spirit Gal. 5.16 and so praying and praising which this Law calls for is praying and praising in the spirit 1 Cor. 14. v. 14 15 16. 6 A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19.17 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers building Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of that duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10.10 4. Where the duty of one Relation is required as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precepts observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger worldly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadful 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abst â—ining not only from all evil but from all appearance of it 1 Thess. 5.22 4. We are not only forbidden the committing of such sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7 The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty and the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in them for so the Rule is 1 Tim. 5.22 Keep thy self pure partake not of other mens sins Men may be free themselves as to their own personal breaches and yet highly partake of others breaches of the Law 8 The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be slighted in one it is so in all Jam. 2.10 1 John 4.20 9 One thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10 The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7.12 In sum take these few watch-words concerning the obligation of the Law 1 That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2 That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3 That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory conscience and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5 That it obligeth to obedience in all these always and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much less a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes. 3.2 â— 2. There must be no consent to break them though it come not forth to act Matth. 5.28 There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Dauid was by his looking on a woman 2 Sam 11.2 which Job guards against Job 31. v. 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lawful but on the contrary we must account every commanded thing right Psalm 119.128 5 The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6 It reacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by
and should have an Authority Domestick in it's Regulation For a Master of a Family may Authoritatively command the Members of the Family to Pray keep the Sabbath c. and may suitably Correct for the Neglect of those Duties whereas that other is by Christian Communion and Admonition only Ye will see this Family-Worship clear 1. By considering the Jews Eating of the Passover Where there was 1. Secret Worship no question a-part 2. There was Publick-Worship a Holy Convocation the First Day and the Last But 3. There was peculiarly a Family-Worship or if the Family was little two joyned together for Eating the Passover within the House wherein all the Members of that Family or of those two little Families that were Circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psal. 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psal. 122.1 and 2 Sam. 6. 4. his fellowship with all the Godly being a Companion to them that feared God Psal. 119. v. 63. Yet 5thly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some Religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt exercise because it is such an exercise as he performed only at home in his house whereas had it been Praying for them or any thing that other-wise he might have done a-part he needed not goe home to them for performing of it Yet 2 Sam. 6. ver 20. when the Publick Worship is done he goeth home to bless his House which manifestly sheweth a Peculiar Duty performed by him in his Family acording as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is First â— Publick Mourning of the Whole Land 2. Of several Families together Families shall mourn then 3. Families a-part 4. Their Wifes a-part and so every Particular Person in secret In which place it i â— clear 1. That there is a Worship of Families besides Publick and Secret VVorship 2. That that VVorship includeth the same Duties jointly performed by the Members of the Family which Persons in secret perform and so Family-VVorship will be a VVorshipping of God beside what is in Publick and Secret in a Dome â—tick and Family-Relation Joyntly Thirdly That this Command requireth such a Family-worship distinct from publick and secret and something to be performed in worshipping of Go â— amongst persons so related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick-Relations Parents Children Sons and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants than as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt san â—tifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and a part from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in a part of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself a-part For 1. Though that be worship yet is it not worship from persons in such a Relation or Family-worship more than if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sabbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congregational-service i â— they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required than secret o â— solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more than solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be somthing more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a Member of such a Family therefore it is not solitary worship for seeking of God and moral duties
made of Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zach. 1 â— 12 and that as a Prophesie of the Converts carriage under the New-Testament We find it also mentioned 1 Timothy 3. v. 4 â— and 5. v. 8. and Titus 1.6 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in Families after it before the Law by Abraham Job and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Z â—chariah especially yea it is also renued in the New-Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this Duty it will be found that there is hardly any Duty more cleared and pressed than it Is pressed 1. By Command 2. By Examples of Godly-men held forth as Paterns for Imitation 3. By Promises made to it and 4. By Blessings conferred on the conscientious practisers of it Gen. 18. D â—ut 11. v. 18.19 20 21. 5. As evidencing sincerity G â—n 18. Joshua 24. 6. As making Folks lyable to the Curse and wrath of God when neglected Jer. 10.25 7. As a fruit of the Spirit and as a Companion of true Repentance Zach. 12 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1 Tim. 3.4 Tit. 1.6 Hence the Argument runneth strong That duty which in Scripture is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary Duty but Family-worship is such therefore it is a necessary duty 1. That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. v. 7 8. and Deut. 11. v. 18 19. In which two places it is clear that observing of the law is not only to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Famaly are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family in all that enter into it even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2. That it is commended by examples is clear in Abraham's who dealeth both with Children and servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular Affairs He Circumcised them and commanded yea charged them to serve the Lord which cannot be supposed to have been done without other duties of worship And in David's 2 Sam. 6.20 Who when he has been at publick-worship goeth home to bless his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himself as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere than at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal. 30. Psal. â—01 it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal. 30. as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not-worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6. Heathens that called not on God Ans. 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth â—ecret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Familes that call not on Gods Name therefore it reacheth them â— for à quatenus ad onine c. So then what-ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them â— Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is fitness
differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being a bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether outward expressive evidences of honour are alwayes to be given to the persons honoured Answ. Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into distimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or otherwayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ. Under honour are comprehended 1. Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determine a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithets to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodn â—s â— yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when we have not certain knowledge and so may be deceived but we ought to walk with men whose hypocrisie 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 Matth. 18 3 readier to serve a â—d 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 fame that they may be accounted of and be in good repute vvith others endeavouring their vindication then most vvhen they are vvronged seeing a good name is so essential a part of honour Eccles. 7.1 4. It taketh in praise vvhich is the commendation of a fact praise vvorthy or of such and such laudable things bestowed on the person by God 5. Gratulation and rejoycing at anothers good as if it vvere our own 6. It taketh in mercy and communication by vvay 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 oth â—â—â— according to their stations and relations of husband wife servant master son father friend c. And no doubt more even of this outward respect would contribute not a little 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 slowing 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 and 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 of 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
proved Sinful and against the 10 Command 454 The sin of these first motions held out in many particulars 456 457 How the inordinacy of these motions discovers it self 459 How the sin of these is not sufficiently noticed 460 That men in the state of nature cannot take up the sin of these 462 How Concupiscence in a believer differs from what it is in other men 463 Confidence it in what sense it may be put in the creatur â— without sin 40 Covetousness what it is 412 How a man may endeavour to increase his estate without the guilt of it 413 Some discoveries of Covetousness 425 That in the Apostles times it brought men under Church-censure 426 What coveting is forbidden in the 10 Command 448 The prohibition of covetousness unreasonably divided by Papists into two Commands 449 Covenant every sin against God as our God in Covenant is against the 1 Command as well as sin against God as God 48 49 D DAncing the sin of it 31 375 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 297 Giving or receiving gifts on New-years day a sinfull superstitious custome 73 Despair how a breach of the first Commandment 47 48 Devill his injections when our sin when not 451 Dreams see Sleep Drunkeness the sin of it Shewed in divers respects 377 Rules for preventing in sobriety in drinking whereby one may also know when in any measure guilty 382 383 How unbecoming all and whom more especially 385 Whether on may drink excessively to provoke vomiting for health sake 386 Whether drunkeness lessen the guilt of sinnes committed in the time of it 387 Of Tipling and four-hour-singing 388 Of drinking at making of Bargaines 389 Of drinking healths 390 Of drinking at the birth of Children and when visiting women in Child â—bed 392 Of drinking at Light-wakes or dergies 393 Of the multitude of Taverns and Ale houses 194 Duells the unlawfulness of them 343 344 Duties we owe to God by the first Command summed up 28 29 These required in the 2 Command summed up 69 These required in the 3 Command summed 12 â— A summary of the Sabath duties 289 290 Why our duty to Man is as particularly required in the d â—â—alogue as our duty to God 309 F FAmily-worship wherein it consists 208 That the Scripture holds this forth is prov'd at length â—09 â—14 215 216 c. Sev â—â— r â—â—sons proving the necessity of it â—90 2 â—1 That this is required in the 4 Commandment proved various wayes 210 211 212 213 That this duty is four wayes described in Scripture 232 233 The right use and also the abuse of keeping Chaplaines 234 The great advantages of consientious going about family-duties 235 236 Fasting in what sense a part of Gods worship 108 Severall grounds of fasting 109 Twelve ordinary sinnes that goes before fasting 110 Twenty ordinary Sinnes in fasting enumerated 110 111 Thirteen Instances of ordinary failings after fasting 112 Father how to be understood in the first command 313 What Love the Father owes to the Son and what the Son to the Father 333 Whether the Father or the Magistrate should be obeyed when commanding Contrary things ibid. For â—ication the severall sorts of it with its aggravations 356 Frugality what it is Eight Characters of it 424 G GAin when lawful and honest 417 Severall wayes of dishonest gain ennumerated 402 Gods Who make unto themselves other Gods beside the Bond 41 Gluttony how against the 7 command 337 Divers considerations tending to discover when we sin in eating 338 to 382 Divers necessary Rules for regulating our eating and drinking 382 H HAtred of God how a breach of the first command 48 How every sin is interpreted hatred and every sinner a hater of God 118 How corrupting of Gods worship is reckoned hatred of God in a special manner 119 Hair how sinfully abused 364 Honour what mentioned in the 5 Command imports 315 Why Honouring our neighbour is commanded before other duties of the second table 321 Wherein honouring our neighbour consists and what it imports 322 How honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is contrary to this honour we owe to our neighbour 324 325 Whether wicked men may be honoured 326 Whether rich men should be honoured ibid. The place Jam. 2.1 2 explained 327 How the honour we ow to a good man differs from that we ow to others alike in outward respects ibid. Whether we may seek our own honour and how 328 How we should prefer another to our selves 329 Humility required by the 5 Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 334 to 340 I IDleness the sinfulness of it 295 297 Idolatry 7 distinctions of it â—31 Five wayes of more subtil hear â—-idolatry 32 How to discover each of these 33 The ordinary objects of this great idolatry Instanced in 11 particulars 35 36 What be the most subtile Idolls shewed in six particulars 37 A Twofold Idolatry especially forbidden to the Isralites and condemned in them 53 The Idolatry forbidden in the 2 command in six particulars 67 68 Jealousie what it importeth and how attributed to God 113 114 Ignorance of the Law The sad effects of it 2 How a breach of the first Command 43 Several distinctions of it explained 44 45 How it excuseth and how not 45 46 Images of any of the â— Persons in the blessed Trinity proved to be unlawfull 55 Objections answered 56 The Command forbiding Images proved to be distinct from the first 54 What Images may be lawfully made ibid When are Images of creatures abused 57 Images of Heathen Gods as Mars Cupid c. prohibited 58 Impatience how it appears how a breach of the first Command 49 Imprecations whether lawful or not 130 Incest when committed where-in the unnaturalness of it stands 356 K KNowledge of God required in the first Command 28 See ignorance L LAw the excellency and usefulness of it 1 2 How the moral Law obligeth us now 3 4 The distinction of the decalogue as a Law and as a Covenant cleared 6 How the Law was given to Adam in Innocency how to Israel and how to Believers now 15 The extent of the Law shewed in seven respects 14 15 Several wayes of abusing the Law 17 Some directions for right using of it 18 Light-wakes and deriges the sinfulness of them 73 Lots or Lotting defined 147 How the use of them concerns the 3 Command ibid. Several divisions of Lots and which of them are lawful which not 168 169 What is necessary to lawful Lotting 169 170 Cautions for preventing abuse of them ibid. Luxory lots proved unlawful 171 172 173 Some objections answered ibid. Love to God why called the first and great commandment 309 What love may be allowed to the Creature without breach of the 1 Command 40
Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-Love is lawful what not 320 â—ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse â—tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the â— Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota â—â—e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be
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
carve out unto you A second reason to clear this to be the meaning may be taken from the perfection of the Law which lieth in this that it condemneth all sin and commandeth all d â—â—ies now it is a sin not only to worship false Gods but to worship the true God in a false way and it is a duty also to worship him rightly according as he hath appointed in his Word now these sins must be forbidden in this second Commandment or they are forbidden in none at all and these duties must be commanded in this Commandment or they are commanded in none Next that we may clear that it is sinful to worship God otherwise than he hath commanded it would be observed there was a twofold Idolatry found in Israel and condemned in the Scripture the first was when Groves and Images were planted and made to Idols and so the people of Israel did often to the Heathen Gods the second was when they had Groves and worshipped in high places but not to Idols but to the Lord their God as 2 Chron. 33.17 so in that place before cited Deut. 12.2 3 4. c. you will find two things forbidden 1. Making of Images to the false Gods which the Canoanites worshipped 2. Making use of their manner of worship and turning it unto the true God both are forbidden the first by the first Commandment the last by the second compare ver 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and With ver 30. 31 See th â—u enquire not how these Nations worshipped their gods to wit by Images c. as â—f ye would do so to the Lord no bat ver 32. Whatsoever thing I command you observe to do it tho â— shalt not adde thereto nor diminish from it which cleareth the scope of this Command as being purposely there opened up Ye shall not do so to the Lord your God wherein more is comprehended than is expressed namely not onely ye shall not serve the Lord as they do their gods but also ye shall serve him as he himself prescribeth Hence will it clearly appear that this command is to be reckoned a distinct command from the former because 1. It containeth distinct matter forbiddeth sins of another kind and commandeth duties of another kind 2. Because they are certainly ten in number and there cannot be such a reckoning made up if these first two be one it being clear as after will appear that the last is only one and cannot be divided into two 3. Beside it is the the common reckoning of the ancient Jewes as may be seen from Josephus lib. 3.9 Ainsworth and others This then being laid down as a truth we shall 1. shortly put by some Questions concerning Images for clearing the words 2. Come particularly to shew what is required and what is forbidden in this Commandment and how we break it in our ordinary practice T â—en 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1. If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind be to be given to them We say for Answer 1 That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks th â—n real Pictures these I s â—y are not simply unlawful but are so when they are abused so Solomon made images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may he made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth polute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshi â—ped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembrancers of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6.19 contrary to this Commandment 2. Because God discovered hi â—self Deut. 4.15 16. c by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be deroga â—ory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1.22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can i â—vent therfore it is said by the Lord Isaiah 40.8 To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned ver 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like a Sun shining with beam â— and the Lords Name Jeh â—va in it or any other way this 〈◊〉 most abominable to s â—e and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the Godhead exceedingly and although the Son was and is Man having taken on him that nature and united it to his Godhead yet he is not a meer man therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which is God and man And if it be s â—id mans soul cannot be painted but his body may and yet that picture representeth a man I answer it doth
time did observe it were Excommunicated and Alchuinus with others write that the whole Catholick Church appointed once a solemne publick Fast to be kept on a New years Day to bewail those Heathenish Interludes Sports and lewd Idolatrous practises that had been used on it 6. When some weight is laid on the number of words or set repetitions of Prayers Ave Maria's or Pater Noster's or on the reading so many Chapters or saying so many Prayers 7. When any take a word of Scripture at the opening of the Bible or by a thought suggested as more besitting their condition because of that without weighing the Word it self and lay more weight upon that word than upon another that hath the same authority and suitableness to their case which is to make a Weerd or Fortune-book of the Book of God for which end he never appointed it Thus also men are guilty when they account Sacraments more valid or lay more weight on them because dispensed by some Ministers than when dispensed by others though having the same warrant or because of the difference of persons that partake therein with them However some of these things may be in themselves good yet they are abused by some one circumstance as in unwarrantable timing them or in laying that weight on them which is not warranted in the Word which 1. Altereth the way that God has laid down 2. Bringeth us to prefer one circumstance to another without any warrant 3. Maketh a necessity where God has left us free and so bringeth us into Bondage 3. We may go wrong in practising lawful duties many ways as to the manner of performing them when they are not so done as is required As 1. When we do not propose to our selves the right end we should have before us 2. When they are not done from a right inward Principle 3. When they are done in Hypocrisie and Formality and rested on all which may goe along with men in all Duties and Ordinances and generally all our short-comings in the right manner of commanded duties striketh against this Command 4thly We may also consider the breach of this Command by taking a view of what is opposite to every thing required and so want of Reverence in Worship want of Zeal against errour or false worship not streatching our selves in all lawful â—ndeavours to entertain and maintain the true worship of God are here forbidden so likewise the putting in and keeping in unworthy Ministers the traducing holding out and putting out of Faithful Men the with-drawing and Sequestring their maintenance from them the diminishing of it or straitning them in it Horrid sins though little thought of and lightly look'd on by Men drawing no less deep before God than obstructing the free course of the Gospel breaking up the treaty of peace betwixt God and Sinners carryed on by Faithful Ministers as the Ambassadors of Jesus Christ and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction so far as they can impede it by outing and discountenancing his Ministers the instruments made use of by him for bringing about and thus also all Sacriledge Simony and the like cometh in as breaches of this Command and all Partiality in Church-proceedings Tolleration of Errours countenancing the spreaders of them slighting of discipline conversing unnecessarily and unwarrantable with such as are Excommunicate and all unwarrantable innovating in the external worship of God and when we are not ayming and endeavouring to have our Children and Servants and all under our charge brought under subjection and conformity to the Ordinances and Service of God as well as our selves But because this Command in an especial manner looketh to publick Ordinances let us see a little more particularly how it is broken in these 1. In respect of Preaching and Hearing 2. Publick Prayer 3. Praising 4. Sacraments 5. Fasts and in all these there are faults of three sorts 1. Some going before the performance of these duties 2. Some following after 3. Some going along in the performance of them And again 1. Some are guilty of the breach of this Command by neglecting these duties 2. Some are guilty in the wrong manner of going about them And 1. Before hearing the Word men break this Command 1. In not Praying for the speaker 2. In not Praying for themselves in reference to this end that they may profit by the Word 3. In not setting themselves to be in a spiritual composed frame for such a work 4. In not watchfully preventing what may divert them or distract them or straiten their minds when they come to hear not ordering their other affairs so as they may not be a hinderance to them in meeting with the blessing of the Gospel 5. In not ayming to have the right esteem of the Word 6. In not blessing God for it or for any good received before by it 7 In not coming with hunger and thirst as new born Babes having laid aside what may hinder its being received with desire 2 Pet. 2.1 2. 8. In not denying our own strength as to the right discharge of that duty that so we may make use of Christ. 9. In not minding that when we are called to hear it is to trust with God in his Ordinances 10. In going to hear with prejudice 11. In coming without expe â—tation of and longing for the presence of God or of meeting with him 12. In not coming from respect to the honour of God nor out of Conscience but from custome and for the fashion 2dly Men sin against this Command when they are come to hear and while they are about this duty of hearing 1. In not looking to God or not receiving the Word as Gods Word but as Mans. 2. In extravaging and wandring in their minds and thoughts Ez â—k 33.31 3. In sleeping when they should hear 4. In letting the Word slip out of their mind and not retayning and laying up what they hear 5. In not yielding their ears and memories or yielding only their ears and memories but not casting open their hearts to the Word to let it sink down in them 6. When though it be heard yet it is not understood Math. 13.13 7. When though understood it is soon forgotten 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances Isa. 66.2 Eccles. 5.1 2. and Mal. 2.5 There is a special fear which we ought to have before his Name 9. When there is not Faith mixed with hearing giving credit to the Word it must be a great fault not to believe Gods Word when we hear it H â—b 4.1 2. 10. When we fret and canker at the reproofs of the Word 11. When we needlesly stumble at any expression especially when we care so lightly as to laugh at what is spoken to the prejudice of the Ordinances 12. When we are more for knowing than for doing more for
duty now it is the duty of every one as to examine themselves so being prepared by sutable self-examination to eat 1 Cor. 11.28 and yet in that Church of Corinth many did sinfully approach to the Lords Table Now though the Command requiring self-examination will not warrant Rulers not to examine yet it will warrant private Communicants to endeavour rightly to go about that duty themselves and not to be much anxious what others do as if other mens carriage were the ground of our approaching to the Lords Table 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions and so the neglecting of it is the neglecting of a Sacrament 5. If scandalous Receivers did corrupt it to others then a corrupt Minister could never celebrate a Sacrament which would contradict the Lords way in appointing such somtimes to dispense his Mysteries both in the Old and New Testament and if the Ministers corruption pollute not the Ordinance much less will the scandal of any others 6. The practise of the Lord's People in receiving Sacraments this way both before Christs Incarnation and since proveth it 7. It would be a great and inextricable snare to Consciences if the fruit of their communicating depended not only on their own preparing themselves but also on the Ministers and joynt-Receivers if their not preparation or failing in it brought guilt on us it were impossible that ever we could with clearness receive the Sacrament For 1. It is hard to think a Communion is celebrated but there is one or more who should not be admitted and the admission of one or two as well as of many is a prophaning of the Ordinance yea if we thought them to be scandalous yea if we knew them not to be holy we could not in Faith communicate with them lest the Ordinance be defiled by us if their defiling were ours 2. The presence of a Hypocrite would defile it to us for his Hypocrisie defileth it to him and he has not right before God to come neither would it warrant us that we knew not For 1. Many do sin when they know not 2. It is not our knowing his sin that defileth the Sacrament but it is his Hypocrisie and Rottenness 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not and not by another who knew this which were hard to make out 3. Believers their being out of a frame would pollute this Ordinance to us and incapacitate us to receive it for it is in that case sin to them and we should keep as great a distance from their sins as from the sins of others Yea 4. One could not communicate with himself to speak so if that ground were true For 1. We have Corruption 2. We know we have it as well as we can know any other mans 3. It doth pollute the Ordinance in part to our selves and bringeth guilt with it therefore if sin known in another would do it much more that which is in our selves for if it be Corruption as known to be in others that polluteth it then that same known in our selves must have that same effect for à quatenus ad omne valet consequentia If it be said 1. This Corruption is but halfe to say so in our selves being weakened by grace and not allowed Answ. Yet it is Corruption and certainly half-corruption in our selves will weigh more than whole corruption in another especially considering that necessarily this polluteth in part all our holy things 2. If it be said We cannot be freed from Corruption while here and so we could not go about any duty if that reasoning were good Answ. 1 A mixture of good and bad in the visible Church is as certain as a mixture of Grace Corruption in a Believer 2. If our own corruption which involveth us in sin in the manner of our doing duties will not loosen us from a commanded duty much le â—s sin in others yea we are no less prohibited to communicate with sin and corruption in our selves than in others and also we are commanded as effectually to purge our own hearts as the Church This truth in doctrine the sober of the Independents approve as to themselves what ever be their practice as to others as the only way to eschew confusion and keep unity and order So Hookers Survey part 2. Amesius de consc cap. 4. lib. 1. Norton adver Appol Resp. ad ultimam quaestionem As for other Questions as How the Sacraments Seal or what they Seal the major or the minor proposition the Promise as a Covenant or as a testament legating Christ and his benefits to us These would require a larger dispute than our intended work will admit and therefore we shall not meddle with them The last thing in which we shall instance the breach of this Command is in reference to the duty of Fasting concerning which we would take notice of two things 1. That Fasting is a solemn piece of external religious worship when rightly and religiously discharged 2. That men may be guilty of many sins as to their practice in reference thereto First That it is a piece of external worship is clear 1. From Precepts commanding it 2. From the practises and examples of the Saints in Scripture 3. From Scripture-directions given to regulate us in it yet it differeth from Prayer and Sacraments 1. That those are ordinary pieces of Worship but this is extraordinary proceeding from special occasions either of a Cross lying on or 2. Feared and imminent 3. or some great thing which we are to Suit for or such like Although it be an extraordinary piece of Worship yet the more holy we read any to have been we find they have been the more in this duty of Fasting 2. We are to consider that Fasting is not of it self a piece of immediate worship as Prayer c. but mediate only as it is made use of to be helpful to some other duty such as Praying Humbling of our selves Mortification c. Again 3. Fasting may be considered in four respects 1. As it is gone about in secret by one single person setting himself a part for Prayer and for Fasting to that end many â—nstances whereof are in Scripture 2. As its private or a little more publick being gone about by a Family or some few persons joyning together as Esther and her Maids 3. As it is publick being performed by a Congregation as Act. 13.2 3. 4. As gone about by a whole national Church These four are all mentioned Zach. 12.11 12. where we find 1. the whole Land 2. Families together 3. Families a-part 4. Particular Persons or Wives a-part setting about this duty 4. Consider Fasting in respect of the causes that call for it and there are 1. Publick causes Dan. 9.2 2. Particular and Personal as of David for his Child 2 Sam. 12.16 3. For others Psal. 35.13 And 4. it is to be minded in a special way for helping us
to it and are gifted to cast them out 2. It is lawful for any by Prayer to God and the exercise of Faith on Him to endeavour to repel and resist them and to beg that he would rebuke them as thus The Lord rebuke thee Satan this way we neither command the Devil nor pray to him but pray unto the Lord to command him Again It is unlawful 1. When one adjureth him who is not called to it as those Sons of Sceva did Act. 19.13 14. This certainly being a peculiar and extraordinary gift as those of prophecying fore-telling of things to come speaking with Tongues and healing of the Sick with a word were ought not without special warrant to be usurped more than they 2. It is unlawful when it is done by exhorting or obtesting of or praying unto the Devil himself and intreating him as we do God which way implyeth 1. Friendship with him when we intreat him as a Friend 2. Prayer or worship to him who is not the object of it 3. An obligation on us to him when he yieldeth to obey and he will not fail if by any means he can to put that complement or obligation on us and so Ne â—romancers Witches Exorcists c. may cast out Devils by collusion though possibly not in a way so explicit whereby the Devil gaineth his point upon such as effectually as if there were a most expresly formed Covenant betwixt him them and thus the Pharisees falsly and blasphemously charged on our blessed Lord Mat. 12. as if by Belezebub that is by Collusion with the Prince of Devils he had cast out Devils There are no doubt many Sins committed this way while some take on them confidently to Command the Devil as if with an Avoid Sathan they could put him into Bonds And others seek Health from Devils or Witches especially when it is supposed to come from them and intreat them to do such and such things All which are Breaches of this Part of the Third Commandment 3. What is said of Adjuring Devils may be said Proportionally of Adjuring Unreasonable Creatures which is the same wayes Lawful and Unlawful Charming also and nameing the Lords Name over Diseases as if some special worth and Efficacy were in some words is unlawful and Condemned by this Command It followeth now that we say some-thing to Vows which are Bonds whereby a man bindeth himself and so they differ from Adjurations to God only as party and that in things belonging to God willingly and upon Deliberation And so they differ from Promissory Oaths wherein we bind our selves to others and in matters which are not of themselves Religious Under Vows we comprehend 1. Sacraments 2. Covenants solemnly ingaged into before others 3. Particular Vows to God 4. Promises and Ingagements whether inward in the Heart only or also outwardly expressed to or before the Lord For though these have not alwayes God's Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we Comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with Speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and Ingagements being rightly made and taken on or rightly gone about are not only Lawful but some-times necessarily called for as appeareth 1. From the Command which is to Vow as well as to Performe Psalm 76.11 2. From Examples of Saints in a â— Ages David faith Psal. 119. when his Frame is most tender Ve â—se 57. I have said I will keep thy Words And thereafter Ver. 106. I have sworn and will perform it That I will keep thy Righteous Judgments For Saying and Swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midfes for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called-for also and cannot be omitted 4. From the Lord's gracious accepting of such Engagements and Vows and approving of them 5. From the several Promises and Prophecies of them as commendable and good Service from Men to God under the Gospel Isaiah 19.18 and 21. Jer. 50.4 5. Isa. 44.5 So then I say 1. In some Cases to wit when it Glorifieth God and Edifieth others or is Profitable to our selves But if it thwart with any of these there is a failing or when some Pressure of Spirit or cogent Reason putleth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. Swore he would take none of the spoil he had rescued from the King 's over comne by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacobs Vow Gen. 28. and Davids Psal. 119.106 were Or 2. Some-thing that relateth to Worship or may further some commanded Duty or prevent some Sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the Morning that he might the more Effectually cross the Lust of his Lazine â—s and to keep more at home the better to prevent the Snare of Evil and House-Company It is not House-keeping simply or Rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Psalm 76.11 and Psalm 132.2 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Ras â—ness will spill all 2. With Humility and due Sense of our own Corruption which maketh us Alas to stand in need of such Bands to keep it in and of such Up-stirrings and Excitements to Duty 3. With Fear Singleness and Zeal for God with Love to His Honour and to true Holiness Not for our selfe-ends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if there be Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to
God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the People of God Jer. 50.4 5. 7. There should be Ingaging in the Lively Exercise of Faith drawing Strength from Jesus Christ according to His own promise and of our selves to make use of him for that end Yea that should be Laid for the Foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called-for and ingaged into Duties â—or the Future See a frame of Spirit â—it for Covenanting when seriously and suitably gone about Jer. 50.4.5 Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30.2 3. Vowing is called the Binding of a Man's Soul And Psal. 36.12 it 's said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In Moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a twofold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joine our Approbation or Consent unto that whereby as by a positive Superadded Voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it than before and that Command will have a deeper Impression and a more weight on him to perswade him to do and to challenge him when he hath omitted than before Again in things that are meerly Accessaries to a Religious end as Extrinsick Means for Instance Fasting Staying at Home Vowing c. never maketh the doing of these of themselves to be Acts of Religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our Common and Ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in thoughts within or expressed in Prayer I suppose it doth not a little concern all of you to know how they bind and when they are broken We Answer 1. That All these are binding and still accounted so Psal. 119.106 Psal. 67. is not to be doubted yea binding in an Eminent Degree as being made To God and not only Before Him The Nature of the thing and our consent also bindeth For 1. If interposing the Name of God to men doth bind much more to God 2. If a Promise solemnly ratifyed bind to men much more to God Hence 3. Our Obligations in Baptism and the Lords Supper receive Strength and Conviction against us from the Covenant which we solemnly Ratifie and renew with God therein and that before the World And our Breach of these Vows is charged on us by the Lord as an open Breach of his Covenant the Obligation whereof is pleaded from them Genesis 17. ver 10. and 14. and else-where 2. Yet do they not bind absolutely as the Duty lyeth upon us and as we should aim at it for though we be bound by the Law to be perfectly Holy and without sin yet doth not a Vow so tye us or that Obligation is not from our Vow but from the Law because our Vow is to be understood 1. With Respect to our Nature now Corrupt and sinful and therefore to Vow Absolutely to be without Sin or absolutely to abstain from it is injurious and impossible 2. With respect to our aim and desire 3. With respect to our not Approving or Dis-approving our selves in any thing wherein we come short 4. In respect of the Obligation to endeavour it which is Alway and by all suitable means to presse at it and to leave nothing undone which may further it So then 1. They do not bind Absolutely or Simply but Respectively 2. Not as to the Victory but as to the Wrestling and Fighting for Victory 3. Not as to the Event but as to the Means which are in our Power and therefore some plead That they had not broken Covenant though they had Sins Psal. 44.17 3. Though they bind not Simply or Absolutely and are not therefore to be so taken or understood yet they tye Absolutely 1. To the main of having God ours in Christ. 2. In other things thus 1. They tye us to live in no known Sin especially Outward Sins and to delight in none 2. To omit no Known Duty but to essay the doing of it 3. As to the Manner to essay it seriously so that though a man cannot swear that he shall â—ave no Corruption in him while he is upon Earth Yet in so far he may As 1. Not to approve of it 2. To leave no means unessayed consisting in his Knowledge that may help to mortifie it 3. Seriously and in good Earnest to be aiming at the Mortification of it in the Use of these And so this Tye of a Vow is 1. As far as in us lyeth 2. As Universal as the Duty is 3. Constant and always binding 4. When it 's taken on we should not let it lye on to say so till the Sun go down but endeavour that we may be free of it it bindeth us to quit Sin as well as to eschew it It reaches not all Infirmities to make them Breaches but known Sins or the least sins stuck to 3. Concerning these Vows we say That the Breach of them is a very great Sin and doth much more aggravate Sin where it is than where it is not So that the Sins of Christians against Baptism Communions Oaths in Covenants Secret Ingagements Resolutions and Promises to God are much greater than the Sins of others Hence the Lord chargeth Israel with Covenant-Breaking by vertue of their Circumcision which they had received as a Seal thereof and aggravateth all their Sins by that and looketh on them in that Respect as singularly sinful Deut. 29.24 Jer. 22.8 c. which could not so well be if there were not some Peculiarity in that Obligation Our Baptism doubtless is no less binding unto us nor the Breach of our Baptismal Vows less sinful Col. 2.11
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
one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the Singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet only here are Son Daughter Man-Servant Maid Servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the Proportioning of this time There are Six Dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the Seventh And if this Concession of God's of Six Dayes to work on be Moral For all the time is God's and we cannot for our use take any part of it but by His grant and there is no other Grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the large â—t Share to wit Six parts of Seven Then must the setting a part of a Seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The Sixt given to us and the Seventh reserved for him they must needs stand and fall together For they Mutually put each other Thou shalt labour Six Dayes and Rest on the Seventh Thou shalt Rest on the Sabbath Day and Labour Six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It 's the Lords Day â—or though he did give Six yet he reserved a Seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed Obedience to this Command is pressed by an exceeding Weighty Reason drawen from God's own Example which maketh it clearly Relative to it 's First Institution Gen. 2. Where it is said That He Rested after Six Dayes Work the Seventh Day viz. the whole Seventh Day and so should we which is the more effectual for proving the Morality of this Command Because 1. It 's a Reason that took place even in Innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for themseves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lord's day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms than in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a-part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his Peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn-time were not moral were to â—ob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a M â—mento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters putt together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lord's purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Nature's light to determine the day or to press its observation it may be strongly born-in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New-Testament not only in respect of its matter as its natural nor only as it is repeated in the New-Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New-Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons-in the Command it self dividing time into six parts of it to us and a seventh part to God and God's resting after six days working with his making only seven days in the week and employing six of them to work c. these reasons I say are all moral and bin â—ing now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceding Commands to wit the stinting and determining of the solemn and chief time to be set a part for God's worship to be one day of s â—ven It is true Time is commanded to be allowed to God's worship in those other Command â— wherein the duties of worship themselves are commanded for worship cannot be performed more than any other duty without some time but that the chief time should be so much and so often is only determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of â—hat definit time 2. We may hence
that they differenced the first day of the week from other days and one day 〈◊〉 special is called The Lord's-day which other days of the week are not 2. If all times be a-like simply and all making difference be there reproved then could there be no time set apart to be observed by men to the marring of that indifferency and if so then hath the Christian Church been still in a palpable gross sin for if the keeping of a day by vertue of God's Command marr that indifferency much more will the keeping of a day by mans command and so there could never be a Sabbath 3. We must therefore understand these places not as casting all days and times simply but ceremonial and Jewish days or days invented by men because the scope of the places runneth that way viz. against the bringing in of ceremonial worship as necessary which while some weak ones not yet sufficiently informed did still practise as Rom. 14. the Apostle would not have them hastily condemned in Days more than Meats yet is there still a difference betwixt Bread and Wine in the Sacrament of the Supper and other meats which this discourse of the Apostle taketh not away so is it in days And in these Epistles to the Galathians and Colossians he speaketh of days and not as would seem of the weekly Sabbath which is ordinarily called a day as taking in all the extraordinary Feasts of the Jews which is the more probable because the c â—remonial Law was pressed on them as still necessary by false Teachers or he speaketh of mere Jewish days and so of the Seventh day which they kept for it 's of such observation of days as was sinful and brake them off from Grace and the Gospel as other ceremonies did that he speaketh of but that cannot be said of all days or of keeping one day of seven Therefore this cannot be meaned there 3. Obj. The fourth Command precisely commandeth the Seventh day from the Creation to be kept but that is not moral therefore neither is the Command so Answ. This Objection goeth upon that mistake as if the very Seventh day were still commanded in it as the main sub â—tance of it which our next discourse on the true scope and meaning of the Command will clear so that if a Seventh day and not that Seventh day be commanded as the main substance of that Command that Objection falleth 2. There is a difference to be put betwixt the mandatory part of the Command and what is further added for pressing the observation of it or for ex â—plaining its meaning The precept strictly is Rememb â—r the Sabbath day to keep it holy It saith Remember the Sabbath or the Holy rest what-ever day it shall be on and so it is said in the close that He Rested the Seventh Day but that He Blessed the Sabbath Drawing it still from the Seventh precisely to the Sabbath Even as in the Second Command This is 1. commanded in special that no Image be made then 2. This in â—eneral that all Gods Commandement concerning His Worship even such as were Ceremonial for the time should be observed with what-ever others should be given So here this Fourth commandeth expresly One of the Seven because the Recurrency of that time is bounded and generally what-ever Seventh the Lord shall be pleased to pitch on We have said the more on this because it doth not only clear the true Scope of the Command but sheweth the necessity of the Observation of that time which the Lord hath â—anctified for himself 3. We should put a difference also betwixt Ceremonial and Mutable All the Judicial Laws are Mutable and the Decalogue it self in respect of it's Curse and as it was a Covenant giving Life is Actually changed and abolished Yet is not for that to be reputed Ceremonial and not Obligatory Though all Ceremonials be Mutable yet all Mutables are not Ceremonial Besides this change is not in the matter Why may not therefore the Seventh Day in Order which was observed from the Creation to the Resurrection of Christ be chainged to the First Day of the Week which is a Seventh Day in Number still without abolishing the Morality of the Fourth Command Amongst other things in this Command there is more express mention of the whole Families joyning in this Duty than is in other Commands Therefore it being a concerning-concerning-Duty to us and a special thing included in the Command we shall speak to that Point concerning Family Worship before we speak of the Second General proposed about the Particular Mor â—lity of this Command and the meaning of the Words of it that ye may see that it is no invention of Men when ye are called to it and when it is pressed upon you We shall here 1. shew you that This Command holdeth forth a Family or Domestic â— Worship 2. We shall confirm it more largely from other Scriptures and Grounds of Reason 3. We shall shew wherein it consisteth in particular and on whom it mainly lyeth to be discharged 4. We shall shew the Advantages of Conscientious discharging of it and the Prejudices of neglecting it with the Aggravations of that Sin That there is such a thing as Family-Worship included in this Command will be clear by considering 1. What Worship to â—od in general is 2. What Family-Worship is 3. What this Command requireth 1. By VVorship is understood some Tribute payed by the Reason â—ble Creature to God as the Great and Soveraign Lord Creator wh â—ther it be immediately and directly payed and performed to Him as Prayer and Praise or for Him and at His Command and for His Honour as Preaching Hearing and receiving of Sacraments which are VVorship when Rightly gone about In a word we call that VVorship more â—tr â—ctly and properly which is a Duty of the First Table and cometh in as commanded in it for the Honour of God and not for our own or others External Profit which though commanded in the Second Table cannot be so properly called VVorship much-less Immediate-Worship Thus Teaching others the Duties of Piety may be Worship when Teaching the Duties of any other ordinary calling is not 2. We call that Family-VVorship which is to be performed by such and such Relations or by all the Constituent Members of the Family joyntly And so it differeth 1. From Secret or Solitary VVorship which one performeth alone to and before God 2. From Publick Worship which one performeth by Joyning in a Congregation of many Families together 3. From that Worship performed occasionally in Mutual Fellowship amongst Believers or Professours of divers Families For 1. That may not be Ordinary as this nor so frequent 2. That is free to this or that Believer as they shall choose or as occasions do cast them to be together This is not at Choice but is necessary as to the same persons 3. This is performed by Vertue of Domestick Relations and not of Christian only 4. This may have
in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish Families certainly where Husband Wife Children and servants are Christians and Professors of the same true Religion there is some other thing required of them than where only the Husband the Wife the child or the servant is so but if they were scattered and became parts or Members of diverse Families among Heathens they would be obliged to seek God a-part therefore no less but much more is joynt-seeking of God required of them when they are united together as Members of one Family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his Family than when he is withdrawn from them But a Master at a distance may Command all in his Family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The Duties that are to be performed on this day will require this such as Instructing one another Exhorting Admonishing Comforting strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt concurring together in that work and therefore it concludeth strongly that Family-worship at least on the Lords day is commanded here and if Families be called to worship God joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of Families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other Family worshipping him in the World So Joshua resolveth Chap. 24.15 I a â—d my House will serve the Lord and Sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one Family then ought that worship to be joynt according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as Family-worship and that it is Commanded we shall consider in the next place how the Scriptures do otherwayes hold it out 1. Then consider that where the Scriptures speak of eminently Godly-men they speak of them as making conscience of this and take notice of their honouring of God in their Families as a special part of their eminency So Abraham Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 101. are noted It must then be a commanded and commendable Duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7.84 were said to be Dedicated when they were set a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use Will any think that they began with Prayer or Praise as David did and left off such Exercises afterward see also 2 Sam. 6.20 where mention is
hallowed or sanctified it that is by separation destination and appointment for holy uses and as a part of worship so he sanctified the Temple Altar c. not by infusing any holiness in them but by appointing them for holy uses Thus only God can sanctifie a day or any other thing so as to make it a part of worship and no man or power on earth what somever can do that 2 In the precept it self we are commanded to sanctifie it that is by the application of it unto the uses wherefore he hath set it apart thus we sanctifie what he hath sanctified when we use it and imploy it according to his appointment And so we are to consider the sanctifying of this day in these duties called for from us on it This sanctification is two wayes set down 1. In its cessation and rest separating it from other uses and so keeping it from the common uses to which other dayes may and use to be applied 2. In its special application to and imployment in holy uses For clearness we shall consider this sanctification 1. In respect of its rest what we are to abstain from 2. Comparatively with that strictness cal â—ed for from the Jevvs 3. Eminently vvhat is required more as to holiness this day then on other daies vvherein also the Lords people should be holy and vvherein this go â—â—â— beyond these 4. Positively â—n vvhat duties it should be taken up 5. Complexly in respect of vvhat is called for to the right sanctifying of that day before it come on in the time of it and after it is past and that in publick and private and by all relations Master Servant c. and throughout the vvhole man thoughts vvords and deeds and throughout the vvhole day 6. Oppositively or negatively vvhat are the breaches of this command and the aggravations of these sins vvhich break it First then vve consider it in its rest vvhich is required and because there are extreams some giving it too little as the Jevvs did before the captivity some too much even to being superstitious as the Jevvs after the Captivity and the Scribes and Pharisees particularly in Christs time did stretching this rest too farr We must therefore consider it more narrovvly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jer. 17. and by Christ Matth. 12. reproved for both extremes respectively We do then in this matter assert first That there is a rest required here which is extensive to a mans words thoughts and actions whereby many things lawful on other dayes become unlawful on this day Yet 2. we assert That by this rest all sort of actions are not condemned but only such as are inconsistent with the end and scope of this command as by other Scriptures and the practice 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 tendencie 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 nor 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 Cubi â— is reckoned to be more or less by learned Men but all agree saies Goodwin in his Moses and Aaron in this that these 2000 Cubits was a Sabbath daies 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 Jordan 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 daies 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 Cor. 16.1 sending or dealing something to those who are in want Isa. 58.7 visiting others to comfort strengthen or otherwaies to edifie them christianly though idle and carnal visits albeit alass â— too rise 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 Physiti â—ns saving a mans life and taking p â—ins 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 pluck't 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
which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai. 58.13 we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not only to a mans own person but to all under him children servants c. he must be answerable for it that they rest and must give them no occasion of work 4. It 's to be extended even to the least work of any fort if unnecessary as gathering sticks speaking our own words c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Heb. 4.15 are called our own works and here it 's such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as vvorks Isa 58. 2. Such vvorks as tend to others external gain or profit as the great motive of them as Servants may be vvorking for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sovving reap â—ng or gathering in and that even in Seed time and Harvest and so fishing going of mills c. vvhen these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the vveather depending on an ordinary providence or ordinarily depending on providence vvhich is to be reverenced Hence though the vveather and season be rainy yet it is not lavvful to cut dovvn or gather in Corn on the Sabbath their hazard in this case being common and from an ordinary immediate providence yet suppose that a River vvere carrying avvay Corn or that Winds vvere like to blovv them into the Sea it vvere lavvful in such a case to endeavour to prevent that and preserve them because 1. that cometh by some more then ordinary dispensation of providence in the vveather and affecteth and putteth in hazard this Corn more then others 2. Because there is no probability of recovering these in an ordinary vvay though the vveather should alter but there is hope of gathering in of such as are in the fields vvithout that reach of hazard if the Lord alter the season 4. Such as are for carnal pleasure or civil ends thus playing gaming much laughing c. being our ovvn vvorks more especially our ovvn pleasure are unlavvful on that day 5. Consider that all things are prohibited vvhich marr the end of the day and are not consistent vvith the duties thereof such are buying selling c. out of the cases of pressing necessity folks cannot be spiritually taken up and vvith these also so playing and gaming is no less consistent vvith praying reading conferring c. then ploughing or such like yea is much more indisposing for it and so vve do necessarily thereby incapacitate our selves for the duties of the day 6. All things are forbidden vvhich consist not vvith this rest and the duties of vvorship called for from our selves and others thus unnecessary journeying vvalking even suppose one could or should be exercised in meditation is not resting as is required much less is gadding in companies in the street or fields to the neglect of secret and family duties In a vvord vvhatever is not religious and spiritual exercise or furthering or helping unto vvhat is so out of the excepted cases much more vvhatever is sinful scandalous or unsutable on other dayes or doth divert from or indispose for the duties of holiness and the vvorship of God on that day is inconsistent vvith this rest and so prohibited for This rest is not primarily commanded and required for it self but as conducing and subordinate unto the performing of holy duties in it therefore our rest is to be regulated so as may best contribute to that scope and vvhatever marreth that though it should not be vvork strictly but idleness carnalness or playing and gaming and sporting yet it 's a breach of this rest for 1. That is no religious duty nor 2. tending as a necessary help to it nor 3. is rest commanded that vve should play in it but that vve should sanctifie it and 4. playing or sporting cannot be called sanctifying the day othervvayes vve might have mo Sabbaths then one and the prophanest vvould love them hest 5. playing separateth not the Sabbath from other days more then vvork doeth for men play in all 6. playing is neither a religious duty it being amongst the most irreligious and prophane nor a duty of necessity for easing of vveariness vvhich doth not here come by any bodily toyl and labour but if there be any from being exercised in spiritual duties which therefore change and variety will through Gods blessing do so as the person may be born out in them nor is there any place for it except some duty be neglected therefore it 's inconsistent with this We come to the second way of considering the Sanctification required here and that is by comparing it with that strictness called for from the Jews and to which they were tyed We speak not here of Ceremonials for so their whole service might be more burdensom then ours and particularly their Sabbath-Services because they were doubled on that day but of Moral Duties and in that respect we say that the tye and obligation unto the sanctification of this day is equal and alike unto us with them which is clear in particulars for 1. It tyeth us now to as long time to wit a natural day of twenty four hours as it did them then 2. It restraineth from work and requireth holy rest now as much as then for whatever work then struck against the Letter or purpose and scope of the command and marred holy Duties doth so still 3. It requireth positive sanctification by holy Duties as preaching prayer meditation c. and alloweth not Idleness nor indulgeth time to other unnecessary works 4. It requireth as spiritual a manner and as spiritual a
God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel â—gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and â—s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M â—th 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 vve may know how to vvalk towards others as vvell 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 vvill 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 vvell-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. 67. 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 tha â— 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 part â—cular 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 general â— first That there is no part of a mans convers â—tion in reference to his walk with others as well as God whatever 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 injoyning 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
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
circumstances of his Calling and Trade so that suppose they vvere buying it themselves they vvould be content to give as much as they demand and men should never offer less to others then they vvould demand themselves though their ordinary vvay is much contrary to this as vve may see Prov. 20.14 2. No shifts are to be used by the seller to over-value or call his vvare better then it is or by the buyer to undervalue and despise it belovv vvhat vve think it to be Lev. 19.11 3. We should never simply or only mind our ovvn advantage in selling and buying vvithout respect to the advantage of others but vvould so sell and buy as they might be also gainers and thus vve see that charity regulateth us Phil. 2.4 4. Neither vvould the buyer deceitfully hide vvhat may commend the price of vvares nor the seller vvhat may make it less as suppose one knevv such vvares or merchandize vvould shortly grovv cheaper or dearer and therefore he either selleth or buyeth purposely to put the loss on his neighbour or at least to make gain to himself vvithout any regard to his neighbours loss 5. There vvould be ingenuity in buying and selling that vvhich ye call prigging or cheapning is not good both buyer and seller should put a just value upon vvares and hold there there is much jugling and falshood and lying vvhen it is othervvayes see Ephes. 4.25 Prov. 20.14 6. There are ought to be no taking advantage of anothers necessity ignorance and simplicity 7. In a vvord vve vvould sell and buy and do to others as vve vvould have them do to us and so vve vvould keep up no fault vve knovv of the things vve sell give good measure and good money c. All these things come in under trading and merchandizing and thus one just price should be kept so far as may be If it vvere asked here hovv vve may pitch or settle on a just price It is hard to ansvver this question to full conviction and satisfaction yet a man vvould consider 1. What he himself having knovvledge of the goods vvould give for such and such corn cloath beasts or vvhatever it be if he hath or had use for them or vvere to buy them 2. What men of knovvledge do judge such a thing to be vvorth and vvhat may be the price of it if the price be by Authority regulated it setteth it self 3. What such a thing doth generally cost amongst those that are judicious and conscientious 4. What he vvould give for the like possibly again vvhen this is avvay allovving fit gain In sum there are three sorts of prices the 1. Is rigid vvhen men must have vvhat they vvill for their vvare The 2. is easie this is only at some times vvhen it is called for but it is not alway necessary and selling thus in such cases is an honest giving which men are not alwayes at least obliged to The 3. is pretium medium or the middle or modest price which is betwixt the two and in no extream yet when any question is whether this much or that much is to be taken It is safest carving on the side that lyeth next our selves 5. A man would consider how he would proceed in that bargain so as he might have peace if he were just now to die and what he durst adventure on in that case let him do the same in all his bargains Amongst the many and great uses of riches some of them concern our selves some of them others and there lyeth no less necessity upon us to shew mercy for the supply of others then to pay our debt or supply our selves and to a man in case for it God hath not left the one indifferent more then the other For clearing of which we would consider that God who is the great owner and absolute proprietor of the Creatures and who distributed them to men according to his pleasure hath distributeth riches to some as it were to Stewards to be made use of for his houshold as may be gathered from Luke 16.10 11 12. Hence it is not left arbitrary to men to give alms or not as they think meet but it lyeth on them as an absolute duty Hence also we may see what a sin it is to be altogether neglective of it or deficient in it 1. It is a stealing and theft as is implyed Ephes. 4.28 2. It is per â—idiousness and unfaithfulness in a trust committed to us Luke 16.9 c. 3. It is cruelty and murther and hating of our brother 1 John 3. v. 15. and 17. compared and indeed if it be intolerable in a mans Steward intrusted with that which the fami â—y should be provided with to apply to his own use what should entertain them or to spend it on himself it being both stealth unfaithfulness and cruelty so is it no less intolerable in this case see Prov. 11.24 25. This giving of alms rightly qualified is highly accounted of in Scripture and assigned as the mark of a righteous man Psal. 119.9 noticed and commended in a special manner at the day of Judgment Matth. 25.30 c. commanded as a duty Deut. 15.7 11 14 21. and 26.11 c. and much pressed and insisted on 2 Cor. 8.9 and scarely will we find in all the Scripture one particular duty about which two whole Chapters together are spent but this which holdeth out the great complacency the Lord hath in the single and sutable practice of it it being there deservedly set down and insisted upon as a sure evidence of the reality of our prosessed subjection to the Gospel Let us see then 1. wherein it consisteth 2. who is the object of it 3. who is to give 4. how for manner and measure it is to be given 1. Alms is not every giving for that may be of debt or it may be to a rich man or one that hath no need out of pride or for the fashion but 1. there is a needy object from which we can expect nothing again to this we are to give alms 2. There is a doing it upon the account of the Command as thereby honouring our maker and testifying our love to Christ which is to do it to a Disciple in the name of a Disciple Matth. 10.41 42. it taketh in all supply as meat drink visiting them vindicating them comforting them by lending giving forgiving of any thing that is owing c. 2. The object neighbour is large but it is the needy one only that is to be looked to Ephes. 4.28 and Deut. 15.11 And the poor ones who may be considered 1. As to the degree of their need three wayes 1. Need that is common and such as folks may fend with it 2. that is pinching when they fend with difficulty 3. that is extream when they cannot subsist In the first case men are to give out of their abundance 2 Cor. 8.14 and need not straiten themselves for the supply of such poor In the second they ought
the exercise of the duties enjoyned negatives again oblige both semper ad semper th â—t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r â—ading and hearing c. So in the fourth Commandment we are r â—quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d â—ties but we are not to be and should not be always exercised in these duties for we must abound in other duti â—s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th â— difference is this bec â—use in affi â—mative â— we are not always tyed to the a â—â—s of Duties and Graces but to the Disposition and H â—bit Habits are a Spiritual Quality a Vis or Pow â—r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r â—quired tends to God â— glory unto which every thing should be done as 1 Cor. â—0 31 and when the omission of the duty may disho â—our hir â— 2 When it tends to others edification and omitting will some way stumbl â— and offend 3 When some speci â—l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h â—ve it and some indigent person offers whose necessity calls for it Gal. â— 10 So when secrecy for prayer is offered and no other more â—ecessary duty at that time is called for which we are to watch unto C â—l â— 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec â—pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs â—rved as a Copy and Patern 5 When they have not such inconveniences with them as cross â—nd hinder other Moral duties of Edification love c. for if th â—y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not â—â—y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o â— Negatives tying ad s â—mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 â—6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of â—lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the