Officers School-masters and Teachers I charge you to endeavour to prevent this sin in your selves and others It is sad that the Children of many are brought up in it the most part live in it our Streets are more full of it then the Streets of Heathens Advert to this charge every soul Or 3. I charge you to appear before this great and dreadful God who will not accompt any such guiltless and to Answer to Him for it The Fourth Commandment Exod. 20. verse 8. 9. 10 11. Remember the Sabbath day to keep it Holy Six dayes shalt thou labour and do all thy Work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any Work Thou not thy Son nor thy Daughter thy Man-servant nor thy Maid servant nor thy Cattel nor thy Stranger that is within thy Gates for in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the Sabbath day and Hallowed it THe Lord in his infinite Wisdome and goodness hath so far consulted mans infirmity as to sum up his Duty in these Ten Commands called Ten Words that thereby his darkness and dulness by sin might be helped by an easie abbreviation The first Command therefore containeth mans duty to God in immediate Worship requiring that the onely true God should be worship'd The second stinteth and limiteth men to that worship alone which he pâ—rscribeth The third Commandeth Reverencing of him in all his Ordinances and a reverent manner of going about them This Fourth pointeth out the Time which most solemnly the Lord will have set apart for his Worship that so He who is both Lord of us and of our time may shew what share he has reserved as a Tribute due to himself who hath liberally vouchsafed on us the rest which time is not to be understood exclusively as if he would have onely that spent in worship there being no exclusive determination of the frequency of the exercises of worship or duration of them in Scripture that is to say that they shall be so long and so often and no longer nor oftner but that he will precisely have this time as an acknowledgement from us even as when he gave Adam the use of all the Trees in the Garden he reserved one so when he giveth six dayes to us he keepeth a seventh for himself This Command is placed in a manner betwixt the two Tables because it is a transition as it were from the one to the other and containeth in it duties of immediate Service to God and of Charity towards men and so in some sort serveth to reconcile if we may speak so the two Tables and to knit them together that so their harmony may be the more clearly seen It is also more largely and fully set down for plurality and variety of expressions and words then any other in either of the Tables yet hath it notwithstanding been in all times in a special manner assaulted and set upon and endeavours used to overturn it Satan aiming sometimes to darken the meaning of it sometimes to loose from the strict tye of observing it and that not onely by old Sabbatarians Anti-sabbatarians and corrupt School men but even by those whom God hath made Orthodox in the main And especially by a Generation in these dayes who having a hatred at all Ordinances and at all the Commands of the Decalogue yet do especially vent it against this Command because in it is contained a main foundation of Godliness As it is wonderfully great presumption for men to assault and set upon Gods Authority even where he hath strengthned himself as it were most by more full explication and more large and particular pressing of duty and forbidding of the contrary sin as he hath done in this Command more then in any of all the rest So it will be necessary before we can speak to the practical part of piety comprehended in it concerning the sanctification of the Christian Sabbath or Lords day either in the negative or positive part of it to speak doctrinally for clearing of the precept to these three 1. Whether this Command be moral and do oblige us in its Letter as other Commands do 2. What is the particular morality of it and the literal meaning of the words 3. How our Lords day standeth in reference to this Command and whether thereby the same sanctification be required as to it though its institution arise from another ground then is required to the Seventh-day Sabbath Somewhat of all these must needs be spoken unto and we begin to speak first of its morality before we speak of its meaning because all dependeth on this both in respect of exposition and practise for if it be not moral and perpetually binding it 's not necessary either to explicate it or to study and press the practise of it but if it be found to be moral then no doubt it concerneth us and requireth the same moral sanctification of a day now as it did before Our Assertion then in reference to this is that The duty of setting apart and sanctifying of a portion of time as it is limited in the fourth Command for Gods service as it recurreth is moral and the Obligation thereunto perpetual even as in the duties of the other Commands the obligation to this being no more dissolved then to those though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them my meaning in a word is that a day oâ— one of seven is as necessary to be kept holy unto God now upon supposition of his determining the particular day as it is necessary to hold and keep up the worship prescribed by God neither without sin can another day be put in the room of it more then other worship can be substituted in the place of divinely prescribed worship for the time is set and fixt by the fourth Command pointing at a solemne and chief time as the woâ—ship it self is by the second For clearing of this consider 1. That we mean not here moral-natural as if without any positive Law such a thing had been binding no but moral-positive that is laid on by a Command which is standing unrepealed and so bindeth by vertue of the authority of the Law-giver as several other commands and precepts do as namely those concerning Sacraments belonging to the second Command and those concerning one Wife and forbidden degrees of Marriage belonging to the seventh which being so often broken by many Saints and dispensed with in some cases cannot be thought to be morally naturally since the Lord dispenseth not so in these nor can it be thought in reason that his Servants would have been ignorant of such a natural thing It is then moral-positive that we mean to wit that which is binding by a positive Law 2. Consider in this question that there is a
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 which 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 wayes in which respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three ways pressed also 1. By Gods example who during the space 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 were then made and finished Whence by the way we may gather that not only all Creatures were made Angels even these that since turned Devils c. but that they were made within the Six days of Creation when 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 would 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 which 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 shal not prejudge them in their weeks work but that their labour shal be therefore blessed so that they shal miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they were as when they laboured Lev. 25. 20. 21. 22. and it 's like that if we will 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 Isa 56. and Psal 92. 3. That God will abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days wherein he is also sought as there is this day a double worship both in respect of the Duty and of the day whereon it 's done so there shall be a double blessing beyond what is on other days in which respect even prayers in and towards the Temple while it stood by divine appointment 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. when 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 we may see an usual connexion betwixt Universal thriving in Religion Grace and Piety and suitable 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 be hallowed it or sanctified it that is per â—odum â—â—stinandi or by way 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 end wherefore God did it to wit that there might thereby be an excitement left to men to imitate God and that men might not only have Gods command but his example also to bind this duty on him If it be asked here why God will have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribut being reserved to himself 2. Because men having but a finite understanding beside the now corruption of it connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once or at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live with him and that he ought to cary in his own affairs along the week and order things so as the Sabbath may be duly sanctified when it shal come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to walk and converse with God and to be in his worship this is his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and wordly things It was a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the world ordinarily think and judge We see now how great and grievous a sin it is to break this command and with what care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed with more reasons and with more full and particular explication Because 1. All the commands hang some way on this and obedience is ordinarily given to them with the same readiness as this day is employed in Gods Service 2. It keepeth life as it were in all the rest and when men are cold in this so are they in all the rest 3. This tryeth men in theirlove to God best If indeed his company and service be more delighted in thenthe World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they
the fear of the Lord fled from her 5. Add dancing a thing condemned by the people of God as no honest recreation at least when in companies that are mixed and as we call it promiscous dancing such as useth to be at marriages and the like occasions both of old as may be seen in the Canons of several Councels as also of late by our own and other reformed Churches I shal say these things in short of it First that ye will not find it mentioned in Scripture in the person of any of the godly it becoming an Herodias's daughter better then professors of Religion 2. That it will be readily fouâ—d to indispose for the exercise of godliness and so to be inconsistent or at best hardly consistent with either a pious and lively or a sober frame of spirit 3. That it marreth not only the gravity of persons for the time putting them in a sort of regular distraction but lessenet the esteem of such persons this insobriety being like a dead fly that mak eth the box of oyntment if any be to stink 4 That in Scripture examples we find this sort of dancing only among prophane and loose people and recorded also as a piece of their stain or blot rendring them some way infamous and oftentimes it hath also snares waiting upon it as in the Israelites amongst themselves Exod. 31. and in the daughters of Moaâ— with the people of Israel and in that of Herodias's daughter Some also suppose those whom Dinah went forth to see Gen. 34. were thus imployed at some feast or such other solemnity where she was insnared and deflowred 5. Yea it is often if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonness usually breaketh out in and can Gods people warrantably have fellowship with these works of darkness or can they if guilty themselves reproved it in others Cicero calleth it Postremum vitiorum quia acta sequitur the last of vices because usually it followeth former loose carriages 6. There is no lawful mean of recreation which is useful for the health of the body but is and may should be sanctified by the Word and Prayer yet I suppose neither useth this to be so neither would any think it very sutable or well consistent with a praying fram e can that which standeth not with the serious exercise of repentance and a praying disposition or that which none would think a fit posture to meet death or the Lords appearing with be in reason though consistent with a Christian walk which should alwayes be with the loyns girded and the lamps burning It is somewhat like this or less then this which the Lord condemneth Isa 3. 16. walking and mincing or tripping and making a tinkling with their feet what is that but disdaining the grave way of walking to affect an art in it as many do now in our dayes and shal this be displeasing to the Lord and not the other seeing he loveth and is best pleased with the native way of carring the body Junâ—uâ— and Rivet from him calleth this minching or tripping a walking or standing on the Earth in an artificial way Besides these things that are more general in folks carriage there is somewhat further in our cloathing and diet which is to be spoken to here seeing in these we ought to be christians sober grave c. and in nothing do our lightness vainity as we ordinarily use to call people vain from their apparel pride wantonness and rioting appear more then in vain garbs Hence the Apostle Paul 1 Tim. 2. 9. joyneth modest apparel with shamefastness and sobriety or chastity as also doth the Apostle Peter 1 Pet. 3. 2. 3. and in Jezebel and others decking and dresing to seek love is ever accounted an high degree of loosness It is a wonder that men should take pleasure to deboard in their cloathing which is the badge of their perfidiousness and was at first appointed to cover their shame and nakedness It is observed that the Hebrew word â—eged doth signifie both perfidiousness and cloathing and cometh from that word which signifieth to break covenant the Lord thereby intending by the very consideration of our cloaths to humble us and keep us in mind of our first breach of covenant with him and yet such is our wickedness that we will glory in that which is indeed our shame as iâ— it were a special ornament and whereas at first cloathing was appointed for covering nakedness for preventing of incitements to lust and for decencie now Jezebels like it is made use of to be a provocation thereunto see Prov. 7. 10. God in his first appointment of â—ayment for preventing of vainity and commending honest sobriety therein did make for our first Parents coats of skins And therefo e we say that in men and women both there is condemned by the Lord 1. Costliness and excessive bravery of apparel 1 Tim. 2. 9. which saith not that we are to foster sordidness or baseness or that men in all places or stations and of all ranks should as to their apparel be equal but that none should exceed It is strange that sometimes the poorest and meanest for place and often for qualifications are finest this way as if it were the best or only way to commend and set them out and that some should have more in cloathâ— then in their stock is utterly intolerable 2. Strangeness in the ever-changing fashions and extravagant modes of apparel while as the Lord by nature hath continued the shape of mens bodies to be the same for what is meant else by strange apparel so often forbidden in the Scripture but â—hat which is commonly called the fashion or new fashion a new and uncouth garb And certainly mens minds are often infected with lascivious thoughts and lustful inclinations even by the use and sight of gaudy and vain cloathing and we will see light loose conceited minds discover themselves in nothing sooner then in their apparel fashions and conceitedness in them 3. There is a lightness in cloathing as to colour mounting as they call it c. and in dressing of the body which may be seen in these dressings of the hair in powderings laces ribbon points c. which are so much in use with Gallants of the time this especially in women is insisted on and condemned Isa 3. 16. 17. c. some things indeed there ment oâ—ed are not simply unlawful especially to persons of higher quality and at all â—i â—es but the particulars following are condemned 1. Affecting of and having a lust after brave cloathing making our back our God as some do their belly Phil. 3. 19. and this may be where cloaths are but mean yet the lust and appetite after them may be great 2. Haughtiness and vanity in cloaths and dressings when we think our selves better with them then without them or esteem our selves because of them above others in other things superiour or at
it The next word is the day of the Sabbath By Sabbath here is meaned rest as it is exponed by the Apostle Hebr. 4. and that not every rest but a holy rest from our own works that there may be access to positive sanctifying of that day for the sanctifying of that day is the end and this is but a mean and necessary supposed help without which the day cannot be sanctifyed in holy duties holy duties and our own works being for the time inconsistent besides that rest on this day is not onely called for as ceasing from our ordinary affairs in the time of worship is called for on any other day but more especially and solemnly in respect of the day it self for at other times our duties require a time for them and therefore that time cannot be employed in another ordinary work and in worship also but here the Lord requireth time and rest to be sanctified and therefore we are to perform holy duties 〈◊〉 that time because it is to be sanctified other times and rests are drawn after worship this time and rest draweth worship necessarily after it hence it was that onely the Jews feasts were called Sabbaths I mean religious Sabbaths not civil or politick as their years were because they included a rest upon destination to an â—oly use That which is mainly questionable here is concerning the day expressed in this Command concerning which may be asked 1. What sort of day or the quamdiu â— How often or the quoties 3. What day of the seven or the quando 4. When we are to reckon its beginning For Answer to the first we say There are two sorts of dayes mentioned in the Scripture one is artificial of twelve hours so the Jews divided their day making â—heir hours longer or shorter as the day was long or short but they kept up the â—umber of their hours alway the other is a natural day which is a seventh part â—f the week and containeth twenty four hours taking in so much time as interâ—eneth betwixt the Suns beginning to ascend after midnight the nocturnal Solâ—ice till it pass the Meridional altitude which is the Suns Vertical point for that â—ay till it come to that same very point of Midnight again which is the Suns natuâ—al course every twenty four hours comprehending both the artificial day which 〈◊〉 from midnight to midday and the artificial night also which is from midday to â—idnight again The day mentioned here is the natural day because it 's a seventh day proportionable to each of the six dayes given unto us and they with the seventh making up the Week it must contain as many hours as any of the rest doth but the six dayes wherein God made Heaven and Earth c. are natural days therefore the seventh to wit the day of rest must be so also Let us only for further clearing and for directing our own Practise speak here a word or two more 1. We say it is a whole natural day that is as it 's usually employed by us on any of the six Dayes for our own Works that as we spend so much time in our ordinary Callings on other dayes so would we employ so much in Gods Worship secret private and publick on that day what proportion of time we use to give or may and should give ordinarily to our Callings on other dayes we would give as much to God and his Worship to our Souls and our spiritual state on the Lords day or Sabbath Therefore 2. there is not to be understood here a rigid pressing of all these hours to be spent in Duties of immediate Worship but our Working and Walking time having a respect to our infirmities and also to our Duties lest under pretext of infirmity we incroach upon Gods day and give him less then we give to our selves or should and may give him And so in Scripture they accompted what is betwixt rising and going to bed as still the Work of one day or one dayes Work for as God in conceding six dayes to us hath yet so done it as there may be a Reserve of particular times for Worship called for from us to him every day for keeping up our Communion with him so on the seventh day doth the Lord allow so much conveniency of sleep and other refreshing as may be subservient for the main end of the day these being Works of mercy and necessity which Christ allowed on the Sabbath which was made for man and not man for the Sabbath 3. Yet care would be had lest under pretext of these we exceed and apply too much of what is the Lords unnecessarily for our selves and on our lusts and if we will wake for ordinary business and keep up on such and such a Dyet other Dayes yea if we might do it or others no more strong then we do it the pretence of infirmity will not excuse us especially seeing hardly it can be often instanced that timeousness at Gods Work in that day or earnestness and continuance in it hath proved hurtful which we may account as a part of Gods blessing on the seventh day that less meat and sleep may be as refreshful as more at another time thus much for the quamdiu or the Continuance of the day Secondly it may be enquired how often by vertue of this command that day doth recur if it be one of seven or if it be the very seventh And so if this day be to be taken definitely for the very seventh day after the Creation or indefinitely for one day of seven as the Lord should otherwayes determine or had elsewhere determined a stricting then to a day but not any particular day by vertue of this command but to such a day as was formerly described or prescribed from the beginning during the Jewish State and to such another day as God should after Christs coming reveal unto them and pitch upon for his service for taking it for granted that a Seventh day as moral is commanded it followeth to be inquired whether it be the Seventh in number that is one of seven or the seventh in order that is the Seventh day For answering this we would permit 1 That there is a great difference betwixt these two the one to wit that there be a Seventh doth concern the matter and substance of piety the other to wit which of these Seven it be is more circumstantial and is alike if it be appointed by God and have the blessing 2. That it is usual for God in his commands concerning worship not at first to express a particular definitely but to deliver it in the bosome of a general indefinitely mediately and by clear consequence as it were several Species under one Genus As for instance 1 when Deut 12. 5. he commandeth his people to offer their Sacrifices in the place which he should choose here there is a stinting or astricting of them to the place which God should reveal unto them this before the
separation from other dayes but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three wayes 1. By looking to what is called the Lords generally in the Old Testament as his House his Altar his Priests his Tithes c. are they not still his because by him separate for distinct uses in his worship 2. By looking more particularly how the seventh day was called his day or the Sabbath his is not this the reason because it was appointed by him for his worship beside other dayes And can any reason agree better to this 3. By looking how any thing is called the Lords in the New Testament there is no other or better phrase or designation to try by then that 1 Cor. 11. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this first day called the Lords day is opposed to our dayes or common days and that is called the Lords Supper because instituted by him for such and such spiritual ends and uses And therefore there can be no better ground gotten for shewing why this is called the Lords day beside others then by comparing it with other Scriptures and if in other things that phrase import a Divine institution why not in this I do not mean that this is an institution or that it will prove that there must be a clear and express institution shewn but I mean this that it will inferr there is one and that it is Divine seeing God is to choose and not we We might here again produce the four Witnesses already attested for the morality of this fourth Command to wit 1. the general practise of primitive Christians 2. their general opinion and judgement 3. mens Consciences 4. the dispensations of God which will also all clearly depone in this about the change of the day Propos 6. Although we know not the peremptory and precise time when this day was instituted and the very first day sanctified nor whether it was immediately by Christ or mediately from him by the Apostles instituted which is of no great concernment to the main of its institution yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it while as Acts 1. v. 3 he taught them what concerned the Kingdom of God or did inspire his Apostles to observe it from that time forth Because 1. If it was not then instituted the Church had for some time wanted a Sabbath the seventh-day Sabbath being expired by the Resurrection 2. The reason moving the change and preferring the first day before others as in a nearer capacity of sanctification for that end was from that time forth 3. The Apostles practise of meeting and Christs keeping with them hath been from the first change even on the first two first dayes of the week John 20. verse 19. 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to preceed which maketh it appear to be very ancient And so we resume and close these six propositions 1. The day may be changed from the last to the first 2. It s meet it should be so and there is good reason for it 3. It can onely be to one first 4. It s so changed actually 5. It s change is not by Humane but by Divine institution 6. It s institution seemeth to be from the rise of the Gospel Church and the very day of Christs Resurrection Hence we infer 1. good warrant even Gods warrant for imploying the seventh-day to our selves seeing God seeketh but one day in seven and now has chosen and claimeth the first 2. Gods warrant for sanctifying the first day Sabbath or the Lords day as his institution 3. That the Lords day is to be sanctified by us Christians and that by vertue of this Command as the seventh-day was by the Jews on its grounds We come now to speak of the sanctification of this day which is the main thing and for which all the rest is intended we shall first consider the precept and then 2. the reasons whereby it is inforced The precept is sanctify it or keep it holy sanctifying of it is twice mentioned in this Command 1. In the end it s said God hallowed or sanctified it that is by separation destination and appointment for holy uses and as a part of worship so he sanctified the Temple Altar c. not by infusing any holiness in them but by appointing them for holy uses Thus onely God can sanctifie a day or any other thing so as to make it a part of worship and no man or power on Earth whatsomever can do that 1. In the precept it self we are commanded to sanctifie it that is by the application of it unto the uses wherefore he hath set it apart thus we sanctify what he hath sanctified when we use it and imploy it according to his appointment And so we are to consider the sanctifying of this day in these duties called for from us on it This sanctification is two wayes set down 3. In its cessation and rest separating it from other uses and so keeping it from the common uses to which other dayes may and use to be applied 1. In its special application to and imployment in holy uses For clearness we shall consider this sanctification 1. In respect of its rest what we are to abstain from 2. Comparatively with that strictness called for from the Jews 3. Eminently what is required more as to holiness this day then on other dayes wherein also the Lords people should be holy and wherein this goeth beyond these 4. Positively in what duties it should be taken up 5. Complexly in respect of what is called for to the right sanctifying of that day before it come on in the time of it and after it is past and that in publick and private and by all relations Master Servant c. and throughout the whole man thoughts words and deeds and throughout the whole day 6 Oppositively or negatively what are the breaches of this Command and the aggravations of these sins which break it First then we consider it in its rest which is required and because there are extreams some giving it too little as the Jews did before the captivity some too much even to being superstitious as the Jews after the Captivity and the Scribes and Pharisees particularly in Christs time did streaching this rest too far We must therefore consider it more narrowly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jerem. 17. and by Christ Matth. 12. reproved for both extreams respectively We do then in this matter assert first That there is a rest required here which is extensive to a mans words thoughts and actions whereby many things lawful on other dayes become unlawful on this day Yet 2. we assert That by this rest all sort of actions are not
not obliged to judge contrary to truth Yet 2. in some one respect or other we may prefer them as 1. In that they may have something beyond us they are possibly more humble more single zealous diligent c. though inferiour to us in other things 2. They may have much good we know not 3. We certainly know or at least may know more evil in our selves than in them and therefore are to prefere them to our selves 4. We know more aggravations of our own evils then of theirs and therefore simply we may without hypocrisie prefer men generally to our selves though we in particulars could not do so nor give unto every one in every thing the precedency We come now to speak a little of the promise which is added to stir up to the more serious Observation of this command and as for the nature of it it is a temporal one peculiarly applyed to Israel here yet generally agreeing to all and so applyed as to the substance of it by the Apostle Ephes 6 2. 3. where he putteth earth for land whereby he insinuateth that it is to be understood of any land wherein God shall please to cast a mans Lot to reside or inhabit as well as of Judeâ— so then If it be asked whether or not this promise is to be simply understood and the accomplishment of it without any restriction expected or looked for Answ Although this promise seems to have a peculiar respect unto that Dispensation wherein not only the Saints everlasting rest was prefigured by that temporal rest in the land of Canaan but also the more obscure manifestations of the life and immortality brought to light by the Gospel supplyed as it were by more full and assuring promises of earthly blessings yet seeing the Apostle as we have touched doth in the pressing of this command also accommodate to us it's promise we think it holds out that such who through Grace are enabled to give obedience to the command may by vertue of the promise annexed expect from God even outward things in so far as the having of them shall be for their good and spiritual advantage And 2. They may with confidence promise themselves that whatever they have in the world or how many or few days soever they may have in it yet all shall be with Gods blessing and peace And 3. That their death shall never be untimely And 4. What seeming defect soever may be in the performance as to length of days here shal be abundantly made up by eternity hereafter in Heaven what then will or can be the prejudice of few days on Earth From the annexing of this promise to the command these two things clearly follow 1. That there are temporal promises made to Godliness 2. That a Godly man hath that right which none other hath to inherit the earth If it be asked here whether or not a wicked man hath a right to any thing in the world Answ 1. There is a threefold right the first is a creature-right whereby any of Gods creatures have a right to any thing in his creation that is useful for them when it is simply necessary and not occupied by another under the like need and after the similitude of this right Crows and so other living creatures may take their meat one the field of any man thus a man starving may for himself or his brother if in the like condition when the proper owner of any Corn cannot be gotten put to his hand and tak of them for preventing of death by hunger and so likewayes it may be in other things all things being made for the use of man at the first and committed to him and the orderly dividing of mens lots and portions having been but the better to further that end and not to marr it is not to take place when it thwarteth with it thus the Disciples did pluck and eat the ears of Corn when they were an hungred though the corn was not their own God also who hath the absolute dominion hath so given to man a property that he hath reserved a right to himself to make use of it when need requireth for the good of other creatures thus he provideth for Crows Ravens c. out of one mans stock or other 2. There is a positive or 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 warrantably before men but also before God to make use of the creatures so that he may see and visit his Tabernacle 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 his peculiar to a Believer and godly man which none other possess 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 Answ This is not their advantage to be alway abounding in these owtward things that is neither so de facto and eventually nor were it meet it should be so but 1. they have a promise 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 shal 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
Cruelty that delighteth in the hurt and prejudice of another all these and others of this kind go generally under the name of Hatred and Anger If any ask here Is there no anger lawful Answ Yes for there is somewhat of it natural yea and sometimes it lawfully immixeth it self in duty as in zeal when God is dishonoured which was in Moses Exod. 32. And no doubt Indignation at wicked men in some cases is lawfulâ— and also required But carnal Anger is forbidden which 1. Is a desire of reveng where there hath no wrong been done to us 2. When the revenge desired is disproportioned to and greater then the wrong 3. When it is preposterousty desired without intervening Justice 4. When it is not desired for the right end to wit the mans gaining but only for the satisfying of our carnal humor 5 When it is immoderate and corrupt in the manner of it so as the name of God is dishonoured by it This unlawful Anger when it is 1. against a Superiour it is called grudge 2 when against an Equal rancour 3. when against an Inferiour disdain and contempt these two last follow ordinarily upon the first 2. This Command is broken by injurious words as in that fifth Chaper of Matthew He that shall say to his brother thou fool is guilty O what guilt will there be found to have been in imprecations cursings wrathful wishes disdainful and passionate speeches when Christ will call men to an account for the breach of this Command 3. It is broken in gestures such as high looks fierce looks gnashing with the teeth Acts 7. 54. foaming with the mouth and such like wherewith even our blessed Lord and his Servants have been followed and as there may be Adultery in looks so there is also murther in them such looks had Cain Gen. 4. 5. 4. It is broken in deeds even when death followeth not as in wounding smiting oppressing cruel withdrawing of the means of life extortion exaction byting usurie litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just valve and squeezing and exacting upon poor Labourers and Tenants without any due regard to them or their labours which last is a frequent sin but little regarded a crying sin but little cared for next it is broken by witholding what might be useful and refreshful as by neglecting the sick and distressed want of hospitality specially to the poor All these are sinful breaches whether directly or indirectly incurred neither is it sufficient that we simply abstain from committing some of these but we must also make conscience to practise all contrary duties The last thing proposed to be spoken to was the person thou where in a word we are to distinguish private men from publickemen who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice yet these may also sin in their passions and unjustly put forth their authority and be carnal in punishing and passing sentence even when there is ground in Justice and thus Magistrates may become guilty though in the executing of Justice not simply but by reason of other concurring circumstances Thus must shortly on this Command The Seventh Commandment Exodus 20. 14. Thou shalt not commit Adultery THE Lord having spoken of such sins as do more respect mans being simply in the former Command he cometh now to direct in those things that concern a man in his life in the ordering of his conversation and as it will be found one way or other that by our passion hatred and anger in one degree or other the former Command isi broken often so this sin that in the very name of it is abominable is not so unfrequent even amongst Christians as might in all reason be supposed and expected The vile sin of inordinate Concupiscence and Lust entred into Mankind exceeding early after Adam's fall and in nothing the bitter fruit of Original sin and that pravity of our nature sooner kyeths and did kyth then in it Hence is it that Adams and Evahs nakedness and their being ashamed is spoken of in Scripture which implyeth a sinfulness and inordinateness in them which formerly they were not tainted with as also a shame or plague following upon it and this corrupt nature being still in man it is hard to speak of or to hear these things holily and therefore there is a necessity both of holiness and wisdom here lest we break this Command even when speaking of it and hearing it spoke of yet the breach of it being a sin so rife and the Spirit in Scripture thinking it needful to speak of it yea it being put in a particular and distinct Command by it self and our most holy and blessed Lord Jesus having himself commented on it Matth. 5. there is a necessity of saying somewhat of it but so as to contain within the bounds of Scripture expressions O! be therefore afraid of sinning in hearing remember and consider that the Lord seeth and in a special manner abhorreth such vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary which is indeed both an evidence and a part of the sinfulness of sin as the Apostle speaketh Rom. 7. To take therefore a view of it let us consider the scope of the Command which we conceive is in a special manner and obviously holden forth in these few places of Scripture commending holiness in respect of a mans person and condemning uncleanness in all its branches 1 Thess 4. v. 3 4 5. 7. For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God for God hath not called us unto uncleanness but unto holiness Ephes 5. 3. 4. 5. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Neither filthiness not foolish talking nor jeasting which are not convenient but rather giving of thanks For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Galat. 5. 19. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness Rom. 13. v. 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying Coloss 3. v. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry In which places as we see the sin forbidden in this Command held out under the Most odious designations to wit a work of the flesh fornication adultery uncleanness lasciâ—iousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same