am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
on which it is come intended the more perfect discovery of those sins that were and would be committed in the World as hath been said so iikewise he designed by it a more effectual restraint of sinning amongst men And this the Law written is proper to effect partly by inlightening the minds and consciences of men to know their duties at every turn which it doth in the directive part of it partly also and more especially by threatning and terrifying them under the commission and guilt of sin which it doth by the penalty and curse annexed to it This end of God in giving the Law we speak of is plainly intimated by the prohibitory or negative form or tenour of well nigh all the precepts of it and is asserted by the Apostle Gal. 3.19 Wherefore then serveth the Law It was added namely unto the Gospel that had been preached before unto Abraham ver 8. Because of Transgressions till the Seed should come to whom the promise was made c. meaning that notwithstanding the Doctrine and substance of the Gospel had been in the world from the daies of Abraham yea and long before yet by reason of the obscurity of it and sparing discovery of the grace vouchsafed in it untill Christ it had little force or efficacy to turn men from their waies of sin and wickednesse In which respect God being merciful unto the world and desirous to stop the current of sin amongst men by the best means he was able at present for his wisdome suffered him not to send his Christ into the world untill many generations after he was pleased to give out that fiery Law we speak of as Moses termeth it Deut. 33.2 Whether for the dread and terrour with which it was given or for the spirituality or searching property of it unto the world being to make it the more effectual for the end we speak of and more awfull to the consciences of men as the Apostle addeth ordained or rather ordered that is managed transsacted and as it were put into it's office invested with its Authority and power by Angels one pronouncing it in the name of God others in great numbers attending and countenancing the action and this in the hand of a Mediatour meaning that God admitting only Moses with Aaron his Brother who were but as one in this service instead of the rest of the people to come near unto him when the Law was given and by him charged them to keep at a great distance from him plainly signified both that the people had about this time and before greatly provoked him by sinning and also that the present dispensation the giving of the Law was not intended for a means of their reconcilement unto him without the interposure of a Mediatour between him and them That the Law doth sometimes occasion and provoke unto sin and not restrain from it is by accident being contrary to the nature and intent of the Law and to the primary intent also of the Law-giver Fifthly and lastly the issuing forth of the Law unto the World as in one respect which is accidental to it it worketh or causeth wrath as the Scripture speaketh that is increase of wrath or wrath in a greater measure So in another respect more sutable to the nature of it well considered and according to the gracious intendment of him from whom it came it is serviceable and proper to lead men into such waies by which they may escape wrath and obtain the love and favour of God For as the Apostle Paul informeth us Rom. 7.12 The Law is holy and the Commandement that is every precept of it or the preceptive part of it holy and just and good and consequently cannot directly or according to its native tendency operate any thing but good unto men Now the good intended by God unto Men in giving unto them this Law in writing was to assist the Law of nature or so much of this Law as was yet remaining in them in three particulars of great concernment unto them wherein the said Law of nature as it was now more generally wounded and maimed was defective and weak As First when it restraineth men from doing evill wherein as we lately shewed it is much more serviceable then the Law of Nature in the remainders of it within men it preserveth them from wrath at least from so much of the wrath of God which would have been the wages of those sins had they been committed from which they have now been restrained Secondly As it teacheth and chargeth men to do their duties and things pleasing unto God it doth that which is proper to interess them in the love and favour of God For the Righteous Lord loveth Righteousnesse his countenance doth behold the Vpright Psal 11.7 Thirdly and lastly As it convinceth them notwithstanding of sin and so causeth them to despair of Justification in the sight of God by their own works it imposeth a necessity upon them both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification notwithstanding and likewise in case they find that such a means there is that they imbrace it with all readinesse not disputing the termes hereof whatever they be further then only to know them And thus we see the truth of what some have affirmed viz. that Gods ends in giving the Law where Evangelical Quest 2. What is that small part or piece of Scripture which is frequently called the Decalogue that is the Ten words Deut. 10.4 or a discourse or speech consisting of Ten words commonly The Ten Commandements Answ It is a Breviate or Abstract of the whole duty of man made or drawn up by God himself Or a brief collection of such general heads of duty which jointly contain in them whatsoever God doth ordinarily and without some special manifestation of his will otherwise require of men either to do or to forbear Quest 3. Whether doth the Decalogue as administred by Moses concern Christians so as to bind their consciences to the observation of it Answ This Question is of that kind the resolution whereof is nore troublesome then edifying like unto such suits in Law where the victory doth not balance the one half of the charge and trouble about the prosecution For if it be granted First That the Decalogue proceeds from God and Secondly is upon this account obliging upon the conscience of Christians it is not material nor indeed proper or worthy a man of competent understanding to ask whether it bindeth him as delivered by Moses For neither did it bind the Jews simply as delivered unto them by Moses no nor yet if we speak strictly and properly as delivered unto them by Moses from God but as proceeding obligation-wise upon them from God and would have been equally binding unto them had it been sent in like manner or upon the same or the like termes of conviction that it did come from God by the hand or ministry of any other
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
absolutely considered and without any further tendency is a sin against the Tenth Commandement But as it prepareth and disposeth him to inveigle or intise away this Servant from him it is a sin against the Eighth Commandement As it is an act of disobedience unto God it is a sin against the First Commandement Many instances in this kind might be given The reason of this Rule is the exceeding sinfulnesse of sin in the Apostles expression Rom. 7.13 on the one hand together with the large extent and comprehensivenesse of the Law of God on the other For the nature of sin is in one respect like that of a solid or compacted body which we use to say is plenum sui full of it self Sin we know is of kin to the Devil and if it could speak it might answer to him that should ask it its name as truly as the Devill did Mar. 5.9 My name is Legion for we are many Every sin hath many sins twisted in it and these of various and different relations or aspects looking awry upon the Commandements of God which oppose them in their way For the Law of God by means of the spirituallity of it lately opened meeteth with sin at every turn nor can so much as an eye or look hereof escape it Quest 37. But why doth the Apostle James say that whosoever shall keep the whole Law meaning in all other points and yet offend in one he is guilty of all Jam. 2.10 Doth he mean that every act of sin includeth an act of disobedience to every of the Ten Commandements as well as unto that against which it is more particularly committed Answ Not so But his meaning is that the Law being one and the same intire Rule of life and behaviour and proceeding from one and the same Law-giver and every breach of it made by the expresse tenour of it liable to the same penalty or curse unto which the trangression of all the precepts of it are liable he that shall violate or trangresse any one of these precepts is guilty of the breach of them all either because he breaketh that Law which containeth them all and is indeed nothing else but them all or else because he firmeth against that Authority or that Law-giver by which and by whom they have been all made given and established by reason whereof the neglect or breach of any one of them is the disparagement of all the rest and implies a disposition to break them all when occasion serves as the saying is in the Civil Law He that injureth one threatens many Or because he that breaks any one of them hereby declaring that he feareth not the displeasure of the Law-giver tempteth emboldeneth others to fal foul upon al the rest which hath a direct tendency in it to dissolve or greatly weaken the Authority or binding-force of the whole Law and of all the injunctions of it According to that of David where speaking of wicked men and aggravating their wicked practices in his addresse unto God he complains of them that they had made void his Law Psal 119.126 much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect by their traditions Mat. 15.6 with Mark 7.11 12. Or lastly because he that breaketh any one of them incurreth the same penalty at least for kind if not for degree as namely the same Curse which is due unto the breach of them all See Gal. 3.10 Ezek. 18.10 11 12. compared with the 13. Quest 38. What is the sum of the first Commandement or of the mind and will of God in it Answ That every person of mankind should deliberately and with judgement chuse own and honour him as and for their God and none other with him or without him Quest 39. But may or ought every man and woman without exception chuse and own the true God as and for their God may wicked and unbelieving persons do this Answ Although wicked and unbelieving persons cannot chuse or own God as or for their God whilst they continue and purpose none other but to continue in their wickednesse and unbelief for God will not be the God of such persons in the desirable sense of the relation and in which he is said to be the God of Abraham and the God of Isaack c. whilst they remain such yet may they through the Grace of God and the due use of other means vouchsafed unto them on that behalf repent of both and forsake them and so become actually capable as Potentially they were before of chusing and owning God for their God For God most graciously offers himself to become the God of the vilest and most unworthiest of men upon their Repentance So that the Commandement taketh hold of all persons of mankind without exception that either are in a state of Repentance or capable of passing into this estate onely with the difference now intimated As concerning those whom the guilt of the unpardonable sin against the Holy Ghost hath sealed up to eternal destruction so that they are absolutely and for ever cut off from the love and favour of God and who are to be looked upon as being in this respect in the same condition with the Divels it is most probable that neither this nor any other of the Commandements of God looketh after them any whit more then the promises of reward made unto the keeping of them but onely the Curse denounced against the breach of them Quest 40. What is it for a man deliberately and with judgement to chuse own and honour God the true God as and for his God Answ It is upon a diligent inquiry after and serious consideration had upon those grounds and reasons which demonstrate the comelinesse and meetness on the on hand and the unspeakable beneficialnesse on the other hand that a man should chuse and own and honour the true God for his God and none besides or with him firmly to resolve and conclude that he will do accordingly and withall really to do it Quest 41. Wherein consisteth the comelinese or meetnesse that the creature Man should chuse own and honour the true God for his God and none other with or besides him or how may the comelinesse of these his actings be estimated Answ The comelinesse of these actings by such a creature as Man is may be conceived or estimated thus or in these two particulars First that a creature endued with the excellent faculties of reason understanding c. should not onely or simply give honour to whom honour belongeth but that kind and degree of honour which of right appertaineth unto every one This the light of nature sheweth to be comely and meet Secondly that such a creature by ways and means that are honourable should consult it 's own honur safety and well-being and not through folly expose it self to shame and misery this also is comely for it in every eye Now both these
an interest and felicity nor thinking it in any degree the lesse desirable or contentfull because it is not of a present enjoyment but must be waited for for a season and until the appointed time comes The very hope and expectation of such an unmeasurable Happinesse coming towards a man being lively and pregnant and not encumbred with any considerable feares or doubtings will fill the soul with joy unspeakable and full of glory and be a portion of rich and high contentment unto it And consequently will reduce it to such a state and frame that it will not think that it stands in need of any additions that can be made unto it by any sinful lust or way of unworthinesse and so will abstain from them without any trouble as generous Spirits being well apaied with their great revenues and estates in the world whereof they are lawfully possest as they have no need so neither have they any temptation upon them or inclination in them to steal which persons pinched with poverty and not able to bear the smart or pain thereof alwaies have Quest 50. Have you not yet one means more to offer upon so great and happy a service unto the World as to further men in the way and work of Mortification Answ Inasmuch as for the most part and in most men sinful lusts and inordinate dispositions and desires especially when they have been long habituated in the Soul and so are become next to natural are very stubborn and not easily subdued or expelled from thence and so are as it were of kin to that kind of evil Spirit of which our Saviour affirmeth in the Gospel thus This kind can by no other means come forth but by Prayer and Fasting Mat. 17.21 Compared with Mark 9.29 therefore I judg that the same kind of application prayer seconded and strengthened by fasting made unto God must needs be very proper and effectual also to dispossesse the hearts and souls of men of those hateful and unclean Spirits pride covetousnesse ambition envy malice wrath drunkenness adultery fornication with whatsoever else ought by the Law of Mortification to die When the Apostle saith but I beat down or keep under my body and bring it into Subjection lest c. 1 Cor. 9.27 it is the most probable sense of some that Prayer and Fasting were some of the principle weapons used by him in this warfare against his body It being the prerogative of God to bring means and ends together Psal 127.1 1 Cor. 3.6 2 Cor. 10.4 with many others and he never failing to do it when his interposure in this kind is by prayer sought for by his Creature Mat. 7.7 8. 2 Chron. 15. ver 4 compared with ver 7. though otherwise he sometimes resolves to with-hold the blessing of his concurrence in this kind Levit. 26.16 Deut. 11.17 c 28.38 Ezek. 36 37. Earnest Prayer made unto him that the means used by us for the mortifying of the deeds of the body with the lusts thereof may by him find their enterprize and accomplish their work must needs prosper accordingly How much more when the force and prevailing efficacy of it shall be doubled by fasting which it self also is an exercise not improper to abate the rankness and importunitie of the sinful cravings of the bodie which it is still presenting unto and obtrudeing upon the Soul Quest 51. You have declared your sense concerning the respective natures with some other particulars about them both jointly and severally of those three great points of Christian Religion Sanctification Regeneration and Mortification will you now shew in like manner what you judge and hold concerning self-denial which was the fourth and last particular mentioned with the three former And first what you concieve concerning the nature of it Answ Self-denial is such a grace or work in the heart or soul whereby the person in whom it is found is effectually inclined to neglect relinquish or part with his own lawful interest or right whether in matters of profit or pleasure or in any the concernments or contentments of the outer man or relating to this present world when either the glory of God or the interest of the Gospel or of any truth thereof or the spiritual wellfare or safety of men require such a deportment of him and are like to suffer without it Such a Christian principle as this in men is as I suppose called Self-denial because he that acteth according to the nature or guidance of it doth by such an Action as it were deny that there is any such person in being as himself or which is in effect the same that there is any such to be regarded or taken care of by him in matters of this world in such and such cases He that acteth self-denyingly behaveth himself in such an actiō as a man free among the dead in Davids expression Psa 88.5 and not as a member of the society of this world Quest 52. Is it not then a very difficult and hard work be raised in the Soul Answ The Lord Christ you know hath plainly told us that strait is the Gate and narrow is the way which leadeth unto Life and few there be that find it Mat. 7 14. And indeed if the work in the difficulty of it were to be estimated by the wisdome and strength of men only it will be found as difficult as our Saviour determineth it to be that a rich man should enter into the Kingdome of God With men saith he that is in respect of humane wisdome and strength only this is impossible but with God all things are possible Mat. 19.26 meaning that God by the excellency of his wisdome and might of his spirit is able and when desired and sought unto willing to enable men both to do and to suffer all things whatsoever that are necessary for their Salvation though they seem to exceed the capacity of flesh and blood never so farre See and compare Phil. 4.13 1 Ioh. 4.4 So that there is no reason why any man should be discouraged or troubled at the difficulty of the work seeing that God is so near at hand to direct and assist us in it and to blesse us in the use of such means for the raising and effecting it in the Soul as he hath graciously furnished us with for such a purpose Quest 53. What are the means which God holds forth unto us in the Scriptures as efficacious in the regular and due use of them to inrich and blesse the Soul with the grace of Self-denial Answ The chief of these means as farre as my memory at present serveth me to recollect them are Twelve Quest 54. What is the first of the twelve Answ To consider that the want of this grace in the Soul renders men uncapable of entrance into the Kingdome of God as well as the more scandalous and grosse sins of adultery fornication drunkenness covetuousness extortion idolatry c. Iesus then said to his Disciples If any man
from further praying and puts him upon doing of that which was proper and requisite to be done by him and by the people that his Petition might in an orderly and regular way be granted unto him And the Lord said unto Joshua Get thee up Wherefore lyest thou thus upon thy face Israel hath sinned c. Vp sanctifie the people c. Josh 6.10 11 13. To desire any thing of God in Prayer and not to use the means created and appointed by himself for the bringing of it to passe is in effect to desire him to pour contempt upon his own ordinance and to tend in pieces the covering which with great wisdome he hath made for his own arme Quest 73. What is the fifth and the last thing which may damage our Prayers in the hand of God very much if care be not taken to keep our selves free from it Answ An impatience or discontentednesse of mind that God doth not as well comport with us in our time as in the matter or substance of our prayer otherwise He is not indeed offended that we should hasten him all we can with calling and crying unto him night and day with all the importunity of asking But he is offended that we should be offended and make our selves agrieved when he upon reasons of greatest weight and highest importance for his own glory and the general benefit of the world Yea and our own profit also shall for a time delay the fulfilling of our desires For he seldome or never maketh any long tarrying as David speaks with his Answers to the prayers of his People but upon one or more of and commonly upon all the said Considerations Now for any man to be dissatisfied or froward because God Will not sacrifice such high and sacred concernments upon the service of his petty interest or lesse considerate desire is such an importune strain of dis-ingenuity that it is no marvel if the zeal of God towards his prayers be cooled if not quenched by it CHAP. VIII Concerning the Decalogue or Ten Commandements Quest 1. WHat occasion or necessity was there that such a Body or Systeme of Precepts or Commandements as that which is called the Decalogue should be delivered or issued out by God either by word of mouth or writing unto the World Answ Although it was not directly or immediately delivered unto the world but unto a small part of it namely to the Church of God consisting at the time when it was delivered of the Jewish Nation only yet it may properly enough be said to have been delivered unto the world because this Nation was intrusted with it as it was with the rest of the Oracles of God Rom. 3.2 For the use and benefit of the world asvvell as for their own in which respect this together with the rest of the said Oracles are by the Apostle called The E ements or rudiments of the World Coloss 2.8.20 The reasons and occasions for which God was pleased to issue it forth in words and writing unto the world may be conceived to be these First That men might have a perfect Copy and of Divine authority alwaies at hand by which to correct all those errours and falsifications to supply all those defacements and blottings out to enlighten all those obscurities and uncertainties of words and meaning which in processe of time had crept into the first writing of this Law in the hearts and consciences of men by God partly through the negligence and carelessnesse of men in keeping this divine abstract of their Duty fair and legible within them partly and more especially through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it This was designed and intended by God in order to some further ends of which some may be touched presently Secondly God by making the rule or law of mans obedience so plain and publique withall in the world hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done and every man likewise to take better notice of the abundance of sin and wickednesse practised in the world round about him Moreover saith the Apostle Rom. 5.20 the Law entered or rather iterveened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. between Adam with his sin and condemnation brought upon the world by it and Christ with his righteousnesse and justification that the offence might abound that is that the sin of Adam might the better appear to have been aboundant in evill So that God might very justly yea equitably subject his whole posterity unto death for it for the Law pronouncing the Sinner cursed declareth sin to be another manner of thing farre more horrid and devouring then otherwise men were like to conceive of it or rather that the offence of that sin might abound for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the guilt of sin might become and appear likewise to be much greater the authority of the Law prohibiting it being re-inforced a fresh and that immediately and with stupendious miracles by the great Law-giver himself Elsewhere the same Apostle informeth us that by the Law is the knowledge of sin Rom. 3.20 meaning that very frequently and in many cases men come by means of the Law written to know those waies and actions to be sinful which otherwise they were like never to have known in that relation See for this Rom. 7.7 Yet neither is this end of God in delivering his Law in writing his ultimate end but subordinate and subservient to some others Therefore Thirdly The giving of the said Law in writing unto the world by means of that property and service of it last mentioned commendeth the rich grace of God in the gift of Jesus Christ unto the minds and consciences of men For the more sin is discovered and made known in the world both in the multitude and heinousnesse of the perpetrations of ir that Grace which taketh it away and healeth the great Evil brought upon men by it must needs be discovered and acknowledged to be the greater This point of the counsel of God in sending the Law into the world i◠I conceive pointed at by the Apostle in the place lately cited in part Rom. 5.20 Moreover the Law entered or interveened that the offence wight abound that is as we before expounded might appear to be exceeding great but where sin abounded grace did much more abound as if he should have said the greater aboundance of sin was discovered to be in the world the fuller discovery was consequentially made of that super-aboundancie of the grace of God in Christ by which that abounding sin was attoned pardoned and done away And this discovery was that which God aimed at in the other For the further illustration and confirmation of this Reason see and consider at leisure Rom. 3.19 Gal. 3.19 Fourthly As God by sending the Law into the world upon those terms
person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct Natures and Relations of the Commandments some of them more particularly and immediately respecting the deportment of men towards God others their deportment towards one another and every mans towards himself which distinction is taken notice of and approved by Christ himself in the Gospel Mat. 22.37 39. Mark 12.29 30 31. It is next to unquestionable that those of the first sort more directly respecting God were written by themselves in one the former of the Tables and the rest in the other The assignment of the four first unto the first Table and the six remaining unto the latter which is the division commonly received amongst us hath nothing in it as far as I can judge that needs offend or scruple any man For though the fourth Commandment seems to be of a mixt nature and requires of Masters of Families that they permit that indulgence or respite from bodily labour unto their servants and those under their power which God hath judged meet to be allowed unto them as well as their own attendance upon the worship of God yet in as much as that rest from labour is imposed by God upon a Spiritual account and for Religious ends the Commandment I take it may without errour pass in the retinue of those that stand in special relation unto God and so be adjudged to the First Table The Papists to accommodate as it seems their Doctrine and Practice of Image-Worship Of the First and Second Commandment as we account and distinguish make but one and because they know themselves ingaged to find and acknowledg the number of Ten therefore to heal their absurdity of Addition they apply a greater of Multiplication importunely rending and making two of the Tenth So that they have but three Commandments to dispose of to the First Table Quest 15. Why doth the Apostle Paul affirm the Law to be Spiritual saying For we know the Law is Spiritual Rom. 7.14 Answ Because as Spirits are little of substance or bulk of Matter but of incredible activity force and power extending their operative vigor unto very many effects which ordinary causes cannot reach or produce so the Law of God being a very brief Systeme of Doctrine and consisting of few words is of a very fiery active and penetrating nature it is called a fiery Law Deut. 33.2 intermedling continually and having to do with all the world and this not only in respect of all they do or forbear to do outwardly but in respect likewise of all that stirreth or moveth though never so softly or secretly within them with their thoughts purposes intentions desires hopes fears yea with their habits dispositions inclinations propensions even whilest they are asleep and move not yea it hath to do with all these whether they be regular and good or whether inordinate and sinful and this upon very authoritative and high Terms commanding and approving the former as excellent and worthy judging and condemning the latter as deserving no lesser or leighter punishment then Death In respect of this so vast a comprehensiveness of the Law David addresseth himself unto God in this Meditation I have seen an end of all perfection but thy Commandement is exceeding broad or large as the former translation read it Psal 119.96 Meaning that he was able tp estimate and compute the sum total of all that excellency and worth of wisdom and goodness and other perfections which he had at any time met with in the greatest highest and most worthy actings of men but in the Commandement or Law of God he descried such a vastness of wisdom righteousness and goodness what in the frame matter and substance of it what in the design and projection of it that he was put past his Arithmetique and was not able to give either unto himself or others a just or full account of them The Jewish Doctors have such a saying as this amongst them The Holy Blessed God left nothing in the world wherein he gave not some Commandement to Israel And whereas Moses himself recordeth that the two Tables of Stone in which the Law was written by God were written on both their sides even on the one side and on the other Exod. 32.15 some conceive that hereby it was signified that the Law pierceth quite through and through a man and taketh hold not only of the outward behaviour of men as well in words as in deeds but of the most inward close and least perceptible motions and stirrings of the heart or mind within them Yea doubtless that which the Apostle speaketh concerning the Word of God Heb. 4.12 is meant chiefly if not only of the Law of God in conjunction with those explications and interpretations of it which upon occasion have been given by the holy Ghost and are found scattered here and there in the Scriptures both of the Old and New Testament For the Word of God saith he is quick and powerful and sharper then any two edged sword piercing even to the dividing a-sunder of the soul and spirit and of the joynts and marrow and is a discerner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite or accurate discerner of the thoughts and intents of the heart Now the intents of the heart are in Solomons Metaphor the most inward or nethermost parts of the belly Prov. 20.27 the deepest waters in the hearts and souls of men beyond or beneath which there is nothing bred or conceived in them The Law of God then piercing and passing through and searching all along that vast tract and region of the Soul where there are things innumerable of smaller and greater consequence appertaining to the cognizance and judicature of It having an authoritative and righteous saying to every thing without exception that is found here even to the most secret and retired intentions of the soul yea and commanding and calling for such things which are yet wanting in this numberless retinue may well be called Spiritual Quest 16. But how must the Decalogue or Law be interpreted and understood that such a spiritualness as you have described may be asserted unto and found in It in as much as the meer letter of it seemeth not to promise or to imply any such thing the thousandth part of things commanded or forbidden not being here mentioned or exprest Answ The just sense of the Law and meaning God in it is to be gathered and inferred from the writings both of the Old and New Testament where the holy Ghost hath in several places and upon several occasions declared sometimes one part or precept of it and sometimes another by the diligent observing and comparing of which together certain general Directions Rules may be framed as several have been by learned men studious and expert in the Scriptures by the light and guidance of which it may be so interpreted and understood and this with truth that the spirituallity of it in
the sense declared will sufficiently appear and be acknowledged The Jewish Doctors out of the curiosity of their observations have as they affirm found in the books of Moses the two affirmative Commandements in the Law the fourth and the fifth for all the rest are negative multiplyed in their explication into 248. according to the number of joints in a mans body which they call commanding precepts and the eight negative Command into 365 negative commands according to the number of the daies in a year which they term precepts forbidding Both numbers added together make 613. which it seems is the just number of the Letters in the Ten Commandements The observations if true or near unto truth are not altogether uselesse Quest 17. What are the Rules or Directions you speak of which are of such use for the better and more perfect understanding of the Law and of the several precepts of it Answ The principal and most useful are 20. in number the first of them may be this The proper End of every Commandement is to lead and govern the sense and interpretation of that Commandement So that as on the one hand whatsoever directly contributeth towards this end being not repugnant to the end of another as great or greater then it is to be looked upon as commanded therein so on the other hand whatsoever is contrary to this end and of a direct tendency to hinder it is to be reckoned amongst the things forbidden in this Commandement Now the end I mean the appropriate end of every Commandement respectively is not hard to be found out A little consideration will discover it unto us Quest 18. What is a Second Rule Answ Every affirmative precept includeth his negative as on the other hand every negative his affirmative This rule is but rational and the reason of it near at hand For if God commandeth such or such a thing to be done it is plain that he forbiddeth the doing of that which is contrary to it Again when he restraineth or forbiddeth any thing it is as plain that his will and meaning is to have that done which is opposite to it If he commandeth Children to honour their Parents or inferiours their superiours he doth by the vertue and import of this Command forbid them to neglect despise or dishonour them So when he forbiddeth men to murder he doth hereby enjoyn them to be careful for the preservation of the lives of men and to use all due means when occasion requireth for the maintaining and safe guarding of them This Rule gives light to the sense and mind of God in all the Commandements Quest 19. What is the Third Rule Answ Where one sin or vice is expresly forbidden all things homogeneal hereunto that is of like nature kind or consequence are forbidden likewise It being requisite in the tenour and frame of all Laws and observed accordingly in all as well humane as divine that they be as concise and compendious in words as well may be their sense and interpretation had need be directed by some such rule as that now mentioned because otherwise their restrictive authority will not reach unto the one half of things intended to be restrained by them But to give a little light to the meaning of the rule by an instance or two Where Murther is expresly forbidden as in the 7th Commandement all assaulting of men by force all intended affrighting them all wounding or maiming their bodies the doing of any thing without just Cause that is like to cause grief or sadnesse of heart unto any the withholding the wages or hires of poor labouring men the detaining of their pledge if they have occasion to use it for their Livelyhood the refusing to pay monies when they are due unto such persons who live and subsist they with their Families by the employment of their monies in any Trade or course of life all these with many others being related in affinity unto Murther and having a direct tendency to the wasting and destroying of the lives of men are prohibited by God under the title or name of Murther In like manner in the prohibition of stealing are intended and included all such actions which directly tend to the impairing or ruining a mans outward estate yea and inward also as the setting of his house on fire the putting of Cattel into his Corn-fields the setting or leaving open gates or breaking his fence by means whereof Cattel are like to endamage him all deceit in dealings circumventing or over-reaching in bargains c. These with many others of like consideration being of the same consequence with stealings to the diminishing of a mans estate are restrained in the same Commandement with it Quest 20. What is a Fourth Rule Answ Where any duty is commanded as there is one or more in every Commandement as appears by the second Rule lately given there the u e of all regular and lawful means which are necessary or proper for the qualifying preparing or enabling men for the practise and performance of this duty is commanded likewise The reason of this Rule also is not far off For men being generally indisposed unto vertuous actions and such which are their duty to do he that enjoyneth them such actions must be conceived to injoin them as it were of course the use of such means which are proper and likely to remove that indisposition and in the stead thereof to introduce or raise an inclination or willingnesse in the Soul unto these actions or duties Yea the neglect of the use of means that are proper to prepare and sanctifie men for the performance of a duty is in reason a greater sin and for the most part more burdening the conscience yea and more provoking in the sight of God then the non-performance of the duty it self The meaning of this Rule is obvious and plain enough and needeth no further explication Quest 21. What is your Fifth Rule Answ Where any thing vicious or sinful is forbidden there all things directly tending towards the perpetration of the sin are forbidden also yea though this perpetration doth not alwaies follow upon them As for Example Where stealing is forbidden Idlenesse Slothfulnesse Prodigality Pride of Life Affectaion of costlinesse in a mans House-furniture Table Apparel c. above his standing-Revenues acquaintance and familiarity with persons addicted to these evill practises with many the like are forbidden also because though all that be Idle Prodigal c. do not actually steal yet these evill demeanours Idlenesse Prodigality c. have an expresse tendency to bring men to poverty and want of things needful in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse Pro. 30.9 6.30 The reason of this Rule also is easie to be conceived For men being of themselves more generally prone more then enough unto that which is evil he that commandeth them to refrain from it notwithstanding doth vertually and by evident consequence
contrivance be looked upon by God as adulterating and corrupting his worship and hereupon provoke his Jealousie especially when the worship prescribed by himself is performed and exhibited unto him also Answ Because it is the soveraign priviledge and prerogative of God as well to nominate appoint and enjoyn his own worship as to be worshipped with it This is clear both in the Scriptures and in Reason And they have built the high place of Topheth to burn their sons and daughters in the fire WHICH I COMMANDED THEM NOT neither came it into my heart Jer. 7.31 The vvickednesse of their Act who devised this new kind of worship or devotion is not here estimated either by the unnaturalnesse or barbarous Cruelty of it nor yet by their intendment of it unto the honour of the Idol Moloch but only by this that God commanded it not which plainly implyeth that it is an usurpation upon or of his Prerogative when men set up any worship or any piece or appurtenance of worship without his Command and that for want of the impresse of Divine institution upon it it is highly provoking in the sight of God how specious or pretensible soever it may be otherwise or with men See further upon this account Jer. 19.5 Jer. 32.35 Isa 66.4 Deut. 17.3 From these words Deut. 27.5 And there shalt thou build an Altar unto the Lord thy God an Altar of stones thou shalt not lift up any Iron tool upon them it is of ready observation 1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices judging it too simple plain and homely unless they shall put decency and comlinesse upon it 2. That God notwithstanding doth not any whit more allow men to put to then to take from that which he hath ordered and directed in this kind according to that strict charge delivered once and again unto men in the Law Ye shall not ADD unto the word which I command you neither shall you diminish ought from it that you may keep the Commandements of the Lord your God which I command you Deut. 4.2 Deut. 12.32 Josh 1.7 Prov. 30.6 In this last place the words are Add thou not unto his word lest he reprove thee and thou be found a lyar in that thou promised'st unto thy self approbation and favour from God as doing him worthy service in compleating his Word with thy Supplements when as thou meetest with nothing from him but displeasure in a penall reproof for such thy presumption In Scripture that which deceiveth or disappointeth a man whether it be a person or thing is frequently termed a Lie and he that deceiveth himself with vain hopes or expectations which are a kind of promises made unto a mans self may be termed a Lyar as well as he that promiseth unto another and disappointeth him Deut. 33.29 Psal 66.3 according to the Hebrew So likewise Psal 18.45 See this noted in ther margent of the larger Bibles of the last Translation You may unto the former texts add Rev. 22.18 and apply it to the matter in hand Eccles 3.14 Now to add unto the worship of God is the same thing in substance if it be not a degree above it in impiety and presumption with making additions unto his Word As it is a greater crime in a woman to admit of dalliance with another man then to report her husbands sayings with some addition of words of her own From hence it appeareth how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship I mean the making up of a service or worship of God of divine and humane prefcriptions blended and intermixed the one with the other that such rites and ceremonies which are decent may be allowed in the worship of God not being prohibited by him although they call men their Fathers For from what hath been now argued from the Scriptures it is fully evident that as God by saying Thou shalt not Commit Adultery hath restained men from the carnal knowledge of all the women in the world every mans lawful Wife only excepted although he hath named none of them and though many of them be very fair and comely so hath he excluded from part and fellowship in his worship all ceremonies whatsoever of foraign invention without naming them how decent or comely soever any of them may seem in the eies of men For otherwise to call any ceremony in the worship of God decent being of a Creature extraction is that grand absurdity which Logicians call Cotradictio in adjuncto as if a man should talke of cold fire or dry water The most tattered patch ript off a beggers coat and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it would every whit as well become this rich Garment as the most plausible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God There is no man more desirous of uniformity in the worship and service of God in his Church yea of such an uniformity which I conceive to be most yea rather only fecible than I. For I presume there is no person that owneth the name of a Christian but is willing and free to subscribe and practise that worship in all points which he knoweth or believeth to be prescribed by God himself They are the grand enemies to the Uniformity we speak of who obtrude upon the Consciences either of weak and tender or of strong and understanding Christians such ceremonies formalities in the worship and service of God which being heterogeneal and apocryphal are so conditioned that they are not in reason like to yield any better fruit then those foolish and unlearned questions as the Apostle calls them which he saith ingender strifes 2 Tim. 2.23 And as God in the Scriptures from place to place claimeth it as his appropriate prerogative to order and prescribe his own worship not allowing any Creature part or fellowship with him herein so doth reason it self invest him with it accordingly For to make it any waies meet or indeed tolerable for a creature to have the least of his fingers in amending improving or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising this horrid supposition must be made and subscribed viz. that God either knoweth nor what is good and meet for himself or that he is neglective of his own good and had rather be provided for in the concernments of his Glory by the good will and wisdome of men then by his own So then it being the prerogative of God claimed and appropriated unto him by himself and adjudged unto him by the clear light of Reason it self to be the sole founder and disposer of his own worship how can he look upon any thing of Creature-contrivance practised herein as a member
or part of it but with an eye of provoked jealousie and as a blasphemous pollution of his worship equivalent indeed to the setting up and worshipping another God or Gods with him For it being acknowledged a branch of divine soveraignty to appoint divine worship he that in the performance of this Worship shall allow or practise any thing as somewhat or as a part of it which is devised by a Creature doth by this practise or allowance intitle such a creature to Divine Honour and maketh it equal with God Therefore in all will-worship there is Idolatry committed yea and such Idolatry which though it may be thought too hard a censure to call palpable or grosse yet will the practise of it and how much more the first excogitation of it and how much more then this all forcible compulsion unto it render men endued with reason and understanding as it were on purpose to inable them to judge righteous judgment and this where appearance tempteth them to judge otherwise extreamly obnoxious to the severe jealousie and judgment of God Quest 58. What is the summe of the Third Commandement Answ That we conscientiously refrain all such behaviour and demeanour of our selves in thought word and deed whereby any contempt neglect or disesteem is likely to accrue either from our selves or others unto any the holy and honourable things of God and that on the contrary in all the said waies and respects we so carry our selves in and about and towards these things that we may as farre as is possible cause a reverence and awe of them in the consciences and souls both of others and our own Quest 59. What are the particular duties required in this Commandement or some of the chief of them Answ To meditate and speak of upon all occasions with reverence and due circumspectness the names and titles of God his nature attributes word ordinances servants works both of Creation and of providence mercies and judgments In like manner to hear his word preached to call upon his name both in publique and in private to exercise our selves in all other ordinances and parts of his worship with desire zeal care diligence frequency faith joy humility c. So to make confession of our sins with brokennesse of heart and contritenesse of spirit and with unfeigned purposes of future amendment So also to swear by the name of God whenever we are called or have a just occasion to swear at all in truth in judgment and in righteousnesse Jer. 4.2 To use the comforts of this present life meat drink apparel house sleep recreation c. with thankfulnesse and moderation with frequent and earnest prayer unto God that they may be all sanctified unto us that is that we may be quickened incouraged and disposed with all cheerfulnesse and freedome of heart to serve him by means of our enjoyment and use of them Quest 60. What are the sins forbidden in this Commandement Answ Some of the chief of them are these blaspheming the name of God swearing by it customarily vainly rashly falsly maliciously swearing in like manner by Creatures as by bread drink life light faith troth c. So likewise banning cursing imprecating evill in the name of God or otherwise against any creature especially because we judg our selves or ours injured or neglected by them making use of the name of God or any of his titles in charms sorceries or spells seeking to the Devill by witches wizards conjurers astrologers for help or relief in sicknesse losses or for the knowledge of things future despising neglecting carelesse or irreverent using and repairing unto without preparation any the ordinances of God as reading of the Scriptures hearing the word preached prayer sacraments fasting c. Neglecting to acquaint our selves with the titles attributes and providential dispensations of God neglecting or omitting to make a due and seasonable use of them in administring admonitions exhortations reproofs counsels comforts unto others or our selves living scandalously in a profession of Christianity c. Quest 61. What is it properly to take the name of God in vain Answ The word vain and vanity signifying in Scripture both that which is false and that which is frivolous that is which is of a slender or no consequence indifferently to take or to take up as the word more proper signifieth the name of God in vain importeth some such act by which a man impaireth or the degree tendency whereof is to impair the honour and reverence of one or other of the names and titles of God which whilest they are contumeliously and unworthily handled by the tongues of some they commonly have in the hearts and consciences of all Or more particularly thus To take the name of God in vain is to life it either upon some trivial of impertenent occasion or for the confirmation of somewhat than is false Quest 62. What is the meaning of this Clause The Lord will not hold him guiltless Answ The Lord will surely judge and punish him as a person guilty of a great sin The expression is figurative and the figure according to the notion whereof it is fram'd is when words properly taken signifie little but import or intend much Rhetoricians give it the name of Meiwsis or Liptôte It is very frequent in the Scriptures It shall not be accepted Levi. 19.7 that is it shall highly provoke me as the next verse maketh plain See the same Phrase in the like sense Levit. 7.18 So Mat. 10.42 Verily I say unto you he shall not lose his reward tnat is he shall be exceedingly rewarded And thou Bethlehem art not the least c. Mat. 2.6 meaning that this City should be of very great note and fame amongst the chief Cities of Judah Again 1 Cor. 10.5 with many of them God was not well pleased meaning that he was most grievously displeased with them Once more Revel 12.7 8. and the Dragon fought and his Angels and prevailed not that is were utterly vanquished and overthrown Some learned men rather conceive of this form of speech as proper to the Hebrew tongue and lay down this as a general rule that Adverbs of denying signifie the contrary of that to which they are applyed Both conceptions give the same Emphasis and import that kind of Expression or phrase whereof we now speak So that the meaning of the words will not hold him guiltlesse undoubtedly is will most certainly and severely punish him But this threatning is to be understood as more generally threatnings in Scripture against other kinds of sins and sinners are namely so that the execution of them is not intended when the offender takes Sanctuary at a true and timely Repentance Quest 63. May there any reason be given why this and the former Commandement only should be delivered with Threatnings against those that should transgresse or disobey them For there is no threatning found in any of the rest Answ Besides that general Threatning wherewith the whole Law and every Commandement
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
respect them as persons raised up by God amongst their Brethren for their furtherance and help upon occasion in the things both of their present comfort and eternall peace so again to give testimony unto and vindicate the good guifts of God in them against those that shall any waies vilifie or disparage them to pray for them that God will please to increase their store and make them more fruitful and keep them humble under the greatest increase that shall be given them not to judg them or take offence at them in case they take liberty in some things which their consciences will not suffer them to take c. Quest 78. What are the duties which inferiours are in this Commandement charged with towards those that are their superiours in a Politique or civill consideration as Magistrates or rulers in the civill state and masters over servants Answ The Lawes of magistrates being clearly consistent with the Lawes of God whether written in the Scriptures or dictated by the light of Nature ought carefully and conscientiously to be observed by them Such laws of theirs unto which they cannot without sin or a doubting conscience yield a practicall obedience they ought to subject themselves unto passively that is patiently and with a meek spirit accept of that punishment which they impose upon the non-observers of them The persons of their Magistrates yea though they be none of the best they ought to reverence and honour as being set over them by the providence of God under him to rule and govern them for their good and so to defend them with their estates bodies lives when necessity requireth to pay them tribute and custome willingly to pray for them and this more particularly then for other men to vindicate the justnesse of their authority their honour and reputations as farre as with truth and a good conscience we can when occasion requireth and however not to reproach revile or speak evil of them c. Quest 79. What is here required of servants as due from them unto their Masters Answ To count them worthy of all honour to obey them in all things that are lawful to please them well in all things to shew all good fidelity towards them to be subject unto them with all fear not only if they be good and gentle but even though they be froward not answering again not puâ—loining from them Tit. 2 9 10. 1 Tim. 6.1 Coloss 3.22 Eph. 6.5 6. 1 Pet. 2.18 compared Quest 80. What are the duties wherein we stand obliged towards our Superiours in a spiritual or Church-consideration as Pastors and Teachers and such as are over us in the Lord Answ To esteem them very highly in Love for their work sake 1 Thes 5.13 To obey and submit our selves unto them Heb. 13.17 To attend upon their ministrie to receive their doctrine being found upon tryall agreeable to the Scriptures with gladnesse of heart to give up our selves unto it to imitate and follow them in their Christian and exemplary walkings to assert their innocency against the revilings and slanderous tongues of men to give a free and full testimony upon occasion unto their Christian worth and those good things of God that are in them to stand by them countenance and encourage them under the injurious dealings and practises of wicked men against them to make them partakers with us in all our temporal good things Gal. 6.6 to pray earnestly for them not to grieve or offend them by a loose and unworthy conversation or by any unseemly action c. Quest 81. You have declared the duties which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds Natural Political and Spiritual Now inasmuch as you taught us formerly that where the duties of Inferiours towards their Superiours are commanded there the Superiours are likewise charged with reciprocall deportments in the nature of duties towards their Inferiours Will you please further to declare what God here injoyneth Superiours according to the respective kinds of superiority mentioned to perform unto their Inferiours Only by the way giving us an account if you be able why God might please to signifie and expresse superiours of all kinds by the names of naturall Parents Father and Mother as also why the Commandement plainly and in termes imposeth upon children and in them upon all other inferiours likewise their duties towards their Superiours leaving these to understand or take notice of their charge by way of consequence only or from the admonitions or demands of their consciences being diligently informed by the Scriptures concerning it But first I pray you your answer to the former of these Answ Superiours in every kind may be commended by God unto us by the names of Fathers and Mothers yea and be so stiled by way of Irem unto themselves because these are sweet and pleasant names and very probably intended by God both to signifie what affections ought to be in all superiours towards their inferiours and what reciprocally should be in these towards them as that all superiours should be as loving tender and careful over those that are under them as Fathers and Mothers are over their children and again that inferiours should be as ready willing and cheerful to obey their superiours as children are their natural Parents Quest 82. Have you any thing for an answer to the latter of the two Questions lately proposed Answ Inferiours and more particularly Children who are first intended in the Commandement and as significatours of all the rest are not so apt or inclined to enquire after their duty towards their superiours nor yet ordinarily so apprehensive or capable of it otherwise no noâ— yet so forward or willing to exhibite oâ— perform it being known as superiours in general and more especially natural Parents Fathers and Mothers are of their duties towards them It is a saying not more common then true some few exceptions there may be as to all or most general rules there are that love descendeth but ascendeth not the meaning is that comparatively or in a like proportion it seldome ascendeth One reason whereof may be because the interest of propriety which the superiour hath in the inferiour is greater and more properly such then that which the Inferiour hath in his Superiours Children are more the Parents then Parents are the Childrens that is the Parents have more to do with and more right to imploy dispose and make use of their Children to their mind and contentment which answers the notion of propriety then the Children have in respect of their Parents In like manner Subjects are more the Prince's-his or his to whom they owe Subjection then he is their's Now as it is naturall for men to love their own in what respect or degree soever they be their own whether they be things or persons so it is naturall also for them to love those things or persons more coeteris paribus as we use to
or upon such terms abrogated as they are as viz. without any other to succeed them in their respective services but is only exchanged by him that was and still is the Lord of it having another day of a friendly and rich sympathy with it a day of rest and refreshing unto God as it also was only more worthy and honourable given unto it to succeed in it's stead Besides neither is the day we speak of wholly or in respect of every thing found in it exchanged it hath somewhat of a Moral consideration in respect of which it may be said still to retain its authority and binding Power and to exercise them in its Successour For it is not meerly or simply a day or a space of time containing either 12 or 24 hours but a SEVENTH day or such a space of time which never begins or returns untill six times as much as it self hath passed by and gone before and then continues but its own proportion or period and so gives place again and waiteth untill six dayes more of equal duration respectively with it self be fulfilled and then returneth of course Now such a Seventh day as this is an equitable or reasonable proportion of time and may accordingly be estimated by the light of Nature For men ordinarily yea and labouring beasts also to rest from their labour and toyl and for men upon this opportunity to exercise themselves in duties of Religion in acquainting themselves with God and with the manner of his true worship and service that knowing these things and practising accordingly they may be found meet to be saved and made eternally happy by him That this proportion of time a seventh day is most competent for the occasions and ends now mentioned is not a mystery or secret above the reach of nature hath been already hinted and might be sufficiently proved by many sayings yet extant in the writings of such men who have been the sons of no higher an inspiration but that this hath been done to all reasonable satisfaction by many other So that there is ground large enough on which to judge and conclude the Fourth Commandement to be Moral although the day therein specified be exchanged for another Quest 13. But when God hath in plain and express words injoyned the solemn observation of a particular day is it meet or safe for men to Substitute or Obse ve another day instead thereof without a Warrant or Command from God in like plainness and expressness of words so to do Answ We have a Warrant and Command from God in equall plainness and expressness of words to hearken unto and to obey his Son Jesus Christ in all things that he should teach or say unto us Matth. 17 5. Luke 9.35 compared with Acts 3.22 23. And Christ hath taught and said unto us as plainly that they which hear his Apostles hear him as on the other hand he that despiseth them despiseth him Luke 10.16 yea and God himself that sent him Again the Apostles plainly require of us to follow them even as they follow Christ 1 Cor. 4.16 and 10.1 2 Thes 3.17 Now it hath been lately shewed and proved First that Christ himself observed the first day of the week the day of his Resurrection Secondly that his Apostles likewise observed it and the Churches by order and direction from them See the Answer to the Eleventh Question of this Chapter Besides God pouring out of his Spirit upon all flesh more plentifully under the Gospel then He judged meet to do under the Law and vouchsafing much more large and clear discoveries of himself which are proper means to make men Spiritual I mean able quick and ready to apprehend conceive and discern his mind and will though but overtur'd and intimated unto them expecteth accordingly more ingenuity from them and that things agreeable unto his Will and Pleasure should of themselves still be so near at hand unto them that they shall not need any Grammatical demonstrations or enforcements from the Letter to convince them but that they should take the impression of such things even from Promises that are but of a Collateral and somewhat remote Affinity with them It is a true and worthy saying of Musculus to this point (a) Animus verè pius voluntatique Dei obsequens non solum ea praestat quae expressè per verbum Dei voluntatem Dei manifestant sed etaim quaecunque ex verbo Dei colliguatur Musc in Mat. 7.21 Quemadmodum boni servi est non solùm verbis heri sui expressis sed nutibus illius obsequi A Mind truly pious and obsequious to the Will of God will not onely perform and do those things which are manifest by the express Word of God to be the Will of God but even those things also which may upon any reasonable tearms be gathered from the Word of God As it is the property of a good servant not onely to obey the express words of his Master but even such signs of his Will which he either makes by the cast of his eye or moving of his head And long before him Bernard writing to persons Religiously devoted according to the manner of those times telleth them (b) Non est vestrum circà communia languere praecepta neque solùm attendere quid praecipiat Deus sed quid velit Bernard Ad fratres de monte c. That it was not for them to languish away in the practice of ordinary or common Duties nor only to attend or mind what God commandeth meaning directly and in plainness of words but what he willeth that is whatsoever may be made out from the Scriptures to be pleasing to him Yea the Apostle John himself clearly distinguisheth between keeping the Commandments of God that is the express and broad-faced Commandments of God and doing the things that are pleasing in his sight 1 John 3.22 So that those significations or intimations of the Will of God for the change of the last day of the week into the first which have been mentioned were they by many degrees less Argumentative that way then we have found them to be were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded and obsequiously devoted to the service of God into a submission unto his Will in that case Quest 14. How is the Decalogue to be divided Or is there any ground in Scripture for the Common distribution of the ten words thereof into two Tables Answ That these Ten Words were written by God himself in two Tables of stone and this twice over or at two several times the two first written having been broken by Moses in his zealous indignation against the Idolatry of the people Exod. 32.19 is evident from the Scriptures Exod. 24.12 Exod. 32.15 16. Deut. 5.22 and 10.1 2. Onely here is nothing affirmed either concerning the number or the particulars of the words written in the one Table or the other It is most like that
of it is sanctioned ratified and confirmed Cursed every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 cited Gospel-wise that is vvith more perspicuity of sense and meaning from Deut. 27.26 there may this reason be conceived why the two Commandements mentioned should be strengthened and disobedience unto them endeavoured to be prevented by particular threatnigs annexed unto them respectively namely because the corrupting of the worship of God and the prophanation of his name and holy things are of a more pestilential and destructive consequence to the observation of all the rest of the Commandements and so to the very life and soul of Religion then the transgression of any yea of many of the others This might be argued and proved to any man satisfiable with reason But because this ingagement cannot be well performed without more discourse then will be contained within the Limits of my intended brevity and withal the truth of it being of no difficult apprehension or belief even without any discourse at all upon these considerations I shall leave it at present to shift for it self amongst the thoughts and judgments of men And this further might be added unto it that notwithstanding the most pernicious consequence of the violation of these Commandements even now named yet God foreseeing that there would in future ages from time to time arise men of corrupt interest and daring witts and consciences that would by captious and insnaring disputes attempt to elude his mind and intent in them perswading and imboldening men to such actings wherein they should sin against them and further foreseeing that these men would for the most part have the powers of this world on their side not only to countenance or strengthen them in their way but to double and treble the tempting force of their Arguments and disputes with the fear of the material sword God I say fore-seeing that these things would be might in mercy to the precious souls of men render the transgression of these Commandements so much the more formidable and by special threatnings of his displeasure against the breach of them over-balance the temptations both of plausible and circumventing arguments and likewise of the frowns and threatnings of the greatnesse of this world Quest 64. What is the sum or scope of the Fourth Commmandement Answ That the day appointed by God for a religious rest which we formerly shewed and proved to be the first day of the week or the Lords day now under the Gospel See the Answers to the 11 12 and 13. Questions of this Chapter be wholly and intirely disposed of by us accordingly both in reference to our selves and to those that are under our government and power as well persons as labouring beasts in case we have any of the one kind or other so related to us that is according to the intent and mind of God in the Commandement which are discovered and made known to us in several passages of Scripture upon occasion Quest 65. Whether are Christians under the Gospel obliged in duty to keep this day with the same rigor or strictnesse of observance wherewith the Jews observed their Sabbath or stood bound to observe it Answ The Jews in and about the observation of their Sabbath stumbled at the same stone at which many Christians are apt to stumble in the course of their obedience or of their intended obedience both unto this and some other of the Commandements of God For they out of a misguided conscience about the mind of God in his Commandement of their Sabbath in some rigid yea and in some very ridiculous observances and practises over-acted his mind herein whereas out of the same principle or a worse they omitted other things of more weight required of them by God in that his Command But further to the Question you last proposed I answer by distinguishing thus If by rigor and strictnesse of observance you mean in general a strict observance of or obedience unto the mind and will of God in the Commandement as now it is upon a new account as hath been shewed formerly commended unto us by Christ and his Apostles it ought doubtless to be observed by us with the same rigor and strictnesse with which the Jews stood bound to the observation of their Sabbath For Christ came not to grant dispensations unto men to neglect or omit the least iota or title of the will of God concerning them but rather on the contrary to inable quicken and engage them unto a richer and more compleat conformity hereunto then was expected from men before his coming by reason of their want of those large helps assistances and advantages for that purpose which he brought with him into the world Heb. 8 7.8,9 10 Indeed being a Priest of a new Order he came to make and made an alteration or change in or of the Law as the Apostle teacheth us Heb. 7.11 12. For instead of a numerous retinue of troublesome and burthensome ceremonies which he hath taken away from the Law he hath by h s authority and command substituted an increase of the fruits of Love and of mutual services one unto another Gal. 5.13 Therefore Secondly If by rigor and strictnesse of observance you mean a strict observance of the same things in particular whether actions or forbearances which the Jews stood bound to observe in their keeping of their Sabbath Christians are not bound to observe their Sabbath or day of rest with the same rigor or strictnesse Yea it seemeth that for some space of time and how long is uncertain before Christ had nailed unto his Crosse the hand-writing of ordinances that was against us Col. 2. 14. God had remitted somewhat of that strictnesse which at first he required of the Jews about the observation of their Sabbath For at first it was said unto them ye shall kindel no fire throughout your habitations upon the Sabbath Day and again whosoever doth worf therein shall be put to death Exod. 35.2 3. Yet before the time specified they yea the strictest of them the Pharisees made invitations and feasts on this day which could not lightly be performed without both kindling fires and work done by some or other And yet were they herein blamelesse For Christ himself accepted an invitation to one of their Feasts and was present at it with other guests Luk. 14.1.3.7 neither was the making of this feast any work either of necessity or of mercy or relating to the worship of God as is evident neither was his work who on the Sabbath day at the command of Christ took up his bed and carryed it Joh. 5.8 9. properly a work of any of these Characters Their Sabbath daies journey of the lawfulnesse whereof unto them no man I suppose ever made scruple is somewhat of the same consideration Of the inlargement of their liberty as to these and the like particulars in procedure of time after a more strict