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
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
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
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
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
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
first or last day of the Feast and therefore if the Lords meaning were that they should pray that their flight might not be on any of the Jewish Holy dayes to mention the weekly Sabbath only would not be sufficient for that end To say that it was for fear of scandal that they should pray not to be put to flye will not remove the former reasons besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them on whom as the Apostle saith 1 Thâ—s 2. 16. Wrath had come to the uttermost and who were not infirm but malitious and so in respect of offence to be dealt with as the Lord did with the Pharisees and therefore all things being considered it appeareth from our Lords words that a Sabbath among Christians was to be sanctified 40. years or thereabout after his death which proveth that the Scripture mentioneth a Sabbath to be sanctified under the New Testament We come unto the second way of making out the Morality of this Command to wit by shewing how the Scripture speaketh of the whole Decalogue and thus we reason 1. If all the Commandments of the Decalogue be Moral then must this be so also for it is one of them and if it were not moral and binding there would not now be Ten words as they are called by the Lord Deut. 10. 4. but Nine onely which at first blush will and cannot but seem strange and absurd to those who have from Gods Word drunk in that number But all these are moral and binding as is granted by all except the Papists who deny the second and therefore score it out of their Catechisms And that they must be all alike moral and binding may be made out these two waves 1. All of them in the Old Testament had alike Authority Priviledges and Prerogatives which neither the Judicial nor Ceremonial Law had as 1. To be distinctly pronounced by God himself without adding more Deut. 5. 22. 2. To be written by his own finger in Tables of stone Exod. 29. 18. 3. To be laid up and kept in the Ark Exod. 25. 16. And if these and other Prerogatives did put a difference and shew a difference to be put betwixt the other nine Commands and all Judicial or Ceremonial Laws Why not betwixt them and this also 2. In the New Testâ—ment they are all alike confirmed when the Law in general is spoken of none of them is excepted and therefore this Command is necessarily included For which we would look first to that place Matth. 5. 17. Where our Lord in a special manner intendeth to vindicate the Moral Law of this fourth and to presâ— holiness in Moral Duties upon his Hearers even in another sort then the Phariseeâ— did Think not saith He That I am come to destroy the Law and the Prophets I 〈◊〉 not come to destroy but to fulfill Verily be that breaketh one of the least of these Commands and teacheth Men so shall be called least in the Kingdom of God c. Where by Law must necessarily be understood the Moral Law for he was thought to be â— transgressor of that and especially of this Command in it for that Sermon 〈◊〉 Nattâ—ew cometh in in order after his being challenged for breach of Sabbath John 5. 10. c. And his scope is to wipe off that imputation and how by shewing that He still presseth the Moral Law even beyond what the Pharisees did 2. It was the Moral Law especially which the Pharisees corrupted and whereof he undertaketh the Vindication and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisees did and indeed it was in that Law they failed mainly and not in the Ceremonial Law 3. The offence and mistake that Christ is to preoccupie and rectifie amongst his Hearers requireth this for many of them fancied that by the Messiah there should be a Relaxation from the duties of Holiness called for in the Moral Law and therefore saith he think not so now a Relaxation from some other Laws might have been thought of warrantably 4. It is such a Law whereof to teach the Abrogation at any time is sinful pernicious therefore it is certainly the Moral Law Secondly We reason thus when he speaketh of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency meaning no doubt the Decalogue He speaketh alike of all its Commandments even of the least of them and so of this 4. Also that he came not to destroy it which yet the Lord never did of Ceremonials but rather fore-told the Abolition of them as he did of the seeking and worshipping of God in the Temple at Jerusalem c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisees corrupting Traditions he doth never weaken its former Obligation nor insinuate its weakness but sheweth the true meaning thereof which from the beginning made it not only consistent with the works of piety and mercy but exceedingly helpful to both A second place Confirming the whole Decalogue or rather asserting its Authority is in the Epistle of James Jam. 2. 10. He that offendeth in one is guilty of all Why Because he is the same God and Law-giver and no Servant nor Angel who spake them all one as well as another of them And it being clear there that he speaketh of the Decalogue called the Royal Law there being no Law instanced in nor any other that can be of a like authority in these Laws instanced but onely it nor that could be pleaded for by James on such grounds in such a time and it being also clear That he giveth to all those Laws which the Lord spake at that time alike Authority otherwise his reasoning would not be good if any one Law or Command could be instanced to him of the Ten which the Lord spake and was abrogated and not binding it necessarily followeth that this fourth Command being one of the Ten must be of equal Authority with the rest It may be noted also That James here doth not as neither doth our Lord nor any of his Apostles when they cite the Law give New Authority to the Laws he citeth but supposeth them to have it already and maketh use of them as Confirmations of the thing he pressed which could not be if their Authority depended on or slowed from the present Citation of them Thirdly we reason further thus Either there is some Moral duty contained in this Command and laid on by it which is not in any of the former or there is but some Ceremonial thing in it reducible to one of them For the Perfection of this Law requireth that all things needful to the Worship of God should be summed in it and the scope thereof which is briefly to compend all requireth there should be nothing in it that 's needless superfluous or that might have beeâ— left out Now if the
matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral substance and Matter denominateth the Command so Yea it must be Moral otherwise something Morally necessary to Gods service such as the determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or. 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a distinct Command neither ought it here to have been given as such but subjoyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be â—hewn to what Command it 's Reducible as to the substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and onely One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's substance to be Moral then for eschewing of them we must conclude it to be Moral and so the fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the matter and substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such duties are comprehended at least Primarily in any Command of the first Table but in the second which teacheth Duties to others as this first doth to God Neither is it Ceremonial For All Ceremonies that are Typical have their rise since the fall and relate some way to Christ to come But this of sanctifying one Day of seven had it's rise in the state of innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial properly more then the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they two should be one flesh which the Apostle Ephes 5. maketh use of Besides if it were Ceremonial in the substance then were it Typical and significant of some thing to come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only dead but deadly But this Morality in substance the same with the Command which we plead for was retained by the Apostles and primitive Church to sav no more Therefore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are capable of proper Ceremonies but both agree on a seventh Day Therefore it is not Ceremonial The third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not onely put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it then they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more then the rest of the Commands as on other accounts so possibly on this because it 's Ground is Positive and Men need the more Words about it Just as in the second Command Ergo c. Now that it is thus put and pressed appeareth these several wayes 1. It shareth of all common Priviledges with the rest of the Commands set down in the Decalogue that were all spoken yea Written by the Lord immediatly and laid up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of work c. Whereas all the other Commands are but one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet onely here are Son Daughter Man-servant Maid-servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the proportioning of this time There are six dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the seventh And if this Concession of Gods of six dayes to work on be Moral For all the time is Gods and we cannot for our use take any part of iâ— but by his grant and there is no other grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the laâ—gest Share to wit Six parts of seven Then must the setting a part of a seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The sixth given to us and the seventh reserved for him they must needs stand and fall together For they mutually put each other Thou shalt labour six dayes and rest on the seventh Thou shalt rest on the Sabbath day and Labour six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It s the Lords day for though he did give six yet he reserved a seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed 6 Obedience to this Command is pressed by an exceeding weighty Reason drawn from Gods own Example which maketh it clearly Relative to its first Institution Genes 2. Where it is said That He rested after six dayes Work the seventh Day viz. the whole seventh day and so should we which is the more effectual for proving the Morality of this Command Because 1. Iâ—s a Reason that took place even in innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for
added for pressing the observation of it or for explaining its meaning The precept strictly is Remember the Sabbath day to keep it holy It saith Remember the Sabbath or the Holy reâ—â— what-ever day it shall be on and so it is said in the close that He rested the seventh day but that He blessed the Sabbath Drawing it still from the seventh precisely to the Sabbath Even as in the second Command This is 1. commanded in special that no Image be made then 2. This in general that all Gods Commandment concerning his worship even such as were Ceremonial for the time should be observed with whatever others should be given So here this fourth commandeth expresly one of the seven because the Recurrency of that time is bounded and generally whatever seventh the Lord shall be pleased to pitch on We have said the more on this because it doth not only clear the true scope of the Command but sheweth the necessity of the observation of that time which the Lord hath sanctified for himself 3. We should put a difference also betwixt Ceremonial and Mutable All the Judicial Laws are Mutable and the Decalogue it self in respect of its Curse and as it was a Covenant giving life is actually changed and abolished Yet is not for that to be reputed Ceremonial and not Obligatory Though all Ceremonials be mutable yet all mutables are not Ceremonial Besides this change is not in the matter Why may not therefore the seventh day in order which was observed from the Creation to the Resurrection of Christ be changed to the first day of the week which is a seventh day in number still without abolishing the morality of the fourth Command Amongst other things in this Command there is more express mention of the whole Families joyning in this duty then is in other Commands Therefore it being a concerning-duty to us and a special thing included in the Command we shall speak to that Point concerning Family worship before we speak of the second general proposed about the particular morality of this Command and the meaning of the words of it that ye may see that it is no invention of Men when ye are called to it and when it is pressed upon you We shall here 1. shew you that This Command holdeth forth a Family or Domestick Worship 2. We shall confirm it more largely from other Scriptures and grounds of Reason 3. We shall shew wherein it consisteth in particular and on whom it mainly lyeth to be discharged 4. We shall shew the advantages of conscientious discharging of it and the Prejudices of neglecting it with the Aggravations of that sin That there is such a thing as Family-worship included in this Command will be clear by considering 1. What worship to God in general is 2. What Family-worship is 3. What this Command requireth 1. By worship is understood some Tribute payed by the reasonable Creature to God as the great and soveraign Lord Creator whether it be immediatly and directly payed and performed to him as prayer and praise or for him and at his Command and for his honour as preaching hearing and receiving of Sacraments which are worship when rightly gone about In a word we call that worship more strictly and properly which is a duty of the first Table and cometh in as commanded in it for the honour of God and not for our own or others external profit which though commanded in the second Table cannot be so properly called worship much less Immediate worship Thus Teaching others the Duties of Piety may be worship when teaching the Duties of any other ordinary calling is not 2. We call that Family-worship which is to be performed by such and such Relations or by all the constituent members of the Family jointly And so it differeth 1. From secret or solitary Worship which one performeth alone to and before God 2. From publick Worship which one performeth by joyning in a Congregation of many Families together 3. From that worship performed occasionally in mutual fellowship amongst Believers or professors of divers Families For 1. That may not be ordinary as this nor so frequent 2. That is free to this or that Believer as they shall choose or as occasions do cast them to be together This is not at choice but is necessary as to the same persons 3. This is performed by vertue of domestick relations and not of Christian only 4. This may have and should have an Authority-Domestick in its regulation For a Master of a family may authoritatively command the members of the family to pray keep the Sabbath c. and may suitably correct for the neglect of those duties whereas that other is by Christian Communion and Admonition onely Ye will see this Family-worship clear 1. By considering the Jews eating of the Pass-over Where there was 1. Secret worship no question apart 2. There was publick-worship a holy convocation the first day and the last But 3. There was peculiarly a Family-worship or if the family was little two joyned together for eating the pass-over within the House wherein all the members of that family or of those two little families that were circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psalm 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psalm 122. 1. and 2 Sam. 6. 4. His fellowship with all the Godly being a Companion to them that feared God Psalm 119. verse 63. Yet fifthly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt-exercise because it is such an exercise as he performed onely at home in his House whereas had it been praying for them or any thing that otherwise he might have done apart he needed not go home to them for performing of it Yet 2 Sam. 6. verse 20. when the publick worship is done he goeth home to bless his House which manifestly sheweth a peculiar duty performed by him in his Family according as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is first A publick mourning of the whole Land 2. Of several families together Families shall mourn then 3. Families apart 4. Their Wifes apart and so every particular Person in secret In which place it is clear 1. That there is a worship of families besides publick and secret worship 2. That that worship includeth the same duties jointly performed by the members of
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
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
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
Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is noâ— so binding of the Conscience by Nature's light So much for the Object of thus Duty The Duty it self here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expresions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Image or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13 17. 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles 10 20. 6. It comprehendeth a holy fear and aw that should be joyned with it Lev. 19. 3. Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet 3. 6. 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2. 9. saluting c. Col. 4. 15. 3. In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6. 1. is drawn from this Command which presseth obedience upon men according to their relations 4. In our means communicating thereof when it is called for so tribute to whom tribute is due Rom. 13. 7. and double honour to the Elders that rule well 1 Tim 5. 17. acording to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities Gen. 9. 21. 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alwayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme Father and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them so that word is still true Acts 4 19. It is better to obey God then man man is only to be obeyed in the Lord Ephes 6. 1. And thus refusing to comply with unjust commands is not disobedience to Parents but high obedience to God the refusal being conveyed respectfully and after the due manner Again the branches of this Command are exceeding large two things by it are especially called for 1. Love 2 Honour and whatever is opposite to and inconsistent with these is a breach of this Command wherein we are to observe 1. The object of our love and respect it is all men 1 Pet. 2. 17. Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense we must love onr Neighbour as our self and this reacheth far 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring â—r the vindicating of of his name when he is defamed hence Psalm 15. it is the property of an accurate walker nâ—t to takâ— up an evil report against his Neighbour even when it is brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect for we should love him as our selves but in giving respect and honour we are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things destred or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a greater and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordialy and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ If