on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturaly requiring obedience in some of them 6. The sixth distinction is of the Moral Law in two Tables first and second The first contains our immediate worship and service and obedience to God himself and is comprehended in the first four Commandments the second contains our mediate obedience to God in all the duties we owe to other in the last six they were at first so divided by the Lord himself for there are Ten in all Dent. 4. 13 From this distinction take notice 1. That all the Commandments of the second Table are of like Authority with the first God spake all these words yea as it appears from Acts 7. 38. it was our Lord Jesus 2. The sins immediately against the first Table are greater then those against the second for this cause Matth. 22. 38. the first is called the First and Great Commandment Therefore 3. In Morals if they be things of the same nature the duties of the second Table cede and give place to the duties of the first Table when they cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14. 26. Matth. â—0 37. when obedience to God and obedience to our superiours cannot consist we are to obey God rather then man Acts 4. 19. and we are to lore the Lord and hate Father and Mother Luke 14. 6. 4. Yet take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as for relieving or preserving our Neighbours life in hazard we may travel on the Sabbath day according to that Scripture I will have Mercy and not Sacrifice and the Sabbath was made for man and not man for the Sabbath c. 7. The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first Table are negatively set down forbidding sin directly Thou shalt not have an other gods c. only the fourth is both negative and affirmative forbidding sin and commanding duty directly as also the fifth only which is the first of the second Table is affirmative all the rest are negative This distinction is not so to be understood as if nothing were commanded or injoyned in negative Precepts or as if nothing were forbidden in affirmative Precepts for what ever be expressed as forbidden the contrary is alwayes in plyed as commanded and whatsoever is expresly commanded the contrary is alwayes implyed as forbidden but the distinction is taken from the manner of setting them down concerning which take these Rules or general Observations for your better understanding many whereof are in the larger Catechism 1. However the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contray to the sins forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Commandment Thou shalt not take the Name of the Lord thy God in vain it implies a Command reverently to use his Name So to remember to keep Holy the Satbbath day implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is negatively expressed Thou shalt dâ—no work or affirmative in which respect Christ comprehendeth all the negatives under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both enjoyn and forbid the like may be said of promises and threatnings there being in every promise a threatning and in every threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to show us that both are compredended 2. Though the positive Commandment or the positive part of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxime that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to the exercise of the duties enjoyned negatives again oblige both somper and ad semper that is alwayes 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 reading and hearing c. So in the fourth Commandment we are required to sanctifie the Sabbath by wating on Ordinances c. This makes these still duties so as to pray hear c. are still duties but we are not to be and should not be alwayes exercised in these duties for we must abound in other duties also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor sear 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 the difference is this because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality a Vis or Power sitting 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 alwayes and ever a sin but the other is not alwayes 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 practise when the duty required tends to Gods glory unto which every thing should be done as 1 Corinth 10. 31. and when the omission of the duty may dishonour him 2. When it tends to others edification and omitting will some way stumble and offend 3. When some special Providences meet and concur to give opportunity for such a duty as for instance the giving of Aims when we have it and some indigent person offers whose necessity calls for it Gal. 6. 10. So when secrecy for prayer is offered and no other more necessary duty at that time is called for which we are to watch unto
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
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 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 â—hem for so the Rule is 1 Tim. 5. 22. Keep thy self pure partake not of other mens â—ins Men may be free themselves as to their own personal breaches and yet highâ—y 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 â—lighted in one it is so in all Jam. 2. 10. 1. John 4. 20. 9. On 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 consciences 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 alwayes 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 lese a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes 3. 2. 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 Davil was by his looking on a woman 2 Sam. 11. 2. which Job guards against Job 31. Vers 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 lavvful 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 teacheth 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 these Rules 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 Priest-hood 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 Commandements 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 not 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 then 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 Psalm 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 discomformable 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 flow 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 see Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Matt. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denyed 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 Tim. 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 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 Gods 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 meaning thereof 3. In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deuv 5. 1. 2. we knowing no more in Gods account then what we endeavour honestly to practise and not aiming at practise indisposeth both for understanding and practise and makes men exceeding careless 4. As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1. â—8 and therefore it is caâ—â—ed a Glass Jam. 1. 23. 24. and ye would look in it so as ye may know what manner of persons ye are and may know what sports are upon you 5. When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practise but in sense feeling and conscience Rom. 5. 20. and follow these Convictions by repentance till they necessitate you to flye to Christ and leave you there 6. Take help from Christs Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if concionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be subject to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and althought it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of Gods people or to their humbling and stirring up unto repentance if it be rightely decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this
all honouring him by precepts taught by men and not by himself Isai 29. 13. and Matth. 15. 9. So then in the first Commandment the worshipping of the only true God is commanded and the worshipping of any Idol is forbidden here the true worship of that God is prescribed and the contrary forbidden the first Commandment sheweth who is to be worshipped the second how he is to be worshipped not in the manner that Heathens worshipped their Idols nor in any other manner that men shall feign and devise to themselves but in the manner he himself prescribeth In sum this Commandment holdeth forth these three things 1. That God will not only be served inwardly in the heart by good thoughts and intentions which is prescribed in the first Commandment but also outwardly in the confessing him before men in external service and worship in words and gestures suitable for the forbidding this sort of external gestures worshipping and bowing before Idols doth include the contrary affirmative in all its kinds according to the first Rule before-mentioned for the right understanding of all the Commandments Thus it taketh in all Ordinances of Word Prayer Sacraments Ceremonies c. and failing in these breaketh this Commandment when even they are not rightly gone about 2. It holdeth forth this that in that external service and worship God will not have men following their own humour but will have them to walk by the Rule given or to be given by him to them and otherwise it is in vain whatever worship men perform to him Matth. 15. 9. Hence it is said here Thou shalt not make to thy self that is at thy own pleasure without my Command otherwise what is by Gods Command is made to him and this is to be extended to all Ordinances yea both to the worship it self and also to the manner of that worship all is to be done according to Gods Command only 3. It holdeth forth a spiritual service due to God or that we should be spiritual in all external service there should not be in us any carnal apprehensions of God as if he were like any thing that we could imagine Acts 17. 29. as is fully clear from Deut. 4. 15 c. Also all rashness and carnality in external performances is here discharged under be wing to Images c. So then under these three we take up the sum of this Commandment whereby it differeth from the former which may also be cleared from these reasons 1. The first is that this Commandment looketh to external worship and the ordering of that which is clear 1. Because the things forbidden in it as making of Images and bowing to them are external acts 2. These are mentioned as relating â—o Gods Worship for they are placed in the first Table of the Law and for this end Images are only mentioned as made use of by Heathens in all their worship Lev. 26. 1. The Lord will not have his people doing so to him Deut. 12. 3 4 5 c. 3. Add that making and worshipping of Images are but one part of mens abusing of the external worship of God which is mentioned for all of that kind as Adultery is put for all uncleanness in the seventh Commandment and all kinds of false worship or all the several wayes of mens abusing the external worship of God are condemned under it 1. Because it is most gross and this being a most gross way of adding to his worship â—t serveth to shew how God accounteth every adding to his word or altering of it to â—e a gross and hainous sin Deut. 4. 23. 24 25. 2. Because the Nations about espeâ—ially Egypt served their Gods so and men naturally are bent to it as appeareth almost â—y the practise of all Nations and Rom. 1. 25 c. and by the Israelites practise in â—he golden Calf Exod. 32. from vers 1. to vers 7. and by Jeroboams practise 1 King 12 28. Now the Lord will not be served so but aâ— he commandeth Deâ—â— 12. v. 4. Ye shall not do so to the Lord c. but contrâ—â—â—ly v. 5. as the Lord shall â—arve 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 duties 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 then 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 Image to the false Gods which the Canaâ—nites 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 vers 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and with vers 30. and 31. See thou enquire not how these Nations worshipped their gods to wit by Images c. as if ye would do so to the Lord no but vers 32. Whatsoever thing I command you observe to do it thou 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 then 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 common reckoning of the ancient Jews 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
the rule and manner prescribed by Him kept this way sinned Nadab and Abihu Levit. 10. by their offering of strange fire The Lord complaineth of Israel as guilty of this Esai 29 â—3 compared with Matth. 15. 8. 9. While they drew near with their lips and their hearts were far away they worship me in vain saith the Lord teaching for Doctrines the commandments of men 2. When 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 2 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 noâ— 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 not 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 Hebr. 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 We may add a third way how his Name is taken in vain and that in respect oâ— 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 thiâ— 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 righâ— 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 alâ—â— 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 long 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 doy worship me 2. There is a necessity of a good principle in naming the Lord to speak so both of a Moral and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1 Sincerely Josh 24. 14. 2. In fear and reverence Eccl. 5. 1 2. 3. With faith an drespect to Jesus Christ Heb. 11. 6. 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa 1. 13. 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of Comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew then reality and substance yea what desiring to
Officers School-masters and Teachers I charge you to endeavour to prevent this sin in your selves and others It is sad that the Children of many are brought up in it the most part live in it our Streets are more full of it then the Streets of Heathens Advert to this charge every soul Or 3. I charge you to appear before this great and dreadful God who will not accompt any such guiltless and to Answer to Him for it The Fourth Commandment Exod. 20. verse 8. 9. 10 11. Remember the Sabbath day to keep it Holy Six dayes shalt thou labour and do all thy Work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any Work Thou not thy Son nor thy Daughter thy Man-servant nor thy Maid servant nor thy Cattel nor thy Stranger that is within thy Gates for in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the Sabbath day and Hallowed it THe Lord in his infinite Wisdome and goodness hath so far consulted mans infirmity as to sum up his Duty in these Ten Commands called Ten Words that thereby his darkness and dulness by sin might be helped by an easie abbreviation The first Command therefore containeth mans duty to God in immediate Worship requiring that the onely true God should be worship'd The second stinteth and limiteth men to that worship alone which he pâ—rscribeth The third Commandeth Reverencing of him in all his Ordinances and a reverent manner of going about them This Fourth pointeth out the Time which most solemnly the Lord will have set apart for his Worship that so He who is both Lord of us and of our time may shew what share he has reserved as a Tribute due to himself who hath liberally vouchsafed on us the rest which time is not to be understood exclusively as if he would have onely that spent in worship there being no exclusive determination of the frequency of the exercises of worship or duration of them in Scripture that is to say that they shall be so long and so often and no longer nor oftner but that he will precisely have this time as an acknowledgement from us even as when he gave Adam the use of all the Trees in the Garden he reserved one so when he giveth six dayes to us he keepeth a seventh for himself This Command is placed in a manner betwixt the two Tables because it is a transition as it were from the one to the other and containeth in it duties of immediate Service to God and of Charity towards men and so in some sort serveth to reconcile if we may speak so the two Tables and to knit them together that so their harmony may be the more clearly seen It is also more largely and fully set down for plurality and variety of expressions and words then any other in either of the Tables yet hath it notwithstanding been in all times in a special manner assaulted and set upon and endeavours used to overturn it Satan aiming sometimes to darken the meaning of it sometimes to loose from the strict tye of observing it and that not onely by old Sabbatarians Anti-sabbatarians and corrupt School men but even by those whom God hath made Orthodox in the main And especially by a Generation in these dayes who having a hatred at all Ordinances and at all the Commands of the Decalogue yet do especially vent it against this Command because in it is contained a main foundation of Godliness As it is wonderfully great presumption for men to assault and set upon Gods Authority even where he hath strengthned himself as it were most by more full explication and more large and particular pressing of duty and forbidding of the contrary sin as he hath done in this Command more then in any of all the rest So it will be necessary before we can speak to the practical part of piety comprehended in it concerning the sanctification of the Christian Sabbath or Lords day either in the negative or positive part of it to speak doctrinally for clearing of the precept to these three 1. Whether this Command be moral and do oblige us in its Letter as other Commands do 2. What is the particular morality of it and the literal meaning of the words 3. How our Lords day standeth in reference to this Command and whether thereby the same sanctification be required as to it though its institution arise from another ground then is required to the Seventh-day Sabbath Somewhat of all these must needs be spoken unto and we begin to speak first of its morality before we speak of its meaning because all dependeth on this both in respect of exposition and practise for if it be not moral and perpetually binding it 's not necessary either to explicate it or to study and press the practise of it but if it be found to be moral then no doubt it concerneth us and requireth the same moral sanctification of a day now as it did before Our Assertion then in reference to this is that The duty of setting apart and sanctifying of a portion of time as it is limited in the fourth Command for Gods service as it recurreth is moral and the Obligation thereunto perpetual even as in the duties of the other Commands the obligation to this being no more dissolved then to those though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them my meaning in a word is that a day oâ— one of seven is as necessary to be kept holy unto God now upon supposition of his determining the particular day as it is necessary to hold and keep up the worship prescribed by God neither without sin can another day be put in the room of it more then other worship can be substituted in the place of divinely prescribed worship for the time is set and fixt by the fourth Command pointing at a solemne and chief time as the woâ—ship it self is by the second For clearing of this consider 1. That we mean not here moral-natural as if without any positive Law such a thing had been binding no but moral-positive that is laid on by a Command which is standing unrepealed and so bindeth by vertue of the authority of the Law-giver as several other commands and precepts do as namely those concerning Sacraments belonging to the second Command and those concerning one Wife and forbidden degrees of Marriage belonging to the seventh which being so often broken by many Saints and dispensed with in some cases cannot be thought to be morally naturally since the Lord dispenseth not so in these nor can it be thought in reason that his Servants would have been ignorant of such a natural thing It is then moral-positive that we mean to wit that which is binding by a positive Law 2. Consider in this question that there is a
Acceptation For as other endeavours also are required in all them on whom it is incumbent to take care in their respective stations for the improvement of Holiness in the Church and the obstruction of the progreâ—s of Sinâ— what in them lyeth so for the reasons before-mentioned that in this particular way is peculiarly seasonable and useful And I am perswaded that every pious humble and unprejudiced Reader will judge that much benefit may be obtained by his performance Some may easily see how short that measure of Duties which they have prescribed unto themselves doth come of what is indispencibly required of them and others may take a plain prospect of that whole Scheme of Obedience in principles matter manner and end which they sincerely endeavour to come up unto And sundry things there are which appear to me with a notable degree of Excellency in the whole discourse 1. Plainness and perspicuity in teaching seems to have been designed by the Authour throughout the whole book Hereby it is accommodated unto the meanest Capacities which is the greatest excellency of Discourses of this nature as unto outward Forme and Order For whereas its only end is to direct the Practise of all sorts of Christians all Ornaments of Speech every thing that diverts from plainness sobriety and gravity is impertinent thereunto Wherefore as the things themselves treated of are such as the most wise knowing and learned among Believers ought to be exercised in continually So the way and manner of their Delivery or Declaration is accommodated unto the understanding and Capacity of the meanest of them that are so that benefit may redound unto all 2. In particular instances and cases relating to daily practise are so distinctly proposed stated and determined as that the whole is a compleat Christian directory in our walking before God in all duties of obedience let the pious Reader single out any one duty or head of duties to make his tryall upon and if I greatly mistake not he will discerne with what wisdome and from what deep experience his plain directions are managed and do proceed As to give a particular instance let him consider what he discovereth concerning publick Prayer and the Miscarriages therein which men are lyable unto pages 52. 53. or apply himself unto what he supposes himself more immediately concerned in unaffected plainness perspicuous brevity with solidity of judgment will every where represent themselves unto him 3. Adde hereunto that constant respect which is had in the whole discourse unto the heart and inward principles of Obedience with the contrary actings of the flesh and temptations of all sorts And thence it is that these Discourses though delivered with all plainness of speech will not be well understood by any but those who in some measure have their senses exercised to discern both good and â—vill In the whole a full testimony is given not onely against the profligate lives of many called Christians but that barren careless profession also which too many satisfie themselves withall who pretend more unto the truth and power of Religion And as these who are sincere in their obedience may in the examination of themselves by the rules here laid down discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth to try them that dwell therein so also may they be directed in their Christian course unto the glory of God and the Comfort of their own Souls Which that all may be is the hearty desire of Christian Reader Thy servant in the Work of the LORD IOHN OWEN TO THE CHRISTIAN READER THE excellent and usefull labors of this worthy Author have long since obtained the best Epistle of commendation even that which the great Apostle Paul accounted so compleat a Testimony as made all other commendatory Epistles in his esteem to appear superfluous that I mean mentioned by him 2 Corinth 3. where he tells the believing orinthians that they were his Epistle meaning that their Conversion and graces wrought in them by his ministry gave a sufficient witness to the worth and dignity thereof This Epistle of commendation I say God hath so eminently bestowed upon the ministerial endeavours of this holy man Mr. Durham both in Press and Pulpit that the prefixing my Epistle of commendation to this excellent Exposition of the Decalogue was judged by my self to be but an attempt to make the Sun appear more resplendent by the faint and feeble light of a Candle But since some are pleased to put an undeserved value upon my approbation of this worthy undertaking I could not but upon this occasion signifie that in my apprehension the ensuing Treatise its design and tendency so advanceth holiness of heart and life and withal is compiled with that strength and clearness of judgment and holy warmth of affection as that by Gods blessing it may preserve and reduce many in this sinful age from those impieties that so abound therein and may prove an excellent antidote against them as by the good providence of God it is brought forth in a time wherein't is coetameous with them In the hopefull expectation whereof I commit thee and this worthy work to the blessing of God in whom I am thy faithful Friend to serve thy Soul WIL JENKYN London Novemb. 1675. AN EXPOSITION OF THE TEN COMMANDMENTS Delivered in several LECTURES EXOD. 20. 1. 2. And God speake all these words saying I am the Lord thy God Which have brought thee out of the Land of Egypt out of the House of Bondage BEing through Gods strength resolved to Essay the opening of the Ten Commandments all that we shall say by way of Preface shal be to give you an account of the Motives which have engaged us in this Work The first is the Excellency of this Scripture it being by the Lord himself intended as a comprehensive sum of his peoples duty and commanded to us from this that though all the Scripture be his Word yet this in a singular manner is so for he spake all these words himself and by a Voice immediatly formed by himself he pronunced them first to his people and afterward twice by his Finger that is immediatly by himself without making use of any Pen-man as in other Scriptures he wrote them for his peoples behoof upon two Tables of Stone which were afterwards commanded in a singular manner to be kept in the Ark Deut. 10. v. 2. 5. and to be learned Deut. 5. 1. as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. 67. 8. 9. 10. In opening of which Commandments not only the Prophets and Apostles but our blessed Lord in that Sermon of his upon the Mount Matth. 5. 6. 7. doth much insist The second is the usefulness of this Scripture and of the knowledge of it to all that would know what is pleasing to God that they may be fitted for duty to him and may know
what is displeasing to him that may know sin and how to eschew it and may be stirred up to repentance when they have fallen into it this being the Laws property that thereby is the knowledge of sin Rom. 7. 7. and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5. 1. and in all Catechisms to be learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof The third is the great ignorance that is amongst not a few of the meaning of the useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spiritually made many neglect the chief part of holiness and proudly settle on self-righteousness and slight Christ the Mediator as we may see in Pauls example Rom. 7. 9. and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10. 4. And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongest the prophane but amongst the most formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not snfficiently the meaning of the Law whereby their convictions of sin tenderness in practise constant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delievered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the Holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication consideriing the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Eexercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the meaning of the Law of God 1. By holding forth the Native Duties required every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that belives Rom. 104. which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Acts 7. 38. is the Angel Christ and 't is his Word as is clear vers 30. 31. as also the matter of it being connatural to Adam it did bind before the Law was given and that obligatory force cannot be seprated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and Paul so far from making it void by the Doctrine of Faith that our Lord tells he came to fulfill it Matt. 5. 17. and Paul shews that his preaching of Faith was to establish it Rom. 3. 31. which truth being confirmed by them both in their Practise and Doctrine sheweth that the breach of the holy Law of God is no less sinful to us now then it was to them before us The second Conclusion is that though this Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this Doctrine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people as his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Genes 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his Seed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to mak the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go
about the duties of the Law with subordination to Christ and his Grace I answer they differ in these four things which shew that these duties are not onely to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1. They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our respect to him who hath provided these freely for us that we should not rest in duties which are engraven on these Covenant-Blessings 2. They differ in the Principile by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the second Covenant 2 Cor. 7. 1. 3. They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perfect Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only are they sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Ephes 1. 4. 4. They differ in respect of the motive from which they proceed or the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties noâ— is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of Bondage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consistent with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1. We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more then 1. To direct 2 To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void throngh Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatning adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first destinction betwixt the Law and the Covenant of Works 2. Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Preface Promises Sacrifices c in the first sense they are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propond it as the righteousness they were to relye on but his scope is to put them to a Mediators by revealing sin through the Law Rom. 10. 3. In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Believers now but differing in its Administration 3. Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contray to the Lords mind In the first sense it was a Covenant of Grace in the second it turned to be a Covenant of Works to them and therefore it is that the Lord rejects as we may see Jsaiah 1. 13. 66. 2. 3. Jer. 7. 22. their Sacrifices and Services as not commanded because rested on by them to the prejudice of Grace and contrary to the strain and scope of this Law complexly considered 4. Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and rectitude the obligation of this Law as to that is perpetual and therefore in the exponding of it these two terms Moral and of Perpetual Authority are all one and to be taken so 2. The Judical Law is for regulating outward Society for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3 The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but Mortua dead and may where 't is thought fit with the fore-going caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5. 2 4. be revived 5. When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such-like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction sothat their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be woshipped Nature teacheth it but that he is to be worshipped
reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what concernment that Commandment is and how ready men are to break it and that there is special consideration and regard to be had to it so far is it from being to be attempted to be expunged out of the number Exod. 20. 3. Thou shalt have no other Gods before me IN this first Commandment we may consider these two 1. The thing commanded 2. The qualification of the Command The thing Commanded is negatively set down Thou shalt have no other Gods directing to the right object of worship and differencing the true God from all supposed Gods for though there be but one God yet are there many who are called Gods 1 Corinth 8. 4 5 6. The qualification added is in these words before me which tend not only to the aggravation of the sin here discharged as being done in his presence and done as it were in contempt and despite of God who alwayes sees but especially to shew the extent of the Prohibition that it tyeth up not only from outward Idolatry but even from that which is inward and secret and that men see not and is known to God only and so this Commandment requireth not only external worship but that which is inward and spiritual before God Hence the scope of this first Commandment lieth clearly in these two things wherein it differeth from the second to wit 1. That it sheweth who is the right object of worship and directeth men thereto 2. That it regulateth mens internal worshipping of God and calleth for that whereas the second Commandment supposeth both these and directeth as to the manner of worshipping the true God in externals and regulateth these This Commandment as all the rest hath a positive part requiring something and a negative part prohibiting something We shall in the first place speak to what is required here and we take it up in these three things 1. And first it requireth the right knowledge of God for there can be no true worship given to him there can be no right thought or conception of him or faith in him till he be known He must be known to be one God in Essence Deut. 6. 4. and three Persons 1 John 5. 7. He must be known in his Attributes and Essential Properties Jnfiniteness Immenseness Unchangeableness Eternity Omnipotence Omniscience Wisdom Goodness Justice and Faithfulness He must also be known in his special works whereby his Soveraignty and Majesty appeareth as his works of Creation Providence Redemption and what concerneth it as the Covenant of Grace and its terms the Mediator and his Offices no service or worship can be offered to God nor can we have any ground of Faith in him without some measure of distinct knowledge of these 2. It requireth from us a suitable acknowledging of God in all these his Properties As 1. That he be highly esteemed above all 2. Loved 3. Feared 4. Believed and trusted in 5. Hoped in 6. Adored 7. Honoured 8. Served and obeyed And so 9. He must be the Supreme end in all our actions that should mainly be aimed at by us 3. It requireth such duties as result from his Excellency and our acknowledging him to be such a one As 1. Dependance upon him 2. Submission to him and patience under cross Dispensations from him 3. Faith resting on him 4. Prayers put up to him 5. Repentance for wronging him 6. Communion and a constant walking with him 7. Delighting in him 8. Meditating on him and such other as necessarily may be inferred as duties incumbent to Creatures in such a relation to such a God whose Excellency and worth calleth and inviteth men to all suitable duties Next it is necessary that we add some Advertisements to these Generals And 1. That the Commandment requireth all these and in the highest and most perfect degree 2. That it not only requireth them in our selves but obligeth us to further them in all others according to our Places and Callings 3. That it requireth the diligent use of all means that may help and further us in these as Reading Meditation Study c. 4. That these things which in some respect may be given to Creatures as love fear c. yet when they are required as duties to God they are required in a far more eminent way so that Creatures must yield and give place when God cometh in competition with them in these and these things which are proper to God as resting on him adoring of him are to be given to no other 5. All these things are so required as none of them thrust out another but that all so consist as every duty may keep its own place without prejudice to any other In the next place we would consider the negative part of this Commandment for the extent thereof will be best discerned by considering what is forbidden therein and how it may be broken It is indeed the Commandment in reference to which beyond all the rest almost the generality of men think themselves most innocent and yet upon tryal it will be found that men are most guilty of the breach thereof We may look upon the breach of this Commandment more largely as God is any way wronged in that which is his due or more strictly as it relateth to that which is more properly Idolatry Being more largely considered it is broken two wayes 1. When what is proper and Essential to God is denied to him in effect or practically as when he is not accounted Eternal Omnipotent one blessed God in three Persons And thus men are guilty either in Opinion or in practise when they walk so before God as if they thought him not Omnipotent Omniscient c. And so Tit. 1. 16. it is said of some that they profess to know God but in works they deny him 2. It is broken when any thing unbecoming the Holy Majesty of God is attributed unto him as that he changeth favoureth prophanity c. So Psalm 50. 21. it is said of some prophane men that they thought him like unto themselves These two may be called more general Idolatry we shall speak further to them afterward 3. The third way it is broken considering the breach of this Commandment strictly is by attributing that which is due to God and properly belongeth to him to Creatures as trusting in them calling on them by prayer accounting them Omnipotent Omniscent or believing that they have influence or power to guide the World which some do attribute to Stars to the Heavens to Fortune to Saints to Angels yea to Devils this is properly Idolatry And because it is the chief scope of this Commandment and we are bidden expresly to keep our selves from Idols 1 John 5. we shall insist a little on it And 1. We shall premit some distinctions of Idolatry 2. Shew how men fall in it 3. What are the special Idols men commit Idolatry with 4. Which are the most
is not consistent with his absolute Perfection Purity and Holiness as that he doth or can do wrong change not keep his Promises or not guide the World wisely that he hath any bodily shape or may be comprehended 3. When what is due to God as Faith Hope Love Fear c. is given to Creatures whether to Idols litterally or to Men to Saints Angels Ordinances as the Sacraments Stars Herbs Gold Physicians c. when too much weight is laid on them or any thing not agreeing to them is ascribed to them by which Witchcraft Charming Covetousness Judicial Astrology c. are reproved as drawing the hearts of men away from the living God If it be asked May not some things in the World be loved and may not some confidence be placed in men means c. I answer Love may be given to some things and naturally is called for to some things but 1. Not simply but with subordination to God not for themselves but out of obedience to God and as they may be usefull to us in helping us to honour him and as they are his gifts 2. We are not excessively to love or rest on these but so as from love to God we be ready to quit yea to hate them as Christ speaketh of Father and Mother Luke 14. 26. Again there may be some kind of confidence given to some things but 1. Not simply nor 2. For themselves 3. Nor alwayes 4. Nor in all things but 1. This confidence must be subordinate to Gods appointment 2. It must be with dependance on his blessing for making means effectual and so may we expect health from Meat Drink Physick c. for they are looked on as means conducing to such an end and yet it is the Lord alone that must be rested on 3. There may be comparative confidence whereby men lean more to one mean then to another as more to a skillful Physician then to an unskillfull and more to an Army as to overcoming an Enemy then when it is wanting because that confidence is in some external thing and concerneth not Salvation and but compareth means amongst themselves as they are ordinarily made use of by God for attaining these ends but in this case the means are not simply confided in Next we are to consider that this Command may be broken all these ways in four respects 1. In Doctrine as when men maintain such things as dishonour God or give his due to Creatures and do teach them Matth. 5 33. to 38. 2. By Opinion or Judgement as suppose men should not vent and publish such things yet if they in their heart think or believe so Psal 14. v. 1. 3. Though it come not to a setled judgement but only reacheth the imaginations so that loose unbecoming thought of God or misapprehensions derogatory to him are entertained as Psal 50. 21. Acts 17. 29. 4. In practise when men live as if there were no God Psal 36. v. 1. as if he were not omniscient just c. these do indeed deny him whatever be their profession to the contrary Tit. 1. 16. Thus all propane men who live loosly are guilty as also formal Hypocrites who rest on the out-side of duties Therefore in the third place we are to consider that this Commandment in the extent thereof doth condemn 1. All gross Idolaters of any sort who usually are mentioned under the name of Heathens 2. Jews who worship not the true God in his Son Jesus Christ 3. All Hereticks that deny the Godhead of any of the Persons as Sabellians who make but one Person Arrians who make Christ a Made-God Photinians who make him a pure Man and all that make a plurality of Gods or that lessen the Divine Attributes and give to Saints Gods due in Adoration or Invocation or in a word whoever contradict any Truth or maintain any Errour for thereby they fasten it upon God and his Word and wrong him who owneth no such thing And to these may be added all ignorant persons who know not God 4. All prophane men whether Atheists in heart or in practise disobedient persons indeed denying God and not giving him his due which is obedience whatever in words they profess concerning him 5. All Hypocrites who give him but an an outside service and so are not in their obedience sinćere and perfect as before him 6. All Compacters with the Devil who consult him or who leave Gods way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with Gods Secrets when he has not revealed them 2. It is to be beholden to Gods Enemy the Devil for revealing such things 3. It is a making use of an unwarrantable mean which has no blessing Promised to it therefore cannot be used as a mean with subordination to God even though the matter enquired after by such means or by the Devil be such as he may know 7. All charming by words herbs or such means as God hath not appointed for that end or which have no Natural and Physical Efficacy for bringing it forth as in seeking health from Witches when there must be words so often repeated or they must be said fasting or going backward c. all laying weight on these or the like circumstances without any reason 8. All Spells fearing of events and using superstitious means to prevent these as laying bits of Timber at doors carrying a Bible meerly for a Charm without using it esteeming dayes and times unlucky and unfortunate these draw men off from God to some other thing Of this sort is all Divining by Lots Stars Rods or any other way not having a Warrant to find out some secret or to know something that is to come it being Gods Property and Prerogative to declare what is to come Isai 41. for when there is no Efficacy no Reason in the mean used the Effect must be looked for either from God or from the Devil Now when God has neither put it naturally in the mean nor by his revealed Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naamans Leprosie and Anointing in the Primitive times for healing the Sick it cannot be from him Hence sometimes one Charm or word to one at one time will do what it never doth to another These means have alway some circumstance in word or action immediately and explicitly or implicitly flowing from the Devil which may be good in it self yet has no force for the end and so draweth men to own the Devils Institution which is exceeding derogatory to the honour of God 4. We gather the breaches of this Commandment from the duties that are required in it such as Faith Love Obedience Hope Fear Knowledge c. in which we may fail these ways in the general 1. When we want these Graces or perform not these duties required 2. When they are counterfeited and not real as when our humility is not real our prayers
not sincere but in shew only 3. When they are defective as to the measure of Knowledge Faith c. which we should be at 4. When they degenarate as when knowledge turneth into Curiosity and Faith into Presumption and Hope into vain Confidence Fear into Unbelief and Anxiety by which we may see how often this Commandment is broken 1. That we may the better understand the breaches of this Commandment we would first take a view of Gods Excellency and Attributes and see how we sin against all these for we should walk worthy of God Col. 1. 10 And here ye may observe that his infinite Wisdom is wronged by not submitting to him or not taking direction from him his Power by not imploying him his Grace by not trusting him or abusing it to wantonness his Omniscience by wishing he saw not not some things hiding them from men and not fearing him counterfeiting in his service c. so is his Justice wronged by expecting mercy without making use of a Sacrifice not fearing his threatnings not scaring at sin but hazarding on his wrath and the like may be instanced in all the rest of his Attributes which are all sinned against either by ignorance or by omission of something they call for or by the Commission of something unbecoming them 2. Consider God in his relations to us how often is he sinned against as a Father how is his kindness abused and he not reverenced as Creator of whom we have our Being yea he is kicked against and we live not to him from whom and by whom we live he is a Husband and yet we go a whoring from him and prove unfaithful in all our tyes to him he is a Redeemer of his People and a Master and Lord of all but what fear love subjection getteth he from us notwithstanding of all these Relations 3. Consider Gods works for us about us and to us of Creation Providence and Redemption besides his particular Dispensations both of Mercies and Judgments all which call for something suitable from us and yet every one of them is more ways then one slighted by attributing whether good or evil to Chance Luck or Fortune by unthankfulness to him and abuse of what he giveth and by not studying these works so as to admire and love him who is the Worker 4. Consider our obligation to God in all the parts of our Covenant with him sealed by Baptism and the Lords Supper Sure we should study to be like all these Covenant-relations and to answer these Obligations but alace how shamefully unanswerable are we to them all 5. Consider his Will revealed in his Word and see how far short we are in performing it Lastly consider what care there is of using the means that may bring us near to and abstaining from those things that draw us away from God such as sinful Confederacies evil Company light and unsound Books travelling needlesly to strange places c. all which and whatever else taketh the heart off God are breaches of this Commandment Next we shall insist more particularly upon some manifest breaches opposite to the great and principal scope of this Commandment 1. The first is Ignorance which is a direct breach for the Commandment requireth us to know him 1 Cor. 2. 8 9. and if he be not known there is no other duty can be rightly performed the knowledge of God being the ground of all duties For clearing of it consider that some things concerning God are kept up from us other things are revealed to us these things which are kept up from us we cannot know And 1. They are either such as we cannot see now because they are incomprehensible in themselves as Gods infinite Nature and Attributes which as they are in themselves cannot be comprehensibly conceived no not in Heaven but while we are upon earth we see but darkly as through a glass and our knowledge of him is rather Faith then sight or they are such things which are conceiveable but God has not thought good to reveal them unto men as when he will end the World when he will take every man from this life who are particularly Elected c. to be ignorant of these is no sin it is a duty not to seek to know them yea curiosity in these is sinful Ignorance here is called rather a Nescience then Ignorance which implieth a privation of knowledge which men ought to have or 2. These things concerning God are such as not onely in themselves may be known but such as we ought to know because they are revealed to us ignorance of these is sinful As 1. Being a disconformity to that knowledge and holiness after which God created us 2. A fruit of original sin 3. A cause of many sins 4. A disconformity to the Law which requireth us so to know and acknowledge God as he has revealed himself to us and that in his Essence in the Trinity of Persons in his Attributes Covenants works of Creation and Redemption and in his Relations to us and that we should so know him that we may thereby know our selves also And this is that great duty called for in this Commandment that we may know him and his will Again this ignorance as to these things we ought to know may be looked on as threefold according to the diversity of its causes 1. There is a natural ignorance that is the fruit of our natural corruption and blindness which hath seized on mens memories and judgements and as they think incapacitateth them to learn and indeed doth so as to the spiritual and saving up-taking of the matters of God till the eyes of the mind be opened by the power of Grace 2. There is a willful ignorance when men have parts means and occasions whereby they may attain knowledge and yet they will not know but slight and despise the means which draweth often a judicial blindness along with it 3. There is a lazy ignorance whereby some do not wilfully reject the means of knowledge yet are so negligent that they do not actually stir themselves for attaining of knowledge Now though there be a difference among these yet the least of them is sinfull and will not wholly excuse it being a fruit of original sin at the best entertained by our own neglect of such means as might have more removed it And thus a dull wit or weak memory can no more simply excuse then other gross discomformities to the Law in our natures appearing in some more then others which follow upon original sin In sum men may be three wayes guilty of the breach of this Law in respect of ignorance 1. As to the object matter whereof they are ignorant which may be less or more according as less or more of that is known which we should know concerning God and which he hath revealed and this is especially to be understood of the substantial things more necessary to be known there being a great difference betwixt these and other
love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary then love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5. Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23. 17. We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles 12. 23. Mal. 1. 6. which was commended in Levi Mal. 2. 5. On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29. 25. 6. Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts thereof which being seriously pondered O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7. The sin of impatience which is opposite to that patience and submission we owe to God in his wayes and Dispensations is one of the special breaches of this Commandment it is very broad and doth many wayes discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to Gods way with us but repining against it 3. In wishing things had fallen out otherwise then God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations and cross and afflicting 8. This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many dayes and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledging in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2. 4. is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be oâ—ten mentioned yet it is under a divers consideration for as one thing may break more Commandments then one so may one thing divers ways break one and the same Commandment as it opposeth or marreth divers Graces and Duties The second Commandment Exod. 20. 4 5 6. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in he Earth beneath or that is in the Waters under the Earth Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and â—he wing mercy unto thousands of them that love me and keep my Commandments THis Commandment is more largely set down then the former partly to clear the Mandatory part of it and partly to press it in which two it may be taken up The preceptive or commanding part is expressed in two things v. 4. and v. 5. at the beginning 1. That no Image be made And 2. That it be not worshipped Next it is pressed three wayes 1. From a reason 2. By a threatning 3. By a Promise The words are multiplied that they may the more fully and clearly express what is intended 1. That this Commandment is against all making of Images for Religious service is clear from a threefold extent mentioned in the Prohibition 1. The Image of nothing in Heaven above or the Earth beneath or under the Earth that is the similitude of no Creature is allowed for this end 2. Men are forbidden to make either similitude or likeness that is no sort of Image whether that which is ingrave in or hewn out of stone wood silver c. or that which is made by painting all kinds are discharged 3. No sort of worship or service religious is to be given to them whether mediate or immediate whether primarily as to themselves or secondarily with respect to that which they represent This is understood under the second part of the Commandment Thou shalt not bow down to them nor serve or worship them under which two all external reverence is discharged which is clear from the reason adjoyned because God is jealous and he will not only not endure Idolatry but whatever may look like it as a jealous Husband will not abide any suspicious-like carriage in his Wife That we may have the clearer access to the meaning use of this Commandment let us see 1. What is the scope of it 2. Wherein it is different from the former The scope of this Commandment is not meeâ—ly and only to forbid making and worshipping of Images which is the most gross way of abusing the worship of God but under that to forbid all manner of grosness in the external worship of God and to command exactness and preciseness in it as well as internal worship according to the Rule prescribed there anent by the Lord and so this Commandment includeth all externals commanded in the Ceremonial Law and doth forbid all will-worship and superstition in the worship of God
dealing with God before hand to be enabled for this duty and helped in it and that both for our selves and others 7. When we are not endeavouring to be in good terms with God and studying to be clear as to that before we come to put up suits to him 8. When we neglect Christ and turn legal in it 9. When we do not separate our selves from all other affairs â—â—mously the night before 10. When we are lazie in rising so timely that day as should be 11. When we do not if it be secret labour to be unseen in it to any 12. Not setting our selves seriously to it Dan. 9. 3. abstracting our selves from diversions and rousing up our selves for it Secondly In the time of Fasting we sin First By Eating unnecessarily though it be little as we may sin by not eating when not eating disableth us in Duties yet the Body ought to be in such a measure affected as may uot hinder us in Prayer but many scarce suffer it to be touched or in the least measure affected or afflicted with Abstinence 2. In Lightness of Apparel or such fineness in it as they make use of on other dayes 3. In Gestures looking light like Laughing and in such a carriage as is very unsuitable for that day 4. In Hypocrisie there being a more seeming weightedness and heaviness then really there is 5. In having wrong ends before us As first To seem holy 2. To carry on some Temporal or Politick Design as Jezabel did against Naboth to get his Vineyard 3. To get advantage of some other and to make some finister Designs digest and go down the better as Isaiah 58. verse 4. To smite with the Fist of wickedness as under pretence of Long Prayers to take the more Liberty to injure others 4. For Strife and Debate and strengthening of Factions and Parties 6. We sin here by neglecting Works of Mercy 7. By taking pains in Works Lawful on others dayes Exacting all our Labour or a part of it which is unbecoming on that day 8. By taking delight in Temporal things finding our own pleasures 9. By words or thoughts of Lawful things diverting us from the Work of the day 10. By wearying of it as a burden Not calling it a Delight 11. By wishing it were over that we might be at our work or pastime again Amos 8. 5. 12. By negligence in Prayer or not being frequent and fervent in it nor pertinent to that day and the end of it for there should be in all these something on a Fast-day suitable to it and which is called for on that day more then on other dayes 13. By not joyning seriously with others when they pray especially in particulars which concern others 14. By little Mourning or Heart-melting especially in secret Duties which on that day would be more frequent more serious and affecting then on other dayes that day being set apart for it And if private we should be more abstracted even from ordinary Refreshments and Mirth then upon a Sabbath and the frame of the Heart would be then more humble mournful and denyed to otherwise-Lawful Comforts 15. By little of the Exercise of Repentance or sense of Sin that day for humbling the Heart in the sense of our own Vileness and loathing of our selves 16. By little suitable uptaking of God in his Holyness Displeasure against Sin c Which on that day is in an especial way called for 17. By not distinct Covenant with him and ingaging to him against our seen Evils and Defects a Fast-day would be a Covenanting-day as we see in Ezra and Nehemiah 18. By being defective in Reading and Meditating on what may humble us but much more when by Looks Words or Thoughts we marr the right frame and set of our Hearts 19. By Resting on Fasting or being Legal in it 20. By not minding the proâ—â—ting of others noâ— Sympathizing with their wants and case nor being careful to see those of our Family or Charge observant of it 21. By nor abstaining from the Marriage Bed 1 Cor. 7. â—erse 5. Thirdly We sin after fasting 1. Soon returning to other thoughts 2. Letting any frame we had attained slack and wear out 3. Forgetting our Confessions and Engagements and falling to former Sins and neglecting these Duties to which we have engaged 4. Being rigid with others we have to do with 5. Not insisting in Prayer for those things we aimed at in fasting 6. Not trying and observing if any thing we prayed for hath been obtained 7. Not Reflecting upon our carriage in it that we may know how it was discharged 8. Not humbled under our many short-comings and failings in it 9. Glad when it was done because that Restraint is taken off our carnal Humours 10. Sitting down and resting on that we have done as if all were done 11. Thinking our selves something better by our outward performance 12. Being vain of it if it be well to our Sense 13. Being unwatchful after it and not studying suitableness in our following carriage so that it iâ— but the hanging down of the Head â—or a day These Particulars applyed to our own Hearts may be useful for our Conviction and Humiliation Ah! Who can say I am clean All of us are guilty either by neglecting such Duties or by thus and thus going about them unsuitably from these Sins we may read also the contrary Duties or Qualifications that are required for the right discharge of these Duties The preventing of these Sins will bring in the Duties called for and the right manner of going about them Otherwise the going about these Duties without the manner requisite is but as it were the making of some Image for our selves in the Lords worship which he has not commanded and so he may say Is it such a Fast that I have chosen Isai 58. 5. or Is it such a Prayer I called for and Who hath required these things at your hands Isai 1. 12. These Questions which the Lord putteth to our Conscience will make many Prayers and Praises and much worship that now seemeth to be in great Bings or Heaps come down to a small bulk when they are thus fanned â—ifted and searched by this Seive and all those things casten which are found to be Breaches of this Command We come now to the manner how this Command is pressed which is First By a Reason Secondly By a Commination Thirdly By a Promise All which speak a readiness in men to fail in this Command and a special notice that God taketh of the Duties required in it and of the Sins forbidden in it Men might readily say What needeth so much Rigidity in the manner of worship and If it be to the true God though it have in it some mixture of those things which have been formerly abused it is noâ— much to be stood upon The Lord therefore in pressing it addeth this Reason I am a jealous God saith he that will not only have my Church and Spouse Honest and
strength of grace and by virtue of life derived from Jesus Christ quickning and strengthening us both as promising and performing 5. We should be often considering the fearfulness of the sin of breaking and examining our selves about our keeping of them making breaches that are particularly observed the matter of confession to God and of serious repentance before him If we would suffer these things to sink down deep in us as in the sight of God this no doubt would make them have a quite other impression 6. We should still keep the knot fast and if one promise or resolution seem to be loosed we should forthwith cast another or if one obligation given seem to be weakned we should give another that there may be still some obligation standing over our heads and following engagements not formally but soberly and seriously renewed may be made use of to bind on the former upon us and to make them more effectual so say they Jerem. 50. 4 5. going and weeping as they go Câ—me let us â—oyn our selves unto the Lord in a perpetual Covenant never to be forgotten This is to be understood mostly if not only of private engagements as for publick solemn Oaths and Covenants we neither find in Scripture that they have been frequent but on some great and very grave occasion neither could they well be so great multitudes engaging in them without diminishing from the weight of them and so without wronging of Gods Name 7. We should by no means suffer breaches though never so small to lye long on but should get us to the Fountain with them as foul and loathsome lest they bring on more and greater Now then try Perjury and breach of Vows and Oaths to God 1. In Baptism which extendeth to engage professing Believers to the mortification of sin and to the study of holiness as to both Tables of the Law and to a conversation as becometh the Gospel 2. In and at Communions where the same Covenant is sealed 3. In your Oaths solemnly taken in Covenants 4. In your more private engagements to Gâ—d and for him to others Beside these which are common some come under particular Oaths and Engagements by vertue of their stations as Ministers Elders Magistrates for the faithful discharge of their respective duties some by their Relations Office and Place as Husbands and Wives each to other as Parents in reference to their Children to bring them up in the nurture and admonition of the Lord and in his fear some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations Trades c. And some on more particular occasions have come under engagements O look well what you do and have done there will I fear many be found Perjured I do not here speak of every particular infirmity but certainly there is sin against God and Perjury before him which cannot easily if at all be interpreted so with men in which respect Mal. 2. the Lord condemned putting away an innocent Wife even though it seemed to have a permission by Law in these things when men do not what they may do or if there be yet more in their power then is done or if the obligation of the Oath on them awe them not or weight them not it cannot but be â— prophaning of the Lords Oath Many alace according to their several relations and stations are found guilty here who have little or no awe of God on them in these things In sum This Command is broken these three wayes in reference to such engagements 1. In shunning to make them when we are called to it 2. In not making them rightly 3. In not performing of them when made and it biâ—deth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity 2. To eschew all known sinful deeds as Swearing and what may be inductive to it Drunkenness unlawful Gaming needless Contentions c. 3. To do all outward duties as to Read Hear Pray c. 4. To do them as seriously as we may 5. Not to lye in any seen or known sin here forbidden not to delay Repentance though for never so little a while it dispenseth not at all here because these are in our power and when we fail it is not out of ordinary infirmity Beside what is said there are yet two wayes of taking or using the Name of God which are â—ib or of kin to Oaths The 1. is that of appealing to God to judge as David did that God might judge betwixt him and persecuting Saul 1 Sam. â—4 1â— The second is that of attesting God thus The Lord knoweth God is my Witness my Witness is in Heaven c. as Joh doth chap. 16. 19. and Paul Rom. 1. 9. These are lawful when called unto and rightly gone about but when abused in rash precipitant passionate appeals or in unjust matter as Sarahs was Genes 16. and in rash unnecessary attestations or in triffling matter they are more then an ordinary taking of Gods Name in vain and therefore should never lightly be interposed and made use of The great breach of this Command is Blasphemy though Perjury be most direct That we may see how this sin is fallen into we shal 1. Define it 2. Divide or distinguish it which we shall find to be exceeding broad Blasphemy then against God as the word beareth is a wronging of Gods holy Majesty by some reproachfull speeches or expressions uttered to his disgrace we say Uttered because that which is in the heart is most part Atheism and Infidelity and so belongeth to the first Command Of this there are three sorts or there are three wayes whereby men fall into it 1. When any thing unbecoming God is in word attributed to him is unjust unholy unmercyful c. such as that complaint Ezek. 18. 25. The wayes of the Lord are not equal 2. When what is due to him is denyed him as when he is said not to be Eternal Omniscient Almighty c. as he was by proud Pharaoh and railing Raâ—shaketh in his masters Name who most insolently talked at that high rate of blasphemy Who is the Lord that I should they his Voyce c. Who is the Lord that is able to deliver you out of my hand Exod. â— Isai 36. 18. 20. 3. When what is due to God is attributed to a Creature or arrogated by a Creature thus the Jews charged Christ as guilty of blasphemy Luke 7. 49. and John 10. 33. supposing him to be a Creature because he forgave sins and called himself God of this sort of blasphemy as to some degree of it is the commending or crying up our own or others parts pains wit c. for attaining effecting and bringing to pass of somewhat to the prejudice of divine providence so those of Zidon did to Herod Acts 12. 22. And thus often men make Mediators and Saviours as it were of themselves and of other men 2. This Blasphemy may either
a River were carrying away Corn or that Winds were like to blow them into the Sea it were lawful 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 weather and affecteth and putteth in hazard this Corn more then others 2. Because there is no probability of recovering these in an ordinary way though the weather should alter but there is hope of gathering in of such as are in the fields without 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 own works more especially our own pleasure are unlawful on that day 5. Consider that all things are prohibited which marr the end of the day and are not consistent with the duties thereof such are buying selling c. out of the cases of pressing necessity folks cannot be spiritually taken up and with these also so playing and gaming is no less consistent with praying reading conferring c. then ploughing or such like yea is much more indisposing for it and so we do necessarily thereby incapacitate our selves for the duties of the day 6. All things are forbidden which consist not with this rest and the duties of worship called for from our selves and others thus unnecessary journeying walking 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 word whatever is not religious and spiritual exercise or furthering or helping unto what is so out of the excepted cases much more whatever is sinful scandalous or unsuitable on other dayes or doth divert from or indispose for the duties of holiness and the worship of God on that day is inconsistent with 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 whatever marreth that though it should not be work strictly but idleness carnalness or playing and gaming and sporting yet its 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 we should pley in it but that we should sanctifie it and 4. playing or sporting cannot be called sanctifying the day otherwayes we might have mo Sabbaths then one and the prophanest would love them best 5. playing separateth not the Sabbath from other dayes more then work 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 weariness which 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 its 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 burdensome 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 frame in performing of them now as then For 1. If the Command be moral then is there no change in moral duties for it is the same Command to us that it was to them save in ceremonial things 2. If the same things were allowed to them which are allowed to us and if no more be allowed to be done by us then was allowed to be done by them on the Sabbath then the observation in its strictness is equal but the first is true for works of piety mercy and necessity are allowed to us and so were they to them as by Christs reasoning against them as being here superstitious may appear yea 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees who in these disputes aimed not to shew that more was lawful by his coming then was before but to shew what then was lawful though they ignorantly or wilfully misunderstood the Command for even then God allowed mercy rather then sacrifice c. which places most clearly warrant us in our practise 4. The Service we have now is as spiritual and without all doubt the promise of the spirit for keeping up in holy duties as large as formerly and therefore our improving of it should be no less Before we proceed there are some Scriptures which seem to thwart with and to be cross to this to which we would speak a little for clearing of them as namely Exod. 16. 23 29. and Exod. 35. 3. where it would seem that going out of the place dressing of meat and kindling of fire were forbidden which are allowed to us To which we say 1. That we speak of the meaning of this fourth Command if any more was forbidden them by peculiar judicial Laws that contradicteth not our assertion these may be abrogated while this command standeth But 2 We conceive that as to these things gathering of sticks kindling of fire dressing meat c. no more is allowed unto us then unto them that is all unnecessary labour in and about these is unlawful to us now and all necessary labour in and about them was allowed unto and lawful for them as may be gathered from Christs practise and his reasoning with the Jews and from the allowance which was to their Beasts In the third place then we say that these Scriptures cannot be literally and universally understood for it cannot be thought that they went not out of the place kindled no fire dressed no meat in any case yea the allowance for their necessity and Christs going in and partaking when invited on the Sabbath-day Luke 14. It s like to somewhat that was prepared that day with his defending of his Disciples
not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idlense often sinfull necessitateth to the breach of it and to a desire that it may be gone Amos 8. 5. And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eight Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindereth him from works of Charity and suitable diligence in the works of his lawful Calling readily preventeth the one and capactiateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diuerse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to mak his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him for him separated from other dayes 2. Aconsequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea it 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all wayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the falling of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn seeting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as apart of worship so as to bind consciences to it or to equal it with this day That is apart of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as apart of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extrordinary cases he shall please to call for some part of them again 4. Yet extrordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extrordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin he crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and break the Sabbath himself or sufferred his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers
that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves If ye say ye have then somewhat else to do And have ye nothing to do this day Or wil ye take more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it may be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16. 29. that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens â—itting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and were blameless That they some way keept it and are guilty many also sleep weary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them Especially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take oversight oâ— them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12. 11. 3 See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestoweâ— of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it The Fifth Command Exodus 20. 12. Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22. 37. sumeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy sef the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all thee 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 how eye 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 ohe 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 eare to inquire what God requireth of us as duty to others as well as 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 shal 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 well 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 which respect it is said Matth. 22. 39. the second is like unto this 2. If we compare the two 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 Religion in which respect they express peculiarly our love to God which is called the first and great command for the first four commands require that which in its own nature is worship and is in an immediate way to be given to God but the duites required in the other six are not properly formally and immediately called for as parts of worship to God though as they are acknoweledgments 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 four in the first Table and the Lords commending the duties of the second Table hath
Levit. 19. 17. 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. is Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2. 4. Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12. 10. Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes 6. 2. the first Command with promise which must be upon one of these grounds either 1 because it is the first command that hath a particular promise that promise in the Second command being general applicable as it is actually applyed there to all the commands or 2. because this is the first command of the second Table and often in the new Testament the commands are recknoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i. e. of the second Table and to press it the more the promise added to it is mentioned so that to urâ—e obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1 To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5. 22. it is pressed upon Wives toward their Husbands and 1 Pet. 3. 7. upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are hear to be largely and synecdochically understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4. 15. yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and Piety Acts 7. 2. or for their worldly means and outward estate as Josepb was Gen. 45 8. or for their age and the reverence due to them on that account 2 Kings 2. 12. in a word any sort of emenencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mother is added Answ 1. Because although the mother be not so qualified for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1. Cor. 12. v. 22. 23 and 24. the excellent attemperation of God wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother then to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19. 3. Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov 23 22. and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ These reasons are obvious from the scope Iâ— is 1. to shew that the duties of this Command are mutual amongst all relations it giveth
Cruelty that delighteth in the hurt and prejudice of another all these and others of this kind go generally under the name of Hatred and Anger If any ask here Is there no anger lawful Answ Yes for there is somewhat of it natural yea and sometimes it lawfully immixeth it self in duty as in zeal when God is dishonoured which was in Moses Exod. 32. And no doubt Indignation at wicked men in some cases is lawfulâ— and also required But carnal Anger is forbidden which 1. Is a desire of reveng where there hath no wrong been done to us 2. When the revenge desired is disproportioned to and greater then the wrong 3. When it is preposterousty desired without intervening Justice 4. When it is not desired for the right end to wit the mans gaining but only for the satisfying of our carnal humor 5 When it is immoderate and corrupt in the manner of it so as the name of God is dishonoured by it This unlawful Anger when it is 1. against a Superiour it is called grudge 2 when against an Equal rancour 3. when against an Inferiour disdain and contempt these two last follow ordinarily upon the first 2. This Command is broken by injurious words as in that fifth Chaper of Matthew He that shall say to his brother thou fool is guilty O what guilt will there be found to have been in imprecations cursings wrathful wishes disdainful and passionate speeches when Christ will call men to an account for the breach of this Command 3. It is broken in gestures such as high looks fierce looks gnashing with the teeth Acts 7. 54. foaming with the mouth and such like wherewith even our blessed Lord and his Servants have been followed and as there may be Adultery in looks so there is also murther in them such looks had Cain Gen. 4. 5. 4. It is broken in deeds even when death followeth not as in wounding smiting oppressing cruel withdrawing of the means of life extortion exaction byting usurie litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just valve and squeezing and exacting upon poor Labourers and Tenants without any due regard to them or their labours which last is a frequent sin but little regarded a crying sin but little cared for next it is broken by witholding what might be useful and refreshful as by neglecting the sick and distressed want of hospitality specially to the poor All these are sinful breaches whether directly or indirectly incurred neither is it sufficient that we simply abstain from committing some of these but we must also make conscience to practise all contrary duties The last thing proposed to be spoken to was the person thou where in a word we are to distinguish private men from publickemen who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice yet these may also sin in their passions and unjustly put forth their authority and be carnal in punishing and passing sentence even when there is ground in Justice and thus Magistrates may become guilty though in the executing of Justice not simply but by reason of other concurring circumstances Thus must shortly on this Command The Seventh Commandment Exodus 20. 14. Thou shalt not commit Adultery THE Lord having spoken of such sins as do more respect mans being simply in the former Command he cometh now to direct in those things that concern a man in his life in the ordering of his conversation and as it will be found one way or other that by our passion hatred and anger in one degree or other the former Command isi broken often so this sin that in the very name of it is abominable is not so unfrequent even amongst Christians as might in all reason be supposed and expected The vile sin of inordinate Concupiscence and Lust entred into Mankind exceeding early after Adam's fall and in nothing the bitter fruit of Original sin and that pravity of our nature sooner kyeths and did kyth then in it Hence is it that Adams and Evahs nakedness and their being ashamed is spoken of in Scripture which implyeth a sinfulness and inordinateness in them which formerly they were not tainted with as also a shame or plague following upon it and this corrupt nature being still in man it is hard to speak of or to hear these things holily and therefore there is a necessity both of holiness and wisdom here lest we break this Command even when speaking of it and hearing it spoke of yet the breach of it being a sin so rife and the Spirit in Scripture thinking it needful to speak of it yea it being put in a particular and distinct Command by it self and our most holy and blessed Lord Jesus having himself commented on it Matth. 5. there is a necessity of saying somewhat of it but so as to contain within the bounds of Scripture expressions O! be therefore afraid of sinning in hearing remember and consider that the Lord seeth and in a special manner abhorreth such vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary which is indeed both an evidence and a part of the sinfulness of sin as the Apostle speaketh Rom. 7. To take therefore a view of it let us consider the scope of the Command which we conceive is in a special manner and obviously holden forth in these few places of Scripture commending holiness in respect of a mans person and condemning uncleanness in all its branches 1 Thess 4. v. 3 4 5. 7. For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God for God hath not called us unto uncleanness but unto holiness Ephes 5. 3. 4. 5. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Neither filthiness not foolish talking nor jeasting which are not convenient but rather giving of thanks For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Galat. 5. 19. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness Rom. 13. v. 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying Coloss 3. v. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry In which places as we see the sin forbidden in this Command held out under the Most odious designations to wit a work of the flesh fornication adultery uncleanness lasciâ—iousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same
so we may see from them the scope of this Seventh Command to be an honest decent shamefast chast temperate and holy life which being well considered doth much illustrate the meaning and extent of it If we might be particular we could shew how there is no Command more pressed more fully explained and sorer plagued in the breach of it then this and set forth with more aggravating expressions to make it so much more abominable It wrongeth God and the Society of men it wrongeth others in particular our children and our selves both in body estate and name it bringeth a blot on the soul here and hereafter Job 31. 12. Prov. 6. 33. It taketh away wit and courage yea and even the very heart besotting men Hos 4. 11. compared with Prov. 6. 32. So did it in Solomon and therefore the man given to it is compared to an Oxe and a Fool Prov. 7. 22. 23 c. It is compared also to the neighing of Horses Jer. 5 8. and the hire of a whore and the price of a dogg are put together Deut. 33. 18. The madness folly yea and to say so devillry and bewitching power of it are set out in Jezabel It is said to be Ephes 5. v. 6. A work of darkness that bringeth Gods wrath on the children of disobedience as it did bring it on Sodom the Old world and the Canaanites most signally and seldom is there a remarkable plague and punishment brought on a Person or Land but this sin of vileness hath a main hand in the procuring of it and where it reigneth it is usually if not alwayes accompanied with many other gross sins which are occasioned by it and given way to for its sake as drunkenness murther idolatry c. For further clearing of this Command consider 1. The Species or kinds of faults condemned in it and the vertues or graces commended 2. The manner of being guilty of the breach of it which because this Command will be found to be spiritual as the other commands are reacheth to the heart and affections as they do 3. Consider the sin here forbidden in its incitements soments and other sins more implicitely comprehended under it as idleness glutony drunkenness impudencie gaudiness and unchastness in apparel or nakedness dancing singing of bawdy songs loose company or fellowship and every appearance of this ill and what may lead to it and dispose for it or is an evidence of it 4. See its opposite vertues and the means useful for the subduing of it as chastity modesty shamefacedness temperance lawful marriage the remedy thereof c. which are required in this Command and are very useful for a holy life That these things ought to be spoken of none will deny that they belong to one of the Commands the perfection of the Law requireth it and that they come in here under this Command the nature of them and their conjunction with or influence upon the sin condemned or duty commanded here will make evident the sin of Adultery being a prime branch of the carnalness of our nature under it the rest of that kind are comprehended for making of them the more odious Now in considering the act of vileness forbidden we may 1. Look to these ills that are simply unnatural of which these that be guilty are called in the Scripture Rev. 21. 8. the abominable such are these 1. who prostitute themselvess to the abomination of filthy Fellowship with Devils as they suppose and imagine 2. These who commit beâ—stiâ—lity a vileness most detestable in reasonable creatures it is called confusion Levit. 18. 23. 3. These who abuse themselves with mankind spoken of 1. Tim. 1. 10. Rom. 1. 26. 27. called also in the Scripture Sodomy going after strange flâ—sh having been the abominable practise of theâ—s miscreants whom God â—et â—orth for an Example suffering the vengeance of eternal fire when he rained as it were something of hell from heaven on them burning them quick and frying them in a manner to death in their own skins because of the lusts wherewith they burned These are abominations against nature against which the Laws both of God and men do severely animadvert see Lev. 18. and 20. Deut. 22. 2. The act of vileness inhibited taketh in these ills of uncleanness that are in some respect against nature also though not so obviously nor so gross such as are betwixt persons within degrees of consanguinity and affinity this uncleanness is called incest such are reckoned up Levit. 18. and 20. and Deut. 22. for this the Canâ—nites were cast out and it was abominable even to heathens 1 Cor. 5 1 c the evil of incest flows from the unnaturalness of mens confounding the relations and degrees that nature hath set men distinctly in as for instance nature hath made the fathers Wife a mother to joyn therefore with her destroyeth that relation and is unbecoming that reverence and respect we owe to parents hence this incest is alwaies either in a direct or oblique line but not in the collateral beyond the relations of brother and sister which are indeed the very beginings of the collateral lines and as it were almost one in their common parents thus conjunction with one of the furthest and most remote of a line that is direct is incest which yet is not so with the very first after these excepted of the line that is collateral a man might not marry his fore grandfathers wife nor his sister but may marry his Cousin German and because man and wife become one flesh it is incest which is within the degrees to the wife as well as if it were within them to the husband himself and it is also called confusion Levit. 20. 12 14. 3. Consider it as it is against a tye or bond called the Covenant of God Prov. 2. 17. and this may be three ways considered 1. When both persons are married as David and Bathsheâ—a were this most abominable and that which we call double aâ— dultery 2. When the man is married and the woman solute or free 3. When the woman is married and the man free these two last are both gross yet the latter is accounted grosser as having these Aggravations of disturbing the peace of our neighbours family the corrupting his seed and offspring and the alienting of his inheritance added unto it therefore not only the first but even the third hath been ordinarly punished by death amongest men and certainly the guilt of the second is little inferiour if not equal to either of them for 1. It hath the same Wickedness of Adultery with the other two as being contrary to the Covenant of God 2. It is in like manner peccant against the remedy of uncleanness and disorder for which the Lord did appoint marriage 3. It doth no less disturb the quiet and prosperity of Families provoking jealousie in the Wife the more impotent because the weaker Vessel alienating affections and often hindering a lawful Propagation but continually marring
and clear this â—o be the fountain and root are primarily understood and the reasons why it must be taken in here are 1 Because habitual Lust in the root is sin for so it conceiveth sin James 1. 14. 15. and if it be sin it must be against some of these Commands which are the substance and matter of the Covenant of Works which prescribeth all duty and forbiddeth all sin 2. If this Law require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent with it must be condemned here seeing in the other Commandments acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to walk with God or if this Command did forbid him his fall and the bringing upon himself that Lust and when it was in him if it was a breach of this Command then it is so to us also but certainly Adam was enjoyned by this Command to preserve himself free of the root of such evils if the fruits themselves be evil which is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Law then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to this therefore it is here condemned as sin 5. If it lyeth in the heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as we now consider it it preventeth determination and may be where actual sin is not but the former is truth that it conceiveth other actual sins as the mother of them as it is James 1. 15. therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter want of and freedom from all corruption was conformed to the Law and it was a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a moâ—us primo primus as they call it to sin nor any root from which it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal will of their own but to all power and ability to help it or so much as not to will it and so cannot be supposed to be forbidden to them Answ 1. There are many things forbidden them which now after the fall are not in their power to prevent 2. This Law is to be looked on as given to man in his innocency which therefore required of him the keeping intâ—re and undefaced the Image of God according to which he was created and now condemneth him for the want of it the scope of the Law being to point out perfect holiness without respect to a mans ability or his present condition but to his duty for the performing of which he got a power from God ut first but through voluntary transgression of the Law lost it and none will deny but if it be a sin to have such a pollured nature the Law must require it to be otherwayes But 2. if it be said that it is involuntary Answ It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoâ—ned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's assertion Rom. 7. 7. that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of â—ust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling a bounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinâ—â—â— stirrings and irritations then he had formerly 3. We take in here morosis delectatio or the entertaining of extravagant Imaginations as of honour greatness lust pleasure c. with delight where the heart frameth such Romances and pleaseth it self with meditating and feeding on them which Eccles 6. 9. is called the wandring of the desire and in other places of Scripture the imaginations of the heart of man which even nature it self may teach to be sinful this properly cometh in as alegg to say so or member and degree of this sin and as an evidence of one actually discontented with his own lot contentedness with which is the positve part of this Command and is a whoring of the heart after vanity in a palpable degree to satisfie it self in its phantasies and notions and this is not only when the heart runneth upon sinful objects but also vain objects which David hated Psal 119. 113. for this reilling and roaring of heart is ever upon some other mans portion at least upon what is not ours and tendeth ever
Command as being that which will make the clearest most throughly searching discovery of your selves to your selves and will best rid marches betwixt you and hypocrites to put you in thankfulness to acknowledge and with admiration to adore the exceeding great goodness of God in providing and giving a Mediator on whom he hath laid all these innumerable Iniquities of all his people which would have sunk them eternally under the unsupportable weight of them to let you see how absolutely necessary how unspeakably useful and stedable he is to so many wayes and so deeply guilty sinners and withal to lead you to improve and make use of him for doing them away both as to the guilt and filth of them which when God shall for Christs sake be graciously pleased to do will not every believing soul have reason to say and sing to the commendation of his Grace Who is a God like unto thee that pardoneth iniquity Bless the Lord O my soul who forgiveth all thins iniquities who healeth all thy diseases to him that loved us and washed us from our sinâ— in his own blood be glory and dominion for ever Amen FINIS AN ALPHABETICK TABLE Of the chief Contents of this TREATISE A. ADjuring of men in what cases lawful and useful Page 90 Adjuring of Devils vvhen lawful and when not 91 Adjuring unreâ—sonable Creatures in what sense lawful 92 Advocates their sin in pleading for unjust Causes and Suits 267 Adultery the Evil and aggravations of it 215 Three sorts of it and which is the grossest 216 How many wayes one may incur the guilt of this siâ— 218 219 Alms what obligation lyes upon â—s for giving of Alms or for works of Charity 253 How great a sin vvhen neglected 254 Wherein this Duty consists 10 Who the fittâ—st Objects for Alms-deeds 252 Who are obliged to give Alms. 253 After vvhat manner and in vvhat measure should vvâ— give our Alms. ibid. General Rules directing the time the manner and proportion of Alms. 254 Angels visible representations of them impossible and dangeroâ—s 36 When they vvere created 183 Anger vvhen lawful and vvhen not 213 Appealing to God in vvhat case lawful 98 Apparel how to be used 222 The sinful abuses of it 223 224 Asseverations such as in Conscience c. whether lawful or not 81 82 Attestations vvhen lawful and binding 90 Of attesting God â—s witness 98 B. BAck-hiting mens sin and subtilty in it 265 Baptism the right administration of it required in the second Commandment 48 How Parents 〈◊〉 before the Baptism of their children how in the time of the Administration of it and how after it 60 Several ordinary siâ—s of the administrators of it enumerated 61 The ordinary sins of the vvitnesses to it enumerated ibid. Many sins of Professors in reference to their own Baptism instanced 62 Beasts the killing of them not forbidden in the sixth Commandment 109 How one may sin in striking of them ibid. Bigamy how a breach of the seventh Commandment 217 Blasphemy defined and distinguished 99 When its against the Father vvhen against the Son and vvhen against the H. Spirit ibid. Blasphemy against the Holy Spirit vvhat it is not 100 What it is ibid. In vvhat sense this sin is irremissible 101 How many vvayes on may be guilty of blasphemy 101 What sins do occasion others â—specially to blaspheme ibid. C. CAlumny what it is 265 Caping or plundering of trading Ships by privaâ—eers unlawfull even in time of war 239 Charity see Alâ—eâ— Chaplains see Families Commandments distinguished 6 In vvhat sense affiâ—mative commands oblidge semper but not ad semper ibid. 6. Rules to know vvhen affirmative commands bind to present practise 6. 7 10. Rules for the better understanding of each command 7 8 9 Two moâ—e rules added 10 All these rules summarily contained in five Scriptures 11 Why some commands and not others have reasons pressing obedience annexed 16 Why some have promises annexed 17 Why some have threatnings annexed ibid. Concupiscence How in the seâ—sible part of the soul and how in the rational 270 Of habitual and actual concupiscence with the degrees of the letter ibid. Habitual concupiscence proved to be forbidden in the tenth Command 271 Some objections answered 272 The first stirrings of concupiscence though not delighted in nor câ—nsenteâ— to proved sinfull and against the tenth Command 272 273 The sin of these first motions held ouâ— iâ— many particulars 274 275 How the inordinacy of these motions discovers it self 276 How the sin of these is not sufficiently notiâ—ed ibid. That mâ—n in the state of nature canâ—â—t take up the sin of these 278 How Concupiscence in a bâ—liâ—ver differs from what it is in other men ibid. Confidence in what sense it may be put in the Creature without sin 25 Covetousness what it is 247 How a man may endeavour to increase his estate without the guilt of it 248 Some discoveries of Covetousness 256 That in the Apostles times it brought men under Church censure ibid. What coveting is forbidden in the 10 Command 269 The prohibition of covetousnesâ— unreasonably divided by Papists into two Commands ib. Covenant every sin against God as our God in Covenant is against the first Command as wâ—ll as sin against God as God 31 D. DAâ—cing the sin of it 225 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 182 Giving or receiving gifts â—n New-years day a sinful superstitious custome 47 Despair how a breach of the first Commanâ—ment 30 Devil his injections when 〈…〉 not 271 Dreams see Sleep Drunkenness the sin of it shewed in divers respects 226 Rules for preventing insobriety in drinking whereby one may also know when in any measure guilty 229. 230 How unbecoming all and whom more especially 231 Whether â—n may drink excessively to provoke vomiting for health sake 231 232 Whether drunkâ—nness lâ—ssen the guilt of sins committed in the time of it 232 Of Tipling and four-hour â—ing 233 Of drinking at making of Bargaines 234 Of drinking healths ibid. Of drinking at the birth of Children and when visiting women in Child bed 235 Of drinking at Like wakes or drâ—gieâ— 236 Of the multitude of Taverns Ale house 237 Duâ—lls the unlawfulness of them 210 Duties we owe to God by the first Command summed up â—8 These required in the second Command summed up 44 These required in the third Command summed 78 A summary of the Sabbath duties 132 133 134 Why our duty to Man is as particularly required in the decalogue as our duty to God 189 F. FAmilâ—-worship wherein it consists 132 That the Scripture holds this forth is proved at length 133 136 137. c. Seven reasons proving the necessity of it 139 140 That this is required in the fourth Commandment proved various wayes 133 134 135 That this duty is four wayes described in Scripture 141 142 The right use and also the abuse of keeping Chaplaines 142 The great advantages of conscientious going about family-duties
143 Fasting in what sense a part of Gods worship 69 Seâ—eral grounds of fasting ibid. Twelve ordinary sins that goes before fasting 70 71 Twenty ordinary sins in fasting ennumeratâ—d 71 72 Thirteen Instances of ordinary failings after fasting 72 Father how to be understood in the fifth command 191 Whâ—â— Loâ—e the Father owes to the Son and what the Son to the Father 104 Whether the Father or the Magistrate should be obeyed when commanding contrary things ib. Fornication the several sorts of it with its aggravations 217 Frugality what it is Eight Characters of it 255 G. GAin when lawful and honest 250 251 Several wayes of dishonest gain â—nnumâ—rated 241 Gâ—ds Who make unto themselves other Gods beside the Lord. 26 Gluttony how against the 7 Command 226 Divers considerations tending to discover when we sin in eating 227. to 229. Diver's necessary Rules for râ—gulâ—ting our eating and drinking 22â— H. HAtred of God how a breach of the first Command 3â— Hâ—â— every sin is interpreted hâ—â—red and every â—â—enâ—r a hatred of God 75. 76 How â—orrupting of Gods worship is reckoned hatred of God in a special manner 76 Hair how sinfully abused 223 Honour what mentioned in the fifth Commandment imports 192 193 Why Honouring our neighbour is commanded before other dutiâ—s of the second table 197 Whâ—râ—in honouring our neigâ—bour câ—nsists and what it imports ibid. Hâ—w honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is centrary to this â—â—nour we owe to our neighbour 198. 199 Whether wicked men may be honoured 199. 200 Whether rich men fâ—ould be honoured 200 The place Jam â— 1 2. explained ibid. How the honour we owe in a good man differs from that we owe to others alike in outward respects ibid. Whether we may seek our own honour and how 201 How we should prefer another to our selves 201. 202 Humility required by the fifth 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 205. to 208 I. IDleness the sinfulness of it 181 182 Idolatry 7. distinctions of it 19 20 Five wayes of more subtile heart idolatry 20 How to discover each of these 20 21 The ordinary objects of this great idolatry Instanced in 11. particulars 22 What be the most subtile Idols shewed in six particulars 24 A Twofold Idolatry especially forbidden to the Israelites and condemned in them 34 The Idolatry forbidden in the second command in six particulars 43. 44 Jealousie what it importeth and how attributed to God 72 73 Ignorance of the Law The sad effects of it 1. 2 How a breach of the first Command 28 Several distinctions of it explained ibid. How it exâ—useth and how not 29 Images of any of the 3 Persons in the blâ—ssed Triniâ—â— proved to be unlawful 35 Objections answered 35 â—6 The Command forbidding Images proved to be distinct from the first 34 What Images may be â—awfully made ibid. When are Images of creatures abused 36 Images of Heathen Gods as Mâ—rs Cupid c. prohibited 37 Impatience â—ow it appears and how a breach of the first Command 31 Imprecations whether lawful or not 83 Incest when committed and wherein the unnaturalness of it stands 216 K. KNowledge of God required in the first Command 18. See ignorance L. LAw the excellency and usefulness of it 1 How the moral Law obligeth â—s now 2 The distinction of the decalogue as a Law and as a Covenant cleared 4 How the Law was given to Adam in innocency how to Israel and how is Believers now 10 The extent of the Law shewed in seven respects 9 Several wayes of abusing the Law 11 Some directions for right using of it ibid. Like-makes and drâ—gies the sinfulness of them 47 Lots or Lotting defined 106 How the use of them concerns the third Command 107 Several divisions of Lots and which of them are lawful which not 107. 108 What is necessary to lawful Lotting 1 8 Cautions for preventing abuse of them 108 109 Lusory Lots proved unlawful 109 110 111 Some objection an wered ibid. Love to God why called the first and great commandment 188 What Love may be allowed to the Creature without breath of the first Command 25 Whether we ought to Love all man alike 194 In what respects may we make a difference ibid. What are the grounds of a lawful difference in our Love 195 How Love to the Godly differeth from common Love to others ibid. How we may love wicked men ibid. What self love is lawful what not 196 Lust how early it entred into the world 214 Several degrees of unnatural Lusts 216 See Concupiscence Lye what it is and when one is guilty of it 263 Four sorts of Lyes 264 How many wayes we wrong our neighbour by Lying 264. 265 Of Lying in Court of Justice how the Judge and how the Advocate may be guilty as well â—s a false witness 267 Life the taking away of our own cleared to be forbidden in the sixth Command 209 How many wayes one may be guilty of this ibid. How we may sin against the bodily Life of others 210 How against the Life of their souls 210 211 How against their Life of contentment 211 M. MArriage how many wayes men sin in Contracting of it 218 How one may sin against the seventh Command even in a Married state ibid. How one may sin in dissolving of Marriage 218 219 Mother vvhy mentioned in the first Command 192 Moral all the precepts in the decalogue not moral in the same sense 5 See Sabbath Murther several distinctions of it 212 How its committed in the heart how iâ— words gestures deeds 212 213 How Magistrates may be guilty of it ibid. Self Murder how forbidden 109 See Life N. NAme what is meant by the Name of God 77 What it is to take this Name in vain 78 What is necessary to the reverent mentioning of the Name of God ibid. Why the taking of this Name in vain is so peremptorily prohibited 79 Eight ordinary wayes of taking the Lords Name in vain 102. 103 How the Name of God is taken in vain in ordinances and duties 103 How to prevent this sin in duties 104 How â—oâ— know vvhen guilty of it 104 106 Why the taking of God Name in vain iâ— so threatened and punished even beyond other sins 115. 116 How it comes that this sin is so ordinary 116 117 Directions for the prevention of it ibid. Neighbour to be honoured and loved 191 How vve should love and honour our neighbour 193. 194 See honour and love O. OAth five things to be considered in it 80 How one Oath differs from an asseveration 81 That its unlawful to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and assertory Oaths and between promissory Oaths and Vows shewed 83 84 A threefold matter of an Oath and a threefold occasion of swearing ibid. Of expresse
or tacite conditions in all promissory Oaths 84 Wâ— ther indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their Officers be lawful 85 What does not lose the Obligation of promissory Oaths 13. particulars instanced 87. 88 What Oaths are null and of no force 88 Four cases vvherein the Obligation of a lawfull Oath ceaseth 89 Why vvicked men keep their sinful Oaths much more strictly then they do lawful Oaths ibid. What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the moral Law as it respects the Covenant of grace and as it respects the Covenant of vvorks 3 See Duties Command Law Omens and observations vvhen sinful and superstitious 112 How superstitious Observations may be made of a Word of Scripture 113 Oppression shewed to be a sort of rapine and against the 8. command 230 Obtestations vvhen lawful and binding and how vve may also sin in them 90 91 P. PErjury several sorts of it and several vvayes how one may become perjured 85 Whether one that necessitates another to swear vvhen he has a suspicion that other vvill forswear himself become Acessory to his perjury 86 See Oath Poligamy how a breach of the seventh Command 201 Poverty how men sinfully bring it upon themselves and so violate the eighth Command 247 Punishment of the iniquities of the Fathers upon the Children threatned in the second Command proved to mean spiritual and eternal punishment especially 73 74 Three considerations for clearing how the Lord does thâ—s punish Children for the Parents sin 75. Five ends for which the Lord threatens the Posterity of vvicked men ibid. How children become guilty of the Parents sin and vvhat special need some have to repent of the sins of their ancestors 76 Praising of God required in the 2. Command 53 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 53 54 Our failings after praising 54 Prayer required by the second Commandment 50 Many sins before Prayer instanced 51 Many ordinary sins in Prayer ibid. Many sins while joyning with others in Prayer enumerated 52 Many ordinary sins after Prayer instanced in 52 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 16 Pride in what things it appear 107 â—08 See Humility Promises vvhy annexed to some Commandments rather then to others 17 Why the fifth Command is called the first Command with Promise 191 What comfort the Promise made in the second Command to the thousand generations c. affords to believing Parents and their children 76 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 202 What Advantage a Believer under the New Testament â—as by such temporal Promises 203 See Vows R. RApine what it is 239 Religion how concerned in the duties we oâ— to others 190 Riches ten prejudices that come by them 25â— Right vvhether a vvicked men has it to any thing here 202 203 S. SAbbath the observation of it a moral duty 119 120 Three considerations for clearing the morality of it 120 The morality of it proved from the Scriptures way of speaking of it in general 121 The Prophesies Ezekiel 43. 44 45 46. chap. Considered 122 123 Matth. 24. 20. considered 123 2. Proved that all the 10. Commandments are moral and consequently this 124 This cleared from Matth. 5. 19. Jam. 2. 10. 124 125 3. Several peculiar remarks upon the fourth Commandment confirming the morality of it 127 128 4. Four Arguments drawn from Scripture to prove this 128 129 Four notable Witnesses to this truth 129 130 Objections answered 130 131 Remembring of the Sabbath imports four things 144 145 How to reckon when the Sabbath begins and ends 145 146 What proportion of it should be bestowed on spiritual duties 146 Several Considerations tending to clear that the fourth Commandment intended not the seventh but a seventh day primarily 147 148 Six Arguments for Evincing this 148 to 151 Some objections answered 152 Several Considerations for clearing when the Sabbath begins 152 153 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 152. to 155. 1. That the Sabbath may be changed from the seventh day to the first proved not deregatory from the 4 Commandment 155 156 2. That it was convenient that the day should be changed proved â—56 3. That the change should be to the first day of the work proved most convenient 159 4. That the seventh-day Sabbath was actually changed to the first day proved 160 to 166 5. That this change is not by Humane but Divine Institution proved 166. to 168 6. That this change was made by Christ from the very day of his Resurrection proved to be probable 168 How the Lord did sanctifie the Sabbath and we â—ought to sanctifie it 169 What works are lawful â—n the Lords day 169 170 Eighth Caveats for preventing the Abuse of what liberty God allows on that day 171 172 What is meant by a Sabbath days journey 170 What resting on the Sabbath imports and from what we must rest 173 174 That we are equally oblidged to the sanctification of the Sabbath as they were of old 174. 175 An Objection answered 175 Wherein the peculiar holiness required on the Lords day consists 176 177 What preparation is necessary for the Sabbath 178 Particular directions for sanctifying the Lords day from morning to evening 178 179 What 's to he done vvhen the Sabbath is over 180 How the Lord Blesses the Sabbath 183 184 Why he has yet apart a day to himself 184 How Magistrates are by the letter of the fourth Commandment oblidged to take care that the Sabbath 〈…〉 all that are under them 182 183 Six aggravations of the sin of Sabbath breaking 185 In what sense Sabbath breaking iâ— a greater sin then the breath of any command in the second table 186 Several vvayes vvhereby â—â—e Sabbath is prophaned 186 187 Some directions for preventing this sin 187 Sacraments the right administration of them required in the second Command 55 Eighth observations concerning the Sacraments in general 55 56 Five ends and uses of the Sacraments 56 57 58 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 57 How we sin by saying too much weight on the Sacraments 〈◊〉 several failings instanced in 59 How vve sin undervaluing of them seventeen vvayes ennumerated 60 61 How vve sin in not receiving the Lords-Supper 62 Many ordinary sailings before the participation of this ordinance ennumerated 63 Many sins on the receiving of the Lords-Supper instanced 64 Many sins after partaking of this ordinance instanced 65 Whether the admission of scandalous persons does pollute the ordinance 65 to 69 Sins forbidden in the first Command 19. 25 26 How vve may find out the sins against the first Command 27 Sins forbidden