out of the world as the Pharises did Matth. 12. who not only rejected Christ as to themselves but opposed him in all others and sought utterly to undoe the Truth This is the Heir come let us kill him say they 4. This opposition flows from malice against the truth hatred of it and from accounting it a thing unworthy to be in the world not out of fear or infirmity or from mistake but out of envy and despight at it for it self On this account the Lord objecteth it to the Pharises Joh. 15.24 But now they have both seen and hated me and my Father and Math. 21. 5. It is universal against every thing of the Spirit and obstinately constant without any relenting grief or fear except only lest it attain not its end the fear of that tormenteth it but its malice and hatred groweth as it is marred or obstructed being deliberately begun and prosecuted 6. It has in it a special contempt of and disdain at those special means and works of the spirit whereby a sinner is reclaimed as Convictions Repentance renewing again to it c. Thus Heb. 10.10 It doth despight to the Spirit and to Jesus Christ as to any application it contemptously rejecteth him and his satisfaction and any glance of the Spirit that beareth that in simple contempt through ignorance and infirmity is against the Son but this which is thus qualified is against the Spirit and is never to be pardoned the first is against the object Christ but the second is against him who is or him as born-in on sinners by the Spirit and as contemned by them after their being under these convictions and acknowledging of them this irremissibleness is not simply that the sin shall not be pardoned for so many sins are to the Reprobates nor yet simply because it endeth in finall impenitency though that be with it too since many sins are followed by that also but we conceive it to be in these 1. That seeing this sin which can be said of no other sin doth wilfully and out of despight reject Christ there can be no other Sacrifice gotten to expiate it Heb. 10.26 There remaineth no more Sacrifice for it and though the person after the first Commission of it may be keeped a while in the land of the living yet the nature of that sin being to grow in malice and to reject that remedy there being no other and this being still wilfully and maliciously rejected availeth them not so their sin is never pardoned 2. That the person guilty of this sin cannot be renued by Repentance the heart of him suppressing that work maliciously this impossibility is not from the inefficacy of Grace but from the order which God hath laid down in the working of Repentance and in the pardoning of the Penitent so that as he will pardon none but Repenting Believers so he will work Repentance in none but in those who yield through Grace to his Spirit 's Work 3. That God in Justice hath sentenced that sin with impenitency and unpardonableness making that one sin thus Capital and unpardonable thereby to scare the more from thwarting with his Spirit he has denyed ever to give them that are guilty of it Repentance and hath said that he will plague them with spiritual impenitency unto the end Fiftly Blasphemy may be considered as it is 1. Doctrinal or maintained by some men in their Tenents such were those of the old Heriticks such are those of the Pelagians Papists and Arminians as to the nature of Providence and the work of Grace upon hearts or 2. As it is in expressions indeliberately brought forth or 3. In oaths as when men swear by the Wounds Blood Soul c. of our blessed Lord which as they are horrible to hear so is it reproachful to his Majesty that these should be so abused or 4. In Deeds Writing Painting Acting Representing any thing Derogatory to him which are also charged with Blasphemy in abusing Gods Name to such ends 5. It may be in a high Degree when men act such a Blasphemy or consequently when they punish it not when we do not rent our Cloaths as it were at the hearing and seeing such things in Testimony of our sorrow and Detestation which was the sin of the Princes Jer. 30 24 25. who though they were somewhat displeased yet they had not zeal vigorous against that wicked Deed of the King when we have not suitable hatred against such and such Blasphemous Doctrines Heb. 2.6 much more if we Extenuate them Defend them or Pl â—ad for them or 6. It may be either as we are guilty of it by our own Deeds or when me make our selves guilty of the Blasphemy of others as having sinfully occasioned it to them tempted them to it and laid such and such a stumbling before them as is said of David 2 Sam. 12.14 and of the Jews Rom. 2.24 That they caused others to Blaspheme the Name of God because of them thus Christians especially those who have a profession beyond ordinary and particularly Wives and Servants by their miscarriages become guilty of the Blasphemy of others against Godliness and such and such Duties of Religion bec â—use they give occasion to it though that make it not a whit the less fault to them that Blaspheme see that casten up to his People Ezek. 36.20 21. O how tender should Professors be in this matter left ungodly men get occasion to speak ill who lye at the wait to catch all advantages to fortifie themselves in their natural prejudice at godliness and draw their conclusions from miscarriages not so much against the particular persons miscarrying as against the why of God and the whole Generation of the Godly There are these things especially that make others Blaspheme 1. Some gross out breaking as Davids Adultery 2. Pride Passion and Contention amongst godly men when they walk as men 1 Cor. 3. and 4. and Contentiously 1. Cor. 6. 3. Covetousness and earthly-mindedness 4. Manifest unsingleness and self-designs driven under a Cloak of Religion which maketh them call all that are Religious Cheats 5. Sinful shunning and shifting off Suffering 6. Undutifulness of inferiours in the several Duties of their Relations to Superiours as of Wives to Husbands of Servants to Masters of Subjects to Magistrates 1 Pet. 2.15 Tit. 2.4 5 10. 7. Following of errours by Professors 2 P â—t 2.2 6. Blasphemy may be considered either as it is here in the way by men living or as it is by them in the place of Torment who keeping still no doubt their former wicked Nature and Corruption and not considering God as he is in himself but as they feel him in the severity of his Justice punishing them cannot have good thoughts of him but will fret at his power and Justice which they cannot get free of though it is like after their sentence is past this is to be considered as a part of their cursed Estate and doth increase meritoriously their judgment as
Piety Acts 7.2 or for their worldly means and outward estate as Joseph 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 em â—nencie 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 mo â—her is added Answ. 1. Because although the mother be not so qual â—fied 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 Gods 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 than 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 It is 1. to shew that the duties of this Command are mutual amongst all relations it giveth Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is not so binding of the Conscience by Nature's light So much for the Object of this Duty The Duty itself here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expressions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Im â—ge or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12.10 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13.17 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles. 10.20 6. It comprehendeth a holy fear and awe that should be joyned with it Lev. 19.3 Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet. 3.6 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2.9 saluting c. Col. 4.15 3 In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6.1 is dravvn from this Command vvhich presseth obedience upon men according to their relations 4. In our means communicating thereof vvhen it is called for so tribute to vvhom tribute is due Rom 13.7 and double honour to the Elders that rule vvell 1 Tim. 5.17 according to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3.9 5. In our Prayers for them 2. Tim. 2.1 6. In covering their infirmities Gen. 9.21 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alvvayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme F â—ther and all our re â—pect to under-fathers of the flesh is to be subordin â—te to the Father of Spirits Heb. 12 9. so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true Acts 4.19 It is better to obey God then man m â—n is only to be obeyed in the Lord Ephes 6 1. And thus refusing to comply vvith unjust comman â—s i â— not d â—â—obedience to Parents but high obedience to God the re â—usal being conveyed respectfully and after the due m â—nner Again the branches of this Command
spirit Gal. 5.16 and so praying and praising which this Law calls for is praying and praising in the spirit 1 Cor. 14. v. 14 15 16. 6 A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19.17 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers building Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of that duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10.10 4. Where the duty of one Relation is required as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precepts observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger worldly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadful 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abst â—ining not only from all evil but from all appearance of it 1 Thess. 5.22 4. We are not only forbidden the committing of such sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7 The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty and the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in them for so the Rule is 1 Tim. 5.22 Keep thy self pure partake not of other mens sins Men may be free themselves as to their own personal breaches and yet highly partake of others breaches of the Law 8 The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be slighted in one it is so in all Jam. 2.10 1 John 4.20 9 One thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10 The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7.12 In sum take these few watch-words concerning the obligation of the Law 1 That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2 That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3 That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory conscience and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5 That it obligeth to obedience in all these always and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much less a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes. 3.2 â— 2. There must be no consent to break them though it come not forth to act Matth. 5.28 There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Dauid was by his looking on a woman 2 Sam 11.2 which Job guards against Job 31. v. 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lawful but on the contrary we must account every commanded thing right Psalm 119.128 5 The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6 It reacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by
and should have an Authority Domestick in it's Regulation For a Master of a Family may Authoritatively command the Members of the Family to Pray keep the Sabbath c. and may suitably Correct for the Neglect of those Duties whereas that other is by Christian Communion and Admonition only Ye will see this Family-Worship clear 1. By considering the Jews Eating of the Passover Where there was 1. Secret Worship no question a-part 2. There was Publick-Worship a Holy Convocation the First Day and the Last But 3. There was peculiarly a Family-Worship or if the Family was little two joyned together for Eating the Passover within the House wherein all the Members of that Family or of those two little Families that were Circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psal. 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psal. 122.1 and 2 Sam. 6. 4. his fellowship with all the Godly being a Companion to them that feared God Psal. 119. v. 63. Yet 5thly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some Religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt exercise because it is such an exercise as he performed only at home in his house whereas had it been Praying for them or any thing that other-wise he might have done a-part he needed not goe home to them for performing of it Yet 2 Sam. 6. ver 20. when the Publick Worship is done he goeth home to bless his House which manifestly sheweth a Peculiar Duty performed by him in his Family acording as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is First â— Publick Mourning of the Whole Land 2. Of several Families together Families shall mourn then 3. Families a-part 4. Their Wifes a-part and so every Particular Person in secret In which place it i â— clear 1. That there is a Worship of Families besides Publick and Secret VVorship 2. That that VVorship includeth the same Duties jointly performed by the Members of the Family which Persons in secret perform and so Family-VVorship will be a VVorshipping of God beside what is in Publick and Secret in a Dome â—tick and Family-Relation Joyntly Thirdly That this Command requireth such a Family-worship distinct from publick and secret and something to be performed in worshipping of Go â— amongst persons so related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick-Relations Parents Children Sons and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants than as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt san â—tifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and a part from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in a part of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself a-part For 1. Though that be worship yet is it not worship from persons in such a Relation or Family-worship more than if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sabbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congregational-service i â— they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required than secret o â— solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more than solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be somthing more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a Member of such a Family therefore it is not solitary worship for seeking of God and moral duties
David do reprove their own Wives by vertue of the Authority of their Headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the family especially lye and what is to be thought of Chaplains Answ. I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practice of Levites being in families Deut. 12. v. 13.18 19. though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exhonored of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to ca â—echize and instruct servants o â— to pray in their families or because they cannot bestow so much time on these Duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more than of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that comm â—ndeth his houshold to keep the way of the Lord Job himself offe â—eth the sacrifice David will not send home but goeth himself to bless his house though they had otherwayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectu â—ting the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other defects they should make up this or in such a Case the most fit and best qualified in the family ought to be pitched on for this From what hath been said Family-worship appeareth to be so convincingly clear necessary and important a duty that any Objections or Scruples that can be moved against it must needs be but of little weight and importance and may be easily solved and satisfied It will not therefore be needful to condescend particularly on them And as for the advantages that wait on the conscientious and su â—able practise of this Duty they are many a few whereof we shall very briefly touch upon As 1. It hath Gods special approbation testimony and commendation and he hath a great delight and complacency in the diligent and faithful Practisers of it Gen. 18. v. 19.2 It advanceth to a high degree of Familiarity with God and is attended with sweet Communications of his mind as himself thinketh s â—t ibid. comparing v. 19. with v. 17 and 18.3 It is readily and often followed with success more or less towards the spiritual good and edification of servants and children either in the Masters life time or when he is gone G â—n 18. v. 19. Abraham will command his children and houshold after him and they shall keep the way of the Lord they shall keep is emphatick and observable and with promised blessings on the Master or Head of the Family ibid. That the Lord may bring upon Abraham that which he hath spoken of him 4. It is a notable mean of the propagation and encrease of the knowledg of God O what plenty of the growth of the knowledg of God might and would be in the Church if all Masters of Families made Conscie â—â—e of Family Duties and particularly of catechising and instructing them in the Knowledg of the Principles of Religion And what can one Minister do as to this alone in a numerous Congregation if all or most Masters of Families be negligent who yet must answer to God for the Souls of their Children and Servants as well as the Minister must for the Souls of all under his Charge these being under their Charge as well as the other are under his as is clear from this same Command 5. It very much furthers through Gods blessing all the Family for profiting by the Ministry of the Word and for joyning in publick duties of Worship as is obvious 6. It procureth or at least is a fit hopeful and promising mean for procuring a sutable Discharge of all sorts of Duties called for from the several Members of the Family in their respective Capacities 7. It is notably contributive through Gods blessing for preventing many publick scandals in the Church whereby the Name of God is much dishonoured and the Profession thereof disgraced 8. The ruling of a mans own house well doth not a little sit him that is otherwise qualified for it and called to it for ruling in the house of God 1 Tim. 3.4 And by proportion for other publick Employments whereof he is capable and to which he is called 9. It is waited with sweetly smiling quieting and satisfying Reflexions in a strait and particularly at death and failings in it let be utter neglects are waited then with sad and bitter challenges as may be gathered from Davids last words â— Sam. 23. â— Although my house be not so with God c. The contrary prejudices either of the utter neglect or of the careless and overly performance of these Family Duties may be easily discovered by the due consideration of these forementioned and other such like advantages And from all that is said on this Subject the horrid aggravations of the grievous sin of neglecting Family-worship so clearly commanded so much commended and pressed so much practised by the Saints held forth to be so advantagious in its Practice and so prejudicial and severely threatned in its neglect cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them Having cleared that this Command is moral not as to the setting a part of time for Duty which every Command supposeth but of so much time particularly stinted and defined in the Command We come now to see what is specially commanded here the Command divideth it self in a Mandat or mandatory part in the first words thereof and in an amplificatory part wherein it is more fully cleared
where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separ â—te them and what God h â—th conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ. Though we cannot instance in any thing wherein Religion hath not it's place yet we shall pitch on a â—ew things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in â—ear and trembling c. Ephes. 6.5 Col. 3.22 in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adorning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8 Coll. 3.24 else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a bitt of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22.39 Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred 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. i â— 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 i. because it is the first command that hath a particular promise that promise in the Second command being general and 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 reckoned 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 urge 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 here to be largely and synecdo â—h â—cally 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 Subaltern 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
differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being a bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether outward expressive evidences of honour are alwayes to be given to the persons honoured Answ. Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into distimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or otherwayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ. Under honour are comprehended 1. Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determine a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithets to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodn â—s â— yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when we have not certain knowledge and so may be deceived but we ought to walk with men whose hypocrisie and dishonesty we know not as with good and honest men yea even where some slips or escapes are to be found 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men which is a grace moderating a man so that he preferreth not himself inordinately to others either in respect of place or parts or other such like grounds which Christ commendeth in the Gospel and enjoyneth that men should not love the uppermost rooms or first salutations but seek to prefer others and be to their own honour as weaned children or new-born babes Matth. 18 3 readier to serve a â—d give honour to others then desirous of service and honour from them and this not in complement but in reality 3. It taketh in esteem of others and vindicating of their name and fame that they may be accounted of and be in good repute vvith others endeavouring their vindication then most vvhen they are vvronged seeing a good name is so essential a part of honour Eccles. 7.1 4. It taketh in praise vvhich is the commendation of a fact praise vvorthy or of such and such laudable things bestowed on the person by God 5. Gratulation and rejoycing at anothers good as if it vvere our own 6. It taketh in mercy and communication by vvay of charity to others Now all these effects of honour are to be drawn forth according to the stations we are in and the relations we sustain and as we stand in reference to oth â—â—â— according to their stations and relations of husband wife servant master son father friend c. And no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together These being some of the commanded duties the contrary vices are prohibited as 1. Rash judging taking up a prejudice upon unsure grounds that will not bear such a thing and this may be either a weakness proceeding from ignorance or a prejudice slowing from malice at the mans person which is more readily inclined to construe so and so of such a man and his Actions then of another The first may be removed and the person faulty in it will be desirous to have it removed and will esteem more of the person mistaken when it is removed as Eli did of Hannah 17. 1 Sam. 1.17 The second is hardly removed and admitteth not of the mean which may remove it leaving no room for information Apology Vindication c. 2. Pride and Presumption are condemned here Pride whereby one with Diotrephes affecteth the preheminency a higher office or precedency in the same office the first salutation the highest room at Table c. Presumption whereby a man is ready to undertake something above his ability as if he were more fit and able for it then indeed he is even as on the contrary Pusillanimity is a scarring to reach to and adventure upon what a man is able for and called to 3. Vanity or vain Glory much blazing abroad our own good actions or delighting to have them known to others that they may blaze them 4. Ostentation making shew of what good is in us and following what is good for that end and in such a way as it may be taken notice of by men as the Pharisees who only sought their own glory in their prayers and alms 5. Envy which is a grief and sadness for the honour of another that such a good Turn should fall in his hand or that he should be honoured followed or respected as if his being honoured and preferred did detract from their own credit and honour it differeth from fear which is a sadness that an Enemy is preferred because they may suffer and be in hazard from him this Envy floweth principally from pride whereby folks would monopolize all honour and what is honourable unto themselves and are grieved when it is not so a manifest fruit of the flesh Gal. 5.21 and a prime and most destructive enemy to Graces and yet very rife in this hypocritical age and much incident to religious folks especially to Ministers and persons of gifts an ambitious humour coveting to excel
Civil right amongst men so that one man hath right to such a piece of Land another not both these rights a wicked man may have and both Land and such right to it good men may often want in particular cases So that if there were a civil contest betwixt a good man and a wicked for some Land or other such thing the qualifications of the persons would neither make the right of the one better or more valid nor of the other worse or less valid as we may see Lev. 19.15 3. There is a right by grace which sanctifieth the former rights and putteth a man in case not only warrantable before men but also before God to make use of the creatures so th â—t he may see and visit his Tabern â—cle and take the moderate use of any lawful refreshment and not sin Job 5.24 The man hath not only his daily bread but hath it by Gods promise and upon this ground we pray Give us this day our daily bread this right is peculiar to a Believer and godly man which none other posses â— what they will can lay claim unto for godliness and no other thing Hath the promise both of this life and of that which is to come 1 Tim. 4 8. therefore we may upon good ground say that Godliness is great gain If it be yet further asked But what advantage have godly men by these temporal promises Ans. This is not their advantage to be alway abounding in these outward things that is neither so de facto and eventually nor were it meet it should be so but 1. they have a prom â—se of what is needful and useful simply even of temporal things which no wicked man hath they shall Psal. 84. want no good thing yea though lyons suffer hunger Psal. 34.10 yet they that seek the Lord shall not want any good thing 2. They may pray for these things so far as they are needful and may confidently expect them and go to God for them by vertue of that right ere they get them so Matth. 6.11 It is our daily bread by allowance and promised before we get it 3. If a natural man abound he cannot promise himself the continuance of meat till the end of his life no not so much as his dinner to morrow nor life till then but if a Believer live he may expect the continuance of as much food as shall be necessary for him if he have nothing he may confidently promise himself both life and food to morrow if either or both of them be needful more nor a wicked man that hath more wealth health and outward protection can do 4. He may promise himself the blessing and the sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creatures or in their scarcity because he he hath a right to them for it is not from want of right to creature comforts that scarcity of them cometh but God like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right and to be given also when needful so that comparing him with a wicked man whether he have or want whether he enjoy more plentifully or be in scarcity he hath still the better of him by far which should make us all love godliness the more which hath so great an advantage as this attending it Thus much in short of the promise annexed to this Command To descend to speak particularly of all the several relations comprehended under it as of Magistrates and Subjects Church-Officers Pastors Guides and Rulers and ordinary Church members Husbands and Wives Parents and Children Masters and Servants c. and of their respective duties would be a large task and draw us forth a great length beyond our design in this undertaking and somewhat to this purpose being already spoken from the third and fourth Chapters of the Epistle to the Colossians which the blest Author was then in his Sabbath afternoon Sermons opening up to the same Congregation that heard him lecture on the Commands and all of them being too many at least more known then alass they are practised though indeed we know no more in Gods account then we singly desire design and endeavour through grace to practise and they all and they only having a good understanding that keep his Commandements John 13.17 Psal. 111.10 and since withal if the generals we have hinted at in the exposition of this Command be well understood seriously pondered and consciensciously in the Lords strength practically improved they will not a little through his blessing contribute for helping us sutably to acquit our selves in the discharge of all the particular duties of these several relations we shall now forbear to be particular and shall only say in the general of these station and relation duties that as if a serious Christian and truly godly man be sought after he is in a special manner to be found in them so when sanctifiedly sutably and seasonably performed they in a special manner adorn the Doctrine of God and keep it from being blasphemed and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it and withal are a notable mean of convincing men and even of winning and gaining them who obey not the Word as may be clearly gathered from Luke 3.10 11 12 13 14. Tit. 2. v. 5. 10. 1 Tim. 5. v. 14. 6. v. 1. 1 Pet. 2 v 13 14 15. 3. v. 1 2. compared together Before we proceed further amongst many Questions that might arise here one word to these two 1. Whether ought a Father to love his Son or a Son to love his Father most Answ. The Son ought to love his Father most as representing most of God and the Father ought to love his Son most as comprehending most of himself such mutual respects may exceed one another on different accounts 2. Quest. Whether is the Father or Magistrate most to be obeyed if they command contrarily Answ. If that which is commanded be a thing belonging to the Magistrates place to command in as where such a one should live what charge or office he should bear in the Common-wealth and such like caeteris paribus the Magistrate is to be obeyed for these things are sought by the Magistrate from him not as a Son but as a member of the Common-wealth whose good principally should be eyed and had respect to but if it be a thing that belongeth to the Father and not to the Magistrate to command in as what Husband or Wife a Child should marry and such like that belongeth to the Father as a Father and so is to be obeyed notwithstanding of the contrary command of the other The scope of this Command being to moderate men in their excessive desires after honour and to direct and regulate them in giving respect to others and in seeking of it to themselves
Covenant of Works t â— them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b â—cause rested on by them to the â—r â—judice 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 r â—ctitude the obligation of this Law as to that is perpetual and therefore in the expounding of it these two terms Moral and of Perpetual Auth â—rity are all one and to be taken so 2. The Judicial Law is for r â—gulating outward Society and 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 M â—rt â—a dead and may where 't is thought fit with the foregoing 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 so that 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 worshipped Nature teacheth it but that he is to be worshipped 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 naturally requiring obedience in some of them 6 The sixth distinction is of the Moral Law in two Tables first and second the first contains ou â— immediate worship service and obedience to God himself and is comprehended in the first four Commandments th â— s â—cond contains our mediate obedience to God in all the duties we owe to other â— in the last six they were at first so divided by the Lord hims â—lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm â—nts of the second Table are of like Authority with the first God sp â—ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat â—ly aga â—nst the first Table are gre â—ter th â—n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther â—fore 3. In Morals if th â—y be things of the same nature the duti â—s of the second Table cede and give place to the duties of the first Table when th â—y 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. 10.37 wh â—n obedience to God and obedience to our Superiours cannot consis â— we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth â—r Luke 14. â—6 4. Y â—t take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as fo â—â—elieving or pr â—s â—rving our Neighbours life in hazard we may trav â—l on the Sabbath day according to that Scriptur â— I will h â—ve M â—rcy and not Sacrifice â— and the Sabbath was made fo â— 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 T â—ble are negatively set down â—orbidding sin directly Th â—â— shalt not have an other gods c only the fourth is both negative and â—ffirmative â—orbidding sin and commanding duty directly as also the fi â—th only which is the first of the s â—cond T â—ble is affi â—mative all the r â—st are negative This disti â—ction is not so to be understood as if nothing were commanded or injoyned in negative Pr â—c â—pts or as i â— nothing were fo â—bidden in affirmative Pr â—c â—pts â—or whatever be expr â—ss â—d as forbidden the co â—â—â—ary is always in ply â—d as command â—d and whatsoever is expr â—sly commanded the contr â—ry is always imp â—yed as forbidden b â—t the disti â—ction is taken from the manner of setting them down conc â—rning which take th â—s â— Rules or G â—neral Obs â—rvations for your better understanding many wher â—o â— are in the larger Cat â—chisme 1 Howev â—r 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 contr â—ry to the si â—s forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Comm â—ndme â—t Thou shalt n â—t take the Name of the Lord thy God in v â—in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d â—y 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 neg â—tively expressed Th â—u shalt do no work or affirmative in which respect Christ c â—mprehendeth all the neg â—tiv â—s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both â—njoyn and forbid the like may be said of promises and threatnings there b â—ing in every promise a threatning and in ev â—ry threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to shew us that both are comprehended 2 Though the positive Commandmen â— or the positive p â—rt 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 Maxim 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
Truth is the Scope of both But 2. They differ in this that Assertatory Oaths have but one Verity to wit That the thing be in the Present time true as the man sayeth or sweareth But Promissory Oaths have a Twofold Verity to wit One present that the Swearer meaneth what he promiseth 2. That for the time to come he shall endeavour effectually to make the thing Truth which he sayeth and sweareth The First is only a Truth in the Person The Second is also a Truth of the Thing or Matter 2. We would difference Vows from Promissory Oaths Vows have God both for Party and Witness Oaths may have some other for Party but God for Witness to the giving an Oath or Promise to such a Party Yet in some things there is a great Affinity as to the matter in both Concerning Promissory Oaths we may enquire 1. Concerning the making of them 2. Concerning the Obligation of them That a Man may make such Oaths tying himself to some things in which he was before free is without all Controversie and clear in the Scripture Concerning such â—aths it may be enquired 1. In what Matter 2. On what Occasions 3. With what Conditions they may be engaged in And 1. For the matter of them they may be in three Sorts of Matter 1. In such matter as is Morally necessary as the Fearing Serving Worshipping the true God c. So was Jaecobs Oath and Vow â—en 28.20 21. That the Lord should be his God And many of the Covenants mentioned in the Old-Testament and Davids swearing Psal. 119.106 To keep Gods Statutes 2. There is a Civil lawful good Matter such as Duties to Superiours or to make some Obligation we owe to others forth-coming or to return and requite such a Particular good Turn to one Such are Oaths of Allegiance to Lawful Superiours Such did the Spyes swear to Rachab 〈◊〉 â— 12 c. And David to Jonathan and that these are Lawful having â—â—e Qualifications cannot 〈…〉 3. There are somethings indifferent as Eating or abstaining from such and such Meats or Drinks or on such and such days and although the thing be not simply unlawful yet Oaths therein would be engaged in with much Prudence on such Grounds and with such Qualifications and Conditions as may â—ake it appear the Swearer is not using the Name of God unnecessarily and that he cannot otherwise gain his Point Nor Superstitiously to make it appear that he doth not bring his Conscience under a Yoak of Will-Worship One of which wayes ordinarily men fail in these Oaths and so they are neither to Gods Honour nor others good and therefore such Oaths are either rarely to be ingaged in or not at all Next such Oaths as to the occasions of parties ingaging in them may be divided into these three The 1 is When we ingage in Publick Oaths and Promises solemnly when Authority calleth us to it 2. When the Edification or Satisfaction of another in private calleth for it There are sometimes when a Christian may be Yea is called to it for gaining Credit to something that the other is called to believe to interpose reverently the Oath of God as Jacob did to Laban 3. One in secret may thus ingage himself to God in Lawful and necessary things As David I have sworn that I will keep thy Righteous Judgments Yet in the Third place all these Oaths would still be with these Qualifications mentioned Jer. 4.2 First in Truth namely the twofold Truth before mentioned 2. In Judgment that is with Knowledge Deliberation minding understanding what it is we swear 3. With Righteousness or Justice that is That it be in things that are acording to the Law of Equity as well as Piety neither wronging God nor others by our Oaths for Oaths are in themselves still Vincula aequitatis and not Iniqui â—a â—is Bonds of Equity and Justice and not of Iniquity and Injustice There are also to be observed these Tacite or Express Conditions in all Promissory Oaths and sometimes it is fit to express them and sometimes not If God will and if nothing intervene to hinder Jam. 4. If I live Health permit As much as in them lyeth they shall aim at it if some Impossibility intervene not 3. So far as the fulfilling of this shall be Lawful for it can only tye to Lawful things and Lawful means and courses and this is especially to be understood of Indefinite Oaths 4. While things stand so but if the Case alter Essentially and men turn Enemies to the Kingdome or Common-wealth to whom we were by Oath obliged to give or sell some-what that we know would be made use of to the Probable ruin or hazard thereof then it 's not in our power Salvâ potestate superioris It may be asked How we shall judge of Indefinite Oaths such as Souldiers give to their Officers to be obedient to them or of Oaths in things which are indistinct and the matter not obvious as Oaths in Colledges Incorporations Towns c. Where the things sworne are Complex Answ. These cannot altogether be Condemned 1. Because though a man have not yea cannot have a particular and distinct knowledge of all Particulars yet â—he understandeth such Oaths as binding to all necessary and lawful things as the General Condition requireth 2. Because he taketh the Oath for the end and in the sense that it is Commonly taken which bindeth in the Essential things pertaining to the being of that Incorporation but taketh not in every particular strictly By what is said then We may 1. Condemn Oaths in Trivial things as Oaths in Complements when men swear they will not go one before an other That men are wellcome to their Houses That they will not let them go so soon That they shall drink so much though it may not be to Excess That they shall return some petty thing they have borrowed and the like 2. Rash Promises such as are hastily and unadvisedly or doubtingly made But ere we come to Particulars let us consider what is condemned as Perjury which is the Highest Degree There are these several sorts of Perjury mentioned some whereof are more direct and immediate some more mediate and indirect The first sort of Perjury is When one upon Oath asserteth as a Truth that which he knoweth is not a Truth or doubteth of it or is mistaken in it through his own negligence not being certain that it is as he sayeth whether he affirm or deny Thus Naboths false Witnesses were guilty and many other Instances may be adduced The Second is When one promiseth some-thing which he mindeth not to perform and confirmeth that with an Oath he is no doubt â—er â—ured because there is not a correspondent verity betwixt his Oath and his Purpose The Third is When men promise and intend for the Time to perform yet upon no just Ground fail afterwards in performing what they have sworn This is Perjury because there is not Truth in fulfilling the
more strongly and so the sin is greater in breaking an Oath than a Promise because not only our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberate swearing as in complements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed ah how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens passionate and revengeful imprecations yea not being sutably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are some things near of kin unto to say so and of affinity with Oaths as 1. Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-Priest Christ Matth. 26. and Paul Tim â—thy 1 Tim. 5.21 6.13 Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somwhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When men adjure men 2. When they adjure Devils 3. When they adjure unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may somtimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home to the Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteth a man before God and so may prove a good means through his blessing to make the man serious which sort of adjurations may be distinguished thus 1. There are proper adjurations or charges authoritatively laid on in the Name of God or of Jesus Christ this is done by Magistrates or Ministers in their places as Paul chargeth Timothy 1 Tim. 6.13 and giveth him charge to charge others v. 17. This being used in serious and weighty matters and not too frequently lest the Name of God become thereby contemptible is the most proper and the most weighty charge 2. There are Obtestations which are serious and weighty intreaties and beseechings in the Name of God and for Christ's sake that one may do or forbear such a thing as when Paul beseecheth the Romans and Philippians by the mercies of God Rom. 12. Phil. 2.1 2. and Abigail interposeth seriously with David this is most properly done by Inferiours Subjects Children c. to their Superiours and hath in it also a more implicite threatning if such a thing be slighted as in Abigails words to David 1 Sam. 25. is clear 3. There are Attestations whereby one is seriously put to it to tell some truth or to bear witness of some truth asserted by another thus Joshua attested Achan 4. We say These have a binding virtue in some cases and cannot without contempt of God who so chargeth them and before whom they are so attested be slighted and therefore if it be not properly Perjury for a man either not to speak at all being attested or to speak what is not truth yet sure it is more than ordinary contempt and a greater sin than if no such adjurations attestations or obtestations had been used because the Name of the Lord has been interposed by others and if such attestations c. be lawful as we have proved them to be in some cases then ought they to have weight or they are used in vain we see our Lord Christ answered to such Math. 26. after a while 's keeping silence And in reference to these ye fail 1. In giving little entertainment unto and laying little weight upon the charges and obtestations of Ministers which come unto you by them from this Word and Gospel these charges of Ministers are as if an Herauld gave a Charge in the Magistrates name which bindeth as from him and more than another message delivered in other terms in this then Ministers are as Heraulds charging you in their Master's Name even in the Name of the great God and of Jesus Christ the Prince of the Kings of the Earth 2. When one of you putteth not another seriously to it to forbear and abandon sin or to practise such a duty charging them or rather obtesting them as they will answer to God to do so as often in the Canticles we find I charge you O Daughters of Jerusalem 3. In your overly rash and slight way of using obtestations and grave intreaties meerly or mostly for the fashion or by way of complement or in petty and trivial things as when ye say for God's sake for God's blessing do this or that only as a customary by-word this is no doubt more than on ordinary taking of God's Name in vain in common discourse because ye take on you to bind others in the Name of God not considering what ye are doing and in a matter not necessary and of no weight exposing the Name of the Lord to contempt and thereby tempting others to care but little for it this is a most horrid and crying sin amongst our ordinary Beggars whereof others also are guilty who are not sutably affected with it and do not in their places seriou â—â—y endeavour to have it mended as also this is when we desire one another lightly irreverently to do such and such a little thing in the Name of God as to sit down or rise up in God's Name c. which things are alasse too too frequent 2. For adjuring of Devils it is two ways lawful and two ways not 1. It is lawful to command Devils in the Name of God by those who are called
in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish Families certainly where Husband Wife Children and servants are Christians and Professors of the same true Religion there is some other thing required of them than where only the Husband the Wife the child or the servant is so but if they were scattered and became parts or Members of diverse Families among Heathens they would be obliged to seek God a-part therefore no less but much more is joynt-seeking of God required of them when they are united together as Members of one Family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his Family than when he is withdrawn from them But a Master at a distance may Command all in his Family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The Duties that are to be performed on this day will require this such as Instructing one another Exhorting Admonishing Comforting strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt concurring together in that work and therefore it concludeth strongly that Family-worship at least on the Lords day is commanded here and if Families be called to worship God joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of Families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other Family worshipping him in the World So Joshua resolveth Chap. 24.15 I a â—d my House will serve the Lord and Sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one Family then ought that worship to be joynt according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as Family-worship and that it is Commanded we shall consider in the next place how the Scriptures do otherwayes hold it out 1. Then consider that where the Scriptures speak of eminently Godly-men they speak of them as making conscience of this and take notice of their honouring of God in their Families as a special part of their eminency So Abraham Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 101. are noted It must then be a commanded and commendable Duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7.84 were said to be Dedicated when they were set a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use Will any think that they began with Prayer or Praise as David did and left off such Exercises afterward see also 2 Sam. 6.20 where mention is
made of Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zach. 1 â— 12 and that as a Prophesie of the Converts carriage under the New-Testament We find it also mentioned 1 Timothy 3. v. 4 â— and 5. v. 8. and Titus 1.6 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in Families after it before the Law by Abraham Job and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Z â—chariah especially yea it is also renued in the New-Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this Duty it will be found that there is hardly any Duty more cleared and pressed than it Is pressed 1. By Command 2. By Examples of Godly-men held forth as Paterns for Imitation 3. By Promises made to it and 4. By Blessings conferred on the conscientious practisers of it Gen. 18. D â—ut 11. v. 18.19 20 21. 5. As evidencing sincerity G â—n 18. Joshua 24. 6. As making Folks lyable to the Curse and wrath of God when neglected Jer. 10.25 7. As a fruit of the Spirit and as a Companion of true Repentance Zach. 12 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1 Tim. 3.4 Tit. 1.6 Hence the Argument runneth strong That duty which in Scripture is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary Duty but Family-worship is such therefore it is a necessary duty 1. That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. v. 7 8. and Deut. 11. v. 18 19. In which two places it is clear that observing of the law is not only to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Famaly are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family in all that enter into it even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2. That it is commended by examples is clear in Abraham's who dealeth both with Children and servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular Affairs He Circumcised them and commanded yea charged them to serve the Lord which cannot be supposed to have been done without other duties of worship And in David's 2 Sam. 6.20 Who when he has been at publick-worship goeth home to bless his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himself as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere than at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal. 30. Psal. â—01 it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal. 30. as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not-worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6. Heathens that called not on God Ans. 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth â—ecret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Familes that call not on Gods Name therefore it reacheth them â— for à quatenus ad onine c. So then what-ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them â— Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is fitness
to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as a part of worship so as to bind consciences to it or to equal it with this day That is a part of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as a part of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extraordinary cases he shall please to call for some part of them again 4. Yet extraordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extraordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin be crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and brake the Sabbath himself or suffered his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power vvhich God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other ways in vvhich respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three way â— pressed also 1. By Gods example who during the sp â—ce of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world vvere then made and finished Whence by the way vve may gather that not only all Creatures vvere made Angels even these that since turned Devils c. but that they vvere made within the Six days of Creation vvhen Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days vvould be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day vvhich is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shall not prejudg them in their weeks work but that their labour shall be therefore blessed so that they shall miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they vvere as vvell provided as vvhen they laboured Lev. 25.20 21 22 And it 's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Is. 56. and Psal. 92.3 That God vvill abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days vvherein he is also sought as there is this day a double worship both in respect of the Duty and of the day vvhereon it 's done so there shall be a double blessing beyond what is on other days in vvhich respect even prayers in and towards the Temple while it stood by divine appoin â—m â—nt as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence vve may see an usual connexion betwixt Vniversal thriving in Religion Grace and Piety and suit â—ble obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore he hallowed it or sanctified it that is per modum destinandi or by vvay of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or
God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel â—gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and â—s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M â—th 5.27 thou shalt not commit Adultery c. Rom. 13.8 9 10. Jam. 2.8.11 c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor. 10.31 1 Pet 1.15 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3.17 therefore is the second Table given that vve may know how to vvalk towards others as vvell as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there vvill be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 67. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not tha â— they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so part â—cular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three general â— first That there is no part of a mans convers â—tion in reference to his walk with others as well as God whatever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God injoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also
simply or by that which is such in some respects as by unlawful callings and such like All which unlawful wayes may be reduced to these three rapina furtum and turpe lucrum rapine theft and filthy lucre of which more afterward Again this inordinateness we say is when either our Neighbours estate or our own is wronged his may be wronged when ours is not advantaged as by destroying firing and the like out of hatred and malice yea it may be wronged by our negligence when possibly he and our selves are both wronged yet this is condemned in Scripture and Exod. 22.5 sequent the Lord provideth Laws anent it It may be also in reference to the profiting our selves or our neighbour or bettering of our own estate or his there is no doubt inordinateness in getting keeping and using that which belongs to us or to our neighbour as when we get it without right or its due price by anothers folly or negligence c. To proceed a little we shall consider the sin forbidden in this Command as drawn to these three forementioned heads rapina furtum turpe luerum Rapine includeth violence of all sorts both by land and that either by more petty parties as robbers plunderers c. or such as are more strong and able to carry their point as Conquerors Generals of Armies c. medling with that which is not theirs which is robbery in the Lords account Hab. 1.6 And by Sea this is called piracy It was a true and sharp answer which a Pirate did give to Alexander as is recorded who being taken by him and asked How he could or durst live that way replyed He did only what he himself did save that Alexander bereft men of kingdoms he but of a little of their means he with more strength on the land followed his point he with less upon the sea Of which Piracy whether raping or robbing poor innocent Sea-faring-mens goods as it is now used by many I wish all Capers and their Confederates in all Christian Kingdoms and Common-wealths would seriously consider and would to this purpose take notice of what the eminently learned Grotius saith in his Book de jure belli pacis lib. 3. cap. 18. sect 2. but more especially sect 4. where he doth vvith much reason whereof he vvas a great Master and religion assert That when justice strictly so called is not hurt yet a man may sin against that duty which consists in the loving of others and more especially what the Christian law prescribes which yet here is only corroborative of the moral law that perfect and perpetually binding Rule of life and manners so that if it be manifest that such raping robbing or spoyling will chiefly hurt and indammage not the whole body or generality of the Enemies or of the King or such as are of themselves guilty but the Innocent and that in such a measure as will thrust them into the very greatest calamities and miseries wherein to cast even such as are our private and proper debtors were a merciless and cruel act But if to all this it be added that such spoyling or robbing is found to be of no considerable moment or importance neither to put an end to the war nor to cut short and consume the publick and main force of the Enemy then and in that case such gain ought to be accounted unworthy of a morally good man and more especially of a Christian as being made only of the calamity of the times On vvhich account Plutarch blames Crassus that he had made purchase of the most part of his riches by robbing and spoyling in times of fire and svvord looking on the calamities of the times he lived in as his greatest gain Grot. annot ad idem illud cap. 18. Whatever vvill be said for pressed men and other Subjects vvho on the express call of the Magistrate go to Sea-sights their non-obligation to inquire narrovvly and scrupulously into the justness of the War vvhen it doth not appear to them unjust yet unquestionanably such persons as go a raping and their Compartners for a share of the gain are obliged to a strict and accurate examination of the justness of the vvar since they vvillingly offer themselves to such vvork yea seek for access to it as a special favour and priviledge vvhich they may let alone if they please and so in this case ought on the least scruple or ground of haesitation to let it alone and if they go on and seek not satisfaction to their consciences to the yondmost anent the justness of it they make themselves as guilty in their station as the Prince State or Common-vvealth do vvho ingage in an unjust War since vvhatever is not done in faith and from a persvvasion of the vvarrantableness thereof is sin And though a War vvere uncontravertibly just yet Grotius his grounds before laid dovvn vvould be considered by such especially vvho out of a covetous humour and desire to make gain though under the silly pretext of vveakning the Enemy the least thing ordinarily intended by them ingage themselves in this course vvhich not only crusheth many poor Innocents but is also often vvaited vvith bloodshed and taking of mens lives vvho it vvill not it seems be readily denyed may defend themselves and their goods the means of the livelyhood of themselves and their families vvon vvith much toyl and hazard and if they may endeavour the preservation of these goods and defend themselves against such as vvould spoil and bereave them of them then it 's vvorthy of very grave consideration if in this case the assailants vvounding mutilating or killing poor private men quietly follovving their callings for their bread in their ovvn lavvful at least hitherto in this so circumstantiated case by Grotius not judged and determined unlavvful defence vvill be found altogether free especially if the justness of the War be doubtful or not conscientiously inquired into of murther And if the aggressors themselves should be vvounded or killed by these self-defendants vvhether they vvill be vvithout all culpable accession to their ovvn self-murther and so vvhether they vvill not be involved in the guilt not only of the breach of this Eighth but also of the Sixth Command And vvhether goods and an estate acquired or increased by such means may be brooked and possessed vvith solid peace and vvith the vvell-grounded expectation of Gods blessing vvhich maketh rich and addeth no sorrow therewith This I say calls for grave consideration Beside that it hath been observed that such courses h â—ve sometimes not only made these estates that were acquired by them quickly to melt away but also to have been a moth in the estates for the time bettered by them Observable and not altogether alien from this matter is that christian and grave Act made against Prize-goods in the Town-Councel of Edenburgh the head City of this Kingdom in great Mr. Knox his dayes as one blessed fruit of the Gospel amongst many others May 10.