ruling it but conscience and faithfulness in the improving of them We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families But shall proceed to add to what we have said Six or Seven Reasons or grounds that will further prove and clear the thing The first is drawn from nature which teacheth not only that the true God should be alone served and worshipped but that according to the Stations God hath put 〈◊〉 in they should improve them with their gifts parts for a higher end then their own behooff or advantage to wit his glory And that as they have a peculiar fellowship given them by him as his gift so he should have answerable and peculiar acknowledgement from them and therefore seeing the appointment of Families is Gods Ordinance and that it s he that giveth to some Children and Servants which are with-held from others there ought in all reason a Tribute to be given to him resulting from that Society and the Family hence it was that before the Law the Patriarchs had their worship specially in their Families yea Heathens beside their publick idolatrous worship and idolatrous Temples had their peculiar Penates or Houshold-Gods on whom for their particular families delivery from enemies and protection they depended 2. A second is drawn from the nature of Christian Communion amongst Believers which as it requireth the performing of Christian duties according as we are in providence called to them so it requireth the making use of that tye of Family-interest or relation super-added to the former for furtherance and entertaining of that Communion because there is a special access ministred by such a relation to the attaining of that end Hence it is we conceive as is said that some Christian Families are called Churches because so many Christians casten together lived in a Christian discharge of all Family-Ordinances so to speak 3. The Lord by his Covenant doth especially though not alway derive mercies to Families taking them in together and making promises to them and conferring priviledges on them So Abrahams whole Family was taken in Covenant Genes 17. And in the New Testament whole Families were at once Baptized which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements And is not this one special and very proper way of being answerable to them that they worship God together and joyn in blessing him for such mercies and in prayer to him for grace to carry suitably to them 4. The mutual interest that usually is in the condition of members of the same Family calleth for joynt-seeking of God and worshipping of him as they are jointly concerned in the same dangers the same sins often the same stroaks the same duties the same mercies for what is so to one is ordinarily some way so to all therefore ought they to joyn in confessing of sins acknowledging mercies deprecating dangers and stroaks and discharging of duties 5. Private worship is profitable to all the ends of a family It s an acknowledging of God and honouring of him it helpeth the Master to keep his authority and maketh every one in their Family to walk the more respectively towards the rest and it keepeth from many out-breakings when they are to meet so often together to seek and worship God hence in experience we often see that these families where religious worship is are generally more civil at least then other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian family where the joynt worship of God is not and a heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick worship is though private Persons privately seek God yet there seemeth to be no publick national difference betwixt that Nation and a heathen Nation so in the former case a family difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his Family and neglect the spiritual and keep Communion with his Family in temporal things and none in spiritual duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth Command holdeth forth a family worship and having secondly confirmed it more largely from other Scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Joshuas Case keeping the way of Lord serving the Lord very comprehensive expressions taking in much and here its sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a Domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a Family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and
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
defects they should make up this or in such a Case the most fit and best qualified in the family ought to be pitched on for this From what hath been said Family-worship appeareth to be so convincingly clear necessary and important a duty that any Objections or Scruples that can be moved against it most needs be but of little weight and importance and may be easily solved and satisfied It will not therefore be needful to condescend particularly on them And as for the advantages that wait on the conscientious and suitable practise of this duty they are many a few whereof we shall very briefly touch upon As 1. It hath Gods special approbation testimony and commendation and he hath a great delight and complacency in the diligent and faithful Practisers of it Genes 18. verse 19. 2. It advanceth to a high degree of familiarity with God and is attended with sweet Communications of his mind as himself thinketh fit ibid. comparing verse 19 with verse 17. and 18. 3. It is readily and often followed with success more or less towards the spiritual good and edification of Servants and Children either in the Masters life time or when he is gone Gen. 18. v. 19. Abraham will command his children and houshold after him and they shall keep the way of the Lord they shall keep is emphatick and observable and with promised blessings on the Master or head of the Family ibid. That the Lord may bring upon Abraham that which he bath spoken of him 4. It is a notable mean of the propagation and encrease of the knowledge of God O what plenty of the growth of the knowledge of God might and would be in the Church if all Masters of Families made Conscience of Family-duties and particularly of catechising and instructing them in the knowledge of the principles of Religion And what can one Minister do as to this alone in a numerous Congregation if all or most Masters of Families be negligent who yet must answer to God for the Souls of their Children and Servants as well as the Minister must for the Souls of all under his Charge these being under their Charge as well as the other are under his as is clear from this same Command 5. It very much furthers through Gods blessing all the family for profiting by the Ministry of the Word and for joyning in publick duties of Worship as is obvious 6. It procureth or at least is a fit hopeful and promising mean for procuring a suitable discharge of all sorts of Duties called for from the several Members of the family in their respective capacities 7. It is notably contributive through Gods blessing for preventing many publick scandals in the Church whereby the Name of God is much dishonoured and the profession thereof disgraced 8. The ruling of a mans own house well doth not a little fit him that is otherwise qualified for it and called to it for ruling in the house of God 1 Tim. 3. 4. And by proportion for other publick Employments whereof he is capable and to which he is called 9. It is waited with sweetly smiling quieting and satisfying Reflexions in a strait and particularly at death and failings in it let be utter neglects are waited then with sad and bitter challenges as may be gathered from Davids last words 2 Sam. 23. 5. Although my house be not so with God c. The contrary prejudices either of the utter neglect or of the careless and overly performance of these family-family-duties may be easily discovered by the due consideration of these fore-mentioned and other such like advantages And from all that is said on this Subject the horrid aggravations of the grievous sin of neglecting family worship so clearly commanded so much commended and pressed so much practised by the Saints held forth to be so advantagious in its practise and so prejudicial and severely threatned in its neglect cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them Having cleared that this Command is moral not as to the setting a part of time for duty which every Command supposeth but of so much time particularly stinted and defined in the Command We come now to see what is specially commanded here the Command divideth it self in a Mandat or mandatory part in the first words thereof and in an amplicatory part wherein it is more fully cleared and pressed The 1. is Remember the Sabbath-day to sanctifie it or keep it holy for the opening up and winning at the clear meaning whereof we would consider three words The first is what it is to remember or as it is infinitively set down remembring to remember this is prefixed and would look rather like the inferring of something commanded already then the new instituting of a command and so indeed it seemeth to suppose a day formerly institute and set apart for God as was hinted before which by this Command his people are put to mind It doth beside import these four with a respect it were to four times First A constant and continued duty at all times and in all dayes that is that we would remember that God has set apart a seventh day for himself and therefore every day we would remember to cast our Affairs so as they may not be impediments to us in the sanctifying of that day and we would endeavour alwayes to keep our hearts in such a frame as we may not be discomposed when that day shall come and this affirmative part of this Command bindeth semper or alway and its negative ad semper on other dayes as well as on the Sabbath 2. It importeth a timely preparing for the Sabbath when it is a coming or when it draweth near this remembring it calleth for something to be done in reference to it before it come a man by this is obliged to endeavour to have a frame of heart that he may be ready to meet the Sabbath and enter kindly to the duties of it when it shal come or otherways if it come on him while he is in his common or course frame and not fitted for it it will say he has not been remembring it before it came 3. Remembring importeth an intenseness and seriousness in going about the duties of the day when it cometh and that it should be with all carefulness sanctified and that men should be mindful of the duties called for lest their hearts divert from them or slacken bensil and grow formal in them whereby mens inclination to forget this duty or to be superficial in it is much hinted at this word we take to be moral being a mean for furthering the great duty aimed at of sanctifying the Lords-day or Sabbath coming 4. Remembring may import this that the Sabbath even when it is past should not be soon forgotten but that we should look on the Sabbath past to remember it lest by loosing the fruits of it when it is by we make our selves guilty of prophaning
be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart prayer either ejaculatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they secret which may be both inward and outward or private in Families as reading of the word conferring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the word read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanks givings when they fall necessarily or more conveniently to be on the Sabbath All which and such like are proper duties for that day to which liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man would be added as a suitable dnty of it though it be no duty of immediate worship The fifth way is to consider the sanctification of the Sabbath complexly before it come when it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of worldly business it 's a great incroachment on the Sabbath thought too too usual to continue longer at work the night before then any other night of the week as if folks would gain the day of rest out of Saturnsdays night and Mondays morning 2 By not suffering this little times leaving of work to be idly spent but being taken up with endeavours 1. To abstract mind the 2. To from other works as well as the hand and to have the heart put in a lively frame mind the work of the day which is coming and to have a suitablenss to it If ye ask what suitableness we have to it Answ Endeavour 1. to be as if ye were about to meet God to tryst as if it were visibly with him and solemnly to treat and enter in marriage with him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye were already entered into his rest and had rested from your own works 3. To be as if ye were to dye and to step into Eternity for this resting should mind us of that and was and is still specially appointed though yet no Ceremony to mind us of Gods separating of us from others for himself that we may rest eternally with him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that theremay be no standing controversies against you to begin the Sabbath with 4. Pray with special solemn seriousness in reference to that day that ye may have peace for what is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be fitted to heare and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded with praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. we would timely begin the work and beware that either carnal thoughts get in or the time be idly slepped over but I say we would begine the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritualy profitably Shew forth Gods loving kindness in the morning saith the Psam for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1. somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world a being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this blessed remedy and out-gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with persisting in inwith special petitions relating to the day with all the seriousnese may win it 3 We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning of busking or folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick-modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in you words that they
as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity when God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged with access to converse with God a whole day of every week in duties of worship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command sin against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea. 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that we often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties and so at length sit quite up 6 No sin hath more sharp challenges for it and more sad Judgements avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20 21. 24. not only in temporal things â— 23. but with spiritual plagues to which they are given up v. 25. 26. You know that a man was stoned for gathering of sticks on the Sabbath Num. 15. see also Exod. 16. 28. and Ezek. 22. 8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despissing of his holy things O is it possible that a man can be well that breaketh the Sabbath or to whom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the breaches of the commands of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comparing breaches of the commands of the two Tables we would compare sins of a like nature together that is sins of presumption with sins of presumption and sins of infirmity with sins of infirmity we say that a presumptuous sin against the fourth Command if it were but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it striketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of in firmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively daâ—eth God as it were and striketh immediately against him and so is an additional high aggravation of it beside What it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the Gospel neither was it as we conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet will this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so we would be in hazard to postpone all the Laws or Commands of the first Table to these of the second but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it`s enough that we enquire what God hath done and will do and what sinners may expect from him however men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and will be for ever hereafter if they repent not We may now therefore in the close exhort beseech obtest and charge you all as in the sight of God who is a severe avenger of them that ye would be aware of the sins whereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ere they come to publick yea before it come in some respect 2 Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh but to our own condition or case As not stirring it self to be over and above that to be affected with God and his glorious works of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his worship even on his own holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and runing up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose
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
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
so we may see from them the scope of this Seventh Command to be an honest decent shamefast chast temperate and holy life which being well considered doth much illustrate the meaning and extent of it If we might be particular we could shew how there is no Command more pressed more fully explained and sorer plagued in the breach of it then this and set forth with more aggravating expressions to make it so much more abominable It wrongeth God and the Society of men it wrongeth others in particular our children and our selves both in body estate and name it bringeth a blot on the soul here and hereafter Job 31. 12. Prov. 6. 33. It taketh away wit and courage yea and even the very heart besotting men Hos 4. 11. compared with Prov. 6. 32. So did it in Solomon and therefore the man given to it is compared to an Oxe and a Fool Prov. 7. 22. 23 c. It is compared also to the neighing of Horses Jer. 5 8. and the hire of a whore and the price of a dogg are put together Deut. 33. 18. The madness folly yea and to say so devillry and bewitching power of it are set out in Jezabel It is said to be Ephes 5. v. 6. A work of darkness that bringeth Gods wrath on the children of disobedience as it did bring it on Sodom the Old world and the Canaanites most signally and seldom is there a remarkable plague and punishment brought on a Person or Land but this sin of vileness hath a main hand in the procuring of it and where it reigneth it is usually if not alwayes accompanied with many other gross sins which are occasioned by it and given way to for its sake as drunkenness murther idolatry c. For further clearing of this Command consider 1. The Species or kinds of faults condemned in it and the vertues or graces commended 2. The manner of being guilty of the breach of it which because this Command will be found to be spiritual as the other commands are reacheth to the heart and affections as they do 3. Consider the sin here forbidden in its incitements soments and other sins more implicitely comprehended under it as idleness glutony drunkenness impudencie gaudiness and unchastness in apparel or nakedness dancing singing of bawdy songs loose company or fellowship and every appearance of this ill and what may lead to it and dispose for it or is an evidence of it 4. See its opposite vertues and the means useful for the subduing of it as chastity modesty shamefacedness temperance lawful marriage the remedy thereof c. which are required in this Command and are very useful for a holy life That these things ought to be spoken of none will deny that they belong to one of the Commands the perfection of the Law requireth it and that they come in here under this Command the nature of them and their conjunction with or influence upon the sin condemned or duty commanded here will make evident the sin of Adultery being a prime branch of the carnalness of our nature under it the rest of that kind are comprehended for making of them the more odious Now in considering the act of vileness forbidden we may 1. Look to these ills that are simply unnatural of which these that be guilty are called in the Scripture Rev. 21. 8. the abominable such are these 1. who prostitute themselvess to the abomination of filthy Fellowship with Devils as they suppose and imagine 2. These who commit beâ—stiâ—lity a vileness most detestable in reasonable creatures it is called confusion Levit. 18. 23. 3. These who abuse themselves with mankind spoken of 1. Tim. 1. 10. Rom. 1. 26. 27. called also in the Scripture Sodomy going after strange flâ—sh having been the abominable practise of theâ—s miscreants whom God â—et â—orth for an Example suffering the vengeance of eternal fire when he rained as it were something of hell from heaven on them burning them quick and frying them in a manner to death in their own skins because of the lusts wherewith they burned These are abominations against nature against which the Laws both of God and men do severely animadvert see Lev. 18. and 20. Deut. 22. 2. The act of vileness inhibited taketh in these ills of uncleanness that are in some respect against nature also though not so obviously nor so gross such as are betwixt persons within degrees of consanguinity and affinity this uncleanness is called incest such are reckoned up Levit. 18. and 20. and Deut. 22. for this the Canâ—nites were cast out and it was abominable even to heathens 1 Cor. 5 1 c the evil of incest flows from the unnaturalness of mens confounding the relations and degrees that nature hath set men distinctly in as for instance nature hath made the fathers Wife a mother to joyn therefore with her destroyeth that relation and is unbecoming that reverence and respect we owe to parents hence this incest is alwaies either in a direct or oblique line but not in the collateral beyond the relations of brother and sister which are indeed the very beginings of the collateral lines and as it were almost one in their common parents thus conjunction with one of the furthest and most remote of a line that is direct is incest which yet is not so with the very first after these excepted of the line that is collateral a man might not marry his fore grandfathers wife nor his sister but may marry his Cousin German and because man and wife become one flesh it is incest which is within the degrees to the wife as well as if it were within them to the husband himself and it is also called confusion Levit. 20. 12 14. 3. Consider it as it is against a tye or bond called the Covenant of God Prov. 2. 17. and this may be three ways considered 1. When both persons are married as David and Bathsheâ—a were this most abominable and that which we call double aâ— dultery 2. When the man is married and the woman solute or free 3. When the woman is married and the man free these two last are both gross yet the latter is accounted grosser as having these Aggravations of disturbing the peace of our neighbours family the corrupting his seed and offspring and the alienting of his inheritance added unto it therefore not only the first but even the third hath been ordinarly punished by death amongest men and certainly the guilt of the second is little inferiour if not equal to either of them for 1. It hath the same Wickedness of Adultery with the other two as being contrary to the Covenant of God 2. It is in like manner peccant against the remedy of uncleanness and disorder for which the Lord did appoint marriage 3. It doth no less disturb the quiet and prosperity of Families provoking jealousie in the Wife the more impotent because the weaker Vessel alienating affections and often hindering a lawful Propagation but continually marring
rules There is also respect to be had to Christian liberty where by Gods goodness men have allovvance to make use of these things not only for necessity but for refreshing also and the vertue of temperance and sobriety as all other vertues doth not consist in an indivisible point so that a man is to eat and drink so much and neither less nor more without any latitude the Lord hath not so streightned the consciences of his people but hath left bounds in sobriety that we may come and go upon providing these bounds be not exceeded Neither is every satisfaction or delight in meat or drink to be condemned seeing it is natural but such as degenerateth and becometh carnal We would therefore inquire into the sinfulness thereof and because there is a great affinity betwixt these two evils of Gluttony and Drunkenness we may speak of them together for brevities sake we suppose then 1. That both gluttony and drunkenness are sinfull and that both in the use of meat and drink men may several wayes fail the many prohibitions and commands that are in the Word for ordering us in the use of meat and drink 1 Cor. 10. 31. VVhether therefore ye eat or drink or whatsoever ye do do all to the glory of God Rom. 13. 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof And Rom. 14. 20. For meat destroy not the work of God all things indeed are pure but is evil for that man who eateth with offence Prov. 23. 20 21. Be not amongst wine-bibbers amongst riâ—tus eaters of flesh For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags The many reproofs that there are for exceeding in both Ezek. 16. 49. Behold this was the iniquity of thy sister Sodom Pride fulness of bread and abundance of idleness was in her in her daughters neither did she strengthen the hand of the poor and needy Luke 16. 19. There was a certain rich man which was clothed in purple and fine linnen and fared sumptuously every day with several other places And the many sad Judgments which have been inflicted as well as threatned for them Deut. 21. 20. And they shall say unto the Elders of his City This our Son is stubborn and rebellious he will not obey our voice he is a glutton and a drunkard Prov. 23. 21. For the drunkard and â—he glutton shall come to poverty and drowsiuess shall clothe a man with râ—gs with the desperate effects following on them as Prov. 23. v. 29 32. VVho hath woe who hath sorrow who hath contentions who hath babbling who hath wounds without cause vvho hath redness of eyes At the last it bitteth like a Serpent and stingeth like an Adder c. will put it out of question that they are not only sinful but so in an high degree Yea if we consider the ends for which God hath given us the use of these creatures which excess inverteth and marreth to wit his honour and the good of our selves and others the rules he hath given to regulate us in the use of them the holy frame he calleth for from us at all times the difference that should be betwixt his people and the men of the world in the use of these things we will find this excess in the use of these enjoyments to be sinful and no less contrary to the holy nature and law of God and to that holiness and sobriety that should be in a Christian then fornication and other uncleannesses are therefore there is no sin hath more woes pronounced by the Holy Ghost against it then drunkenness a woe being ever almost joyned with it nor more shame attending it so that of old drunkards drank in the night 1 Thess 5. as being ashamed of it thought now alas many are drunk in the day and some in the morning and even such as are addicted to it are with great difficulty recovered Prov. 23. ult 2. We suppose also that these sins may be and sometimes are separated and divided for one may be guilty of excess in meat or of gluttony who may be free of drunkenness and contrarily It is the saying of a holy man Aug. lib. 10. confess cap. 17. Drunkenness O Lord is far from me but gluttony hath often prevailed over me And therefore we are not here to account our selves free when both these ills cannot be charged on us it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony yea and usual for some to excite and put others much more on to exceed in eating then they dare do in drinking as if there were not that same hazard in the one that is in the other and as if one and the same rule were not given for both 3. We do also suppose that there is not one way only whereby men may become guilty of both these sins but there are many wayes and also degrees thereof and though all be not alike gross yet all are sinful Therefore we would 1. consider these evils in divers respects Then 2. lay down and fix some general limits which we are not to pass 3. Instance some slighted particulars For Gluttony in general there is a Latin verse Praepropere laute nimis ardâ—nter studiose In which five words there are five wayes of being guilty of it 1. By hasting that is desiring meat and drink before it be convenient thus eating and drinking in course not for hunger or thirst but for custome good fellowship carnal pleasure c. is gluttony and is cursed by the Holy Ghost Eccles 10. 16 17. VVoe to thee O Land c. here drinking and eating are tyed to their seasons 2. By delicacie in the kind or quality as when meat and drink are excessive for costliness or fineness lavishly provided as Feasts very ordinarily are Prov. 30. 8. So of the rich glutton it is said be faired delicately every day Luke 16. 19. 3. In the quantity by too much when eating is exceeded in even to indisposition for the duties of our general Christian and of our particular callings not to the strengthening us for them Eccles 10. 17. 4. In the manner viz. too ardently when meat is desired with a sort of lust Prov. 23. 3. 20 21. 5. In the preparing of meat viz. studiously that is when it is too riotously dressed for pleasing mens carnal appetite and taste or pallat by the fineness of it and othere curiosities of that kind More particularly we may sin either in the excesâ— of meat and drink when we go without just bounds or in the defect which may as well marr the end to wit Gods glory and our fitness for duty as excess may therefore doth Paul exhort Timothy to the use of a little wine as needful for him 2. Consider the sin of Gluttony in the matter of that which we eat and drink thus some may
and unbeseeming Christians these spoken of drinkings and tipplings are which are of that nature that we can neither in faith pray for nor promise our selves a blessing upon them from God they being neither in season nor for a right end And no doubt when the Lord cometh such as have been given to these sins will wish they had been other wayes exercised Thus much for this Seventh Command The Eighth Command Exodus 20. 15. Thou shalt not Steal VVE come now to consider this Eight Command Thou shalt not steal In the former the Lord restrained the lust of the flesh and mens abusing of their bodies In this he regulateth them in the use of their riches and estates and setteth bounds to the lust of the eye and the covetousness of the heart The scope of the Command in general is to regulate us in reference to the outward estate of our selves and others that we fail not either in wronging or in ordinate and excessive profiting them or our selves And miscarriages of this nature are comprehended under this of stealing to make them the more odious From the general scope of the Command we may see 1. That the Lord alloweth property amongest his people otherwayes there could be no stealing 2. That men have not liberty to manage these things of the world according to their meer pleasur and arbitrement but there are rules set to them by which they are to be governed in reference to them and there is religion in buying and selling and such like as well as there is in praying and hearing the word though the things be of a different nature For opening the Command Consider 1. the sin forbidden stealing with the positive duty comprehended under it 2. Consider its extent as to the kinds of theft Consider how theft may be said to be committed 4. You may consider more particularly some particular sins prohibited and duties commanded and Questions that may be moved concerning them as about Charity or giving Alâ—â— Usuray making of bargains or contracts pursuing of iches c. The sume of this Command we may gather from Ephes 4. 28. Let him that stole steal no more but rather let him labour working with his bands the thing which is good that be may have to give to him that needeth 1 Thess 4. 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Lev. 19 11. 13. 35. 36. Ye shall not steal neither deal falsly neither lie one to another Thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shalt not abide with theâ— all night â—ntill the morning Ye shall do no unrightâ—oâ—sâ—â—sâ— in Judgment in 〈…〉 in weight or in measure just ballances just weights a just epâ—aâ— and â— just â—ine shall ye have I am the Lord your God which brought you out of the land of Egypt Theft is most strictly defined to be the taking away of that which iâ— anothers â—e not knowing it and that to his â—urt but more generally we take it to be any inordinatnese in referance to riches either by wronging our neighbour or profiting our selves and that whether it be in the attaining retaining or using of them this thought in few words yet comprehendeth mâ—ch 1. Then we call that inordinateness when men mistaking the right end for which and the golden mediocrity according to which riches are to be employed they do fail either in the excess by transgressing the just bounds or in the defect or making use of wrong midesses for attaining the end Hence the love of moâ—ey or of riches being the root of all evil becometh Idolatry when riches are made the â—ltimate end and pursued and made use of only to satisfie the lust of the eye or when this love of money is made subservient to some other lust as to the pride of life thus the love of money is inordinate as to its end when it is for an end without and beyond that which is convenient for us 2. We may be inordinate by our being too vehement in our desires after riches so that we will be rich as it is 1 Tim. 6. 9. we resolve it and must be so by any means as it were which is most dangerous and by being desirous of too much keeping no proportionable measure but being sometimes in the excess spending ouâ— time in seeking more then is convenient sometimes in the defect trifling away much time in the lazy careless and negligent pursuit of what is convenient 3. There may be inordinateness in the mideâ—â—eâ— made use of for attaining or retaining riches either by an unlawful way of conquest simply or by that which is such in some respects as by unlawful callings and such like All which unlawful wayes may be reduced to these three â—apina furtuâ—â— and turpe â—â—cruâ— rapinâ— theft and fiâ—thy Iuerâ— of which more afterward Again this inordinateness we say is when either our Neighbours estate or our own is wronged his may be wronged when ours is not advantaged as by destroâ—ing firing and the like out of hatred and maâ—iâ—â— yea it may be wronged by our negligence when possibly he and our selves are both wronged yet this is condemned in Scripture and Exod. 22. 5. sequent the Lord provideth Laws annent it It may be also in reference to the profiting our selves or our neighbour or bettering of our own estate or his there is no doubt inordinateness in getting keeping and using that which belongs to us or to our neighbour as when we get it without right or its due price by anothers folly or negligence c. To proceed a little we shall consider the sin forbidden in this Command as drawn to these three forementioned heads râ—pinâ— furturn turpe luâ—ruâ— Râ—pine inclâ—deth violence of all sorts both by land and that either by more petty parties as robbers plunderers c. or such as are more strong and able to carry their point as Conquerâ—rs Generalâ— of Armiâ—s c. medling with that which is not theirs which is robbery in the Lords account Hab. 1. 6. And by Sea this is called paracy It was a true and sharp answer which a Pirate did give to Alexander as is recorded who being taken by him and asked How he could or durst live that way replyed He did only what he himself did save that Alexander â—ereft â—en of kingdoms â—e but of a little of their means be with more strength on the land followed his point be with lesâ— upon the sea Of which Piracy whether caping or robbing poor innocent Sea faring mens goods as it is now used by many I wish all Capers and their Confederates in all Christian Kingdoms and Common-wealths would seriously consider and would to this purpose take notice of what the eminently learned Groâ—ius saith in his Book de jure belli pacit lib. 3. cap. 18. sâ—ct 2. but more especially
sordidness Over all these persons the world prevaileth it mastereth and overcometh them and they do not master and overcome it as Christians ought to do If we would come to consider in the next place how a man should profit better and improve his own estate it will be hard to speak so of it as to pitch upon particulars for certainly God alloweth praeâ—onie or sutable and due sparing and frugalitie as he disalloweth and discountenanceth the extreams in the defect and excess we would then consider the midst in quâ— staâ— virtus as they use to say and so speak of the positive part in these following questions 1. If a man may aim and endeavour to increase his estate how far by what means or how and for what ends 2. How we are to walk in merchandize and bargains 3. How to walk in charity alms and distributing to others 4. How to walk in managing of our estate as to the gathering keeping or preserving and using oâ— it 5. What to judge of and how to carry in Usury as it is called 6. What to account of the punishment of theft in the Court of men 7. How it came that the covetous have been so marked or noted in the primitive times 1 Cor. 6. 10. and Ephes 5. 5. that they have been looked on as persons secluded from Heaven and not worthy of Church fellowship and what marks to know them by where we may touch a littl on the ill of that sin and speak a word by way of disswasive from it For the first That one may lawfully increase his estate or goods cannot be denyed it being well qualified Jacob Gen. 30. 30. found it necessary to provide for his family and 1. Tim. 5. 8. it is a thing that nature it self teacheth a very Infidel The great matter is to qualifie it rightly 1. as to the end 2. the measure 3. the means 4. the way and the manner 1. For the end 1. The chief and last is God-glory that we may be serviceable to him with our substance in our generation and may be kept from stealing and lying Prov. 30. 8. 9. 2. Others good that we may be helpful to them for men may and should work for this end although they had what were sufficent for themselves see Ephes 4. 28. 3. Our selves are to be considered and we are to look here 1. to necessity 2. to câ—nvenience 3. to honesty There is a threefold necessicy 1. of providing for our selves 2. for our family 1 Tim. 5. 8. 3. for our place and station such as Nehemiah cap. 5 14. c. was apprehensive of hence tribute is allowed to the Magistrate being in so publick and eminent a stationâ— and so useful for the people In all these we should live as far as may be on our own having an eye to that direction of the Wise man Prov. 5. 15. 2. Conveniencie requireth more then necessity and is to be provided for see Prov. 30. 8. where Agâ—â— prayeth for that which is neither too much nor too little but convenient 3. There is honesty and this hath yet a farther reach then conveniency and thus we are to provide things honest in the fight of all men which may be lawfully aimed at to be honest then even before men is commendable honesty being no pride see Rom. 12. 17. 2 Cor. 8. 21. 2. As for the measure which is to be kept in the increasing of our goods it is hard to determine it yet sure folks are not left to gather as much as they may even by lawful means attain to having no bound set to their desires designs and endeavours but adding one thing to another till they be as it were alonâ— in the earth which is reproved Isai 5. 8. Hab. 2. 9. This boundlesness alace haunteth and attendeth too many and hath never satisfaction Agur found there was an excess in riches to be prayed against as well as poverty other wayes he durst not so have prayed It is with riches as with meat and drink competencie is good but excess surfetteth and loadeth Luke 2â— 34. Hab. 2. 6. We conceive these generals may be laid down here 1. What may conduce for the ends aforesaid and is necessary convenient and honest that men may aim at and no further is needful 2. Riches not being promised but only what is convenient and our endeavours being commanded only for things honest this indeed may be aimed at but a man should not intend to attain to any thing beyond what he hath a promise or command for The promise is â—e shall not want any good thing Psalm 34. 10. and 84. 11. which is indeed broad enough and may in some respect be extended even to the command for things honest whereof we have spoken see Hebr. 13. 5 6. where in the Greek to guard the hearts of the people of God against covetousness and to fortifie against all fears of wanting what is necessary and competent there is a five fold negative in the promise I will not not leave thee neither not not will I forsake thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. A man may aim and endeavour to be as rich as he may warrantably pray to be but no more and his prayers are guided partly by the promises and by the commands Give us this day our daily bread and partly by the Saints approved examples as that of Agurs Give me neither poverty nor riches Prov. 30. 7. 8. 4. The measure may be judged of and tryed by this general to wit if the omitting of such a thing hath the just ground of a challenge in it a man must think it his duty to aim at that and his sin if he should not and it is not his inclination or affection that must guide him here now men will be challenged in their conscience for not aiming at competencie but not for not seeking to be rich onely know there is not not can be one rule for the same measure to all persons in this matter men having different burthens and charges may seek more or less accordingly and therefore when Jacobs family increased Genes 31. he thought it time to provide for them neither can there he a rule for the same measure even for the same persons at all times as is clear Jerem. 45. 5. in Bâ—ruch and Neâ—eâ—â—aâ— Nehem. 5. 14 15 16 17 18. men ought not to aim to be as others but as is needful and competent for their rank burthen and station Neither 5. must we reckon in this matter by a mans success some there are who think they are exonered if they use but any means for providing for themselves and they have a sort of peace in the endeavour be it less or more Others there are who even by lawful means seek and also attain to more then is convenient for them and think they may do so because they have success but endeavors would be suited and proportioned to the foresaid ends with dependence on Gods blessing whatever be the
it were asked here how we may pitch or settle on a just price It is hard to answer this question to full conviction and satisfaction yet a man would consider 1. What he himself having knowledge of the goods would give for such and such corn cloath beasts or whatever it be if he hath or had use for them or were to buy them 2. What men of knowledge do judge such a thing to be worth and what may be the price of it if the price be by Authority regulated it setteth it self 3. What such a thing doth generally cost amongst those that are judicious and conscientious 4. What he would give for the like possibly again when this is away allowing fit gain In sum there are thâ—ee sorts of prices the 1. Is rigid when men must have what they will for their Ware The 2. is eâ—sie this is only at some times when it is called for but it is not alway necessary and selling thus in such cases is an honest giving which men are not always at least obliged â—o The 3. is pretium medium or the middle or modest price which is betwixt the two and in no extream yet when any question is whether this much or that much is to be taken It is safest carving on the side that lyeth next our selves 5. A man would consider how he would proceed in that bargain so as he might have peace if he were just now to die and what he durst adventure on in that case let him do the same in all his bargains Amongst the many and great uses of riches some of them concern our selves some of them others and there lyeth no less necessity upon us to shew mercy for the supply of others then to pay our debt or supply our selves and to a man in case for it God hath not left the one indifferent more then the other For clearing of which we would consider that God who is the great owner and absolute proprietor of the Creatures and who distributed them to men according to his pleasure hath distributed riches to some as it were to Stewards to be made use of for his houshold as may be gathered from Luke 16. 10 11 12. Hence it is not left arbitrary to men to give alms or not as they think meet but it lyeth on them as an absolute duty Hence also we may see what a sin it is to be altogether neglective of it or deficient in it 1. It is a stealing and theft as is implyed Ephes 4. 28. 2. It is perfidiousness and unfaithfulness in a trust committed to us Luke 16. 9. c. 3. It is cruelty and murther and hating of our brother 1 John 3. vers 15. and 17. compared and indeed if it be intolerable in a mans Steward intrusted with that which the family should be provided with to apply to his own use what should entertain them or to spend it on himself it being both stealth unfaithfulness and cruelty so is it no less intolerable in this case see Prov. 11. 14. 25. This giving of â—lms rightly qualified is highly accounted of in Scripture and assigned as the mark of a righteous man Psalm 119. 9. noticed and commended in a special manner at the day of Judgment Matth. 25 30. c. commanded as a duty Dout. 15. 7 11 14. 21. and 26. 11. c. and much pressed and insisted on 2 Cor. 8 9. and scarcely will we find in all the Scripture one particular duty about which two whole Chapters together are spent but this which holdeth out the great complacency the Lord hath in the single and suitable practise of it it being there deservedly set down and insisted upon as a sure evidence of the reality of our professed subjection to the Gospel Let us see then 1. wherein it consisteth 2. who is the object of it â—3 who is to give 4. how for manner and measure it is to be given 1. Alms is not every giving for that may be of debt or it may be to a rich man or one that hath no need out of pride or for the fashion but 1 there is a needy object from which we can expect nothing again to this we are to give alms 2. There is a doing it upon the account of the Command as thereby honouring our Maker and testifying our love to Christ which is to do it to a Disciple in the name of a Disciple Matth 10. 41 4â— it taketh in all supply as meat drink visiting them vindicating them comforting them by lending giving forgiving of any thing that is owing c 2. The object neighbour is large but it is the needy one onely that is to be looked to Ephes 4. â—8 and Deut. 15. 11. And the poor ones who may be considered 1. As to the degree of their need three wayes 1. Need that is common and such as folks may fend with it 2. that is pinching when they fend with difficulty 3. that is extream when they cannot subsist In the first cafe men are to give out of their abundance 2 Cor. 8. 14. and need not straiten themselves for the supply of such poor In the second they ought to straiten themselves that they may be in case to supply others as when they have two coats give one Luke 3 vers 11. In the third they would straiten themselves though it were to sell all and divide it which the Apostle calleth 2 Corinth 8. 3. a doing beyond power which is not alwayes called for 2. Consider them either as able to work and by idleness occasioningt heir own need as many beggars and loiterers though of better rank do these are not objects of Charity 2 Thess 3. 11. it is their own fault they want or 2. as having able and rich friends such as Parents Children Kinsfolk c. The Church and proportionally particular persons ought not to be burthened with these 1 Tim. 5. 16. or 3. as wanting all comforts and as weak Levit. 25. 47. the Apostle calleth them desolate 1 Tim. 5. 10. These are proper objects of Charity and Alms. 3. Consider them either 1. as of kin and related to us and nature teacheth us to begin here first and to supply the necessity of these or 2. as gracious or 3. as our flesh and as men here we should do good to all though especially to the houshold of Faith Galat. 6. 10. proportioning notwithstanding our charity according to our tyes for a man may give a natural and unregenerate Child more then a regenerate neighbour yet he is to supply both if he be able 3. But who should give Answ All having a competencie of their own and power of it those who have nothing are not called to it neither also Children and Wives they being in some respect not in power or capacity to distribute except so far as the allowance of their station goeth for the relation of Wife Son c. giveth some latitude in some things wherein it is supposed that the Husband
eaten any where Again Deut. 14. 22. and Deut. 26. there was a second tenth to be eaten for two years before the Lord by the man and his houshold as well as by the Levite fatherless and widow c. but every third year was for them only Now not to be peremptory by this proportion it would seem that the Lord calleth for a considerable part near or about the tenth of our free rent or gain which he would have us to employ thus and this would be found no great burthen and it might be waited with Gods blessing upon what remaineth It is then you see no little part of wisdome to walk rightly in the things of the World yet as holiness is no friend to covetousness so neither is it to prodigality there is a midst betwixt these two which is called frugality this is well consistent with piety for it neither carkingly gathereth nor carelesly neglecteth nor prodigally wasteth or casteth away but is a sparing and spending a gaining and giving out according to right reason But for the further explication of it I shall put you in mind of these following Scriptures which have so many properties qualifications evidences or commendations of frugality 1. It provideth for things honest before God and men 2 Corinth 8. 21. Rom. 12. 17. 2. It maketh a man look well to his herds and flocks and in a gainful sinless calling is diligent Prov. 27. 23. and not sloathful in business Rom. 12. 11. 3. It is not vain and lordly so a frugal woman is described Prov. 31. 10. c. by being honest in her carriage honest in her family providing for her husband children and servants cloaths fare c. yet not vain she maketh her own cloath and her family is provided for in an honest thrifty way without great cost 4. It is provident though not covetous like the Ant laying up in Summer Prov. 6. 6. And the vertuous woman seeth and considereth a field and purchaseth it Prov. 31. 16. 5. It is taken up about things necessary not superfluous John 13. 29. the Disciples thought Judas had been sent out to buy what was necessary not what was superfluous 6. It putteth nothing to unthrifty uses nor suffereth any thing needlesly to perish according to that Word of our Lords Joh. 6. 12. Take up the fragments that remain that nothing be lost 7. It moderateth its gifts that they be neither of covetousness nor prodigality but as it is Psalm 112. The good man guideth his affairs with discretion 8. The frugal man his conquest is in that which hurteth not others and rather by his own industry then others simplicity It lyeth rather in his diligence and dexterity then in his slight and cunning in duty to satisfie conscience and not in sin to raise a challenge It is in a word a following of riches with Gods blessing seeking them both together it being the blessing of the Lord which onely maketh rich Prov. 10. 21. and he addeth no sorrow therewith all other riches without this have sorrows multiplyed on them 1 Tim. 6. 10. the good man and truely frugal seeketh first the Kingdom of Heaven Matth. 6. 33. and the one thing necessary and alloweth not himself to be cumbered about many things as Martha was Luke 10. 41. he chooseth the right time and season and is not inordinately bent upon gathering he knoweth there is a time to scatter as well as to gather as it is Eccles 3. 6. He knoweth when to be liberal and carrieth Charity along with him and wrongeth it not Before we pass this Command we may consider the punishment of the breach of it and that in a threefold consideration 1. Before God or in forâ— poli and so there is no question but it secludeth from the Kingdom of Heaven the covetâ—us and others are 1. Corinth 6. 10. particularly debarred yea it is a sin which the Lord abhorreth Psal 10. 3. 2. Consider it in fore ecclesiasticâ— as to Church-discipline and it seemeth by sundry places of Scripture that the covetous have been thus taken notice of as 1 Cor. 5. 10 11. c. where the covetous are reckoned as contradistinct from extortioners in which place we conceive that the Apostle doth mean a man that in the main of his way hunteth after the world although he be not chargeable with direct theft or oppression this he calleth Phil. 3. 19. minding of earthly things and Col. 3. 1. 2. setting the affections on those things which are on the earth which certainly may be much discovered by the strain of a mans carriage his devotedness and addictedness to the world the little time he doth bestow upon Gods service his little usefulness to others as Nabal was to David his soirdid niggardliness that he can neither give to others nor use himself what he possesseth as it is Eccles 6. 1. his being defective in other duties from that ground his being in his way of living miserable much within his estate and station his taking advantage of every thing that may bring him gain as of a trick of Law and such like even when it is rigid as to anothers hurt or like the man that is cruel against others taking them by the throat saying Pay me all that thou owest distraining and distressing for little things when he himself is not straitned unmercifully treating others when they are not able to stand out against him as Laban did in changing Jacob's wages ten times Gen. 31. 41. and many such characters are there whereby the covetous may be tryed and discovered as especially when they come to justifie and defend and continue in these forementioned unseemly wayes of getting gain and much more when unlawful shifts are used to gain by It is like that in such cases covetous persons have been ecclesiastically reprehended or at least there hath been a brotherly withdrawing from them to put a note on them as was put on drunkards extortioners c. as also 2 Thess 3. 14. the Apostle commandeth these persons who were guilty of the opposit sin of Idleness to be marked with a note of shame And although it be hard to make out covetousness in particulars where there is no sin in the matter yet generally where there is a person that excessively is so there will be both a common account of him to be such in his dealing by those who can discern and many complaints of all almost against him and a hard disesteem of him From the grounds that have been touched on it is somewhat evident that such who generally are called â—eer hard rigid men though they bâ— not properly unhonest are guilty of this sin of covetousness and consequently of the breach of this Command But however when covetousness cometh to be scandalous so as it may be made out it falleth within the compass of the object of Church-discipline and certainly seeing covetousness even when there is no direct theft or oppression is often so scandalous and offensive It would seem
and clear this â—o be the fountain and root are primarily understood and the reasons why it must be taken in here are 1 Because habitual Lust in the root is sin for so it conceiveth sin James 1. 14. 15. and if it be sin it must be against some of these Commands which are the substance and matter of the Covenant of Works which prescribeth all duty and forbiddeth all sin 2. If this Law require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent with it must be condemned here seeing in the other Commandments acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to walk with God or if this Command did forbid him his fall and the bringing upon himself that Lust and when it was in him if it was a breach of this Command then it is so to us also but certainly Adam was enjoyned by this Command to preserve himself free of the root of such evils if the fruits themselves be evil which is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Law then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to this therefore it is here condemned as sin 5. If it lyeth in the heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as we now consider it it preventeth determination and may be where actual sin is not but the former is truth that it conceiveth other actual sins as the mother of them as it is James 1. 15. therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter want of and freedom from all corruption was conformed to the Law and it was a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a moâ—us primo primus as they call it to sin nor any root from which it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal will of their own but to all power and ability to help it or so much as not to will it and so cannot be supposed to be forbidden to them Answ 1. There are many things forbidden them which now after the fall are not in their power to prevent 2. This Law is to be looked on as given to man in his innocency which therefore required of him the keeping intâ—re and undefaced the Image of God according to which he was created and now condemneth him for the want of it the scope of the Law being to point out perfect holiness without respect to a mans ability or his present condition but to his duty for the performing of which he got a power from God ut first but through voluntary transgression of the Law lost it and none will deny but if it be a sin to have such a pollured nature the Law must require it to be otherwayes But 2. if it be said that it is involuntary Answ It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoâ—ned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's assertion Rom. 7. 7. that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of â—ust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling a bounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinâ—â—â— stirrings and irritations then he had formerly 3. We take in here morosis delectatio or the entertaining of extravagant Imaginations as of honour greatness lust pleasure c. with delight where the heart frameth such Romances and pleaseth it self with meditating and feeding on them which Eccles 6. 9. is called the wandring of the desire and in other places of Scripture the imaginations of the heart of man which even nature it self may teach to be sinful this properly cometh in as alegg to say so or member and degree of this sin and as an evidence of one actually discontented with his own lot contentedness with which is the positve part of this Command and is a whoring of the heart after vanity in a palpable degree to satisfie it self in its phantasies and notions and this is not only when the heart runneth upon sinful objects but also vain objects which David hated Psal 119. 113. for this reilling and roaring of heart is ever upon some other mans portion at least upon what is not ours and tendeth ever
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
143 Fasting in what sense a part of Gods worship 69 Seâ—eral grounds of fasting ibid. Twelve ordinary sins that goes before fasting 70 71 Twenty ordinary sins in fasting ennumeratâ—d 71 72 Thirteen Instances of ordinary failings after fasting 72 Father how to be understood in the fifth command 191 Whâ—â— Loâ—e the Father owes to the Son and what the Son to the Father 104 Whether the Father or the Magistrate should be obeyed when commanding contrary things ib. Fornication the several sorts of it with its aggravations 217 Frugality what it is Eight Characters of it 255 G. GAin when lawful and honest 250 251 Several wayes of dishonest gain â—nnumâ—rated 241 Gâ—ds Who make unto themselves other Gods beside the Lord. 26 Gluttony how against the 7 Command 226 Divers considerations tending to discover when we sin in eating 227. to 229. Diver's necessary Rules for râ—gulâ—ting our eating and drinking 22â— H. HAtred of God how a breach of the first Command 3â— Hâ—â— every sin is interpreted hâ—â—red and every â—â—enâ—r a hatred of God 75. 76 How â—orrupting of Gods worship is reckoned hatred of God in a special manner 76 Hair how sinfully abused 223 Honour what mentioned in the fifth Commandment imports 192 193 Why Honouring our neighbour is commanded before other dutiâ—s of the second table 197 Whâ—râ—in honouring our neigâ—bour câ—nsists and what it imports ibid. Hâ—w honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is centrary to this â—â—nour we owe to our neighbour 198. 199 Whether wicked men may be honoured 199. 200 Whether rich men fâ—ould be honoured 200 The place Jam â— 1 2. explained ibid. How the honour we owe in a good man differs from that we owe to others alike in outward respects ibid. Whether we may seek our own honour and how 201 How we should prefer another to our selves 201. 202 Humility required by the fifth Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 205. to 208 I. IDleness the sinfulness of it 181 182 Idolatry 7. distinctions of it 19 20 Five wayes of more subtile heart idolatry 20 How to discover each of these 20 21 The ordinary objects of this great idolatry Instanced in 11. particulars 22 What be the most subtile Idols shewed in six particulars 24 A Twofold Idolatry especially forbidden to the Israelites and condemned in them 34 The Idolatry forbidden in the second command in six particulars 43. 44 Jealousie what it importeth and how attributed to God 72 73 Ignorance of the Law The sad effects of it 1. 2 How a breach of the first Command 28 Several distinctions of it explained ibid. How it exâ—useth and how not 29 Images of any of the 3 Persons in the blâ—ssed Triniâ—â— proved to be unlawful 35 Objections answered 35 â—6 The Command forbidding Images proved to be distinct from the first 34 What Images may be â—awfully made ibid. When are Images of creatures abused 36 Images of Heathen Gods as Mâ—rs Cupid c. prohibited 37 Impatience â—ow it appears and how a breach of the first Command 31 Imprecations whether lawful or not 83 Incest when committed and wherein the unnaturalness of it stands 216 K. KNowledge of God required in the first Command 18. See ignorance L. LAw the excellency and usefulness of it 1 How the moral Law obligeth â—s now 2 The distinction of the decalogue as a Law and as a Covenant cleared 4 How the Law was given to Adam in innocency how to Israel and how is Believers now 10 The extent of the Law shewed in seven respects 9 Several wayes of abusing the Law 11 Some directions for right using of it ibid. Like-makes and drâ—gies the sinfulness of them 47 Lots or Lotting defined 106 How the use of them concerns the third Command 107 Several divisions of Lots and which of them are lawful which not 107. 108 What is necessary to lawful Lotting 1 8 Cautions for preventing abuse of them 108 109 Lusory Lots proved unlawful 109 110 111 Some objection an wered ibid. Love to God why called the first and great commandment 188 What Love may be allowed to the Creature without breath of the first Command 25 Whether we ought to Love all man alike 194 In what respects may we make a difference ibid. What are the grounds of a lawful difference in our Love 195 How Love to the Godly differeth from common Love to others ibid. How we may love wicked men ibid. What self love is lawful what not 196 Lust how early it entred into the world 214 Several degrees of unnatural Lusts 216 See Concupiscence Lye what it is and when one is guilty of it 263 Four sorts of Lyes 264 How many wayes we wrong our neighbour by Lying 264. 265 Of Lying in Court of Justice how the Judge and how the Advocate may be guilty as well â—s a false witness 267 Life the taking away of our own cleared to be forbidden in the sixth Command 209 How many wayes one may be guilty of this ibid. How we may sin against the bodily Life of others 210 How against the Life of their souls 210 211 How against their Life of contentment 211 M. MArriage how many wayes men sin in Contracting of it 218 How one may sin against the seventh Command even in a Married state ibid. How one may sin in dissolving of Marriage 218 219 Mother vvhy mentioned in the first Command 192 Moral all the precepts in the decalogue not moral in the same sense 5 See Sabbath Murther several distinctions of it 212 How its committed in the heart how iâ— words gestures deeds 212 213 How Magistrates may be guilty of it ibid. Self Murder how forbidden 109 See Life N. NAme what is meant by the Name of God 77 What it is to take this Name in vain 78 What is necessary to the reverent mentioning of the Name of God ibid. Why the taking of this Name in vain is so peremptorily prohibited 79 Eight ordinary wayes of taking the Lords Name in vain 102. 103 How the Name of God is taken in vain in ordinances and duties 103 How to prevent this sin in duties 104 How â—oâ— know vvhen guilty of it 104 106 Why the taking of God Name in vain iâ— so threatened and punished even beyond other sins 115. 116 How it comes that this sin is so ordinary 116 117 Directions for the prevention of it ibid. Neighbour to be honoured and loved 191 How vve should love and honour our neighbour 193. 194 See honour and love O. OAth five things to be considered in it 80 How one Oath differs from an asseveration 81 That its unlawful to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and assertory Oaths and between promissory Oaths and Vows shewed 83 84 A threefold matter of an Oath and a threefold occasion of swearing ibid. Of expresse
in the second Command 45 46 Sleep whether we may not contract the guilt of sin vvhen sleeping Answered affirmatively 12 The difference between the case of Sleeping men and mad-men ibid. Seven arguments to prove the affirmative answer to the question 13 14 15 Swear see Oath Superstition see omens and observations superiours vvhy called Fathers and Mothers 192 T. TAbles of the Division of the Moral Law into two Tables 5 Three observations on the Connexion of the two Tables 190 Four criptures that help to understand the second Table ibid. Temperance in eating and drinking stands not in an indivisible point 226 See drunkenness Theft what that forbidden in the eighth Command is with the several sorts of it 237 Four sorts of Theft more strictly taken 230 231 Twentâ— five vvayes of stealing or wronging the goods of others 243 to 247 How mâ—n sin against the 8 Command in reference to their own goods 247 Whether Theft ought to be punished with death 256 257 Threatnings why annexed to some Commands and not to others 17 What the meaning of the Threatning annexed the 2 command 73 How the Threatning annexed to the 3. command is to be understood 114 See punishment Trading the lawfulness of it and how to be managed 250 Some general rules for right buying and selling 250. 251 W. WOrd the right hearing of it required in the 2. command 48 How many wayes we sin before the hearing of the word ibid. Many sins while hearing the word instanced 48 49 Many instances of sin â—sâ—eâ— the hearing of the word 50 How a word of Scripture may be superstitiously abused 113 Worship of God the difference between that enjoyned in the first command from what is enjoyned in the 2. command 33 34 Worship of Images among the heathen two â—old 37 Some distinctions of divine worship ibid. How religious worship differeth from civil or politick 38 Worshipping of God by Images proved unlawfull ibid. The heathens way of worshipping Images considered ibid. The place Deut. 12. 31. considered 39 The Iâ—ralites worshipping the Calf in the wilderness Micas Images Jeroboams Calfs the high Places in Juda considered 40 41 That such a way of worshipping God is forbidden in â—he 2. Command proved by five Arguments 42 Exceptions answered ibid. Will worship prohibited in the 2 Command 46 See more in Idelatry Images Unbelief how a breach of the first Command 30 Usury how forbidden 157 All gain by lending of Money neither contrary to equity nor charity 258 Six considerations for clearing this ibid. On what grounds Usury might be forbidden peculiarly to the Israelites ibid. Several inconveniences that follow the asse ting the unlawfulness of all profit by lent mony 260 Whether one that lends money may contract for so much gain 26â— Some Cautions to prevent abuses in this 261 262 Vows not only lawful but in some cases necessary proved 92 In what cases and what things lawful and how to be gone about 92 93 How they bind in moral duties and how in accessory helps to duties 93 How and in 〈…〉 and for holiness as baptism or others occasions â—ind 93. 94 How the breech of them aggravates sin 94. 95 Whether these aggravations render it more eligible not to Vow at all 95 Whether the simple 〈◊〉 of duty be a lesser sin then the doing contrary to our Vows 96 Whether one under conviction of failing in performing Vows can keep up his peace 96 97 How we may be helped to perform our Vows to the Lord. 97 FINIS
Acceptation For as other endeavours also are required in all them on whom it is incumbent to take care in their respective stations for the improvement of Holiness in the Church and the obstruction of the progreâ—s of Sinâ— what in them lyeth so for the reasons before-mentioned that in this particular way is peculiarly seasonable and useful And I am perswaded that every pious humble and unprejudiced Reader will judge that much benefit may be obtained by his performance Some may easily see how short that measure of Duties which they have prescribed unto themselves doth come of what is indispencibly required of them and others may take a plain prospect of that whole Scheme of Obedience in principles matter manner and end which they sincerely endeavour to come up unto And sundry things there are which appear to me with a notable degree of Excellency in the whole discourse 1. Plainness and perspicuity in teaching seems to have been designed by the Authour throughout the whole book Hereby it is accommodated unto the meanest Capacities which is the greatest excellency of Discourses of this nature as unto outward Forme and Order For whereas its only end is to direct the Practise of all sorts of Christians all Ornaments of Speech every thing that diverts from plainness sobriety and gravity is impertinent thereunto Wherefore as the things themselves treated of are such as the most wise knowing and learned among Believers ought to be exercised in continually So the way and manner of their Delivery or Declaration is accommodated unto the understanding and Capacity of the meanest of them that are so that benefit may redound unto all 2. In particular instances and cases relating to daily practise are so distinctly proposed stated and determined as that the whole is a compleat Christian directory in our walking before God in all duties of obedience let the pious Reader single out any one duty or head of duties to make his tryall upon and if I greatly mistake not he will discerne with what wisdome and from what deep experience his plain directions are managed and do proceed As to give a particular instance let him consider what he discovereth concerning publick Prayer and the Miscarriages therein which men are lyable unto pages 52. 53. or apply himself unto what he supposes himself more immediately concerned in unaffected plainness perspicuous brevity with solidity of judgment will every where represent themselves unto him 3. Adde hereunto that constant respect which is had in the whole discourse unto the heart and inward principles of Obedience with the contrary actings of the flesh and temptations of all sorts And thence it is that these Discourses though delivered with all plainness of speech will not be well understood by any but those who in some measure have their senses exercised to discern both good and â—vill In the whole a full testimony is given not onely against the profligate lives of many called Christians but that barren careless profession also which too many satisfie themselves withall who pretend more unto the truth and power of Religion And as these who are sincere in their obedience may in the examination of themselves by the rules here laid down discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth to try them that dwell therein so also may they be directed in their Christian course unto the glory of God and the Comfort of their own Souls Which that all may be is the hearty desire of Christian Reader Thy servant in the Work of the LORD IOHN OWEN TO THE CHRISTIAN READER THE excellent and usefull labors of this worthy Author have long since obtained the best Epistle of commendation even that which the great Apostle Paul accounted so compleat a Testimony as made all other commendatory Epistles in his esteem to appear superfluous that I mean mentioned by him 2 Corinth 3. where he tells the believing orinthians that they were his Epistle meaning that their Conversion and graces wrought in them by his ministry gave a sufficient witness to the worth and dignity thereof This Epistle of commendation I say God hath so eminently bestowed upon the ministerial endeavours of this holy man Mr. Durham both in Press and Pulpit that the prefixing my Epistle of commendation to this excellent Exposition of the Decalogue was judged by my self to be but an attempt to make the Sun appear more resplendent by the faint and feeble light of a Candle But since some are pleased to put an undeserved value upon my approbation of this worthy undertaking I could not but upon this occasion signifie that in my apprehension the ensuing Treatise its design and tendency so advanceth holiness of heart and life and withal is compiled with that strength and clearness of judgment and holy warmth of affection as that by Gods blessing it may preserve and reduce many in this sinful age from those impieties that so abound therein and may prove an excellent antidote against them as by the good providence of God it is brought forth in a time wherein't is coetameous with them In the hopefull expectation whereof I commit thee and this worthy work to the blessing of God in whom I am thy faithful Friend to serve thy Soul WIL JENKYN London Novemb. 1675. AN EXPOSITION OF THE TEN COMMANDMENTS Delivered in several LECTURES EXOD. 20. 1. 2. And God speake all these words saying I am the Lord thy God Which have brought thee out of the Land of Egypt out of the House of Bondage BEing through Gods strength resolved to Essay the opening of the Ten Commandments all that we shall say by way of Preface shal be to give you an account of the Motives which have engaged us in this Work The first is the Excellency of this Scripture it being by the Lord himself intended as a comprehensive sum of his peoples duty and commanded to us from this that though all the Scripture be his Word yet this in a singular manner is so for he spake all these words himself and by a Voice immediatly formed by himself he pronunced them first to his people and afterward twice by his Finger that is immediatly by himself without making use of any Pen-man as in other Scriptures he wrote them for his peoples behoof upon two Tables of Stone which were afterwards commanded in a singular manner to be kept in the Ark Deut. 10. v. 2. 5. and to be learned Deut. 5. 1. as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. 67. 8. 9. 10. In opening of which Commandments not only the Prophets and Apostles but our blessed Lord in that Sermon of his upon the Mount Matth. 5. 6. 7. doth much insist The second is the usefulness of this Scripture and of the knowledge of it to all that would know what is pleasing to God that they may be fitted for duty to him and may know