in the next pl â—ce to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant than is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be p â—aemitted As 1. That God hath thought good always to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices eff â—ctual for that end and the Fathers before Abraham had their Sacrifices for Sacraments and since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within t â—e same H â—b 6.18 2dly Although the nature of the Covenant alter the Sacrament in respect of our use-making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4.11 3dly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner 4thly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both in this that they seal the Covenant and represent Christ and his benefits c. yet in either of them there are some peculiar promises and benefits especially looked unto and also they have their peculiar manner of sealing these things which are common to both Believers are also confirmed in the same things by the Word but the Sacraments confirm them in another way more clearly and sensibly and proportionally to our weakness and necessity 5thly No Sacrament is of and from it self valid but its validity and efficacy is from the Covenant and Promise whereof it is a Sacrament and so it is a seal to none but to such as are in the Covenant and keep the condition of it to them it sealeth the benefits promised though absolutely and simply it seal the truth of the conditional promises and so it may be said conditionally to seal to all the Members of the Church the truth of what is promised upon such a condition as for example The Tree of Life sealed this Truth that who stood in perfect Obedience should have Life but it did not seal to Adam that he should have Life except upon condition of his perfect Obedience the like may be said of Circumcision Baptism c. 6thly Hence every Sacrament doth suppose a Covenant and the Receivers entry into the Covenant to which the Sacrament that he receiveth relateth so that we come not to the Sacrament properly to enter into Covenant with God but first the Covenant is entered and then the Seal is added as Gen. 17. First God entered into Covenant with Abraham and then the Seal of Circumcision is added as a confirmation thereof 7thly No Sacrament giveth any new right which the Receiver had not before only it confirmeth the right he had before he hath access to the Sacraments upon the account of his external right 8thly Sacraments confirm still something that is future and to come they being instituted for the confirmation of our Faith and Hope in those things of which we are most apt to doubt as the Passover strengthened the Israelites again â—t the fear of being destroyed the Tree of Life confirmed what was promised to Adam and not performed and so all Sacraments help us to believe the making good of some promise not performed for they serve as the Oath and Seal and indeed when we Preach the Gospel we offer a Sealed Covenant and a Sworn Covenant These things being premised we come to speak to the things proposed and we say The Sacraments of the New Testament of which only we speak purposely have in God's appointment and our use these three ends especially The 1. is to represent clearly the nature of the Covenant and the things promised therein as the washing away of sin Christ himself his death and benefits and the way how we come to the application of all these to wit by Faith freely putting on Jesus Christ for taking away guilt and strengthening us to an holy walk in all these the Sacraments that is the signs and word of Institution added do fully and clearly 1. To the Ears 2. To the Eyes 3. To our other senses of feeling c. not only hold forth what is offered but our way of closing with and accepting of that Offer as if God who by Preaching letteth us hear him speak inviting us to be reconciled to him were in the Sacraments letting us see him tryst and close that bargain with us by his Ambassadors in which respect the Sacrament may be called the Symbol and Token of the Covenant as it is Gen. 17. and this way the Sacraments have a teaching use to bring to our remembrance Christ his sufferings and benefits as well as our estate what it was without him and before our closing with him all this by the word and elements with the actions concurring is represented to us as if it were acted before our eyes for making the way of the Gospel the more clear to our judgments and memories who either senselesly take it up or sluggishly forget these spiritual things the Lord who
Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-Love is lawful what not 320 â—ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse â—tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the â— Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota â—â—e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be
these Rules â— we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
him for there is no question but were God loved Holiness which is his Image would be loved also and where it is universally hated so must He be for a man cannot serve two Masters where their commands and actings are contrary but he must hate the one and love the other And seeing it is certain that Sinners make sin their Master and do not hate it therefore they must hate God who giveth contrary Commands and so somtimes Sinners wish that there were not such Commands Again he expresseth the Godly in the Promise under these two designations 1. Those that Love me that is the inward Fountain and comprehensive sum of all duties 2. Those that keep my Commandements that looketh to the outward effects of Love and is the proof of it so that there is no mid's betwixt these two to Love God and keep his Commandements and to Hate him and slight or break his Commandements and so no mid's betwixt God's gracio â—s promise to Parents and Children and his Curse on both Lastly It would be in a particular way observed that though every sin hath hatred to God in it yet he puteth this name of Hating him in a special way upon the sin of corrupting his Worship and Service to shew that there is a special enmity against God in that Sin and that it is in a special way hateful to him as upon the other hand he taketh Zeal for the purity of his Worship as a singular evidence of love to him Let us close this Command with some words of Use and 1. Ye may see what good or evil to us and ours and that eternally there is in Disobedience or in Holiness O Parents what mercy is it to you your selves and to your Children that you be Godly Alas this Curse here threatned is too palpable upon many Children who are cursed with profanity from the Womb upward Why do you that are Parents wrong your poor Infants and why neglect ye that which is best for them Here also there is matter of much comfort to Parents fearing God this Promise is a standing portion to a thousand Generations which though it be not peremptory as to all individual persons yet 1. It secludeth none 2. It comprehendeth many 3. It giveth ground for us to be quiet for all our Posterity till they by their own carriage disclaim that Covenant wherein this Promise is included 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather than amongst others It is true sometimes he chooseth some of the Posterity of wicked Parents yet oft-times the Election of Grace falleth upon the Posterity of the Godly 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children certainly these promises are not for nought Psal. 37.26 and 102. ult 112.2 Prov. 20.17 2. Be humble O be humble before God for he is Jealous 3. Abhor sin for it is hateful 4. Love Holiness for it is useful to us and ours First Thereby our Children have temporal mercies so far as is needful Psal. 37.26 2. They have spiritual and saving mercies amongst them 3. They have all Church-priviledges as being the Children of them that are within God's Covenant 5. Children Be humbled under the sense of the Iniquity of your Parents when ye remember their ways or possess what unjustly they have gotten ye become guilty of their sins without Repentance Especially you have need to take notice of this that are the Children of Parents that have opposed the purity of God's Service and Worship and the work of its Reformation and have been Corrupters of it Children may be partakers of their Parents faults and so plagued for them several ways and we think that this forfeiture is more than ordinary And therefore as amongst men there are special crimes beyond ordinary procuring such a sentence so is it here And 1. They be guilty by following their foot-steps in walking in their Parents sins as Jeroboams Children did 2. In approving their Fathers way praising their Fathers sayings or doings as it is Psal. 49.13 3. In winking at their Parents Sins and Wickedness 4. In boasting of their Oppressions Blood-shed c. as if they were acts of valour and man hood 5. In being content that their Fathers sinned if it gained any possession to them 6. In possessing and enjoying without Repentance what to their knowledge they sinfully purchased 7. In spending Prodigally and Riotously what the Parents Covetously gathered the sin of the Parent here is the Seed of the Sons sin 8. In professing sorrow for the want of occasion to live in Ignorance Prophanity or Looseness as their Fathers did as in Jer. 44.17 18 19. they said that things went well then In not being humbled before God for the Sins of Predecessors nor confessing them to Him as Levit. 26.42 nor repairing the Losses or Injuries which we knew they did to any that were wronged or oppressed by them The Third Commandment Exod. 20. v. 7. Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him Guiltless that taketh his Name in vain THis Command the Lord presseth with a Threatning that it may be known that he is in earnest and will reckon with men for the breaches of it The scope of it is To have the Name of the Lord Sanctified Hallowed and had in reverence by all his people and so every thing eschewed that may be dishonourable to that Holy Name and which may make Him as it were contemptible this scope is clear from Levit. 22. v. 32. where having forbidden the prophaning of his Name he addeth this positive precept as opposite thereto But I' will be Hallowed among the Children of Israel So then its that he himself may be Hallowed and had in reverence amongst them as Psal. 89.7 and 111.9 And so this Command is much more extensive then at first view it appeareth the scope thereof being to keep the heart in a holy awe and reverence of God and so in a holy way of using and rev â—rend way of going about every thing which concerneth Him For more clear handling of it let us consider 1. What is meant by the Name of God 2. What is meant by taking that Name of God in vain 1. By the Name of God is often understood GOD himself for to call on God's Name and on Himself are one 2 Properly hereby is understood his Titles attributed to him in Scripture as God Jehovah the Lord Holy Just c. or such Titles as signifie that excellent Beeing which we call God 3. More largely it is taken for whatsoever he maketh use of for making of himself known seeing otherways he hath no name but what ever Title He taketh to himself or what-ever thing he maketh use of thereby to make himself known that is his Name such are 1. His At â—ributes Me â—cy Justice Omnipotency c. which Exod. 34.36 37. are called
Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this D â—ct â—ine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people a â— his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Gen. 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his S â—ed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby and so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go about the duties of the Law with subordination to Christ and his Grace â— answer they differ in these four things which shew that these duties are not only to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1 They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our r â—spect to him who hath provided these freely for us that we should not r â—st in duties which are engraven on these Covenant-Blessings 2 They differ in the Principle by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the s â—cond Covenant 2 Cor. 7.1 3 They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perf â—ct Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only they are sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Eph. 1.4 4 They differ in respect of the motive from which they proceed for the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties nor is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of B â—ndage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consist â—nt with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1 We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more than 1. To direct 2. To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void through Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatnings adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first distinction betwixt the Law and the Covenant of Works 2 Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Pr â—face Promises Sacrifices c. in the first sense th â—y are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propound it as the righteousness they were to relye on but his scope is to put them to a Mediator by revealing sin through the Law Rom. 10.3 In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Beli â—vers now but differing in its Administration 3 Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contrary to the Lords mind In the first sense it was a Covenant of Grace in the second it turn â—d to be a
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
Sabbath day for I have put a difference betwixt it and other days though before there was none which is further amplified in the Text Now by this reason which is also given by the School-men it may appear that the second Commandment concerning outward worship according to our way of distinguishing them is distinct from the first which requireth the inward worship due to God for the first Commandment is Moral-Natural and can never be altered and has as much impression on a Natural Conscience as any and therefore according to this ground needed no reason Thirdly It may be observed also that some Commandments have Promises added to them which others have not not that any Commandment wants implied incouragements but in some they are expressed as in the second He sheweth mercy to thousands c. and in the fifth That thy days may be long c. The reason given why Promises are particularly expressed in these two is that obedience to these two seemeth to bring most hurt â—o men and is most cont â—ary to th â—ir corrupt wills and affections it seemeth not so prejudicial nor is it so obnoxious to the hatred of the world that men love God and fear him in their hearts c. as it is outwardly to confess him before men and that by adhering close to the true manner of worshipping him This maketh men obnoxious to persecutions prosses losses c. to be seriously taken up in the externals of godliness sometimes bringeth much prejudice with it and is to many troublesome and so to be obedient to Superiours and tender of Inferiours is not easily condescended unto therefore God to counterbalance the difficulti â—s that accompany the obedience of these two Commandments hath added Promises to them the more to incourage and stir up to the obedience of them The fourth thing we would take notice of is that some Commandments have threatnings expressed in them which others have not as the second and the third not that any Commandment wanteth implied threatnings but the reason is because men ordinarily count light of the brea â—h of these two Commandments if they be as they think honest at the he â—â—t though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious yet if it be to the true God they think the less of it And so also men are given to count very light of reverent using God â—s Holy Name therefore he hath put a threatning to both these Commandments to make men know he will not so easily pass them as men oft times imagine and that all these three reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what conceinment that Commandment is and how ready men are to break it and that there is special consideration and regard to be had to it so far is it from being to be 〈◊〉 to be expunged out of the number Exod. 20.3 Thou shalt have no other Gods before me IN this first Commandment we may consider these two 1. The thing commanded 2. The qualification of the Command The thing commanded is negatively set down Thou shalt have no other Gods directing to the right object of worship and differencing the true God from all supposed Gods for though there be but one God yet are there many who are called Gods 1 Cor. 8.4 5 6. The qualification added is in these words before me which tend not only to the aggravation of the sin here discharged as being done in his presence and done as it were in contempt and despite of God who always sees but especially to shew the extent of the Prohibition that it tyeth up not only from outward Idolatry but even from that which is inward and secret and that men see not and is known to God only and so this Commandment r â—quireth not only external worship but that which is inward and spiritual before God Hence the scope of this first Commandment lieth clearly in these two things wherein it differeth from the second to wit 1. That it sheweth who is the right object of w â—â—ship and directeth men thereto 2. That it r â—gula â—eth 〈◊〉 internal worshipping of God and calleth for that whereas the second Commandment supposeth both these and directeth as to the manner of worshipping the true God in externals and regulateth these This Commandment as all the rest hath a positive part requiring something and a negative part prohibiting something We shall in the first place speak to what is required here and we take it up in these three things 1 And first it requireth the right knowledge of God for there can be no true worship given to him there can be no right thought or conception of him or faith in him till he be known He must be known to be one God in Essence Deut. 6.4 and three Persons 1 John 5.7 He must be known in his Attributes and Essential Properties Infiniteness Immenseness Unchangeableness Eternity Omnipotene Omniscience Wisdom Goodness Justice and Faithfulness He must also be known in his special works whereby his Soveraignty and Majesty appeareth as his works of Creation Providence Redemption and what concerneth it as the Covenant of Grace and its terms the Mediator and his Offices no service or worship can be offered to God nor can we have any ground of Faith in him without some measure of distinct knowledge of these 2 It requireth from us a suitable acknowledging of God in all these his Properties As 1. That he be highly esteemed above all 2. Loved 3. Feared 4. Believed and trusted in 5. Hoped in 6. Adored 7. Honoured 8. Served and obeyed And so 9. He must be the Supreme end in all our actions that should mainly be aimed at by us 3 It requireth such duties as result from his Excellency and our acknowledging him to be such a one As 1. Dependance upon him 2. Submission to him and patience under cross Dispensations from him 3. Faith resting on him 4. Prayers put up to him 5. Repentance for wronging him 6. Communion and a constant walking with him 7. D â—lighting in him 8. Meditating on him and such other as necessarily may be inferred as duties incumbent to Creatures in such a relation to such a God whose Excellency and worth calleth and inviteth men to all suitable duties Next it is necessary that we add some Advertisements to these Generals And 1 That the Commandment requireth all these and in the highest and most perfect degree 2 That it not only requireth them in our selves but obligeth us to further them in all others according to our Places and Callings 3 That it requireth the diligent use of all means that may help and further us in these as Reading Meditation Study c. 4 That these things which in some respect may be given to Creatures as love fear c. yet when they are required as duties to God they
sometimes maketh use of Parables and figurative expressions or similitudes to set forth spiritual things to make them take with us the more hath chosen this way to make use of external signs and actions for the same ends also 2. The second end of Sacraments is to seal and confirm Gods mind and revealed will to man and to put him out of question of the truth of his promises that so he may have a further prop â—o his Faith and may draw more strong consolation from the promises of the Covenant upon this ground In this respect they are called Seals Rom. 4.11 of the Righteousness by Faith that is not the Righteousness of Abrahams Faith but of his obtaining Righteousness by IT and not by works that is They are seals of that Covenant which offereth and promiseth Righteousness to such as believe So was the Tree of Life a confirmation to Adam of the promise of Life so was Circumcision to Abraham a Seal and Confirmation of the promises of the Gospel as Gods Oath was Heb. 6.18 And so are the Sacraments to us This Confirmation may be three ways looked on 1. As that which confirmeth the Proposition 2. the Assumption 3. the Conclusion of a practical Syllogism whereby the Believer concludeth from the Gospel that he shall be saved The Proposition is this He that B â—li â—veth shall be saved this by the Sacrament is simply confirmed as a truth that one may lean unto Then the Believer's Conscience in the Faith of that subsumeth I will then take me by Faith to Christ seeing that is a sure truth I will rest on him and hold me there or more clearly I do believe in him Now 2 This assumption that I or such a man hath Faith is not confirmed simply by the Seal for the Sacrament is to be extern â—lly applyed by men who can say no more but They charitably judge such a one to have Faith yet it may be said to be so far con â—irmed as one whose â—aith doubteth may by this be encouraged to rest on Chri â—t and quiet himself on him thus Faith is confirmed while it is helped to Assume though the man be not clear that he hath assumed as also one having according to Gods command cast himself on Christ and according to his institution taken the Seal I say such a man may conclude from the Seal as w â—ll as from the Promise that he is accepted even as one having prayed may conclude he hath been heard having done it according to Gods will in the name of Christ. 3dly When the Conclusion is drawn Therefore I shall be saved the Sacrament doth not confirm that simply to us more than it did to Adam who afterward brake the Covenant of Works and so attained not the thing Promised but it sealeth it conditionally If thou Believe thou shalt be saved and so the Assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the Sacrament yet by strengthening the major proposition Such as Believe shall be saved it strengtheneth the Conclusion also for if that were not true my having Faith or flying to Christ were no great comfort and so consequently it has influence on the Believers comfort in the Conclusion as God's Oath and Seal did confirm the Promise made to Abraham and also strengthened his Faith in believing it should be made out to him Rom. 4.11 Again it is to be considered that the Sacrament Sealeth particularly not only as it sayeth All that Believe shall be saved but also as it says Thou if thou wilt Believe shalt be saved and the seal is so appended to that conditional Offer that the Covenant standeth not only sure in general to all Believers but to Me particularly upon my closing with it as if God were particularly singling me out to make the offer unto me and to take my engagement and to put the seal in my hand by which Faith is more particularly helped and strengthened than by the Word alone there is great use therefore of the Sacraments in that thereby we get Faith quieted in the believing of this that God will lay-by his Controversie and keep his Covenant and make forthcoming his Promises to those who flye for refuge to Jesus Christ according to his Oath and Seal Thus he sealeth the Major Simply the Minor Conditionally but Particularly Or we may suppose God speaking to us from the Covenant thus He to whom I offer Christ he may receive Him and all that believe and receive the Offer shall obtain the Blessing offered But I offer Christ to thee therefore thou mayst and shouldst receive him and if thou accept the Offer thou shalt obtain the Blessing offered and shalt be saved Thus the Major and Minor are simply sealed but the Conclusion conditionally Or the Sacrament sealeth the Offer simply but the Promise as it is applyed to such a particular Person Conditionally if he receive the Offer so that none needeth to question God's Offer nor Christs Performance on our Acceptation And thus the Sacraments may be called Testimonies of Gods Grace to us because particularly they seal that Offer of his Grace unto us namely Christ and Salvation by him and his being content to give Him upon condition of our believing The Third end and use of the Sacraments is to exhibit and apply Christ or his Benefits to Believers hence in the Sacraments we put on Christ and eat him which is not done by any Physical Union of Christ or his Benefits with the Signes but as in the Word Christ communicateth himself when the Spirit goeth along with the Promises and Hearers bring not only their Ears but their Hearts and Faith to that Ordinance So here by the Sacraments Christ is Communicated to us when we come not onely with Ears Eyes Tast c. but with Faith exercised on Christ in the Sacrament with respect to his Institution and he cometh by his Spirit with the Elements and Word whereby the Union with Christ is so much the more near and sensible as it hath upon the one side so many and great External helps in the means appointed by God and on the other side a proportional Blessing promised to goe along with his Ordinance by the Operation of his Spirit Hence it is that all this Communion is Spiritual conferred by the Spirit and received by Faith yet it is most real and having a real Ground Cause and real Effects following not by vertue of the Sacraments in themselves more than by the Word or Prayer considered in themselves but by the vertue of the promises being laid hold on by Faith And now Word and Sacraments being joyned together they concur the more effectually for bringing forth those â—nds intended in the Covenant 4 thly There is a Fourth End which resulteth from these and that is a Believers Consolation Heb. 1.6.8 which by the strengthening of Faith and beholding of Christ in that Ordinance and being confirmed in the hope
in that Ordinance Nor 3. The end of that Ordinance 4. Miskenning Christ and not going first to him for conferring the things and blessings signified 5. Not praying for the Child for the Minister and for a Blessing on the Ordinance 6. Not blessing God that there is a Covenant of Grace that taketh in our Children nor offering them to be ingaged and received in it 7. Not minding the most simple and edifying way of going about it but walking by other Rules 8. Needless delaying of it for carnal ends 9. Being more desirous of the Sign than of the Thing signifyed 2 dly When we come to it we sin First Not seeking to have our own Covenant with God by which we have this priviledge of bringing our Children to Baptism renewed and made sure 2. Not considering by what right we claim it to our Children 3. Not repenting of our own Breaches of Covenant nor wondering that God keepeth with us who have often broken to him 4. Not coming with the exercise of fear and reverence 5 VVaiting on it oft-times without attention or minding our Duty in what is spoken 6. Promising for the fashion when we ingage for the Childrens Education and without either Judgement or Resolute purpose to perform 7. Being ignorant of what is said or done 8. Not concurring in Prayer for the Bl â—ssing 9. Not undertaking in Christ â— strength to perform the Duties called for 3 dly After the Administration of Baptism we fail First In forgetting all our engagements 2. In growing careless to maintain any suitable frame and falling carnally in our Mirth on such occasions 3. Not being much in Prayer for the Children nor insisting or continuing in Prayer for the Blessing 4. Not being Faithful according to our ingagements in Educating them 1. In knowledge that they may be so trained up as to know what God is 2. In the fear of God pressing it upon them by frequent Exhortations 3. In giving them good Example 4. In giving t â—em seasonable Correction but rather sparing them though to their hurt when there is cause of Correction 5. Being also unfaithful in not seriously minding them of their ingagements by Baptism And 6. Much more by giving them evil Example 7. Conniving at their faults 8. Advising them to what is sinful or sending them where they may meet with snares or suffering them to go there 9. Providing for them the things of this Life without respect to that Life which is to come 10. Not enabling our selves that we may discharge our Duty to them 11. Not insisting to press those things upon them that concern their Souls always thinking it is enough that sometimes they be spoken to 12. Never purposely stirred up and driven by that Tye to see for their good Nor 13. Repenting our many short comings Nor 14. Lamenting for what we see sinful in them when they follow not Faithful advice These are things that would carefully be looked unto both by Fathers and Mothers and all such as engage for the Christian Education of the Children whom they present to that Ordinance Next in him that Administreth Baptism there are oft-times diverse failings As 1. When it is customarily dispensed without respect to it's end 2. When in Prayer the Childs Salvation is not really and seriously aimed at but for the fashion 3. When it becometh a burden to dispense it 4. When it is not thought much of that Christ admitteth such into his House or himself to be a partaker of such mercies but be a Dispenser of them to others 5. When he followeth it not privately with his Prayers for a Blessing besides what failings may be in unsuitable words and Humane Ceremonies c. And seeking himself in the words that are spoken rather than the Edification of the Hearers When we are Witnesses and On-lookers we fail 1. In wearying and fretting because we are detained a while 2. Not setting our selves to be edified by that we see â—done and hear spoken 3. Not sympathising with the Child or its Parents in Prayer 4. Not being thankful to God for such a Benefit and Ordinance to such a Childs behalf 5. Lightness of Carriage and in looking speaking or thinking in the time as if we were not present at such an Ordinance of Christs 6. Not so seriously taken up in sympathising with other Folks Children because they are not our own 7. Removing and withdrawing and not staying to countenance it 8. Not minding the Child when we are gone 9. Not helping them as we may to be answerable to that tye they come under in Baptism 10. Not admonishing them when we see Parents and Children walk unanswerable nor testifying against them nor mourning for the Dishonour God getteth by Baptised Person 's unsuitable Carriage Fourthly All of us that are Baptised fail wonderfully less or more 1 st That we never as we ought reckon our selves obliged by that tye we come under in Baptism 2. That we neither are nor seriously study to be as we ought answerable to it 3. That we are not thankful for it to God who admitted us to that Ordinance 4. That we do not esteem it above all bare carnal Birth-Rights how great soever 5. That we do not seek to have it cleared in the extent of it as to the Priviledges and Benefits thereby conferred on us and our Children 6. That we do not pursue after the Blessing therein Covenanted to us 7. That we do not endeavour the performance of the condition of believing and trusting in Christ which is the condition of the Covenant of which Baptism is the Seal 8. That we do not lay weight on our Baptism for strengthening our Faith both in Spiritual and Temporal Difficulties as if it were no Seal of the Covenant 9. That we are often ignorant how to make use of it 10. That we do not account our selves wholly Gods as being given away to Him in Baptism but live to our selves 11. That we do not sight against our Lusts Satan and the World according to our Baptismal Vow 12. That we do not adorne our Christian Profession with an Holy Life 13. That we walk and war against Christ instead of fighting under his Banner 14. That we do not aggravate our sins as being committed against this Tye. 15. That we are not patient under Sufferings nor penitent and humble under all sad Dispensations notwithstanding that we are by our Baptism bound to take up the Cross. 16. That we do not meditate on our ingagements nor repent for our Neglects 17. That we do not aim and endeavour to come up to the main ends of this Ordinance Which are 1. The evidencing out Regeneration and ingrasting into Christ. 2. The giving up our selves to the Father Son and Spirit 3. Sticking by Christ on the most costly and dearest terms 4. Taking Directions from him and walking in him 5 Seeking the things above and not the things that are on Earth 6. Mortification to Creatures and to be Crucified with Christ. 7. The
peace and say in a Gospel-sense We have not turned back from thee nor dealt falsely in thy Covenant as it is Psal. 44.17 18. which certainly implyeth not absolute holiness or exact performance of all the Articles of the Covenant but that 1. In the great and main Articles they were honest and did not put another God in his room to provoke him to Jealousie 2. That they intended truly the keeping of all and said nothing by their profession or engagements which they minded not to perform 3. That they had some testimony as to what was past that they had in some measure walked according to their engagements and had left nothing undone at least willingly and with approbation of themselves therein that might have furthered them in keeping Covenant but had stuck to Him in doing and suffering honestly a man sincerely and in the strength of grace studying this may attain to such a testimony from his own Conscience and to a good measure of peace yea a man that may have quietness in his performing duty upon the account of other tyes without engaging may also come to have quietness in his engaging to it If then there be a necessity to engage it may be asked How peace may be attained in it and how we may be helped to perform Answ. 1. We should endeavour to be clear and quiet as to the soundness of our by-past engagements and of these we presently enter in as to the motives grounds ends and manner of engaging that all be right there 2. If any thing be seen to be wrong it should be taken with and mended that we use not Vows mainly to put by a challenge for the time without any more of it 3. Ye should seriously mind these directions 1. Forget not your Vows and Engagements be minding them often and thinking of them so as they may never be forgotten Jer. 50.4 5. 2. Defer not to pay them Eccles. 5.4 Deut. 23.21 Delays make the impression of the weight of the Vow and of the dread of Him to whom it is made much to wear out and taking liberty to be slack in paying of it for but for this once or for a little while is a direct breach of it self and maketh way for more 3. Keep in mind and entertain such a frame of spirit as ye were in when they were at first made such humility tenderness awe of God c. We often alasse take on Vows in a good frame to be on the matter a sort of excuse for us in letting such a frame go or at least to ease us a little for the time as if engaging were performance which is not the least part of the deceit of our hearts 4. The performance of the thing would be followed as it is undertaken to wit in the strength of grace and by virtue of life derived from Jesus Christ quickning and strengthening us both as promising and performing 5. We should be often considering the fearfulness of the sin of Breaking and examining our selves about our keeping of them making breaches that are particularly observed the matter of confession to God and of serious repentance before him If we would suffer these things to sink down deep in us as in the sight of God this no doubt would make them have a quite other impression 6. We should still keep the knot fast and if one promise or resolution seem to be loosed we should forthwith cast another or if one obligation given seem to be weakned we should give another that there may be still some obligation standing over our heads and following engagements not formally but soberly and seriously renewed may be made use of to bind on the former upon us and to make th â—m more effectual so say they Jer. 50.4 5. going and weeping as they go Come let us joyn our selves unto the Lord in a perpetual Covenant 〈◊〉 to be forgotten This is to be understood mostly if not only of private engagements as for publick solemn Oaths and Covenants we neither find in Scripture that they have been frequent but on some great and very grave occasion neither could they well be so great multitudes engaging in them without diminishing from the weight of them and so without wronging of God's Name 7. We should by no means suffer breaches though never so small to lie long on but should get us to the Fountain with them as foul and loathsome lest they bring on more and greater Now then try Perjury and breach of Vows and Oaths to God 1. In Baptism which extendeth to engage professing Believers to the mortification of sin and to the study of holiness as to both Tables of the Law and to a conversation as becometh the Gospel 2. In and at Communions where the same Covenant is Sealed 3. In your Oaths solemnly taken in Covenants 4. In your more private engagements to God and for him to others Beside these which are common some come under particular Oaths and Engagements by vertue of their stations as Ministers Elders Magistrates for the faithful discharge of their respective duties some by their Relations Office and Place as Husbands and Wives each to other as Parents in reference to their Children to bring them up in the nurture and admonition of the Lord and in his fear some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations Trades c. And some on more particular occasions have come under engagements O look well what you do and have done there will I fear many be found Perjured I do not here speak of every particular infirmity but certainly there is sin against God and Perjury before him which cannot easily if at all be interpreted so with men in which respect Mal. 2. the Lord condemned putting away an innocent Wife even though it seemed to have a permission by Law in these things when men do not what they may do or if there be yet more in their power than is done or if the obligation of the Oath on them awe them not or weight them not it cannot but be a prophaning of the Lords Oath Many alasse according to their several relations and stations are found guilty here who have little or no awe of God on them in these things In sum This Command is broken these three ways in reference to such engagements 1. In shunning to make them when we are called to it 2. In not making them rightly 3. In not performing of them when made and it bindeth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity 2. To eschew all known sinful deeds as Swearing and what may be inductive to it Drunkenness unlawful Gaming needless Contentions c. 3. To do all outward duties as to Read Hear Pray c. 4. To do them as seriously as we may 5. Not to lye in any seen or known sin here forbidden nor to delay Repentance though for never so little a while it