men if he deal with them in Justice may expect from Him Yet it is still so to be understood as the Son of a wicked Person may be found to be an Elect and the Son of a Godly Person rejected that he may continue his Plagues longer then the third or fourth Generation or break them off sooner when he thinketh good For though by this He would restrain Parents from sin yet hath he a Door open to many such Children for mercy even as the contrary promise hath many exceptions as to the Children of Godly Parents that walk not in the paths of their Parents going before them as many known instances of both in Scripture do make out The third Question is How God doth execute this threatning or How he doth reach Children with eternal plagues for their Parants sins Answ 1. He doth it certainly and he doth it Justly therefore the Children must not only be considered as guilty but as guilty of the sins of their Parents which we may thus coâ—ceive 1. As to the Child of a wicked Parent lying in natural Corruption God denyeth and with holdeth his renewing and restraining Grace which he is not obliged to confer and the Lord in this may respect the Parents guilt Justly 2. When grace is denyed then followeth the temptation of the Parents practise the Devil stirring up to the like sin and they furthering their Children to wickedness by their example advice authority c. So that it cometh to pass in Gods justice that they are given up to vent their natural corruption in these ways and so come as it is Psal 49. 13. to approve their Parents sayings 3. Upon this followeth God's casting the Child now guilty of his Parents faults into eternal Perdition with him and that this is the meaning of the threatning will appear by the examples of Gods justice in this matter when wicked Parents have Children that are not so much miserable in regard of temporal things as they are wicked cursed and plagued with Ungodliness so was Cains Children so were the Children of Cham and so were Esaâ—'â— who were all for a long time prosperous in the world but following their Fathers sins a main part of their Curse God afterward visited them on them with sad temporal judgments also 4. If it be asked Why God thus plagueth and threatneth the Children of wicked Parents Answ 1. God doth it to make sin hateful seeing it bringeth often a forfeiture of spiritual blessings yea of blessings of all sorts upon whole Generations and Families 2. To strike the more terrour into others who by this may be scared from sin and made to stand in awe of God who is so dreadful as to put a mark of Infamy on the race and posterity of his Enemies 3. The more to effect and weight the Sinner it is a part of his punishmen to know that by his sin he has not only made himself miserable but all his Posterity And these may be the Reasons why as it were by the light of nature all Nations in some cases are led not only to punish the persons of some Malefactors but to fore fault and put a note of Infamy on their Posterity for some kind of faults 4 This becometh Gods greatness that men may know how soveraign he is and how Treason against the most high is to be accounted of 5. It is to commend holiness and the necessity of it to God's people and to put them to enrich themselves and their Children in God and a good Conscience rather then in all temporal riches These same Questions and Answers may serve to clear what concerneth the Promise also they being suitably applyed to it It is further to be observed that the Lord expresseth wicked men under that notion Thâ—â— that â—aâ—e me to shew what indeed and on the matter Sin even the least sin amounteth unto its hatred of God as being done as it were in despight of him and preferring some lust to him for there is no question but were God loved Holiness which is his Image would be loved also and where it iâ— universally hated so must He be for a man cannot serve two Masters wher their commands and actings are contrary but he must hate the one and love the other And seeing it is certain that Sinners make sin their Master and do not hate it therefore they must hate God who giveth contrary Commands and so sometimes Sinners wiâ—h that there were not such Commands Again he expresseth the Godly in the Promise under these two designations 1. Those that love me that is the inward Fountain and comprehensive sum of all duties 2. Those that keep my Comm ndments that looketh to the outward effects of Love and is the proofo it so that there is no mid's betwixt these two to love God and keep his Commandments and to hate him and slight or break his Commandments and so no mid's betwixt Gods gracious promise to Parents and Children and his Curse on both Lastly It would be in a particular way observed that though every sin hath hatred to God in it yet he putteth this name of hating him in a special way upon the sin of corrupting his Worship and Service to shew that there is a special enmity against God in that sin and that it is in a special way hateful to him as upon the other hand he taketh Zeal for the purity of his Worship as a singular evidence of love to him Let us close this Command with some words of use and 1. Ye may see what good or evil to us and ours and that eternally there is in Disobedience or in Holiness O Parents what mercy is it to you your selves and to your Children that you be Godly Alace this Curse here threatned is too palpable upon many Children who are cursed with profanity from the Womb upward Why do you that are Parents wrong your poor Infants and why neglect ye that which is best for them Here also there is matter of much comfort to Parents fearing God this Promise is a standing portion to a thousand Generations which though it be not peremptory as to all individual persons yet 1. It secludeth none 2. It comprehendeth many 3. It giveth ground for us to be quiet for all our Posterity till they by their own carriage disclaim that Covenant wherein this Promise is included 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather then amongst others It is true sometimes he chooseth some of the Posterity of wicked Parents yet oft-times the Election of Grace falleth upon the Posterity of the Godly 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children certainly these promises are not for nought Psalm 37. 26 and 102. ult 112. 2. Prov. 20. 17. 2 Be humble O be humble before God for he is jealous 3. Abhor sin for it is hateful 4. Love holiness for it is useful
said the second is like unto the first because he would have it in our careful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordainarily instance in the duties of the second Table as Luke 10. 26. What is written in the Law how readest thou Math. 5. 27 thou shalt not commit Adultery c. Rom. 13. 8. 9. 10. Jam. 2. 8. 11. c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor 10. 31. 1 Pet. 1. 15. 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3. 17. therefore is the second Table given that we may know how to walk towards others as well as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there will be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and well being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 6. 7. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not that they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so particular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three generals first That there is no part of a mans conversation in reference to his walk with others as well as God what ever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God enjoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separate them and what God hath conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ Though we cannot instance in any thing wherein Religion hath not it`s place yet we shal pitch on a few things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in fear and trembling c. Ephes 6. 5. Col. 3. 22. in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adornning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes 6. 8. Coll. 3. 24. else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a but of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22. 39. Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred
Chast indeed but Chast-like As Casar said His Wife behoved noâ— onely to abstain from all Dishonesty but from all suspicious carriage Even so will the Lord have his People carry it so to him as a Wife should carry to a jealous Husband with such circumspection as he may not have any occasion of suspition Jealousie here implyeth two things 1. A Facility or Aptness as it were to suspect any thing which may look like a giving that to any other which is due to God So a Husband is said to be jealous when he is apt to suspect want of Love in his Wife and is ready to gather from every Circumstance her inclination to another even though there be no palpably Demonstrative ground of it Thus jealousie is taken amongst Men. 2. It importeth a severe Indignation against every thing which giveth ground of suspition it cannot abide that Hence jealousie is called The Rage of a Man Prov. 6. 38. This Wrong will not be endured when many others will be dispensed with Any thing that seemingly slighteth him or inclineth the Heart to another is to jealousie insufferable These two after the manner of men as many other things are applyed to God to shew that he will not admit that which is suspicious-like in his service but if his People depart from him in deviating in the least from the Rule given He will be provoked to be avenged on them for it This is the force of the Reason The Commination or Threatning added confirmeth this it is in these Words Visiting the Iniquities of the Fathers on the Children To Visit here is To punish the Children for the Fathers faults though God should seem for the time to forget the Breaches of this Command and not to take notice of Corruptions introduced by men in his worship yet saith he I will Visit or revenge that Iniquity not only upon the present Race but upon the following even upon the third and fourth Genâ—ration For clearing this let us see First What is the Punishment here threatned 2. On whom it is Upon the Children of them that transgress this Command 3. How it is executed 4. Why the Lord doth so That we may vindicate this place and clear it from appearance of Contradiction with that in Ezekiel 18. Where it is said The Son shall not lear the Iniquity of his Father The First Question then is What it is that is here Threatned Answ We do not think that this place speaketh only of Temporal Punishments and that of Ezekiel of Eternal For the scope of both will contradict this for that passage Ezek. 18. is occasioned from the People present straits and speaketh directly of Temporal Judgements so that Distinction will not clear this seeming Contradiction Therefore we conceive here to be understood mainly Spiritual and Eternal Evils which God threatneth to the Children of Wicked Parents For that Temporal Judgements follow them and are included in the Threatning there is no question This will be clear First By considering that the thing threatned here is that punishment which the Breach of or Iniquity committed against this Command or other Commands deserveth yea it is the punishment that sinful Parents deserve he Visiteth the Iniquities of the Fathâ—rs on the Children c. But that which the Breach of this Law or which the Parents guilt deserveth is eternal Judgement and not temporal only Ergo. 2 The thâ—ng threatned here is proportionally of the same Nature with the thing promised afterward the one being opposite to the other But it were a wronging of Gods Mercy to his People to say that his Mercy onely looketh to Temporal Benefits Ergo this Threatning must also look unto and comprehend Eternal Plagues 3. The scope may clear it which is To restrain Parents from the sins here forbidden because by such sins they bring Wrath not only on themselves but on their Posterity after them even when they are gone as ye have it Jerem. 32. 18. Now this reason would not have such weight if the Plagues threatned to Parents were Eternal and to thâ—ir Children but Temporal 4. This Threatning must put some Difference betwixt the Children of the Wicked and the Children of the Godly But Temporal Difficulties and Strokâ— will not clear up this difference for often the Children of the Godly share most in these It must therefore be in spiritual Things they differ mainly 5. What is threatned here must especially in the Event Light upon the third and fourth generation And not ordinarily go beyond that Now ordinarily the Children of wicked men in outward things thrive best unto the third and fourth generation and after that come their temporal Judgement therefore it cannot be that which is here only or Principally meaned 6. Consider Cain Ham c. upon whose Posterity this Curse was peculiarly derived and there you will find somewhat more then what is Temporal The Second thing to be cleared here is the Party threatned to be thus punished It is not the Fathers that are expressed but the Children after them as it is Jer. 32. 18. All is fore-faulted the whole Stock and Family Concerning which let us take these three Considerations along with us 1. That these Children punished are not innocent in themselves but being guilty before the Lord by Original Corruption or by both it and Actual Sin making themselves lyable to such Plagues they have no reason to say The Fathers have eaten sour Grapes and the Childrens Teeth are set on edge For whether the Judgements be Temporal or Spiritual the Children have deserved them and cannot say they are wronged And this Consideration reconcileth this place with that of Ezekiel where God putteth them to it thus None Innocent are plagued but ye are plagued therefore saith he Read your own sin out of your Plagues 2. Consider that the Threatning against Children of such Parents is here limited to the third or fourth generation all their Posterity is not cursed thereby 1 Because Gods kindness is such as to leave a Door open for Penitents All fell in Adam yet Mercy opened a Door of Hope to sinful Man And surely the Threatnings of this new Covenant are not so peremptory as to shut the Door of Mercy upon Sinners 2. The third and fourth generation are especially threatned because these are nearest the Parent and have most of his Nature in them he knoweth them best and often he may live to see these Therefore the Lord threatneth these that it may most affect Parents it being for the second third and fourth generation that they most ordinarily travel 3. Consider that in this Threatning as also in the Promise following God doth not give or lay down a constant Rule to which he will be tyed as if he could not do otherwise at any time For to say that were Derogatory to his Election and the Soveraignty of his Grace and therefore that is not the Scope But here he giveth a Declaration of what usually and ordinarily he doth and what
seem something rather then to be if our professions who are least in them were met and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer then the other the outer-half much bagged as it were being a great deal larger then the inner even where there is most sincerity and reality 2. Look through publick duties if there be not much taking of Gods Name in vain in hearing praying praising using the Sacraments c. and if so O what a Libell might be drawn up against us from every Sabbath Prayer Sermon c. whereof we often cannot tell what fruit remaineth except it be sin guilt and hardness and therefore doubtless his Name is much taken in vain in them 3. Look through private duties in Families Reading Praying Singing Conferring Catechifing saying Grace or seeking a Blessing and giving thanks at Table how little regard is often had to the name of the Lord in these and how little care and pains is taken to walk by the former rules in them 4. Look through secret duties betwixt God and you how ye pray in secret before God Ah! often so as ye would be ashamed to pray before men how do ye Read Meditate c. in secret how do ye joyn in prayer with others which in some respect is secret God knoweth how poorly we acquit our selves in these ordinarily and how much we take his Name in vain in them 5. Look through occasional duties wherein ye have occasion to make mention of God with or to others as when upon any Emergent of providence we will say It is Gods will God hath done it God is good and merciful c. or in any particular duty of Christian Communion in instructing comforting admonishing or convincing of others or debating with them how often when the Scripture and the name of God will be in our mouths in these and the matter of debate may fall to be some of his Ordinances will there be but very little reverence and respect to God in our hearts 6. Consider how this sin of taking his Name in vain is fallen in by writing not only when Treatises are written but almost in every Epistle or Letter there will be found some prayer or wish for fashion-sake wherein there is but little Conscience made to have the heart joyning in it how much irreverent using of the Scripture and of Gods Name is there in writing of Letters particularly of Burial-letters thus It hath pleased the Lord it hath seemed good to God it hath pleased God or the Almighty c. I am not condemning the thing simply but our way of abusing it 7. Look through accidental mentioning of God if we may say so in saluttations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby then our love and reverence to the Name of God for such as are in any present hazard God save for any favour curtesie or complement God bless these are good as the Apostle saith of the Law if used lawfully but they are often sinfully rashly ignorantly yea prophanely abused we having often more respect to them we speak unto then unto God I would not condemn the use of them being duties but exhort you to gard against the abuse and to use a grave reverent understanding and sensible way of expressing of them or of any thing like them 8. Consider narrations of Scripture-stories or other stories questions tales c. wherein the Name of God is mentioned and possibly when we tell them to make a sport of them and to make merry with them how often is his blessed Name taken in vain in them certainly the mentioning of his Name were often better forborn then so irreverently used 9. Consider the usurping of Gods Attributes or of an interest in him rashly as when men confidently yet without all warrant assert God is mine I trust in his mercy sweet Christ my Saviour my Mediator Ah! how often is this which is the very Crown of grace to wit in Gods doing good and shewing mercy abused and prophaned most sinfully and shamefully There is one particular which yet remaineth to be spoken of on this Third Command which concerneth Lots Omens Superstitious Observations and such like whereby the Name of God is wronged in being not only slighted contemned and taken in vain in these events which yet are guided by Him but the Disposal of things which is due to God is denyed to Him and Attributed to Chance Luck Fortune and such like We shall then 1. Shew what Lotting or Lottery is 2. How it concerneth this Command 3. Distinguish Lots into several sorts 4. Shew what are Lawful and when they are Lawful 5. What are Unlawful A Lot or Lotting is The Committing of the Decision of some thing in an immediate way to Divine Providence without the intervening Causalities or influence of any second Cause to sway in that Decision So that when the thing falleth out and is decided there can be no Reason given Why it is so on Mens part but that the Lord was pleased to dispose As it was in that Instance of Lotting about the Election of the twelve Apostle in Judas his room Acts 1. So from Prov. 16. 33. It 's clear that that is a Lot Whereof the whole disposal is of God And therefore it is said Chap. 18. 18. To cause Contentions to cease and to part betwixt the Mighty Because none can quarrel concerning that which Man hath no hand in A Lot may be many ways appointed either by the throw of a Dice or the like or by some other mean putting difference betwixt one and other even as men shall appoint as when it is By what Beast they shall first see by what saying or by what Book they shall first hear or look on c. Onely we think Lots differ from Omens or superstitious Observations thus 1. Lots are to decide betwixt two the other are Collections which one may make concerning himself 2. Lots follow on some appointment that is mutual and are free the other may be otherwayes That Lots in the use of them concern this Command these things will make it out several wayes 1. That which putteth God to it in an immediate way concerneth this Command especially I mean whatever putteth him to declare his mind or reveal himself that putteth him to it and is a special implicite invocating of Him But Lots or Lotting putteth him to it in an immediate way For 1. None other can dispose of them but he Prov. 16. 33. 2. What is discovered by those Lots is either Gods mind or the Devils or is by chance but it cannot be any of the latter two therefore it is the first 3. It is the putting him to it more then he is by Prayer Because 1. It is by an Extraordinary way and often added to Prayer 2. It is for the manifesting of a secret Decree For by it
condemned but only such as are in consistent with the end and scope of this Command as by other Scriptures and the practise of Christ and the Saints is clear we conceive therefore these to be permitted 1. All duties of Piety as was sacrificing under the Old Testament or preaching hearing or going about the Sacraments under the New Testament In which sense Matth. 12 our Lord saith the Priests prophaned the Sabbath and were blameless not that formally they prophaned the Sabbath or did indeed break that Command but materially they wrought in killing beasts c. which had been unlawful had it not been in the exercises of piety 2. All things that have a tendency as necessary helps and means to the performance of the former works of piety are lawful as going to the Congregation to hear the Law calling the Assembly for worship by Trumpets or Bells or by a Voice journeying going or riding to Church c. because the duties of the Sabbath cannot well be done without some of these not at all without others of them If it should be asked here What that which is called a Sabbaths day journey Acts 1. 12. was among the Jews and whence it came and what way may it be stinted or limited among Christians Answ It was to them 2000. Cubits which according to the different measuring of that distance of ground consisting of these 2000 Cubits by a lesser or longer Cubit is reckoned to be more or less by learned Men but all agree says Goodwin in his Moses and Aaron in this that these 2000. Cubits was a Sabbath days journey It arose to be reckoned so from these grounds 1. From their expounding Exod. 16. 29. Let none go out of his place thus Let none go without the bounds of the City which with its Suburbs was 2000. Cubits or a mile about 2. That the Tabernacle of the Congregation was so far from the Tents of these who pitched about it in the Wilderness Numb 2. as they supposed and that the Priests kept that distance from the people in entering with the Ark into Iordan Jos 3. 4. whence they gathered that a man might still go to the Ark or place of worship as it was then in these cases at a distance from them and no further on the Sabbath day But we say whatever superstitiously or on custome they took up for that is but their Tradition we cannot stint a Sabbath dayes journey to so many miles fewer or more but it must be as the man is in providence cast to reside further from or nearer to the place where the Ordinances are dispensed for one may go many miles and not prophane the Sabbath if he cannot have the publick Ordinances nearer whereas another may break the Sabbath by going but to his Neighbours door yea by walking in his own house or to his door if either it be done idly or with respect to another civil or worldly end which agreeth not to that day it is not here remoteness or nearness but what sweyeth us and what is our end that we are to try by 3. All works of mercy are lawful on that day as laying beside us something to the poor 1 Corinth 16. verse 1. sending or dealing something to those who are in want Isai 58. verse 7. visiting others to comfort strengthen or otherwayes to edifie them christianly though idle and carnal visits albeit alace too rife are not permitted 4. Good Works as Christ saith Matth. 12. 12. It s lawful to do good or well on the Sabbath such are giving of Physick when it is necessary bringing of Physitians saving a mans life and taking pains for it c. Luke 13. these good Works may be classed either with Works of mercy before or with Works of necessity that follow both being good Works as they are Works of mercy or of necessity 5 Works of necessity such as feeding Beasts leading them to the water pulling them out of Ditches when they are fallen into them on that day and much more preparing honestly sober allowance for the susteining of the body as the Disciples pluckt the ears of Corn Matth. 12. and the Jews Exod. 16. 23. dressed the Manna on the Sabbath though they were not to gather it yet on the sixth day to bake and seethe a part and to keep a part till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is flying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charity 3. for what is needful for their beasts 4. what is needful and convenient or comely for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessity but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluckt the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be fettered with inextricable scruples He leaveth it to men on other days how much to eat and drink by a Christian prudence yet alloweth them not to exceed even on these so here there is some latitude left to conscientious reason to walk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another who is stronger so that its impossible to set particular rules which will agree to all but men would look 1. to their end 2.
as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity when God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged with access to converse with God a whole day of every week in duties of worship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command sin against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea. 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that we often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties and so at length sit quite up 6 No sin hath more sharp challenges for it and more sad Judgements avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20 21. 24. not only in temporal things â— 23. but with spiritual plagues to which they are given up v. 25. 26. You know that a man was stoned for gathering of sticks on the Sabbath Num. 15. see also Exod. 16. 28. and Ezek. 22. 8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despissing of his holy things O is it possible that a man can be well that breaketh the Sabbath or to whom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the breaches of the commands of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comparing breaches of the commands of the two Tables we would compare sins of a like nature together that is sins of presumption with sins of presumption and sins of infirmity with sins of infirmity we say that a presumptuous sin against the fourth Command if it were but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it striketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of in firmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively daâ—eth God as it were and striketh immediately against him and so is an additional high aggravation of it beside What it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the Gospel neither was it as we conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet will this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so we would be in hazard to postpone all the Laws or Commands of the first Table to these of the second but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it`s enough that we enquire what God hath done and will do and what sinners may expect from him however men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and will be for ever hereafter if they repent not We may now therefore in the close exhort beseech obtest and charge you all as in the sight of God who is a severe avenger of them that ye would be aware of the sins whereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ere they come to publick yea before it come in some respect 2 Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh but to our own condition or case As not stirring it self to be over and above that to be affected with God and his glorious works of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his worship even on his own holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and runing up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose
we have not certain knowledge and so may be deceived but we ought to walk with men whose bypocrisie and dishonesty we know not as with good and honest men yea even where some slips or escapes are to be found 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men which is a grace moderating a man so that he preferreth not himself inordinately to others either in respect of place or parts or other such like grounds which Christ commendeth in the Gospel and enjoyneth that men should not love the uppermost rooms or first salutations but seek to prefer others and be to their own honour as weaned children or new born babes Matt. 18. 3. readier to serve and give honour to others then desirous of service and honour from them and this not in complement but in reality 3. It taketh in esteem of others and vindicating of their name and â—ame that they may be accounted of and be in good repute with others endeavouring their vindication then most when they are wronged seeing a good name is so essential a part of honour Eccles 7. 1. 4. It taketh in praise which is the commendation of a fact praise worthy or of such and such laudable things bestowed on the person by God 5. Gratulation and rejoycing at anothers good as if it were our own 6. Iâ— taketh in mercy and communication by way of charity to others Now all these effects of honour are to be drawn forth according to the stations we are in and the relations we sustain and as we stand in reference to others according to their stations and relations of husband wife servant master son father friend c. And no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together These being some of the commanded duties the contrary vices are prohibited as 1. Rash judging taking up a prejudice upon unsure grounds that will not bear such a thing and this may be either a weakness proceeding from ignorance or a prejudice flowing from malice at the mans person which is more readily inclined to construe so and so of such a man and his Actions then of another The first may be removed the person faulty in it will be desirous to have it removed and will esteem more of the person mistaken when it is removed as Eli did for Hannah 17. 1 Sam. 1. 17. The second is hardly removed and admitteth not of the mean which may remove it leaving no room for information Apology Vindication c. 2. Pride and Presumption are condemned here Pride whereby one with Diotrephes affecteth the preheminency a higher office or precedency in the same office the first salutation the highest room at Table c. Presumption whereby a man is ready to undertake something above his ability as if he were more fit and able for it then indeed he is even as on the contrary Pusillanimity is a scarring to reach to and adventure upon what a man is able for and called to 3. Vanity or vain Glory much blazing abroad our own good actions or delighting to have them known to others that they may blaze them 4 Ostentation making shew of what good is in us and following what is good for that end and in such a way as it may be taken notice of by men as the Pharisees who only sought their own glory in their prayers and alms 5. Envy which is a grief and sadness for the honour of another that such a good Turn should fall in his hand or that he should be honoured followed or respected as if his being honoured and preferred did detract from their own credit and honour it differeth from fear which is a sadness that an Enemy is preferred because they may suffer and be in hazard from him this Envy floweth principally from pride whereby folks would monopolize all honour and what is honourable unto themselves and are grieved when it is not so a manifest fruit of the flesh Gal. 5. 21. and a prime and most destructive enemy to Graces and yet very rife in this hypocritical age and much incident to religious folks especially to Ministers and persons of gifts an ambitious humour coveting to excel and darken all that are about them when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others self denyedly to vail and studiously to obscure himself in some Cases least he sadden or Eclipse others or draw more Observation to himself 6. Emulation which is a seeking to go beyond another in esteem not from any love of vertue but only out of an envious desire of having the prehemience of such a person of out stripping him and of bearing him down in his reputation it followeth on the former 7. Detraction a vice whereby men understand whisper what may be to the dishonour of another even though it be a truth using insinuations and such a manner of seeming respect to the detracted as may make the blot and infamy to stick as when many commendations are given a man not out of any respect to him but to make some reproach cast upon him go down the better and be the more easily believed as coming from such a one who respecteth and loveth the man as he is discreet of great parts c. but by which but all is overturned 8 Contention and Strief are also opposite to this command and any thing whereby directly or indirectly mediately or immediately the fame of our Brother and his estimation is reflected upon which are of a large extent 9. Mocking disdaining taunting and such like are plainly against this command and forbidden in it There are some Questions that do arise from what is said 1. Quest If all men should be honoured Yea if even wicked men also Answ 1. Wicked men known to be such cannot be honoured as if they were gracious neither can any place or dignity meerly as such have what is due and proper to grace attributed to it without guilt the doing whereof we conceive is that sin reproved by James chap. 2. 1. to wit the accounting of rich men that were wicked to be more religious then others not so rich and possibly there may be much guilt of this sin in Titles and Dedications of Books where the most religious pious c. are often unwarrantably put among the Styles 2. Yet there is a civil honour which they may get and we are called to give them upon several accounts as 1. on the account of their place if Magistrates honour to whom honour is due is in that respect enjoyned Rom. 13. 7. 2. Of their relation if they be Fathers Mothers c. as it is 1 Tim. 6. 2. 1 Pet. 2. 3 3. Of their other Qualifications and parts or on other accounts yea even on this general account that they are men having immortal fouls capable of grace of