these Rules â— we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
this reason would not have such weight if the Plagues threatned to Parents were Eternal and to their 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 Stroks 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 Judgments therefore it cannot be that which is here only or Principally meaned 6. Consider Caein Ham c. upon whose Posterity this Curse was peculiarly derived and there you will find somewhat more than 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 liable 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 peremptorie 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 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 than 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 Parents 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 conceive 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 Esau's 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 affect and weight the Sinner it is a part of his punishment 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 an â— 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 than in all temporal riches These same Questions and Answers may serve to clear what concerneth the Promise also they being sutably applyed to it It is further to be observed that the Lord expresseth wicked men under that notion Them that hate 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
Relation to God and are his Servants 6. Because as none of these things are God to take Order with us if we swear falsly so none of them are so ours as we can lay them in Pledge for the least Change to be made upon them in Case our Oath be not true none of them can be added unto or diminished from by us We cannot make one of our Haires Black or White and therefore ought not to swear by our Head much-less can we quiet our Conscience or increase our Faith that we should so freely swear by these That place Mat. 5.36 cleareth this For that of Mat. 23.16 17. c. speaketh of the Obligation of an Oath sinfully made as to that manner of swearing which yet still bindeth but it warranteth not the making of such Oaths A. 3d. Quest. is What is to be judged concerning Asseverations such as In Conscience good Faith as I shall answer c. as I am a Christian as I have a Soul to be saved and such like Answer 1. We think there is no Question but if these were rightly and in the due manner made use of they might be lawfully used as Scripture cleareth 2. Yea we think If any Oaths be made use of these would first he used and a man may be called to use one of these when he is not directly to swear 3. Therefore we think they cannot be used but in necessity when less will not serve and should be used with Fear Reverence Understanding and the other Qualifications And that therefore they sin who in Common Discourse rash â—y and vainly use them which we conc â—ive to be forbidden here and when they are not Conscientiously used they lead men to a greater Degree of the sin here discharged as we see some begin with Asseverations then idle Oaths and then Imprecations as Peter sinfully did Mat. 26. Reason 1. All these Asseverations are reductible Oaths and imply the contrary imprecations in them Thus Let me not be esteemed a Christian nor have a Soul to be saved which must relate to God for executing these therefore being indirect Oaths they ought to be used as Oaths and belong to this Command 2. Because the very end of any vehement Asseveration is to confirm what is said further than an ordinary Assertion can Now in so far it is an Oath it being proper to an Oath to confirm what is spoken and seeing it agreeth with an Oath in the Essentialls they must be materially one though Asseverations be pronounced in another Form 3. Vain Asseverations are against that Rule Mat. 5.37 Jam. 5.12 Let your Communication be Yea Yea and Nay Nay and what-ever is more in ordinary Communication is Evil And it cannot be denyed but this is more and therefore needless and sinful 4. We do not find Asseverations such as My Conscience beareth me Witnesse to be used warrantably by Saints in Scripture but with great Reverence even almost in such things as they used to confirm by Oaths therefore Swearing is often joyned with them Rom. 9.1 2. 2 Cor. 11.31 5. For what end are they used It 's either to confirm some-thing or to no end Beside the needless use of them habituateth Folk to baffle and prophane excellent things and do inure them to prophanity hence these that use them most are ordinarily lesse tender in their other Carriage and it cometh to direct swearing at length If it be said good Faith signifieth no more but in Truth and without Dissimulation as it 's understood sometimes in the Laws Bona Fide and Mala Fide Ans. Yet Faith is otherwise taken in our Common Acceptation and Words would be so used as they are commonly made use of by others 2. If it be not Evil yet it hath the appearance of Evil which should be eschewed and abstained from 1 Thess. 5.17 3. Whatever Good Faith signifieth yet certainly in our common use it 's more than a simple Assertion therefore should a man tell me an untruth and put Bonâ fide or Good Faith to it to confirm it will any man think but he is more than an ordinary Lyar against the Nineth Command Yea would he not be thought Infamous in breaking his Good Faith Therefore it is more than Yea or Nay and so not ordinarily to be used Yea we conceive that these Asseverations will have more weight on Natural Consciences than simple Asserions and therefore the Challenges of dealing Falsly in these will bite and wound the Conscience much more sharply than falsifying simple Assertions which speaketh out this that they are nearer of kin unto and more involved in this Command than at first appearâ—t â— The 4. Question is What may be said of Imprecations Ans. Distinguish betwixt such as one useth against himself as Let me not see Heaven if that be not Truth or the like 2. Such as are used against others I speak by private Persons as Shame fall thee Divel take thee and the like which are either Conditional as If thou do not such a thing c. or absolute without any such Condition We say then 1. That keeping the Qualifications formerly mentioned and required to an Oath one may in some cases lawfully use some Imprecations even to ones self the S â—â—iptures having such Patterns in them but with great Caution Circumspection and Tenderness 2. Cursing of others by private Persons out of Passion or Revenge is simply prohibited and that in several Respects For 1. It derogateth from the Glory of God if He be therein invocated in making Him subservient to our Passions and to Execute our Revenge or if He be not â—nvocated in these Imprecations it 's worse because the Devil or some other thing is put in His room 2. It derogateth also from that love we owe to others 3. As for mentioning the Divel in such Imprecations as Divel a bit or Fiend a Body or such like it is most Abominable For thereby the Devil is employed in Gods Room and God is forsaken because there is no ground to exspect a hearing of such a Suit from Him so you betake you to the Devil praying him employing him rever â—â—cing and worshipping him as if he were just to Execute you Judgement when God doth it not And sometimes by such Imprecations you call on the Devil who is the Father of Lyes to witnesse a Truth Ah! How Abominable to be heard amongst Christians Men need not go to the Wild-Indians nor to Witches to seek Worshippers of the Devil Alas There are many such to be found amongst Christians How sound these Words What Devil now The Meckle Devil c. It is Horrible to mention that which goeth out of some Mens mouths without any fear Ah! What can be the Reason that Christians thus Worship the Devil and swear by him as Israel did by Baal There remain yet some things concerning Oaths especially Promissy Oaths to be cleared As 1. How Promissory oaths differeth from an Assertory Oath And 1. They agree in this that
more strongly and so the sin is greater in breaking an Oath than a Promise because not only our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberate swearing as in complements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed ah how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens passionate and revengeful imprecations yea not being sutably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are some things near of kin unto to say so and of affinity with Oaths as 1. Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-Priest Christ Matth. 26. and Paul Tim â—thy 1 Tim. 5.21 6.13 Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somwhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When men adjure men 2. When they adjure Devils 3. When they adjure unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may somtimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home to the Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteth a man before God and so may prove a good means through his blessing to make the man serious which sort of adjurations may be distinguished thus 1. There are proper adjurations or charges authoritatively laid on in the Name of God or of Jesus Christ this is done by Magistrates or Ministers in their places as Paul chargeth Timothy 1 Tim. 6.13 and giveth him charge to charge others v. 17. This being used in serious and weighty matters and not too frequently lest the Name of God become thereby contemptible is the most proper and the most weighty charge 2. There are Obtestations which are serious and weighty intreaties and beseechings in the Name of God and for Christ's sake that one may do or forbear such a thing as when Paul beseecheth the Romans and Philippians by the mercies of God Rom. 12. Phil. 2.1 2. and Abigail interposeth seriously with David this is most properly done by Inferiours Subjects Children c. to their Superiours and hath in it also a more implicite threatning if such a thing be slighted as in Abigails words to David 1 Sam. 25. is clear 3. There are Attestations whereby one is seriously put to it to tell some truth or to bear witness of some truth asserted by another thus Joshua attested Achan 4. We say These have a binding virtue in some cases and cannot without contempt of God who so chargeth them and before whom they are so attested be slighted and therefore if it be not properly Perjury for a man either not to speak at all being attested or to speak what is not truth yet sure it is more than ordinary contempt and a greater sin than if no such adjurations attestations or obtestations had been used because the Name of the Lord has been interposed by others and if such attestations c. be lawful as we have proved them to be in some cases then ought they to have weight or they are used in vain we see our Lord Christ answered to such Math. 26. after a while 's keeping silence And in reference to these ye fail 1. In giving little entertainment unto and laying little weight upon the charges and obtestations of Ministers which come unto you by them from this Word and Gospel these charges of Ministers are as if an Herauld gave a Charge in the Magistrates name which bindeth as from him and more than another message delivered in other terms in this then Ministers are as Heraulds charging you in their Master's Name even in the Name of the great God and of Jesus Christ the Prince of the Kings of the Earth 2. When one of you putteth not another seriously to it to forbear and abandon sin or to practise such a duty charging them or rather obtesting them as they will answer to God to do so as often in the Canticles we find I charge you O Daughters of Jerusalem 3. In your overly rash and slight way of using obtestations and grave intreaties meerly or mostly for the fashion or by way of complement or in petty and trivial things as when ye say for God's sake for God's blessing do this or that only as a customary by-word this is no doubt more than on ordinary taking of God's Name in vain in common discourse because ye take on you to bind others in the Name of God not considering what ye are doing and in a matter not necessary and of no weight exposing the Name of the Lord to contempt and thereby tempting others to care but little for it this is a most horrid and crying sin amongst our ordinary Beggars whereof others also are guilty who are not sutably affected with it and do not in their places seriou â—â—y endeavour to have it mended as also this is when we desire one another lightly irreverently to do such and such a little thing in the Name of God as to sit down or rise up in God's Name c. which things are alasse too too frequent 2. For adjuring of Devils it is two ways lawful and two ways not 1. It is lawful to command Devils in the Name of God by those who are called
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 â—lying 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 charitie 3. for what is needful for their beasts 4. what is needful and convenient or comly 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 necessitie 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 pluck't 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 festered with inextricable scruples He leaveth it to men on other dayes how much to eat and drink by a Christian prudence yet allovveth them not to exceed even on these so here there is some latitude left to conscientious reason to vvalk 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 vvho is stronger so that it 's impossible to set particular rules vvhich vvill agree to all but men vvould look 1 to their end 2. to their need 3. to vvhat may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former libertie vvhich the Lord hath condescended to leave men at 1. That men vvould see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh or could not foresee before it came 2. Men vvould see that that necessitie be not brought on by themselves If the thing might have been done at another time that necessity vvill not excuse though if the sin be taken vvith and repented of and Christ fled unto for the pardon of it vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto as suppose one had got vvarning to slie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet vvhen necessity cometh he may still do it but not vvith a good conscience till he first acknovvledge the former fault of his neglect 3. It vvould be adverted if that thing may be done as vvell another time or may not vvithout prejudice that is considerable be delayed till the next day Thus taking or giving of physick on the Lords day making ordinary civil visits beginning voyages c. vvill not sustein and bear vveight before God vvhen folk do them that day to have their ovvn vvork day free and so put by the proper duties of the Lords day for some things that may be done the day or daies follovving Thus rest is commanded Exod. 34.21 even in sovving time and harvest because the necessitie is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them aftervvard 4. Men would take heed that they have not a tickling complacencie that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24.20 pray that your flight be not on the Sabbath day because it would be heavy to Gods people to slie on that day though it was lawful 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without irregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessitie to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a sutable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to trust them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all
to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as a part of worship so as to bind consciences to it or to equal it with this day That is a part of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as a part of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extraordinary cases he shall please to call for some part of them again 4. Yet extraordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extraordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin be crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and brake the Sabbath himself or suffered his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power vvhich God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other ways in vvhich respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three way â— pressed also 1. By Gods example who during the sp â—ce of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world vvere then made and finished Whence by the way vve may gather that not only all Creatures vvere made Angels even these that since turned Devils c. but that they vvere made within the Six days of Creation vvhen Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days vvould be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day vvhich is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shall not prejudg them in their weeks work but that their labour shall be therefore blessed so that they shall miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they vvere as vvell provided as vvhen they laboured Lev. 25.20 21 22 And it 's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Is. 56. and Psal. 92.3 That God vvill abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days vvherein he is also sought as there is this day a double worship both in respect of the Duty and of the day vvhereon it 's done so there shall be a double blessing beyond what is on other days in vvhich respect even prayers in and towards the Temple while it stood by divine appoin â—m â—nt as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence vve may see an usual connexion betwixt Vniversal thriving in Religion Grace and Piety and suit â—ble obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore he hallowed it or sanctified it that is per modum destinandi or by vvay of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or
be done to all yet especially to this houshold of Faith And the manifestation of our love even towards the godly may be less or more according as less or more of God appeareth in them or in their way If it be further asked How we can love wicked men and if their being such should not marr our love to them Answ. We speak not here of such as are debarred from the prayers of the people of God and who are known to have sinned the sin which is against the Holy Ghost nor do we speak indefinitely of final enemies these according to all being excluded from our love But we say that other particular wicked men as to their persons whatever hatred we may bear to their evil deeds are to be loved in the forementioned sense yet their wickedness may 1. marr complacencie in them that they cannot nor ought not to be delighted in nor with pleasure conversed with 2. It may marr the effects of love in the evidences and manifestations of them for that Christians may yea and sometimes should keep up all or most testimonies of it from some is clear from the Apostles direction enjoyning the noticing of some that they may be ashamed 2 Thess. 3.14 3. It may marr love in ordering its exercises yea and occasion the seemingly contrary effects as their wishing for and doing of some things temporally adverse and cross to them for their greater shame and humiliation as is evident in the Psalmists prayer Psalm 83.16 Fill their faces with shame that they may seek thy name O Lord so some out of love are to be corrected yea punished temporally yet with a desire of and respect to their eternal welfare If it be yet asked If and how one is to love himself Answ. Self-love is so connatural to us that in effect it is the mediate result of our sense of life and consequently the very relish and endearment of all enjoyments the spring of self-preservation and the best measure pointed out by our Lord himself of the love and duty that we owe to others which as it is the mean whereby we taste and see that God is good and how great his goodness is to us so it ought principally to referr it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarily men do much exceed as especially these following wayes 1. They exceed in it when themselves are proposed as the end of their own actions as it is 2 Tim. 3.2 when their own things sway more with them and are sought more by them then 1. the things of God to which the first place is alwayes due and 2. then publick things and the things of others even in the cases wherein these do require the preference 2. When it is terminated on the wrong object as when they run out in the immoderate pursuit of bodily and temporal things caring more if not only for the body neglecting the better part 3. When it is laid out for the pleasing of corrupt self and the making of provision for the Flesh to fulfil its Lusts Rom. 13.14 Self-love under these considerations is corrupt and â—o be guarded against Answ. 2. Self-love or love to our self is allowable when qualified with the following properties 1. When it is subservient and subordinate to higher ends and can hazard it self and deny it self for Gods honour for a publick good yea and in some cases out of respect to the good of others also so a righteous man should and when at himself will do much though with his own hazard for a Christian friend for the safety or edification of the Godly or in defence of the interest of Christ. 2. When it is drawn out after spiritual things and it 's on these mostly that pains are taken as how to grow in grace to have a good conscience to have the soul saved sin mortified c. 3. When outward things are desired for the former ends as when we pray Give us this day our daily bread that we may promove these ends being willing to want them when they may not stand with these ends desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each one oweth to another that they may give each other due honour as the first effect of love and the great band of all the other commands and enjoyned duties of the second Table God being pleased to provide for that respect and honour that is due from one man to another as well as for the security of their persons and estates yea in some respect he preferreth this Command to wit that one hurt not another in their honour and estimation to these other relating to their persons and estates and therefore he requireth honour in the first place and afterward injoyneth the duties of not killing not stealing c. And although every man doth love respect and estimation among others yet there is nothing wherein more liberally and even prodigally men incroach upon one another then by the neglect and denyal of this duty and by the contrary sin though it be most directly opposite to love and that general equity commanded whereby we should Do to others as we would have them to do to us Therefore we conceive the Lord hath preferred this to the other five Commands and hath so backed it with a promise and also set it down positively Honour thy Father c. for this end that we may know it is not enough not to despise them if they be not also positively honoured by us even as it is not enough not to prophane the Lords day by common and unnecessary works if we do not positively sanctifie it And it is not for nought that this duty is so much pressed being a main bond of Christian and Civil Fellowship keeping folks within the just bounds and limits which God hath set unto them If it be asked What this duty of honouring our Neighbour doth include Answ It doth include these five things 1. Respect to our Neighbours person 2. to his place 3. to his qu â—lifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals as riches credit with others c. so David honoured Nabal 5. in respect of mens actions as they deserve or as they have done or atchieved any thing whereby good cometh or may come to the Church or Common-wealth Honour includeth the giving respect to our Neighbour in all these If it be asked If and how honour differeth from love Answ. It
An. Dom. 1561. the very year after the publick establishment of the reformed Protestant Religion in Scotland The tenure whereof follows It is ordained that no man within this Burgh buy any Prize-goods under the pain of tinzel of his freedom for ever and punishment at the will of the Civil Magistrate it being contrary to a good conscience and that we are bound to deal with every Christian Brother as we would wish to be dealt with and the Goods not to be sold by any godly man within this Burgh This Rapine again having a sort of pretext becometh Oppression when a man by power favour or such like outreacheth and goeth beyond his title and indamageth the party with which he contendeth more then his right or title would warrant him to do and this may be in great men over their inferiours as Masters over Servants of Landlords over Tenants of Magistrates over People or Subjects and in all these who any way make use of greatness to distress others or thrust at them either to make them quit a right they have or by retaining from them what is their due or by exacting by their title what is really prejudicial to the others property even though by oppression the person be made willing to condescend Thus also over-powering of others in Law-suits and Courts and making use of moyen to bear them down in their right is interpreted by God as Oppr â—ssion For the second to wit Theft more properly it looketh to all wayes whereby without pretext of violence another is wronged This is again divided in four 1. If it be a wrong done to a Common-wealth it is called Peculatus which in a large acceptation includeth not only private men or Magistrates stealing or robbing the publick treasure but also Collectors Questors and others that are in such like offices who when they intervert what belongeth to publick use become guilty and proportionably all such as are intrusted with the keeping and distributing of what belongeth to Corporations and Societies and do intervert it as Judas did in some respect when he interverted what was committed to his keeping for uses not allowed and therefore he is called a Thief though his crime was also Sacriledge 2. As it respecteth any thing appointed for pious uses so it is called Sacriledge see Lev. 5.15 Mal. 3.8 Acts 5.2 3. and though now we have nothing that is holy by such a consecration yet what is appointed by Gods warrant for holy uses cannot without sin be interverted such are Churches or Houses built for Gods worship stipends for maintaining of his Ministers and Ordinances because these belong to the Church as the other do to the Common-wealth such also are the poors money collections c. for if there be an appropriation of these things for that use then why should that property be incroached on more then other properties And if any should say these are the Magistrates gift and he may use them as he pleaseth Answ. I am not speaking now of what power the Magistrate may have in an extraordinary case of necessity there being no doubt times when particular mens property will not have place but ought to cede to the publick good but in ordinary cases I say that the right which the Church hath in them for these forementioned uses or ends is no less then any private mans in his own particular estate beside that they are indeed given unto God And therefore it is not in the Magistrates power to make what use of these he pleaseth neither is it at his option to appoint them and maintain and keep them up or not as he pleaseth but it is his duty and that which is required of him to do so as he would be found faithful in the discharge of his Office 3. There is a gross kind of theft in men-stealing not so much used now as of old when there were Slaves of which men made advantage This may be also in taking or inticing away of another man or womans servant to their Masters or Mistress prejudice which is clear theft though often practised and by many little regarded As likewise in seducing of Children to a false Religion to a bad Marriage to evil Company to drinking whoring robbing c. to run away from their Parents out of the Country without a just and necessary cause c. this is condemned in the Law and 1 Tim. 1.10 The 4. sort is single theft or the wronging of a man in his private and personal estate as when a mans money cloaths houshold-furniture corn horses cows sheep merchant-wares books working-tools c. are stollen and privily taken from him And here do come in the general heads of that theft formerly mentioned Turpe lucrum or silthy lucre is that gain which is acquired either by simply unlawful or by dishonest unworthy and base wayes and means As 1. by niggardliness when a man seeks to make great gain of the very least and smallest things who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cuminibilis that is so miserable a wretch and so base a niggard that he would cut a Cumin-seed and sell it 2. By taking too largely and greedily when gifts are going whether to the prejudice of the giver or of others standing in no less or in more need and of no less or it may be of greater deserving thereby incapacitating him to give to them 3. By a mans prostituting of himself without all necessity only to win the world to base offices and imployments disgracing his station as for great men to turn to such whereby they eat as it were the meat out of the mouths of poor men who have all their dayes been bred up in and followed such imployments For Ministers of the Gospel in a peaceable state of the Church and without any necessity to turn to and deal in worldly Trades or in a time of trouble to betake themselves to the very basest of them when others would do as well or well enough for their necessary maintenance 4. By vice and villany as for gain to play the whore to be a pimp or pander to keep a stew or bawdy-house to forswear or bear false witness willingly to sell drink till men drink to excess and be drunk and to allure and sollicit them to it if the drink may but so go away and bring some advantage to the Vintner c. 5. By squeezing under colour of Law as by biting Usury forging of Writs by moyen and buds prevailing in law to dwang a man from his right for a man to buy Pleas to deal in broken crazed or incumbered estates that he hath nothing to do with on design to make gain by defrauding Creditors or forcing them for his own advantage to hurtful compositions c. 6. By excessive immoderate and hurtful travel and pains to win a very little and inconsiderable thing and it may be without all necessity too 7. By robbery and
deliberation determined as 2 Cor. 9.7 as every man purposeth in his heart c. If a man will put it to a conscientious deliberation he doth well and it will not want fruits I think many could not judge their way to be conscientiously charitable and communicative if they would thus simply and unbyassedly put it to the tryal 3. Folks would judge it by an equality as it is 2 Cor. 8.13 14. for one man cannot fully supply all Now it is somewhat proportionable if a man considering the state of poor ones and other occasions can discern so much to be useful and needful to them and that his part of that would come to this much and accordingly to give even as all gave their proportion of tythes under the Law whatever others did only this sayeth that men would even go beyond their power sometimes when others fail 4. Folks would set aside the half of their needless superfluity that they may be able to give out of their abundance that is when mens families are competently provided of meat cloathing and estate if there be still more let there be as much laid aside to this use For 1. this cannot burthen them 2. Less cannot be admitted of before God then to bestow as much on the necessities of others as on our own superfluities and 3. this would amount to much if so much were bestowed on Charity as we bestow on the superfluities of meat wine building of houses houshold plenishing vain apparel laces and other dressings of that sort 5. The Lord in the Law stinted the people to a tenth or thereby for Numb 18.21 there was one tenth to the Levites alone who were to give the tenth of that to the Priests this might be eaten any where Again Deut. 14.22 and Deut. 26. there was a second tenth to be eaten for two years before the Lord by the man and his houshold as well as by the Levit fatherless and widow c. but every third year was for them only Now not to be peremptory by this proportion it would seem that the Lord calleth for a considerable part near or about the tenth of our free rent or gain which he would have us to employ thus and this would be found no great burthen and it might be waited with Gods blessing upon what remaineth It is then you see no little part of wisdom to walk rightly in the things of the world yet as holiness is no friend to covetousness so neither is it to prodigality there is a midst betwixt these two which is called frugality this is well consistent with piety for it neither carkingly gathereth nor carelesly neglecteth nor prodigally wasteth or casteth away but is a sparing and spending a gaining and giving out according to right reason But for the further explication of it I shall put you in mind of these following Scriptures which have so many properties qualifications evidences or commendations of frugality 1. It provideth for things honest before God and men 2 Cor. 8.21 Rom. 12.17 2. It maketh a man look well to his herds and flocks and in a gainful sinless calling is diligent Prov. 27.23 and not sloathful in business Rom. 12.11 3. It is not vain and lordly so a frugal woman is described Prov. 31.10 c. by being honest in her carriage honest in her family providing for her husband children and servants cloaths fare c. yet not vain she maketh her own cloath and her family is provided for in an honest thirsty way without great cost 4. It is provident though not covetous like the Ant laying up in Summer Prov. 6.6 And the vertuous woman seeth and considereth a field and purchaseth it Prov. 31.16 5. It is taken up about things necessary not superfluous John 13.29 the Disciples thought Judas had been sent out to buy what was necessary not what was superfluous 6. It putteth nothing to unthrifty uses nor suffereth any thing needlesly to perish according to that word of our Lords John 6.12 Take up the fragments that remain that nothing be lost 7. It moderateth its gifts that they be neither of covetousness nor prodigality but as it is Psal. 112. The good man guideth his affairs with discretion 8. The frugal man his conquest is in that which hurteth not others and rather by his own industry then others simplicity It lyeth rather in his diligence and dexterity then in his slight and cunning in duty to satisfie conscience and not in sin to raise a challenge It is in a word a following of riches with Gods blessing seeking them both together it being the blessing of the Lord which only maketh rich Prov. 10.21 and he addeth no sorrow therewith all other riches without this have sorrows multiplyed on them 1 Tim. 6.10 the good man and truly frugal seeketh first the kingdom of Heaven Matth. 6.33 and the one thing necessary and alloweth not himself to be cumbered about many things as Martha was Luke 10.41 he chooseth the right time and season and is not inordinately bent upon gathering he knoweth there is a time to scatter as well as to gather as it is Eccles. 3.6 He knoweth when to be liberal and carrieth Charity along with him and wrongeth it not Before we pass this Command we may consider the punishment of the breach of it and that in a threefold consideration 1. Before God or in foro poli and so there is no question but it secludeth from the kingdom of Heaven the covetous and others are 1 Cor. 6.10 particularly debarred yea it is a sin which the Lord abhorreth Psal. 10.3 2. Consider it in foro â—cclesiastico as to Church-discipline and it seemeth by sundry places of Scripture that the covetous have been thus taken notice of as 1 Cor. 5.10 11 c. where the covetous are reckoned as contradistinct from extortioners in which place we conceive that the Apostle doth mean a man that in the main of his way hunteth after the world although he be not chargeable with direct theft or oppression this he calleth Phil. 3.19 minding of earthly things and Coll. 3.1 2. setting the affections on those things which are on the earth which certainly may be much discovered by the strain of a mans carriage his devotedness and addictedness to the world the little time he doth bestow upon Gods service his little usefulness to others as Nabal was to David his fordid niggardliness that he can neither give to others nor use himself what he possesseth as it is Eccles. 6. 1. his being defective in other duties from that ground his being in his way of living miserably much within his estate and station his taking advantage of every thing that may bring him gain as of a trick of Law and such like even when it is rigid as to anothers hurt or like the man that is cruel against others taking them by the throat saying Pay me all that thou owest distraining and distressing for little things when he himself is not straitned
Blasphemy in the way did These wayes of breaking this command spoken unto are more grosse and extraordinary we should now speak a word to such as are more common in our practice and these are of two sorts The 1. is more grosse when the name of God or any thing bearing the Name of God as his Ordinances Word Sacraments Prayer c. are prophaned out of Duty This is done 1. When these are mocked or scorned which is a high Degree of prophaning his Name 2. When the Scripture-phrases expressions or tearms are baffled to speak so to our sinful scoffing Jeibing and Geiring of others though we do not directly mock or geir at the Scripture it self 3. When in ordinary discourse and unnecessarily Gods Name is used though we intend not swearing neither think that we do swear 4. When ordinarily upon such and such occasions the Lords Name is used in irreverent and unwarrantable exclamations as O Lord O God what is this or that c I hope in God or trust in God to see such a thing c. And possibly sometimes in passion 5. When it is used in way of by-word or of certain irreverent prayers when a person is troubled and grieved and would express that passion at some thing that falleth out not desired God help me God save me what is that what mean ye God forgive me God bless me for Gods blessing do such a thing If God will in Gods strength and I trust in God c. I shall do such and such a thing for Gods sake do this or that c. 6. VVhen it is used in meer complements God keep you God be with you God bless you c. which with many are too ordinary Complements 7. VVhen it is used lightly in way of asseveration and indirect swearing God a bit God have me if it be so c. 8. VVhen it is used in a senseless and superstitious custome upon such and such particular occasions as when men say O God be blessed and God bless at sternutation or neesing which Plinius reporteth to have been used by Heathens and particularly by Tiberius who was none of the most Religious men God be here God be in this house when one entereth into a house or when the Clock striketh The 2. way which is less grosse but more ordinary whereby we fail in reference to this Command is in lawful and necessary duties of worship by sinful and unprofitable discharging of these whereby the Name of God is often taken in vain and his holiness which he loveth prophaned this fault and failing is two wayes fallen into 1. In respect of the manner of going about such ordinances or duties of worship 1. VVhen the Lord is not sanctified in them nor the rule and manner prescribed by Him kept this way sinned Nadab and Abihu Lev. 10. by their offering of strange fire The Lord complaineth of Israel as guilty of this Esay 29.13 compared with Matth. 15.8 9. VVhile they drew near with their lips and their hearts were far away they worshipt me in vain saith the Lord teaching for Doctrines the commandements of men 2. VVhen men use not such ordinances and perform not such duties profitably when prayer reading of the Scripture Sacrament Sermons c. want their native fruit then his Name is taken in vain and in that respect his ordinances frustrated and made as if they had not been used or performed so â— Cor. 6.1 To receive the Grace of God in vain is to miss or let go the benefit of it and to frustrate and disappoint our selves of the native end and use of it This is the first way in respect of which our duties are in vain as to God so as he will not regard them The second way is as to our selves and here again we may consider the taking of the Lords Name in vain in ordinances and duties two wayes either 1. Simply where there is no honesty at all in them nor fruit from them but meer Hypocrisie or at least Hypocrisie in such particular Acts. or 2. when it is Comparative that is though there may be some reality and fruit yet considering what it should be yea considering what means the person hath there is a great defect as to that which should and might have been thus were the Hebrews challenged Heb. 5.12 not that they were altogether fruitless but that they were not so fruitful as under and by such means they might have been and that therefore they had in a great part used them and received them in vain this may and often doth befall even those who have some measure of sincerity yet fall far short of what they might have attained of the knowledge of God and of other blessed fruits by the right improvement of the means they had VVe may add a third way how his Name is taken in vain and that in respect of it self or of the ordinance or duty what indeed it is and in respect of what it appeareth to be when the shew is much more than the substance and when the sincerity reality and inward Reverence and esteem of our heart in nameing God keepeth no just proportion with the words of our mouth and our large external profession thus did the Pharises and thus do all Hypocrits take and bear Gods name in vain not being at all answerable to what they seem to be this may be also in others comparatively in respect 1. of the Law 2. in respect of the means we have 3. in respect of our profession That our Conviction may be the clearer let us see what belongeth to the right going about of duty or to the suitable mentioning of the Lords Name the want whereof or any part thereof maketh us more or less guilty of taking it in vain 1. Then there is a necessity that we propose a good and right end and aim singly at it for if all things should be done to Gods glory this of the Naming of the Lord should be in a special manner so this is a mans call to Pray Preach Hear c. to wit the concernment of Gods Name that is 1. That God may be honoured 2. That we our selves or others may be edified 3. That a command may be obeyed in the Conscience of Duty Those then who adventure to profess or name God or to go about any ordinance seeking themselves and not the Lord as is supposed men may do 2 Cor. 4.5 2. out of envy as they did of whom Paul speaketh Phil. 1.15 16. 3. To be honoured of men as the Pharisees designed by their lo â—g prayers 4. For the fashion or out of meer custome 5. For making peace with God by mentioning his name so often in Ordinances mis-regarding and taking no notice of the Mediator in the mean time these I say and such like will meet with that sad word In vain do ye worship me 2. There is a necessity of a good principle in naming the Lord to speak so both of a Moral
and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1. Sincerely Josh. 24.14 2. In fear and reverence Eccl. 5.1 2. 3. With faith and respect to Jesus Christ Heb. 11.6 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa. 1.13 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew than reality and substance yea what desiring to seem something rather than to be if our professions who are least in them were mett and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer than the other the outer-half much bagged as it were being a great deal larger than 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 Catechising 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 h â—th 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 mentionings of God if we may say so in salutations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby than 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 than 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 than 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