of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practice 3. In both when the Doctrines vented and published against truth have external practices following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of Idolatry are for it supposeth Idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this Idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross Images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practice or the Service and Worship of God is three ways wronged by the doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord appointed 2. Other and more Mediators than the One Mediator Christ. 3. More meritorious causes of Pardon and Justification than the blood and merits of Christ. 4. More Officers in his house than he hath appointed such as Bishops Cardinals c. 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to VVater and Kneeling c. to the Lords Supper 6. More Holy-days then God hath instituted 7. Other things to be acknowledged for the Word of God than the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up 2ly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4.2 Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Laicks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Her â—sie of Qunquerisme over-turning most if not all the Ordinances of God destructive to all true Religion and Christianity and introducing at least having a native tendency to introduce old Paganism and Barbarity 3dly This Command is broken by corrupting of Gods worship as when the Word is mis-interpreted and mis-applyed Prayers are used in a strange Tongue the Word is mixed with Errours and the Church both left without Discipline and abused in civil things which tendeth to the corrupting of Gods Service unqualified-men put into the Ministry and kept in i â— when Sacraments are rested on and worshipped even as the Brazen Serpent was abused and the Temple though appointed by God at first for good ends was afterward rested on and Idolized Again this Command is practically broken four ways First by gross prophanity and neglect of the practice of known duties of worship this way are guilty all prophane Contemners of Sacraments Word Discipline c. All Neglecters of them when they may have them and all these that set not themselves to go rightly about them in secret in Families or in Publick and wh â—re many opportunities of Gospel Ordinances are this sin is the more frequent and so all Atheists that contemne Religion and these that would only serve God with a good heart and intention as they pretend without any outward worship are condemned here and also those who for fear or advantage give not testimony to the Truth and Ordinances of Christ when such a testimony is called for 2. Men sin against this Command when they practise will-worship and superstition in servin â— God by duties he never required â—â— whether â— It be Will-worship in respect of the Service it self as when that is gone about as duty which is not in it s â—lf lawful as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God Or 2. When worship or Service under the Gospel is astricted to such a place as if it were Holier to pray in one place than in another and that therefore God did hear Prayer there more willingly and easily than in another place Or 3. In respect of bodily posture as if there were more Religion in one posture than in another as in receiving the Lords-Supper Kneeling or Praying in such and such a posture except in so far as it is decent and otherwise rightly regulate by â—ules of Prudence and Natures light 4. When it is without a Divine Warrant tyed to such a time only as Christmass commonly called Yool Easter Pasche c. which is an Observing of times that God hath not appointed 5. When it is tyed to such an occasion or accident as to Pray when the Clock striketh or when on â— Neeseth which Plinius marked of Tiberius who was no Religious man yet could not abide one who lifted not his Hat when he Neesed and said not God bless and he observeth it among these things he can give no reason for the Prayer is good but the timing of it so and astricting it to that thing is superstitious so your lightwakes and Diriges as ye call them are upon this account to be condemned either as superstitious or as prophane or at the best as the reliques and causes or occasions of both For 1. Once in times of Popish darkness they were so used or rather abused 2. Why are your Visits stinted to such a time more than another It profiteth not the defunct and it hurteth the person you come unto a multitude not being â—it for comforting or instructing and yet it cannot be called a meer civil visit being trusted with such an occasion but certainly it suteth not nor is it a Christian carriage toward the Dead and after the Burial of the Dead to spend time together in such a way as is commonly used Beside it is superstitious when a thing without reason is astricted to such a time or occasion as giving and receiving of gifts on New-years-day too too common amongst Christians though a Heathenish custome which day as Gratian observes was dedicated to their Devil-god Janus He asserts likewise that such Christians as in his
gross violations of this Command and study to be more affected even when narratively ye are telling somthing wherein his Name is mentioned than otherwise 4. Tremble at this sin and sutably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special grave animadversion Look back on all your life and see if ye can remember when and where ye were gro â—â—y guilty reflect on your worship and observe omissions and defects at left in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be hardned and the Sentence stand in force unrepealed against you what will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12.3 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6.9 The other word of Use is for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If so what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under God's Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrits who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church-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 than 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. v. 8 9 10 11. Remember the Sabbath-day to keep it Holy Six days 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 nor 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 days 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 and Hallowed it THe Lord in his infinite Wisdom 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 only true God should be worship'd The 2d stinteth and limiteth men to that worship alone which he perseribeth The 3d. 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 a-part 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 only that spent in worship there being no exclusive determination of exercise 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 acknowledgment 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 days 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 than 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 ayming somtimes to darken the meaning of it somtimes to loose from the strict tye of observing it and that not only 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 days 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 God's 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 than 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 Lord's 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
first Gen. 2. beginneth â— with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Ezod 20. it is contained expresly in the Law and that by a particular and special Command in the first Table thereof and is often after repeated Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones which preference can be for no other reason but because of its perpetuity yea it is made a rule or pattern by which the extraordinary Sabbaths or Feasts in their sanctification are to be regulate again it is repeated Deut. 5. with the rest of the Commands and in the Historical part of Scripture as Nehemiah 9.13 it is also mentioned in the Psalms the 92. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day The Prophets again do not forget it see Isa. 56.58 Jer. 17. and Ezek 20.22 In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Math. 24.20 Luk. 23.56 Act. 13.14 15 21. 20.7 in the Epistles as 1 Cor. 16. and in the Revel chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty 2. Consider how weightily seriously and pressingly the Scripture speaketh of it first it is spoken of Gen. 2. as backed with a reason 2. Through the Law the sanctification of it in particular is described 3. It is spoken of as a mercy and singular priviledge that God gave to his people Exod. 16.29 Neh. 9.14 Ezek. 20.12.4 Many promises containing many blessings are made to the conscientious and right keepers of it Isa. 56.58.5 The breach of it is severely threatned and plagued Numb 15. Neh. 13. Jer. 17. Ezek. 20.6 Many examples of the Godly their care in keeping it are set down see Nehem. 13. Luk. 23.56 Act. 20.7 Revel 1.10 7 The duties of it are particularly set down as Hearing Praying Reading delighting in God works of mercy c. 8. It is in the Old Testament claimed by God as his own day not ours My Holy day Isa. 58.13 and Nehem. 9.14 it is acknowledged knowledged by the People to be His whole they say Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1.10 And this is asserted also in this same Command where it is called the Sabbath of the Lord in opposition to or contradistinction from the other six dayes all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God for we speak not yet of the particular day 3. Look to it in all times and states of the Church and ye will find it remarkably Characterized with a special Observation As 1. In innocency it 's instituted set apart from others and blessed and Heb. 4. It is called the rest from the beginning of the World 2. Before the Law was given the Sanctification of it was intimated as necess â—ry 3. In the giving of the Law it is remembred and a Command given to us for remembring it 4. After the Law it is urged by the Prophets Isaiah and Jeremiah and kept by the Godly Psal. 92. 5. In the time or after the time of the Captivity the breach of it is reproved Ezek. 20. And its Observation restored by Godly Nehemiah Hitherto there is no difficulty the pinch will lye in this If the Scriptures speak of it as belonging to the days of the Gospel In which for making of it out 1. We have these hints Acts 20.7 1 Cor. 16.2 Where Christians going about the Moral Duties of the Sabbath is especially observed to be upon one day peculiarly 2. That Title of the direct appropriating of a Day to the Lord Rev. 1.10 Which places will fall in to be considered particularly when we come to the last question Besides these we may produce three places to prove a Sabbath as belonging to the New Testament though not the very Day used or observed for the Sabbath in the Old and this will be enough to make out the Assertion two of them are Prophesies the third of them is in the Gospel The first Prophesie is in the 66. Chap. of Esaiah v. 23. The second is in Ezekiel's Description of the New Temple Chap. 43.44 45 46 c. Where 1. It is clear that these places relate to the Dayes of the Gospel as none can deny but they do so eminently 2. It is clear that though they Prophesie of the Services of the Gospel under the names of Sacrifices c. proper to the Old-Testament-Administration and of the Sanctified and set-apart time of the Gospel under the Name of Sabbath which then was determined and whereto men were then bound by the fourth Command as they were to Sacrifices by the second yet these Prophesies infer not by vertue of the fourth Command the very same Day to be under the Gospel which was under the Law more than the same Services by vertue of the second which none will deny to be in force notwithstanding of the change of Services and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding of the change of the particular Day Yet Thirdly it is clear that from the mentioning of these Services this will follow that there should be set and fixed Ordinances and a way of Worship in the New-Testament as well as in the Old and that there should be a solemn chief set-time for the Sabbath which men ought to sanctifie and that they should no more admit any other times nor so set apart into a parity with it than they were to admit any Service or Worship not allowed by God or that was contrary to the second Command for if any thing be clear in them this is clear that they speak first of Services then of solemn times and Sabbaths and of the one after the other which must certainly infer that both external Services and a solemn chief time for them do belong to the New-Testament Hence it is that many Divines from that Prophesie of Ezekiel do draw conclusions for fundry things out of those places as 1. Concerning the necessity and continuance of a standing Ministry and though Ministers now be neither Priests nor Levites yet â— say they it followeth clearly that there will be a Mini â—try because such are spoken of there 2. Concerning the necessity of and a Warrant for Church Discipline and separating not only Doctrinally but Disciplinarily the Precious from the Vile and debarring of those who are Morally unclean from the Ordinances because these things say they are Typified in the substance by the Porters being set to keep the Doors and by the charge given to the Priests 3. Anent the continuance of a Church and of the Ordinances of Word Sacraments c. And the Congregating of Christians to attend these though there shall
be no material or Typical Temple because of the Moral things there being expressed and Prophesied of under the names of the Old-Levitical-Services yet could not a Warrant be inferr'd from them for these and that Jure Divino if the things were not Morally to bind which were so signified Hence I argue if the Sanctifying of a Sabbath as a piece of worship to God be Prophesied of to belong to the New-Testament then are we bound to the Sanctification of a Sabbath as a necessary Duty but the continuance of Sanctifying a Sabbath unto God is specially Prophesied of and foretold as a piece of worship under the New-Testament Ergo c. The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter neither on the Sabbath-day where the Lord insinuateth that as Travelling is troublesome to the Body in Winter so would it be to the minds of the Godly for he is now speaking to his Disciples alone to Travel on that Day specially and solemnly set apart for God's worship now if there were no Sabbath to continue after Christs Ascension or if it were not to be Sanctified there would be no occasion of this grief and trouble that they behoved to Travel on the Sabbath and durst not tarry till that Day were by-past and so no cause to put up this Prayer which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Jewish-Sabbath For 1 ◠That was to be abolished shortly 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them if indeed all dayes were alike neither would it be scrupled in such a case by the Apostles to whom he now speaketh 3. Besides if no Sabbath were to be it had been better and clearer to say Stand not and griev not to Travel any day but his words imply the just contrary that there was to be a solemn Sabbath 4. He mentioneth the Sabbath-day only and not the other Festivals of the Jews which were to be kept holy also and by this he distinguisheth the ordinary Sabbath from those other dayes and opposeth it to many as being now the only Holy day on which they should eschew if possible to Travel and would therefore pray to have it prevented for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the Weekly Sabbath and other Holy dayes are called the first or last day of the Feast and therefore if the Lords meaning were that they should pray that their flight might not be on any of the Jewish Holy dayes to mention the Weekly Sabbath only would not be sufficient for that end To say that it was for fear of scandal that they should pray not to be put to flye will not remove the former reasons besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them on whom as the Apostle faith 1 Thes. 2.16 Wrath had come to the uttermost and who were not infirm but malicious and so in respect of offence to be dealt with as the Lord did with the Pharisees and therefore all things being considered it appeareth from our Lords words that a Sabbath among Christians was to be Sanctified 40. years or there-about after his death which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament We come unto the second way of making out the Morality of this Command to wit by shewing how the Scripture speaketh of the whole Decalogue and thus we reason 1. If all the Commandments of the Decalogue be Moral then must this be so also for it is one of them and if it were not Moral and binding there would not now be Ten words as they are called by the Lord Deut. 10.4 but Nine only which at first blush will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number But all these are Moral and binding as is granted by all except the Papists who deny the second and therefore score it out of their Catechisms And that they must be all alike Moral and binding may be made out these two wayes 1. All of them in the Old-Testament had alike Authority Priviledges and Prerogatives which neither the Judicial nor Ceremonial Law had as 1. To be distinctly pronounced by God himself without adding more Deut 5.22 2. To be written by His own finger in Tables of Stone Exod. 29.18 3. To be laid up and kept in the Ark Exod. 25.1 ◠And if these and other Prerogatives did put a difference and shew a difference to be put betwixt the other Nine Commands and all Judicial or Ceremonial Laws Why not betwixt them and this also 2. In the New-Testament they are all alike confirmed when the Law in general is spoken of none of them is excepted and therefore this Command is necessarily included For which we should look first to that place Matth. 5.17 Where our Lord in a special manner intendeth to vindicate the Moral Law and to press holiness in Moral Duties upon His Hearers even in another sort than the Pharisies did Think no ◠saith He That I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill Verily he that breaketh one of the least of these Commands and teacheth Men so shall be called least in the Kingdom of God c Where by Law must necessarily be understood the Moral law for he was thought to be a Transgressor of that and especially of this Command in it for that Sermon in Mathew cometh in in order after His being challenged for breach of Sabbath Joh. 5.10 c. And His scope is to wipe off that Imputation and how by shewing that He still presseth the Moral law even beyond what the Pharisies did 2. It was the Moral law especially which the Pharisie s corrupted and whereof he undertaketh the Vindication and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisies did and indeed it was in that law they failed mainly and not in the Ceremonial law 3. The offence and mistake that Christ is to praeoccupie and rectifie amongst His Hearers requireth this for many of them sancied that by the Messiah there should be a Relaxation from the Duties of Holiness called for in the Moral law and therefore saith He think not so now a Relaxation from some other laws might have been thought of warrantably 4. It is such a law whereof to teach the Abrogation at any time is sinful and pernicious therefore it is certainly the Moral law Secondly We reason thus when He speaketh of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency meaning no doubt the Decalogue He speaketh alike of all its Commandements even of the least of them and so
and should have an Authority Domestick in it's Regulation For a Master of a Family may Authoritatively command the Members of the Family to Pray keep the Sabbath c. and may suitably Correct for the Neglect of those Duties whereas that other is by Christian Communion and Admonition only Ye will see this Family-Worship clear 1. By considering the Jews Eating of the Passover Where there was 1. Secret Worship no question a-part 2. There was Publick-Worship a Holy Convocation the First Day and the Last But 3. There was peculiarly a Family-Worship or if the Family was little two joyned together for Eating the Passover within the House wherein all the Members of that Family or of those two little Families that were Circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psal. 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psal. 122.1 and 2 Sam. 6. 4. his fellowship with all the Godly being a Companion to them that feared God Psal. 119. v. 63. Yet 5thly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some Religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt exercise because it is such an exercise as he performed only at home in his house whereas had it been Praying for them or any thing that other-wise he might have done a-part he needed not goe home to them for performing of it Yet 2 Sam. 6. ver 20. when the Publick Worship is done he goeth home to bless his House which manifestly sheweth a Peculiar Duty performed by him in his Family acording as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is First â— Publick Mourning of the Whole Land 2. Of several Families together Families shall mourn then 3. Families a-part 4. Their Wifes a-part and so every Particular Person in secret In which place it i â— clear 1. That there is a Worship of Families besides Publick and Secret VVorship 2. That that VVorship includeth the same Duties jointly performed by the Members of the Family which Persons in secret perform and so Family-VVorship will be a VVorshipping of God beside what is in Publick and Secret in a Dome â—tick and Family-Relation Joyntly Thirdly That this Command requireth such a Family-worship distinct from publick and secret and something to be performed in worshipping of Go â— amongst persons so related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick-Relations Parents Children Sons and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants than as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt san â—tifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and a part from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in a part of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself a-part For 1. Though that be worship yet is it not worship from persons in such a Relation or Family-worship more than if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sabbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congregational-service i â— they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required than secret o â— solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more than solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be somthing more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a Member of such a Family therefore it is not solitary worship for seeking of God and moral duties
in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish Families certainly where Husband Wife Children and servants are Christians and Professors of the same true Religion there is some other thing required of them than where only the Husband the Wife the child or the servant is so but if they were scattered and became parts or Members of diverse Families among Heathens they would be obliged to seek God a-part therefore no less but much more is joynt-seeking of God required of them when they are united together as Members of one Family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his Family than when he is withdrawn from them But a Master at a distance may Command all in his Family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The Duties that are to be performed on this day will require this such as Instructing one another Exhorting Admonishing Comforting strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt concurring together in that work and therefore it concludeth strongly that Family-worship at least on the Lords day is commanded here and if Families be called to worship God joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of Families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other Family worshipping him in the World So Joshua resolveth Chap. 24.15 I a â—d my House will serve the Lord and Sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one Family then ought that worship to be joynt according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as Family-worship and that it is Commanded we shall consider in the next place how the Scriptures do otherwayes hold it out 1. Then consider that where the Scriptures speak of eminently Godly-men they speak of them as making conscience of this and take notice of their honouring of God in their Families as a special part of their eminency So Abraham Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 101. are noted It must then be a commanded and commendable Duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7.84 were said to be Dedicated when they were set a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use Will any think that they began with Prayer or Praise as David did and left off such Exercises afterward see also 2 Sam. 6.20 where mention is
see that these families where religious Worship is are generally more civil at least than other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian fam â—ly where the joynt worship of God is not and a Heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick Worship is though private persons privately seek God yet there seemeth to be no publick National difference betwixt that Nation and a Heathen Nation so in the former case a Family-difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his family and neglect the spiritual and keep Communion with his family in temporal things and none in spiritual Duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth command holdeth forth a family Worship and having secondly confirmed it more largely from other scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Josua's Case keeping the way of the Lord serving the Lord very comprehensive expressions taking in much and here it 's sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as 1. Here of sanctifying the Sabbath in all the duties of it adding more to our family-worship that day than other dayes as well as to our secret worship for the Sabbath was to have its double offering 2. Of praying Jer. 10. ult which is necessarily included in that mourning mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head 3. Of Family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her Maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty 4. Of Instruction a most necessary duty to instruct and teach the family the knowledg of God the command goeth expresly on this Deut. 6.7 8 and 11.19 20. where we are commanded to talk of the Law within the house to teach it our Children diligently or as the word is to whet it on them by catechising and to write on the posts of our doors and on the walls of the house for what end I pray Sure for this very end that the house might have the means of knowledg in it and that the knowledg of Gods Law might be taught and learned in it and will any think that the walls should teach and the Master be silent Especially seeing it is for the families behoof that these things were written What if some in the Family could not read Which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as Worship to God come in here particularly praise as appeareth by the 30 Psal. intitled a Psalm or Song at the Dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not only provide for their children temporal things but that they also bring them up in the nurture and admonition of the Lord and 1 Tim. 3.4 and 12. both children and servants are put in together 4. The Scripture speaketh of ordering of families by a special Family-Discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical Discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for children and servants in ordering every thing aright that concerneth the promoting of Godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putt â—ng forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as children and servants may be kept in subjection it is very insutable and no wayes allowable that Masters should command in their own business and o â—ly intreat in the things of God 3. In exacting an accou â—t of Obedience and censuring Disobedience Job and
and pressed The 1. is Remember the Sabbath day to sanctifie it or keep it holy For the opening up and winning at the clear meaning whereof we would consider three words The first is what it is to remember or as it is infinitively set down remembring to remember this is prefixed and would look rather like the inferring of something commanded already then the new instituting of a command and so indeed it seemeth to suppose a day formerly institute and set apart for God as was hinted before which by this Command his people are put to mind It doth beside import these four with a respect as it were to four times 1. A constant and continued Duty at all times and in all dayes that is that we would remember that God has set apart a seventh day for himself and therefore every day we would remember to cast our Affairs so as they may not be impediments to us in the sanctifying of that day and we would endeavour alwaies to keep our hearts in such a frame a â— we may not be discomposed when that day shall come and this affirmative part of this command bindeth semper or alway and its negative ad semper on other dayes as well as on the Sabbath 2. It importeth a timely preparing for the Sabbath when it is a coming or when it draweth near this remembring it calleth for something to be done in reference to it before it come a man by this is obliged to endeavour to have a frame of heart that he may be ready to meet the Sabbath and enter kindly to the Duties of it when it â—hall come otherwayes if it come on him while he is in his common or course frame and not fitted for it it will say he has not been remembring it before it came 3. Remembring importeth an intenseness and seriousness in going about the Duties of the day when it cometh and that it should be with all carefulness sanctified and that men should be mindful of the duties called for lest their hearts div â—rt from them or slacken bensil and grow formal in them whereby mens inclination to forget this duty or to be superficial in it is much hinted at this word we take to be moral being a mean â—or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming 4. Remembring may import this that the Sabbath even when it is past should not be soon forgotten but that we should look on the Sabbath past to remember it lest by loosing the fruits of it vvhen it is by we make our selves guilty of prophaning it The next word is the day of the Sabbath By Sabbath here is meaned rest as it is exponed by the Apostle Heb 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 only 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 in 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 only 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 holy 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 2. 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 their hours longer or shorter as the day was long or short but they kept up the number of their hours alway the other is a natural day which is a seventh part of the Week and containeth twenty four hours taking in so much time as interveneth betwixt the Suns begining to ascend after midnight the nocturnal Solstice till it pass the Meridional altitude which is the Suns Vertical point for that day till it come to that same very point of Midnight again which is the Suns natural course every twenty four hours comprehending both the artificial day which is from midnight to midday and the artificial night also which is from midday to midnight 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 Waking 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 upon 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 u â— 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 inquired 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 other wayes determine or had elsewhere determined astricting 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 premit 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 Temple was built tyed them to the Ark and sometimes to one place and sometimes to another as it was removed and placed till it was brought to Jerusalem but after the Temple was built and chosen for the place it astricted men to that yea when the Temple is destroyed and Christ come it astricteth men to no place by another but it obligeth men to worship God every where in spirit and truth It 's true this is a Ceremonial precept and will not hold in all things especially as to its abolition yet while it stood by a positive Authority or Precept it sheweth that God may command a particular as one day of seven and yet not instantly so determine but that one and the same command may inforce to diverse dayes at diverse times upon supposition o â— God 's manifesting his mind even as by one command men were astricted successively to diverse places 2. See it instanced in the second Command wherein God requireth such a worship as he himself should prescribe which is the moral affirmative part of it and dischargeth all worship by Images that is its moral negative part thereof by vertue whereof Believers were then tyed to offer Sacrifices to Circumcise to keep the Passover c. but now Believers are tyed to Baptize to celebrate the Lords Supper c. yet by vertue of one and the same command so here that command which requires the Seventh day from the Jews may require the First day from us Christians for the Sabbath because these particulars are not expresly directly and immediately called for by these commands but indirectly and by consequence yet this second command tyed the Jews to abstain from blood and to circumcise before the ceremonial Law was added to them because these commands were formerly revealed to them but it tyed them to these accidentally to say so and by consequence only even so we say of the fourth command as to the Seventh day it being instituted before consider for this Exod. 16.26 where six dayes for gathering of Manna and a seventh for rest are spoken of A third Instance is in Tithes which was the Lords requiring a part of their Means or Substance as this was a part of their time he there required the tenth part of their increase as here he doth the seventh part of their time yet God in proportioning their estates did not particularly limit to any exact and precise order but as to this proportion of their estates whatever they were so we say here had not the day been determined otherwayes then by this command it would not have implyed any particular definite day of the Seven 3. We premit that though the Seventh day be called moral as is expressed in the command or understood yet it is but moral-positive and so alterable at the will of the Law-giver and therefore the question would not be much different if acknowledging the Seventh day to be commanded to the Jews as well as one of seven we yet asserted the seventh to be discharged and one of seven to be still retained for so one of seven would be binding now and not the Seventh 4. Yet lest we should seem to admit somewhat changeable in the very command it self precisely considered we would put difference betwixt the commanding part of the Law and its explicatory part the command may be moral and indefinite although some things in reasons and motives were not so as in the preface which inforceth all the commands and in the promise annexed to the fifth there was somthing peculiar to that people yet cannot we cast off all because of that suppose there had no more been in this fourth command but remember the day of rest to keep it holy that would not have inferred the Seventh day though we think the Jews because of its former sanctification would have been obliged to keep that day by vertue of this command And suppose that in the explications or reasons there may be something added peculiar to that people which cannot be a Seventh day but at the most if any thing the Seventh day yet that which is in the commanding part will still stand moral to wit that the day of rest should be remembred and if it can be made out that it was determined to the Jews to sanctifie the Seventh day though it were in the reasons added and to us afterward to sanctifie the First day
capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of Worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of Worship capable of that and it falleth under the power of Christ who Mat. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other Worship was which stood by Gods positive Command even as this did Arg. 6. If by this command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the Seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the First day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the Seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the Seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their Seventh day and yet nothing so in the fourth command which commandeth one of Seven but not the Seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far at least it would be peculiar to them And by Christs rising in the morning is changed 2. It 's pressed peculiarly on the account of Gods redeeming them from Egypt they had that to think on that sometime they were where they got not liberty to rest any day therefore should they ease their Servants as it is Deut. 5.14 15. This holdeth especially if it was on the Seventh day that their freedom from Egypt began Exod. 12. which was after that made the first day of their year that is the morrow after they did eat the Passover as it 's made probable by some 3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six dayes and by his with-holding it from them the Seventh 4. It was peculiarly accompanied with special Ceremonial Services beyond other dayes 5. Gods manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therfore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation but it 's otherwise with the Church under the Gospel Hence their Sacraments had respect externally to their deliverance from Egypt and temporal things whereas ours have respect purely to what is spiritual 6. The Apostle Coll. 2.16 taketh in their Sabbaths with their other dayes and though he take not in all dayes alike yet it can hardly be denyed but their Seventh-day-Sabbath cometh in there where all the Jewish times are put together Therefore it would seem there is a type not in the command but in that day though not properly yet accidentally in respect of its worship end application c. complexly taken and that therefore this Seventh-day-Sabbath is expired at least if not repealed seeing that dayes and times kept by the Jews are enumerate with their other Services which were antiquated even as when the Apostle condemneth difference about meat or drink his meaning is not to condemn what difference is made in the Lords Supper in the New Testament but what is from the Old so may the same be said of dayes It 's their old difference he cryeth down Propos. 3. As it 's meet that the day of Worship under the Gospel should be another then what was under the Law and should therefore be changed so it 's meet that the change should be into the First day of the week and to no other day For 1. No other day has been honoured with so many Gospel priviledges as 1. With Christs Resurrection Matth. 28. It was the First day of his victory and rest 2. With Christs appearing twice at least on it to his Disciples fingling it out from other dayes or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day if there were not something remarkable in it beside what is in another day 3. The Spirits giving at Pentecost Acts 2. will be found to be on the First day of the week now no other day can claim so many priviledges and so many wayes relate to Christ. 2. If the grounds upon which the Seventh day under the Law was preferred during that World do in this renewing of the World agree only to the First day of the Week then is the First day to succeed but these grounds proportionally agree only to the First day under the Gospel which agreed to the Seventh under the Law Ergo That which made the Seventh day preferrable was 1. That God had ended all his vvorks on the Sixth and rested the Seventh It vvas the First day after the Creation so the First day of the Week is that day on vvhich Christ rose having perfected the vvork of Redemption and obtained victory over death under vvhose povver some vvay for a time his body vvas before that and vvas thereby manifestly declared to be the Son of God to vvit by his Resurrection from the dead Rom. 1.4 2. The force of the example vvill hold here God made the World in Six dayes and rested the Seventh therefore rest ye vvith him so Christ having for a time suffered fully overcame the First day and began his estate of exaltation therefore rest vvith him and rejoyce that day it being the beginning of this nevv joyful World 3. No
that day and by mentioning of the day for that end that that day was their most solemn day and that the Old Seventh day was not so at least necessarily imployed by them 5. Neither is it like That Paul who was ready to depart would have stayed for the first day of the week if there had not been some solemn worship in that or that he would have passed the old seventh day-Sabbath especially to the marring of his other occasions had they been equal if more sanctification had been required in it then in the First day of the week or that he would have so much insisted in religious publick worship on that day if the former Seventh had been imployed in that service but here the Church being constituted of believing Gentiles there is no mention of the old Sabbath but as of another common day of the week yea 6. Pauls spending this whole day in that service and continuing his Sermon till midnight yet accounting it still one day in solemn meeting doth confirm this day to be more than an ordinary day or then other days of the week as being specially dedicated to these Services and Exercises and totally spent in them 7. It 's said that the Disciples c â—me together they were not sent for that day but they came together being called and accustomed so to do on that day and as being put to these duties by the day as the proper Exercises in which it is to be spent Hence we may argue If the Apostles and primitive Christians did observe the First day of the week as their prime and chief time for solemn publick Worship and did pass over the old Seventh day then is the day changed from the Seventh to the First day of the week but the first is cleared by the former Instances Ergo c. And if these meetings on that First day were not such as used to be formerly on the seventh day I desire to know a reason 1. Why their meetings on that day should be particularly recorded rather than their meetings on any other day and then 2. Why the one is so oft mentioned and the other never to vvit that they met the second third day c. of the week Or 3. If their meeting on this First day now after Christs Ascension be not like his going to the Synagogue on the Seventh day-Sabbath and doing such and such things on the Sabbath that day being most frequently mentioned before whereas now there is deep silence of that day and the first day is reco â—ded in its room neither can the Scriptures speaking of the one and silence in the other be for no purpose or for any other purpose And as the practice of the Church holdeth out the change of the day so doth the Title given Rev. 1.10 to the first day of the week to wit the Lords day confirm the same whence we argue If the Title which by the Lord and his people was given to the Seventh day-day-Sabbath under the old Testament and under which and by vvhich he claimeth a Seventh day in this command If I say that Title in the New Testament be not given unto the Seventh but unto the First day of the week then is the day changed from the Seventh day to the First and the First falleth now under this command as the Seventh formerly did but the former is true the First is styled as the Seventh was and as this command styleth and claimeth the day to the Lord to be observed for him therefore now is the Sabbath changed from the Seventh day to the First day of the Week The Titles whereby the Sabbath is distinguished from other days and peculiarly claimed and marked by God as his and that in this same command must certainly evidence that day which he hath set apart and doth claim as he applyeth them And therefore if these Titles be given and applyed to the first day now it must needs shew a succeeding of that day unto the former Seventh for during the Observation of the Seventh day these Titles were not nay could not be applyed to the First no day being then the Lords but the Seventh Now we find that the Seventh day-day-Sabbath is in the Old Testament styled by the Lord under these Titles and so claimed by him 1. It 's called here the Sabbath of the Lord or to the Lord that 's the Lord's as contradistinguished from the Six days he hath given unto us a day that he hath right to and not we therefore called the Lords Sabbath 2. Isaiah 58.3 It 's claimed by the Lord as his my Holy Day which is so called 1. to distinguish it from other days 2. To stamp it with the Lords mark in respect of it's use for it is not to be applyed to our use but to his own it being his in a special manner But in the New Testament after Christs Resurrection the Seventh day is not so styled and claimed but the First day of the Week is Rev. 1.10 I vvas saith John in the Spirit on the Lords Day In which place these things are clear 1. That after Christs Ascension there vvas a peculiar day belonging to the Lord beside and beyond other days 2. That it was not the old Sabbath for 1. Johns scope being particularly to clear the time of the Vision by the Circumstance of the day the particular day as distinct from other days to call the Sabbath then used amongst the Jews the Lords day had more obscured it then cleared it yea 2. In that it 's called the Lords according to the phrase of the new Testament it supposeth some relation to Christ the Mediator as being derived from him which cannot be said of the Seventh day Sabbath 3. That it was not any indefinite day of the Lord For 1. there is great odds betwixt the Lords Day and the Day of the Lord the former looketh to a constant special right and peculiar interest that God hath in that day beside other daye â— even as when the Seventh day was called his Day before the Temple his Temple the prescribed Service his Service and the Sacrament of the Supper his Supper c. 2. That day would be still dark to the Church if it were indefinite contrary to Johns scope 4. That it is and must be such a day as was commonly set apart by Christians to God as his and that with respect to Christ the Mediatour and such a day as was known to them And by the former practises it is clear that this day is the first day of the Week being the Lord Christ's day who now having conquered death and gotten the victory He doth therefore claim this day as a tribute to him This being clear that no other day can claim this title and that the First day hath good ground to claim it we may put it out of question that it is the First day or no day or if it were not the First that to no purpose were the
designation of that day inserted seeing to no other day hath it been applyed nor can it be applyed This truth has been uncontroverted in all Antiquity and almost by all Writers till of late Gomarus beginneth to question it as Rivet cleareth on this command against him Now supposing it as unquestionable that this is the very First day we are to inquire if the title applyed to this day be the same with that in the command and which usually was given to the old Seventh-day-Sabbath or that then Lords day And it is clear 1. That this title claimeth this day to God as his day it being possessively exprest as when we say the Lords Throne the Lords Altar the Lords Sabbath c. 2. It contradistinguisheth that day from other dayes as if they were not so the Lords but ours like that in the command Six dayes shalt thou labour c. but the Seventh is tho Lords so it 's the Lords in a peculiar way we having lesser right to imploy that day for our own use then any other day and this claim of the First day to be the Lords inferreth a condescension or dispensation whereby the last day becometh ours for had there been two dayes belonging to him one day could not have been peculiarly called his in which respect ◠Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own Supper even so the Lords day is distinguished from other dayes 3. It layeth on a necessity of using it for the Lord and not for our selves because it 's his and will infer the same moral duties and ends which the command obligeth to 4. It will infer an appointment of Christs whereby he appropriateth that day to his Service and claimeth it to himself why because he calleth it his even as in the fourth command there is no express institution of the Seventh day yet because the Seventh was called the Lords and in his former way and dispensations intimated as a day to be kept for him therefore it 's understood and taken for granted by the Jews to be instituted seeing he calleth it his so may we conclude here that there is an institution and appointment of the First day to be the Lords because it 's claimed by him as his although no such plain express institution be of it as of other Ordinances it being clear that the institution of dayes i ◠left more generally to be gathered From all which we may gather the conclusion to wit that the First day of the week is stiled by the same peculiar Titles claimed by the Lord expresly as his right and due and upon as valid grounds under the New Testament as the Seventh day was under the Old Therefore now the Seventh day is changed and the First is come in its room which was the thing to be proved In the last room we argue from the Apostles ordinance 1 Cor. 16.1 2. concerning contributions for the Saints As I have saith Paul given order to the Churches of Galatia even so do ye that is the first day of the week let every one of you lay by him c. I say we argue thus That not the Seventh but the First day is the chief solemn day for worship after Christs Resurrection If the First day of the week be particularly and eminently pitched on by the Apostle and that in diverse Churches as the fittest time for expressing their Charity then must there be somewhat eminent in the First day giving ground for such an appointment and ordinance as the Apostles singling that from other days for such an end and no other reason can be given but that that day being more especially and immediately appointed for God is most fit for that Duty which is a Work of Mercy but it 's there clear that the Apostle pitcheth singularly on that day beside other days Ergo c. For strengthening of the Argument consider 1. That it 's clear to be the first day of the week since that same phrase which is used by the Evangelists Matth. 28.1 Mark 16.2 Luk ◠24.1 is made use of here by the Apostle who no question followeth the Evangelists phrase yea his following that phrase may hint at a reason why he commandeth Charity to be on that day or sets it apart for that use as beyond other dayes to wit our Lords Resurrection 2. It 's clear that he thinketh it not indifferent what day it be done on nor that all days are alike therefore he pitcheth on that day the First day and that not in one Church only but in many 3. That this is not commended only to them but commanded and enjoyned even in reference to the day and will the Apostle load Churches with Commands in that circumstance without ground and universally to speak so prefer one day to another and so as he will have uniformity in the very day in the Church of Corinth with other Churches unnecessarily Let it not be said nay nor thought 4. That this day was commanded even in the Churches of Galatia in which Churches he had condemned the observation of days whereby it would seem to be clear that he counteth not the preferring of this first day as one of these days the observation whereof is prohibited and condemned by him nor willeth it to be laid aside and that purposely he passed the Seventh day as amongst these days which were not to be observed and retained but laid aside 5. That the thing required is a Duty of the Sabbath being a work of mercy as Isa. 58. giving Bread to the hungry is mentioned particularly as one of the Duties of Gods Holy day 6. That the mentioning of the First Day of the week must be looked on as relating to and as compared with the practise of keeping solemn meetings on that day and this command of doing this on the First day of the week must be more strong and infer somewhat more being compared with other places then if such things were not recorded other ways of the First day 7. This command supposeth them to be already acquainted with some special priviledges of the First day beyond others when he commendeth this as a motive to them to be more charitable to wit that it was to be done on that day 8. That there must be some peculiar thing in this day making it fit yea more fit for such a purpose as doing works of Charity on it rather then on any other And the Apostles commanding this and that in many Churches doth necessarily presuppose a reason why he doth it drawn from some fitness of this day by another Now if we will enquire no reason can be given but that the Seventh day Sabbath was expired and that this First day was instituted in it's place for otherwise any day was alike yea the Seventh day being the last day of the week and the day when men usually reckon their weeks success it would seem more reasonable for this end
from this command If supposing still a change by the morality of this command the Seventh can be changed into no day but the first day of the week then is the change into the first day of divine institution for so that must necessarily be which is by vertue of a command but by this command no other day can be admitted for each week is divided in six working days and these together to us and one of rest and that to God now by changing it to the First God getteth one and we six and that together but if the day were the second third fourth c. it would not be so for the six working days would be interrupted which is contrary to that morality of the Command whereby our days are distinguished from his that ours for one week being fully by we may with the greater freedom give God his The third way we take to prove the change of the day to be by divine Institution is this â— If by the practise of the Apostles who were guided and inspired by the Spirit in things belonging to their Office infallible this day was observed as different from other days then there is a divine institution of and warrant for this day but by the practise of the Apos â—les this day is celebrated as different from and preferred to other days or as divine therefore it 's of divine Institution If the divine practise and example of the Apostles in things moral and common to all do not either suppose a divine antecedent institution or infer a subsequent then their practise and example which in these things is infallible and unerring will have no more force then the example of others which were absurd their examples being especially pressed on us and if in any thing their example be divine it must be in this so particularly and so well circumstantiated and where their meeting is not recorded to have been on any other second third c. day certainly their practise must be not only more then nothing but very significant and indeed in positive worship the Lord hath been pleased to be more sparing to say so and to leave us more to gather from Examples then in negatives as in the positive part of swearing admitting of Church members in government baptism and admission to the Supper yet none can say that there is no Scripture-institution in these where there may be such grounds or examples 4. The divine Institution of the chang may be argued from the title thus if that which is called the Lords be his by divine institution and separation from other things not so called then this first day must be his by divine institution and separation from other days but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three ways 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 days And can 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 th â—n 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 judgment 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 i. 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 20.19 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to precede which maketh i â— 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 only be to the First 4. It 's so changed actually 5. It 's change is not by Human 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 vve infer 1. Good vvarrant even Gods vvarrant for imploying the Seventh day to our selves seeing God seeketh but one day in Seven and novv has chosen and claimeth the First 2. Gods vvarrant 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 vvas by the Jevvs on its grounds We come novv to speak of the sanctification of this day vvhich is the main thing and for vvhich all the rest is intended vve shall first consider the precept and then 2. the reasons vvhereby it is inforced The precept is sanctifie 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 only God can sanctifie a day or any other thing so as to make it a part of worship and no man or power on earth what somever can do that 2 In the precept it self we are commanded to sanctifie it that is by the application of it unto the uses wherefore he hath set it apart thus we sanctifie what he hath sanctified when we use it and imploy it according to his appointment And so we are to consider the sanctifying of this day in these duties called for from us on it This sanctification is two wayes set down 1. In its cessation and rest separating it from other uses and so keeping it from the common uses to which other dayes may and use to be applied 2. In its special application to and imployment in holy uses For clearness we shall consider this sanctification 1. In respect of its rest what we are to abstain from 2. Comparatively with that strictness cal â—ed for from the Jevvs 3. Eminently vvhat is required more as to holiness this day then on other daies vvherein also the Lords people should be holy and vvherein this go â—â—â— beyond these 4. Positively â—n vvhat duties it should be taken up 5. Complexly in respect of vvhat is called for to the right sanctifying of that day before it come on in the time of it and after it is past and that in publick and private and by all relations Master Servant c. and throughout the vvhole man thoughts vvords and deeds and throughout the vvhole day 6. Oppositively or negatively vvhat are the breaches of this command and the aggravations of these sins vvhich break it First then vve consider it in its rest vvhich is required and because there are extreams some giving it too little as the Jevvs did before the captivity some too much even to being superstitious as the Jevvs after the Captivity and the Scribes and Pharisees particularly in Christs time did stretching this rest too farr We must therefore consider it more narrovvly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jer. 17. and by Christ Matth. 12. reproved for both extremes respectively We do then in this matter assert first That there is a rest required here which is extensive to a mans words thoughts and actions whereby many things lawful on other dayes become unlawful on this day Yet 2. we assert That by this rest all sort of actions are not condemned but only such as are inconsistent with the end and scope of this command as by other Scriptures and the practice of Christ and the Saints is clear we conceive therefore these to be permitted 1. All duties of Piety as was sacrificing under the Old Testament or preaching hearing or going about the Sacraments under the New Testament In which sense Matth. 12. our Lord saith the Priests prophaned the Sabbath and were blameless not that formally they prophaned the Sabbath or did indeed break that command but materially they wrought in killing beasts c. which had been unlawful had it not been in the exercises of piety 2. All things that have a tendencie as necessary helps and means to the performance of the former works of piety are lawful as going to the Congregation to hear the Law calling the Assembly for worship by Trumpets or Bells or by a Voice Journeying going or riding to Church c. because the duties of the Sabbath cannot well be done without some of these nor at all without others of them If it should be asked here What that which is called a Sabbaths day Journey Acts 1.12 was among the Jews and whence it came and what way may it be stinted or limited among Christians Answ. It was to them 2000 Cubits which according to the different measuring of that distance of ground consisting of these 2000 Cubits by a lesser or longer Cubi â— is reckoned to be more or less by learned Men but all agree saies Goodwin in his Moses and Aaron in this that these 2000 Cubits was a Sabbath daies Journey It arose to be reckoned so from these grounds 1. From their expounding Exod. 16.29 Let none go out of his place thus Let none go without the bounds of the City which with its Suburbs was 2000 Cubits or a mile about 2. That the Tabernacle of the Congregation was so far from the Tents of these who pitched about it in the Wilderness Numb 2. as they supposed and that the Priests kept that distance from the people in entering with the Ark into Jordan Jos. 3.4 whence they gathered that a man might still go to the Ark or place of worship as it was then in these cases at a distance from them and no further on the Sabbath day But we say whatever superstitiously or on custome they took up for that is but their Tradition we cannot stint a Sabbath daies journey to so many miles fewer or more but it must be as the man is in providence cast to reside further from or nearer to the place where the Ordinances are dispensed for one may go many miles and not prophane the Sabbath if he cannot have the publick Ordinances nearer whereas another may break the Sabbath by going but to his Neighbours door yea by walking in his own house or to his door if either it be done idly or with respect to another civil or worldly end which agreeth not to that day it is not here remoteness or nearness but what sweyeth us and what is our end that we are to try by 3. All works of mercy are lawful on that day as laying beside us something to the poor 1 Cor. 16.1 sending or dealing something to those who are in want Isa. 58.7 visiting others to comfort strengthen or otherwaies to edifie them christianly though idle and carnal visits albeit alass â— too rise are not permitted 4. Good Works as Christ saith Matth. 12.12 it 's lawful to do good or well on the Sabbath such are giving of Physick when it is necessary bringing of Physiti â—ns saving a mans life and taking p â—ins for it c. Luke 13. these good Works may be classed either with Works of mercy before or with Works of necessity that follow both being good Works as they are Works of mercy or of necessity 5. Works of necessity such as feeding Beasts leading them to the water pulling them out of Ditches when they are fallen into them on that day and much more preparing honestly sober allowance for the susteining of the body as the Disciples pluck't the ears of Corn Matth. 12. and the Jews Exod. 16.23 dressed the Manna on the Sabbath though they were not to gather it yet on the Sixth day to bake and seethe a part and to keep a part
frame in performing of them now as then For 1. If the command be moral then is there no change in moral duties for it is the same command to us that it was to them save in ceremonial things 2. If the same things were allowed to them which are allowed to us and if no more be allowed to be done by us then was allowed to be done by them on the Sabbath then the observation in it's strictness is equal but the first is true for works of piety mercy and necessity are allowed to us and so were they to them as by Christs reasoning against them as being here superstitious may appear yea 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees who in these disputes aimed not to shew that more was lawful by his coming then was before but to shew what then was lawful though they ignorantly or wilfully misunderstood the command for even then God allowed mercy rather then sacrifice c. which places most clearly vvarrant us in our practise 4. The Service we have now is as spiritual and without all doubt the promise of the spirit for keeping up in holy duties as large as formerly and therefore our improving of it should be no less Before vve proceed there are some Scriptures which seem to thwart vvith and to be cross to this to vvhich vve vvould speak a little for clearing of them as namely Exod 16.23 29. and Exod. 35.3 vvhere it vvould seem that going out of the place dressing of meat and kindling of fire vvere forbidden vvhich are allowed to us To vvhich vve say 1. That vve speak of the meaning of this fourth command if any more vvas forbidden them by peculiar judicial Laws that contradicteth not our assertion these may be abrogated vvhile this command standeth But 2. We conceive that as to these things gathering of sticks kindling of fire dressing meat c. no more is allowed unto us then unto them that is all unnecessary labour in and about these is unlawful to us now and all necessary labour in and about them vvas allowed unto and lawful for them as may be gathered from Christs practice and his reasoning with the Jews and from the allowance vvhich vvas to their Beasts In the third place then vve say that these Scriptures cannot be literally and universally understood for it cannot be thought that they vvent not out of the place kindled no fire dressed no meat in any case yea the allowance for their necessity and Christs going in and partaking vvhen invited on the Sabbath day Luke 14. It 's like to somewhat that was prepared that day vvith his defending of his Disciples practise in plucking ears of Corn and rubbing them as it is Luke 6.1 vvhich vvas a sort of preparing and dressing of that meat insinuate the contrary neither c â—n any thing be gathered from that place Exod. 16.23 against dressing of meat simply but rather the contrary for the Manna that remained over what vvas dressed on the sixth day vvas to be laid up till the Seventh day or the Sabbath but not till the day after the Sabbath and vvill it not suppose that they behooved then to dress it on the Sabbath as on other days by boyling at least for as to grinding of it at Mills or otherways there vvas no necessity for that on the Sabbath ou â— of some extraordinary Case or else they had needless by la â—â—â—o up and so behoved to have fires to dress it vvith And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile vvorks or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for or can be win at on the Sabbath then a Believer is called unto on other days he being called to endeavour to be perfectly holy every day I Answ Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other days according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect Holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal Holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer Reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other days even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This days sanctification then we conceive to consist in these 1. That there is more abstractedness not only from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day-frame of Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises 〈◊〉 beyond other days and that necessarily whereas on some other days we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other days in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other days are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other days 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all days 5. There would be in the duties of this day more intenseness of Spirit and a further degree of Spiritual affections then in these duties of other days because this day is purposely set apart for that end and by continuance in Duties we may attain to more of a spiritual frame and because not only the Exercises of worship praying reading and hearing c. call to Holiness on this day as
they do on other days but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship whereas these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exalting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our Prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is. 58. a special Majesty being in that days worship by levelling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted in either there are â—one of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart-prayer either e â—â—culatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they be secret which may be both inward and outward or private in Families as reading of the word conserring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the vvord read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanksgivings vvhen they fall necessarily or more conveniently to be on the Sabbath All vvhich and such like are proper duties for that day to vvhich liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man vvould be added as a suitable duty of it though it be no duty of immediate vvorship The fifth way is to consider the sanctification of the Sabbath complexly before it come vvhen it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of vvorldly business it 's a great incroachment on the Sabbath though too too usual to continue longer at vvork the night before then any other night of the vveek as if folks vvould gain the day of rest out of Saturnsdays night and Mondays morning 2. By not suffering this little times leaving of vvork to be idly spent but being taken up vvith endeavours 1. To abstract the mind from other vvorks as vvell as the hand and to have the heart put in a lively frame 2. To mind the vvork of the day vvhich is coming and to have a sutableness to it If ye ask vvhat sutableness should vve have to it Answ. Endeavour 1. to be as if ye vvere about to meet God to tryst as if it vvere visibly vvith him and solemnly to treat and enter in marriage vvith him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye vvere already entered into his rest and had rested from your ovvn vvorks 3. To be as if ye vvere to dye and to step into Eternity for this resting should mind us of that and vvas and is still specially appointed though yet no Ceremony â—o mind us of Gods separating of us from others for himself that vve may rest eternally vvith him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that there may be no standing controversies against you to begin the Sabbath vvith 4. Pray vvith special solemn seriousness in reference to that day that ye may have peace for vvhat is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be sitted to hear and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded vvith praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. We would timely begin the work and beware that either carnal thoughts get in or the time be idly slipped over but I say we would begin the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritually profitable Shew forth Gods loving kindness in the morning saith the Psalm for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1.
changed from the Seventh day to the first proved not derogatory from the 4 Commandment 255 2 That it was Convenient that the day should be changed proved 256 3 That the change should be to the first day of the week proved most convenient 260 4 That the Seventh-day-Sabbath was actually changed to the first day proved 262 to 271 5 That this Change is not by Humane but Divine Institution proved 271 to 275 6 That this change was made by Christ from the very day of his Resurrection proved to be probable 275 How the Lord did Sanctifie the Sabbath and we ought to sanctifie it 276 What works are Lawfull on the Lords day 277 279 Eight Caveats for preventing the Abuse of what liberty God allows on that day 280 281 What is meant by a Sabbath days journey 278 What resting on the Sabbath imports and from what we must rest 282 283 284 That we are equally oblidged to the sanctification of the Sabbath as they were of old 285 An Objection answered 286 Wherein the peculiar holiness required on the Lords day consists 287 288 289 What preparation is necessary for the Sabbath 290 Particular directions for Sanctifying the Lords Day from morning to evening 291 292 293 What 's to be done when the Sabbath is over 294 How the Lord Blesses the Sabbath 299 Why he has set a part a day to himself 300 How Magistrates are by the letter of the 4 command oblidged to take care that the Sabbath be observed by all that are under them 296 298 Six aggravations of the Sin of Sabbath-breaking 301 302 In what sense Sabbath-breaking is a greater sin then the breach of any command in the second table 303 Several wayes whereby the Sabbath is prophaned 304 305 Some Directions for preventing this sin 306 Sacraments the right administration of them required in the 2 command 85 Eight observations â— Concerning the Sacraments in general 85 86 87 Five ends and uses of the Sacraments 87 88 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 88 89 How we sin by laying too much weight on the Sacraments ten several failings instanced in 92 How we sin in undervaluing of of them seventeen wayes enumerated 93 How we sin in not receiving the Lords-Supper 97 Many ordinary failings before the participation of this ordinance enumerated 98 Many sins on the receiving of the Lords-Supper instanced 99 100 Many sins after partaking of this ordinance instanced 101 102 Whether the admission of scandalous persons does pollute the ordinance 102 to 108 Sins forbidden in the 1 command 30 39 40 41 How we may find out the sins against the 1 command 42 43 Sins forbidden in the 2 command 70 71 72 Sleep whether we may not Contract the guilt of sin when Sleeping Answered affirmatively 19 The difference between the case of Sleeping-men and mad-men 19 20 Seven arguments to prove the affirmative answer to the question 21 22 23 24 Swear see Oath Superstition see omens and observations superiours why called Fathers and Mothers 314 T TAbles of the Division of the Moral Law into two Tables 7 8 Three observations on the Connexion of the two Tables 310 Four Scriptures that help to understand the second table 311 Temperance in eating and drinking stands not in an indivisible point 377 See drunkenness Theft what that forbidden in the 8 Command is with the several sorts of it 396 Four sorts of theft more strictly taken 401 Twenty five wayes of stealing or wronging the goods of others 404 to 410 How men sin against the 8 Command in reference to their own goods 411 Whether theft ought to be punished with death 427 Threatnings why annexed to some Commands and not to others 27 What the meaning of the threatning annexed to the 2 command 114 115 How the threatning annexed to the 3 command is to be understood 179 See punishment Trading the lawfulness of it and how to be managed 417 Some general rules for right buying and selling 41 â— W WOrd the right hearing of it required in the 2 Command â—5 How many wayes we sin before the hearing of the word ibid. Many sins while hearing the word instanced 76 77 Many instances of sin after the hearing of the word 77 78 How a word of Scripture may be superstitiously abused 177 Worship of God the difference between that enjoyned in the 1 command from what is enjoyned in the 2 command 52 53 Worship of Images among the heathen two-fold 58 Some distinctions of divine worship 59 How religious worship differeth from evil or politick ibid. Worshiping of God by Images proved unlawfull 61 The heathens way of worshiping Images Considered ibid. The place Deut 12.31 considered 62 The Israelites worshipping the Calf in the wilderness Mica's Image Jeroboams Calfs the high Places in Juda Considered 62 63 64 That such a way of worshiping God is forbidden in the 2 Command proved by five arguments 67 Exceptions answered ibid. Will-worship prohibited in the â— Command 72 See more in Idolatry Images Onbelief how â— breach of the 1 command 47 Vsury how forbidden 428 All gain by Lending of Mony neither contrary to equity nor charity ibid. Six considerations for clearing this 429 431 On what grounds Vsury might be forbidden peculiarly to the Israelites 430 Several inconveniences that follow the asserting the unlawfulness of all profit by lent-mony 432 Whether one that lends Mony may contract for so much gain 433 Some Cautions to prevent abuses in this 434 Vowes not only lawfull but in some cases necessary proved 144 In what cases and what things lawful and how to be gone about 145 146 How they bind in moral duties and how in accessory helps to duties 147 How and in what respects Vowes against sin and for holiness at baptisme or other occasions bind 147 148 How the breach of them aggravats si â— 149 Whether these aggravations render it more eligible not to Vow at all 150 Whether the Simple omission of duty be a lesser sin then the doing Contrary to our Vow 150 151 Whether one under Conviction of failing in performing Vowes can keep up his peace 151 152 How we may be helped to perform our Vowes to the Lord 152 153 ERRATA Reader Please to take Notice that there are two Marginal Notes of the Publishers thorow the Printers inadvertency slipt into the Body of the Book the one is PAge 3. line 2. the other is p. 333. l. 2 Some other Mistakes the Judicious Reader will easily correct as in p. 75. l. 3. trust for tryst i. e to meet p. 253. l. 3. trusted for trysted and elsewhere p. 231. l. 9. private for family p. 234. as for has p. 287. l. 2. needless by for needl â—sly p. 289. l. 7. e â—ealting for exulting p. 30 â— l. 23. statutes for statu â—s p. 320. l. 7. mediate for immediate idem p. 344. l. 6. p. 341 l. 5. dead for dear p. 358 l. 19. walking for waking p. 382.
Lord's 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 than is required to the seventh-day-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 a-part and sanctifying of a portion of time as it is limitted in the fourth Command for God's 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 than 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 or 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 than 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 worship 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 desires 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-natural 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 great difference betwixt these two to say the Seventh-day-Sabbath which the Jews kept is moral and to say the Fourth Command is moral the one may be and is abolished because another is brought in its roome The other to wit the Command may stand and doth stand because it tyeth morally to a Seventh day but suc â— a Seventh day as the Lord should successively discover to be chosen by him and though the Seventh be changed yet one of seven is still reserved 3. There is need to distinguish betwixt the moral substance of a Command and some ceremonial appendices belonging to it So the Fourth Command might then possibly have had something ceremonial in that Seventh day or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices c. or in its reasons whereby it is pressed as there is somthing peculiar to that People in the Preface to all the Commands as there was in the Sacraments of the old Law belonging to the second Command yet both a Sabbath day and Sacraments may be and are very necessary and moral in the Church it is not then every thing hinging on this Command as proper to that administration and so but accidental to the sanctifying of a Sabbath that we plead for but this is it we plead for that the Command is as to its main scope matter and substance moral-positive and that it standeth as still binding and obliging unto us and cannot without sin be neglected or omitted it might be enough here to say that if this Command were never repealed in the substance of it nor did ever exspire by any other thing succeeding in its place then it must needs be still binding for certainly it was once as obligatory-proclaimed by the Law-giver himself and was never since in its substance repealed nor is it exspired or found hurtful in its nature but is as necessary now as then it is true the Seventh day Sabbath is repealed by instituting and substituting the First day Sabbath or Lord's day in its place but that doth rather qualifie the Command than repeal it for 1. It saith that a day is moral and necessary 2 It saith a day of seven is moral and necessary which is all we say and why necessary as agreeable to this Command no doubt whence we may Argue if the substance of this Command be kept even when the particular day is changed then is the Command moral which this very change confirmeth but the former is true as is clear in experience therefore it followeth that the Law stands unrepealed for it 's palpable that the day as to its number or frequency and duration with the manner of sanctifying of it belongs to the substance of the Commandement but what day as to its order first second or seventh doth not because the first cometh in immediately upon Religion God's Honour and the good of Souls which the other doth not This Argument will stand good against all who acknowledge this Law to have been once given by God till they can evidence a repeal To speak somewhat more particularly to this the way we shall make out the morality of it is by considering 1. How the Scripture speaketh of it in general 2. How it speaketh of the Decalogue 3. How it speaketh of this Command in particular 4. By adducing some Scriptural Arguments for it As for the 1. To wit the Scriptures speaking of it in general we say If the Scripture speak as frequently in clearing the Fourth Command or the Sabbath which is the morality of it and press it as seriously and that in reference to all times of the Church as it doth any other moral duty then for substance this Command is moral and perpetually binding for that seemeth to be the Character whereby most safely to conclude concerning a Command to consider how the Scripture speaketh of it but the Scripture doth as often mention and is as much and as serious in pressing of that Command and that in reference to all states of the Church as of any other Ergo c. We shall make out this by shewing 1. its frequency in mentioning of it 2. It s seriousness in pressing it 3. It s asserting of it as belonging to all times and states of the Church 1. Look through all the Scriptures and ye will find the sanctifying of a Sabbath mentioned as
they will be both found to be a Seventh day and a day of rest and therefore to be remembred and to be sanctified this would resolve into the same thing on the matter yet we conceive it safest to assert that in this command God hath set apart a Seventh day to himself which is to be sanctified by us by our application of it to holy uses but doth not by it expresly directly and primarily bind to the Seventh day but secondarily and by consequence to wit as it was otherwayes before declared by him and so it bindeth now that same way to the sanctifying of the First day of the week as being now revealed by God just as in the former instances or examples we touched upon That a Seventh day whatever it be which is chosen of God and not the Seventh day in order is to be sanctified by vertue of this command as injoyning that as the substance and matter of it may be made out by these Arguments Arg. 1. That which is the substance of this command is moral and bindeth perpetually as we have formerly proved for if its substance be not moral then it self is not so either but that a Seventh day should be sanctified hath been maintained in the Church by the Apostles in their retaining the First day of the week while the Seventh hath been laid by and never used therefore it was not the Seventh but a Seventh day which was primarily commanded in this command so that no particular day is instituted here more then any positive service is prescribed in the second command yet the observation of what was prescribed or should be prescribed was included Even so it is here in reference to that day and as we may inferr that the second command injoyned not such and such ordinances primarily because they are abolished and that such as were negative or prohibited as not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a Sev â—nth day here was primarily commanded and is moral because it it is continued and that the Seventh was not so commanded because it is rejected and laid aside This Argument especially made out in the designation of the Lords day will prove this for if that Seventh day was the substance of this command then either it is to be continued as moral which were against the current of the New Testament wherein as Christ hath set forth different ordinances so a different chief solemn time for worship or we must say that this fourth command belongeth not to us at all the contrary whereof we have made out It must then follow that it was not the Seventh day but a Seventh day which this command respecteth which therefore belongeth to us as it did to the Jews as well as any other command and particularly the second command doth Arg. 2. If God hath put a difference some way betwixt the Sabbath commanded here and the day of his own rest the Seventh day then it would seem it 's not that day which it commanded But he hath put a difference first in the mandatory part Remember what not the Seventh day but the Sabbath day or day of rest 2. In the blessing it is not said he blessed the Seventh day but the Sabbath therefore is that difference so palpable as being specially intended whereas if the scope of the comm â—nd were only the Seventh day it had been much more clear to have set it down otherwayes and no other probable reason of the difference can be given Arg. 3. Either a Seventh day is commanded primarily and then the Seventh but secondarily and consequentially or the Seventh was commanded the Jews primarily and one of Seven but consequentially for both were commanded to them and the first to wit the Seventh as being in use before But it cannot be said that the Seventh day was primarily commanded and one of Seven consequentially only because the general is first commanded and then the particular as when God required Tithes of Increase and Cattle by the command of Tithes he first required the proportion and then what particular proportion as to order he himself should carve out to them and so consequently came in the tenth Beast which passed under the rod by a particular command Levit. 27.32 33. because there God determined but if that tenth had not been set down the general command had but determined upon the tenth of Cattle as of Sheaves or bolls of Corn even so it is as to the day the command requireth one of Seven primarily but that it is this Seventh followeth from another determination Arg. 4. If the moral grounds and reasons which press this command do most directly respect a Seventh day and not the Seventh then it 's not the Seventh day but a Seventh day which is primarily commanded in it for the reasons bear out especially what is moral in it and principally intended but the moral reasons pressing it plead more strongly and directly for a Seventh day and but indirectly for the Seventh day as it was then instituted Ergo c. That the reasons do directly press a Seventh day and in a manner stick closely to it may thus be made out 1. â—f the reasons equally press on us the First day and the observation of it supposing it now to be observed according to Divine warrant then they do not primarily press the Seventh but the reasons equally press on us the First day Ergo c. the major is clear for the same thing cannot press two different dayes primarily nor equally that the reasons concern us as well as them upon the supposition aforesaid may thus appear 1. They are universal and do not belong to that people more then any other for the concession of Six dayes is to all and Gods example of resting concerneth all 2. If the breaking of that command be equally sinful to us with them and strike against the equity of the command and Gods example in us as well as in them then these reasons concern us also and us as well as them Now that they do so and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath we must either grant or we must deny that they concern us at all Beside the weight of a challenge from the conscience by vertue of them will put a tender heart out of question of it seeing God giveth us Six dayes to our selves as he did to them and his example proposed to us ought to be respected by us as well as by them and the same general equity is in both 3. If the reasons be a sufficient ground of allowance to us for Six working dayes together even the last Six of the week as they were to them for the first Six then they determine not the Seventh day to be the day of rest primarily but a Seventh following these Six of labour but they do allow us warrantably to work
Six dayes even the last Six of the week Ergo they do not determine the Seventh day primarily the connexion of the major seemeth to be very clear For first these must stand and fall together if the concession to call it so concern us in the Six working dayes so must the reservation of a Seventh 2. As the concession concerneth us in the Six working dayes so must the prohibition of work on a Seventh of rest for the one determineth the other if the concession be for Six in number so must the prohibition be for a Seventh in number but if the concession be of Six in order then it is the Seventh that is to be reserved and if the Seventh be related to in the prohibition of work then the concession must look to the first Six dayes which it doth not as we have shewed And therefore 3. seeing the Six dayes concession looketh to Six in number so many thou mayest or shalt work together and no more the prohibition must also respect the number to wit a Seventh and not the Seventh day the minor will be clear to the Judicious considerer by a particular application of the reasons of the fourth command Further if the concession respect not the number but the order as it must if the prohibition of work on the Seventh respect the order and not the number then 1. what warrant have we for our Six work dayes if it be not here where is it for sure we cannot take Gods time without his order and warrant 2. and more especially then could not we by vertue of this command plead allowance for working Six dayes different from the first Six if so we would not be astricted by the command to sanctifie one seeing the one inferreth and determineth the other and they must go together which were absurd Yet again it may be made out that the reasons press a Seventh and not the Seventh by considering the words and force of the consequence in both The first reason is Six dayes shalt thou labour but the Seventh is the Lords 1. It sayeth not take the first Six but of Seven take Six to labour and give the Lord the Seventh for he has reserved it to himself 2. The same equity is in the inference for a Seventh that is for the Seventh if not more he has given thee Six therefore give thou him a Seventh will conclude more formally then give him the Seventh a Seventh is the seventh part of time as well as the Seventh which is the equity the command goeth on 3. Had the command intended to inferr the Seventh primarily it would have been more clearly expressed thus he hath given thee the first six therefore give thou him the Seventh The second reason from Gods example inferreth the same he wrought Six and rested the Seventh do thou so likewise and so these that work Six and rest a Seventh as we now do follow Gods example as well as they that wrought Six and rested the Seventh did Arg. 5. If the positive part of the command must be expounded by the negative contra then it concerneth one of Seven and not the Seventh But the first is true 1. The positive part commandeth a day without respect to its order therefore the negative doth so 2. The negative is to be resolved thus ye shall not work above Six not thus ye shall not work above the first Six as the event cleareth 3. If it be not the first Six but Six that is in the concession then it is not the Seventh but a Seventh that is in the inhibition but the first is clear Ergo c. Arg. 6. If this command for the substance of it concern us as being moral and bind us to the First day and the sanctifying of it equally as it obliged the Jews to the Seventh then it 's one day of Seven and not the Seventh which is intended primarily by it But it bindeth us to the First Ergo That it 's moral and bindeth us now is cleared Thus 1. it either bindeth to this day or to nothing therefore it primarily granteth Six and not the â—irst Six for labour and by clear consequence intendeth primarily a Seventh and not the Seventh for a day of rest 2. If it be a sin against th â—s command to break the Lords day or Christian Sabbath and prophane it then it obligeth us to it and that directly â—or indirectly and by consequence the breach of the Sabbath is a sin ag â—inst any or all of the three former commands 3. If the prophaning of the Sabbath be forbidden on this ground because it is the Lords as it is in this command then prophaning of the Lords day is equally forbidden in it because it 's the Lords and is now appropriated to him according to his own will 4. The Testimony of mens Consciences and the constant challenges of all when tender as being guilty of breaking this command whenever they prophane the Lords day do convincingly hold forth that this command concerneth us and are as so many witnesses of it and consequently prove that it is not the Seventh day but a Seventh day whether instituted or to be instituted by God which is the substance of it and primarily commanded in it for it 's never counted a breach of this command to neglect to sanctifie the Seventh day neither do the Consciences of well-informed Christi â—ns challenge for that though they do most bitterly for the other as is said In sum suppose now the first day being instituted that the command were to sanctifie the Sabbath we would understand it of the First day because it 's already instituted and the s â—me reasons will inforce it even so the Seventh day came in then because it was formerly instituted beside the Sabbatisme signifieth not this or that day but what day soever shall be by God solemnly set or is set apart for holy rest and the comm â—nd will run for our observing the Lords day supposing its institution a â— well as it did for that although it more directly tye them yet it doth so but as a reason even as the preface prefixed to all the commands and the promise affixed to the fifth concern them literally yet are binding in so far as they are moral as appeareth by the Apostles applying the last Ephes. 6.2 without relation to that particular Land or People but as applicable and common to any Land or People making conscience of obedience to Gods commands But here it may be objected 1. The Jews kept the Seventh day Answ. 1. Not by vertue of this command but by its prior institution even as they were obliged to S â—crifices and Circumcision by the second command though they were not particularly named in it 2. So we are obliged to the keeping of the First day of the week by this fourth Commandement yet it followeth not therefore this is expresly commanded in it there being indeed no particular day primarily at least instituted in it 2.
be a day whereas it is not so proper to say morning with the evening as evening now added to its morning compleateth the first day and evening now being past as the morning before God did put a period by and with the evening to the First day it being the evening that compleateth the day and divideth it from the following day and not the morning as one would say the afternoon with the forenoon maketh a compleat day and the afternoon or evening is first named because 1. the day is not compleat without it seeing it compleateth it 2. because the day cannot be extended beyond it now the first day is closed because the evening of it is come Arg. 2. What time of the day God began his rest we must begin ours but he began his in the morning of the Seventh day the Artificial night having intervened betwixt that and the Sixth which is clear for 1. Gods resting this day is more then his resting in the other nights of the Six dayes it being granted by all that he made nothing in the night 2. There had not otherwise been any intermission betwixt his labour and his rest which is yet supposed by distinguishing the dayes Again if by vertue of the command of a day to be sanctified we should begin the night or the evening before then these two or three absurdities would follow 1. Then we would confound the preparation by the word remember and the day together 2. Then we Christians might also by vertue of the concession of Six dayes for work begin to work the night before Monday as the Jews on this supposition might have begun their work the night before Sunday 3. Then we were almost no sooner to begin the sanctifying of the day then to break it off for rest and when its sanctification is closed as soon to fall to our ordinary Callings Arg. â— If by this command a whole Natural day is to be employed for duties of Worship as another day is employed in our ordinary Callings then is it to begin in the morning the antecedent will not be denied the consequent is thus made good if men account all the labour of their working time from one nights rest to another to belong to one day then must they begin in the morning or else they must account vvhat they vvork after the first evening to belong to another day but that vvay of reckoning vvas never heard of the tvvelth hour belonging to that same day vvith the first hour Again if by this command a vvhole Artificial day together that is our vvaking and vvorking time betvvixt tvvo nights â—e to be employed for Gods vvorship then its beginning must be in the morning for if the latter or follovving evening belong to this Natural day before sleeping time come on then the even before cannot belong to it for it cannot have both but by this command a vvhole vvaking day or an Artificial day is to be sanctified together and the even after it before vvaking time end as vvell as the morning Therefore it must begin in the morning and not on the evening before Further if by vertue of the concession of Six vvorking dayes vve m â—y not vvork the evening after then the day beginneth in the morning for the vveek day follovving must begin as the Sabbath did but the former is true Ergo c. These things vvill make out the minor 1. It can hardly be thought consistent vvith this command to vvork immediately when it groweth dark before folks rest 2. It 's said Luke 23. v. 56. and 24. v. 1. of the women that stayed from the grave till the first day of the week that they rested according to the commandement on the Sabbath day and early in the morning came to the Sepulchre 3. Because Christ accounteth a whole Natural day that which lasteth till men cannot work 4. Gods working dayes to say so were such he made not any thing in the evening before the First day 5. The ordinary phrase To morrow is the holy Sabbath Exod. 16.23 c. sheweth that the day present will last till to morrow come and to morrow is ever by an intervening night So if on the forbidden day men may not work till to morrow then that evening belongeth to it by this command and if on the Sixth day the Seventh be not come till to morrow that is after the night intervene then it doth not begin at even but so it is in these places and phrases Yet again it 's clear that in all the examples of ordinary Sabbaths keeping and sanctifying in Scripture they began in the morning For instance it is said Exod. 16.27 Some of the people went out to gather on the Seventh day no doubt in the morning for they knew well there was none of it to be found any day after the Suns waxing hot they might have dressed of it the night before and not been quarrelled with they being forbidden gathering of the Sabbath the proofs of the former Argument give light to this also There are yet two Arguments to be added which do especially belong to us Christians for clearing the beginning of our Lords day to be in the morning the first is taken from Christs Resurrection thus That day and that time of the day ought to be our Sabbath and the beginning of it when the Lord began to rest after finishing the work of Redemption and arose but that was the First day in the week in the morning Ergo c. This bindeth us strongly who take that day on which he arose to be our Christian Sabbath The second is taken from the History of Christs Passion and Resurrection together wherein these things to this purpose are observable 1. That he was laid in the Grave on Frydayes night being the preparation to the great Sabbath which followed 2. That the Women who rested and came not to the grave till Sunday Morning to use our known names are said to rest according to the Commandement as if coming sooner had not been resting according to it 3. That his lying in the Grave must be accounted to be some time before the Fryday ended otherwaies he could not have been three dayes in the Grave and therefore a part of Frydays night is reckoned to the first day then the whole Sabbath or Saturday is the second and lastly a part of the night to wit from twelve a clock at night belonging to the First day or Sunday standeth for the third and so he arose that morning while it was yet dark at which time or thereabouts the Women came to the Grave as soon as they could for the Sabbath and therefore their Sabbath Seventh day ended then and the first day Sabbath began We now come to the third general question concerning the change to wit the change of the Seventh day into the First day of the Week where first we shall sum up what is moral in this command and then secondly by some Propositions clear
the change and its consistency with this command To the first then this command doth morally and perpetually oblige to these â— That there be a solemn time set apart and observed for Worship 2. That this should be one day of Seven 3. That it should be such a day the very day which God commandeth the Sabbath of his appointment whatever day it should be 4. That it be a whole natural day of twenty four hours yet having an Artificial day together undivided 5. That six and no more but six working dayes intervene and that these be together in a Week and therefore 6. That the Sabbath be a bounding day dividing one working Week from another if then six working days must be in one week and go together this will follow also that the Sabbath must be the first or last day of the Seven As for the Propositions clearing the change and consistency of it with this command the first shall be this The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it for all that is moral in it to wit a day and one day of Seven and a bounding Seventh day leaving six for work together remaining untouched by the change beside the Seventh day not having its Institution from this command expresly and directly but only accidentally the particular day whether the Jews Seventh day or the Christians First day of the week being supposed by the fourth Commandement as instituted or to be instituted elsewhere as is said and it 's first Institution Gen. 2. being only a positive and temporary Law may be therefore changed and yet the fourth Commandement keept intire we need not insist in further prosecution of this Proposition much being spoken to it on the matter already 2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel but it is meet and convenient from good reasons even in the Command that it should be so For 1. If these two ages before Christ and after him be looked on as diverse worlds and if the Redemption by Christ at his coming be accounted the making of the one as Gods Creation was of the other then it 's meet that when the world is renued by Redemption the Sabbath day should be changed for memory of that as well as it was instituted at first for the memory of the former there being the same reason for both But they are looked on as two distinct worlds and called so in the Plural number Heb. 11.2 and this last world distinguished from the former Heb. 2.5 and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing Six days from the Seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new world be a work as much for the Glory of God and as comfortable to men vvhen it s begun and closed or finished by the vvork of Redemption as the making of the old World vvas then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the Glory of God and for the comfort of men then by the ground on which the Seventh day was at first instituted it 's also again to be changed to vvit the memory of Gods great vvork but both the former are true Ergo or thus if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new and that ground agree better to another then to it then it is to be changed But the ground whereupon the old Seventh day vvas preferred is now changed and there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus if the perfecting of the vvork of Redemption and the rest of the Mediator after it be as much to be remembred as the vvork of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical Services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more from Judaizing and to abstract them even from former Services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these vvere not typical properly yea it vvould be such a day as vvould point out the evanishing of former Ceremonies vvhich the in-bringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some vvay relative to his Redemption past then it is meet for that end that the Sabbath day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive moral and that cannot be done vvell if the former day be kept unchanged at least not so vvell as vvhen it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayers Praises Ministry c. now Sacraments as they â—eal are not ceremonial for the tree of life vvas instituted to be a seal of the Covenant of vvorks in the state of Innocency before the fall vvhile there vvere no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of Worship vvithout hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this Sence it is peculiarly said Heb. 2.5 That God put in subjection to him the vvorld to come different from vvhat vvas before and he is put as the Son in the Nevv Testament in the place of Moses vvho vvas the Lavv-giver and faithful Servant in the Old Heb. 3. upon this ground vve think that day is called Heb. 1.10 the Lords day to bring it in a dependance on Jesus Christ and to make it respect vvhat is past of the vvork of Redemption Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship
till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is â—lying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c. 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charitie 3. for what is needful for their beasts 4. what is needful and convenient or comly for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessitie but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluck't the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be festered with inextricable scruples He leaveth it to men on other dayes how much to eat and drink by a Christian prudence yet allovveth them not to exceed even on these so here there is some latitude left to conscientious reason to vvalk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another vvho is stronger so that it 's impossible to set particular rules vvhich vvill agree to all but men vvould look 1 to their end 2. to their need 3. to vvhat may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former libertie vvhich the Lord hath condescended to leave men at 1. That men vvould see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh or could not foresee before it came 2. Men vvould see that that necessitie be not brought on by themselves If the thing might have been done at another time that necessity vvill not excuse though if the sin be taken vvith and repented of and Christ fled unto for the pardon of it vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto as suppose one had got vvarning to slie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet vvhen necessity cometh he may still do it but not vvith a good conscience till he first acknovvledge the former fault of his neglect 3. It vvould be adverted if that thing may be done as vvell another time or may not vvithout prejudice that is considerable be delayed till the next day Thus taking or giving of physick on the Lords day making ordinary civil visits beginning voyages c. vvill not sustein and bear vveight before God vvhen folk do them that day to have their ovvn vvork day free and so put by the proper duties of the Lords day for some things that may be done the day or daies follovving Thus rest is commanded Exod. 34.21 even in sovving time and harvest because the necessitie is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them aftervvard 4. Men would take heed that they have not a tickling complacencie that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24.20 pray that your flight be not on the Sabbath day because it would be heavy to Gods people to slie on that day though it was lawful 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without irregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessitie to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a sutable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to trust them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all
somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world â— being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this bl â—ssed remedy and out gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with insisting with special petitions relating to the day with all the seriousness we may win it 3. We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning or busking of folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in your words that they be spiritually edifying and sutable watch over your eyes that carnal or worldly looks steal you not away nor distemper your hearts but especially over your hearts that they wear not out of a spiritual frame 8. When ye come to the place of publick worship if it be a while a beginning be still watchful and the nearer ye come to it the more watchful for temptations will be very ready to divert or discompose there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness 9. When publick worship beginneth study to be as Cornelius was Acts 10. present to joyn in prayer and praise to hear what God will say to receive it to l â—y it up in your hearts to be sutably affected with it and to resolve through grace to practice it for blessed are they only who hear the word and do it and this would be with delight aiming aright at the end of the Ordinances whatever they be whereof we spoke somewhat on the second Commandement 10. When the publick worship is as to its first diet closed let not your minds turn carnal but depart reverently from it chearing your selves in God fixing the convictions exhortations directions instructions c. in your mind as ye have met with them and be ruminating rather on these then beginning to gaze or discourse with others on subjects that are not spiritual and to edification 11. As soon as ye can win go in secret and seek to have these things fastned and riveted betwixt God and you and let that be your first work and let the little time that interveneth betwixt the diets of publick worship till you return be spent sutable to the day and the end of the duties thereof 12. When all the publick vvo â—ship is ended then ye would do according to the preceding tenth Direction ye would withal retire a while in secret and reflect on your carriage in publick and also see what good may be gotten of the d â—y and if there be any misses neglects or failings observed as if there be a diligent search there will no doubt be then be humbled seek pardon through Christ and resolve through grace to help these afterward consider what was said and like the noble Boreans Acts 17. put it to the tryal for your confirmation by your considering and examining the Scriptures cited or spoken of and endeavour yet more to have your hearts affected in secret with them 13. Then call your Families and come together after secret seeking of God and 1. be inquiring of one another what is remembred that all being put together ye may be helpful by your memories one to another 2. ye would do this not as if it were enough to tell over the vvords but that the Doctrines and their Uses may be fixed and ye affected vvith them Therefore 3. ye vvould do this vvith other duties of reading singing and spiritual conference as the occasion of it shall offer vvith prayer to God before and after being thus exercised till ye go again in secret to close the day as ye began 14. Duties of Charity vvould be done contributions made liberally according to our ability and relief sent to others as vve knovv their need vvhich also vvould be inquired after 15. Indeavour to have the heart in a right frame to close the day vvith reflecting on our carriage throughout it fearing to lye dovvn vvith guilt unpardoned and vvithout some special fruit of the duties of the day haste not to go to rest sooner that night then on other nights on design that you may be sooner at vvork the next day vvhich smelleth strong of vvearying of the Sabbath and of longing to have it at an end of vvhich the Lord complained of old Amos 8.5 study to lye dovvn vvith thoughts as you arose leavi â—g your selves in his arms vvith respect to the eternal Sabbath that is coming 3. When the Sabbath is past and the next day cometh cast not by all thoughts of it instantly but begin your vvork as having just novv ended the Sabbath fearing to let the relish of it vvear avvay and indeavouring in your carriage through the Week to retain the stamp and impression of it especially bevvare to go
to your Callings vvith a Sabbath dayes gu â—ltiness on you O indeavour by all means to have that removed and all the Week through have one eye to the Sabbath past and another to the Sabbath coming having still that sounding in your ears remember the Sabbath or the Lords day to keep it holy dieting your souls as it vvere all along the Week for a course of communion vvith God in the duties of the next Sabbath It vvill be novv easie to knovv vvhen this command is transgressed vvhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath to vvit oppositively or negatively which is done 1. by committing any thing contrary to the rest or sanctification of it 2. by omitting any of the things which are required for the right sanctifying of it 3. by an unsutable frame of heart as to the due manner of performing any of these duties required We will find the weight of this command yet more fully by considering its reasons how it 's explicated and pressed This is done 1. by laying down the equity and extent of it v. 9.10 2. by pressing it from God's example As to the first v. 9. Six dayes shalt thou labour and do all thy work These words may be looked on 1. As an obliging concession which is indeed very liberal as if the Lord had said all dayes are mine yet I have given thee Six to do all thy work and labour that thou hast to do therefore give me the Seventh It is but a small retribution for Six to return a Seventh 2. As a restriction thou shalt do whatever work thou hast to do within the Six dayes but none of it on the Seventh 3. As a command whereby God distributeth our time and commandeth Six for our work and the Seventh for his And thus these words forbid idleness and command lawful diligence in these Six dayes which we conceive here to be implyed 1. Because God is not carving out what time we may be idle in but what time we should imploy in our own lawful works as well as in his for it cannot be thought that he giveth us Six to be idle on It must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves or what more immediately concerneth God so the scope of this command being to proportion our time betwixt these two what is allowed for either of them must imply an improving of it for that very end 2. The opposition also will confirm this These Six dayes are to be applyed to our work as the Seventh is to be applyed to Gods which is more then a permission and if the negative part be imperative in it thou shalt not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idleness often sinfully necessitateth to the breach of it and to a desire that it may be gone Amos 8.5 And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eighth Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindreth him from works of Charity and sutable diligence in the works of his lawful Calling readily preventeth the one and capacitateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to make his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him and for him separated from other dayes 2. A consequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea It 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all â—ayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment and used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the failing of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn setting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and
end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill 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 Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o â— 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 vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct â—fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i â— 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 worldly things It vvas 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 vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat 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 vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the 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 as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command â—in against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that vve often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath-breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties a â—d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20.21 24. not only in temporal things v. 23. but with spiritual plagues to which they are given up v. 25.26 You know that a man was stoned for gathering of sticks on the Sabbath Numb 15. see also Exod. 16.28 and Ezek. 22.8 where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br â—aches of the comm â—nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp â—ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s â—riketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the
Gospel neither vvas it as vve conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet vvill this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so vve vvould be in hazard to postpone all the Lavvs or Commands of the first Table to these of the second but vve are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it 's enough that vve enquire vvhat God hath done and vvill do and vvhat sinners may expect from him hovvever men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and vvill be for ever â—ereafter if they repent not We may novv therefore in the close exhort beseech obtest and charge you all as in the sight of God vvho is a severe avenger of them that ye vvould be avvare of the sins vvhereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ' ere they come to publick yea before it come in some respect 2. Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh both to our ovvn condition or case As not stirring it self to be over and above that to be affected vvith God and his glorious vvorks of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his vvorship even on his ovvn holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and running up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves â—f ye say ye have then somewh â—t else to do And have ye nothing to do this day Or will ye t â—ke more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it m â—y be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16.29 that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and are blameless That they some way keep it and are guilty many also sleep vary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them â—specially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take the oversight of them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12.11 3. See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestower of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it THE FIFTH COMMAND Exodus 20.12 Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22.37 summeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy
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
the exercise of the duties enjoyned negatives again oblige both semper ad semper th â—t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r â—ading and hearing c. So in the fourth Commandment we are r â—quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d â—ties but we are not to be and should not be always exercised in these duties for we must abound in other duti â—s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th â— difference is this bec â—use in affi â—mative â— we are not always tyed to the a â—â—s of Duties and Graces but to the Disposition and H â—bit Habits are a Spiritual Quality a Vis or Pow â—r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r â—quired tends to God â— glory unto which every thing should be done as 1 Cor. â—0 31 and when the omission of the duty may disho â—our hir â— 2 When it tends to others edification and omitting will some way stumbl â— and offend 3 When some speci â—l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h â—ve it and some indigent person offers whose necessity calls for it Gal. â— 10 So when secrecy for prayer is offered and no other more â—ecessary duty at that time is called for which we are to watch unto C â—l â— 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec â—pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs â—rved as a Copy and Patern 5 When they have not such inconveniences with them as cross â—nd hinder other Moral duties of Edification love c. for if th â—y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not â—â—y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o â— Negatives tying ad s â—mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 â—6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of â—lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the
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
those who receive the Word in vain and for all his invitations r â—st not on him th â—se make God a Lyar and d â—spise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin qu â—stioning the fulfilling of Promises from the apprehension of some weakn â—ss in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without God's Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth God's Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pufillanimous and cowardly carriage some way t â—mpteth others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3 We may instance the breach of this Commandment in what is opposite to Hope nam â—ly Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this C â—mmandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a D â—speration and Diffidence that is good Eccles. 2.20 which is when we despair in our selves or from any thing in our selves or in the world to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking God's way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth God's mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Rev. 3.15 coldness of love Mat. 24. â—2 self-love excessive love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary than love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5 Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23.17 We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles. 12.23 Mal. 1.6 which was commended in Levi Mal. 2.5 On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29.25 6 Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts th â—reof which being seriously pondored O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7 The sin of impatience which is opposite to that patience and submission we owe to God in his ways and Dispensations is one of the special br â—aches of this Commandment it is very broad and doth many ways discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to God's way with us but repining against it 3. In wishing things had fallen out otherwise than God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations are cross and afflicting 8 This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many days and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledged in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2.4 is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be often mentioned yet it is under a divers consideration for as one thing may break more Commandments than one so may one thing divers ways break one and the same Commandment as it â—pposeth or marreth dive â—s Graces and Duties The
c. They reply â—d it was not those bodies which they worshipped but the gods which governed them So Augustine Psal. 113. nobis 115 concerning the Idols of the Gentiles and Augustine de Civitat Dei lib. 7. cap. 5. where he sheweth that Varro giveth that reason why the gods where rather pourtrayed in mans picture though they were invisible because saith he mans Soul is a spirit and cometh nearest them and the body is the vessel of the Soul and therefore is used to represent it See Chrysost. 1. Eph. Hom. 18. Andrews on 2. Command August in Psal. 96 nobis 97. And it may also 4. appear from this That the Heathen gods for the most part even those of them that were most commonly worshipped were some famous men after death supposed to be Deified to whom they made statues and Images and yet still the honour was intended to those to whom they appointed the Images though they supposed that their gods in an especial manner dwelt in these Images and answered from them In the second place this may be made to appear from the Command Deut. 12.31 where the Lord forbiddeth not onely the worshipping of Idols but of himself by Images Thou shalt not do so to the Lord thy God that is thou shalt not worship me by Images as the Heathen do their gods and therefore this is not only possible but is also and that most certainly a grievious guilt even though they pretended it was not Idols but God they worshipped yet it was not so they worshipped not him but the Idol 3. We shall clear it yet further That the true God may be worshipped by Idolaters as they pretend and yet in Gods account their worship is nothing but Idolatry committed with their Images We shall give four instances of this The first is from Exodus 32. where it is clear 1. That the image they set up was not it self acknowledged to be God but as something to represent the true God for 1. It cannot be thought their minds were so soon darkened as altogether to forget what God had done and to imagine that the thing which was new made with hands was God though they be charged with forgetting God because they were practical forgetters of him and their sin did speak it out indeed 2. The image is called Jehovah that brought them out of Egypt which was a mercy past before the Calf had a being and therefore the reason why they gave it this name must certainly be because they aimed by it to represent Jehovah 3. It is not likely that now they would have worshipped the gods of Egypt or that they would have attributed their delivery from Egypt to them seeing these gods were also plagued also that Aaron should do so is incredible who yet joyned with them in this transgression 4. Beside can it be thought that so soon they thought it to be God and yet so easily afterwards passed from it certainly the words That it may go before us that is not to Egypt but Canaan whether God called them do clearly imply that they looked on it only as a representation of Jehovah 2. It is clear that they sacrificed burnt Offerings and peace Offerings before this image and this was the same service which was due to the Lord and so it was proclaimed Exod. 32.5 and therefore it was to the Lord and not to the image for it self that they sacrificed 3. It is clear that they are charged for turning out of the way and that because of their making a molten image which seemeth to infer that their guilt was rather in the manner of worship and making of that image for worship â— than in quitting God altogether and thus they grosly failed in the manner of worshipping him by occ â—si â—n of Moses his absence for now they want that sign of Gods presence which formerly they had and have not such a visible commerce as it were with God it is that they complain of and this want of a visible sign and not of God simply do they intend to make up by this image 4. This may be further confirmed from Acts 7.40 41 42. where it is said that because of this si â— they were given up to gross idolatry which could not be had this been idolatry of the grosses â— sort The Second instance is from Judges 17. where you will find that that Idol which Micah made is not by him or his Mother accounted God but is made use of by them as they think for furthering them in Gods service as appeareth 1. From this that it getteth not the name of any strange god 2. That he seeketh a Levite for a Priest to it and promiseth to himself Gods blessing from that not that the Idol would bless him but Jehovah ver 13. 3. That it is said the Priest asked counsel of Jehovah for the Danites Judges 18.6 The Third instance is that of Jeroboam who did sin and made Israel to sin by the Calf he set up at Dan and Bethel that they were not intended to be worshipped as Idols for themselves but as means whereby they might be helped to worship the true God may appear 1. From Jeroboams motive which was not to divert the people from the true God at least as he supposed or to make them alter their God but to alter their manner of worship and to divert them from going up to Jerusalem to worship from which his fear of their revolt to Rehoboam arose hence the Calves are not provided to prevent worshipping of God but are put in place of their going up to Jerusalem as the colour of reason pretended by him for this alteration sheweth and so one service is put for another without changing their God and all the reproofs that his sins meeteth with from the Prophets run at this that he altered the manner of Gods worship in putting up new signs in new places and appointing new sacrifices and Priests 2. It appeareth from this that as it was distinct from that way of serving God which was in Judah so was it from the way of the Heathens yea from the way used by such idolatrous Kings as Achab who are said to do worse because they did set up strange gods which the Calves are not called and Baalim and Jehu when he destroyed the false Gods yet he retained this manner of Worship and there were no cause to discriminate Jeroboams sin from Achabs or to look upon it as any thing lesser if all the difference had been only in the change of worshipping the image of one Idol into the worshipping of the image of another but the difference was in this that the one worshipped the true God in these images the other Idols indeed 3. Hence there was still some knowledge of God in that land and Prophets sometimes sent them by the Lord yea when they were led captive and others sent into their place it is said 2 Kings 17.26 c. They learned the manner of the
those of our Family or Charge observant of it 21. By not abstaining from the Marriage Bed 1 Cor. 7.5 3d. We sin after Fasting 1st Soon returning to other thoughts 2. Letting any frame we had attained slack and wear out 3. Forgetting our Confessions and Engagements and falling to former Sins and neglecting these Duties to which we have engaged 4. Being rigid with others we have to doe with 5. Not insisting in Prayer for those things we aimed at in Fasting 6. Not trying and observing if any thing we prayed for hath been obtained 7. Not Reflecting upon our carriage in it that we may know how it was discharged 8. Not humbled under our many short-comings and failings in it 9. Glad when it was done because that Restraint is taken off our carnal Humours 10. Sitting down and resting on that we have done as if all were done 11. Thinking our selves something better by our Outward performance 12. Being vain of it if it be well to our Sense 13. Being unwatchful after it and not studying suitableness in our following carriage so that it is but the hanging down of the Head for a day These Particulars applyed to our own Hearts may be useful for our Conviction and Humiliation Ah! Who can say I am Clean All of us are Guilty either by neglecting such Duties or by thus and thus going about them unsuitably from those Sins we may read also the contrary Duties or Qualifictiaons that are required for the right discharge of these Duties The preventing of these Sins will bring in the Duties called for and the right manner of going about them Otherwise the going about these Duties without the manner requisite is but as it were the making of some Image for our selves in the Lords Worship which he has not commanded and so he may say Is it such a Fast that I have chosen Isaiah 58. 5. or Is it such a Prayer I called for and Who hath required these things at your Hands Isa. 1.12 These Questions which the Lord putteth to our Conscience will make many Prayers and Praises and much Worship that now seemeth to be in great Bings or Heaps come down to a smal bulk when they are thus fanned sisted and searched by this Seive and all those things casten which are found to be Breaches of this Command We come now to the manner how this Command is pr â—ssed which is 1st By a Reason 2d By a Commination 3d. By a Promise All which speak a readiness in men to fail in this Command and a special notice that God taketh of the Duties required in it and of the Sins forbidden in it Men might readily say What needeth so much Rigidity in the manner of Worship and If it be to the true God though it have in it some mixture of those things which have been formerly abused it is not much to be stood upon The Lord therefore in pressing it addeth this Reason I am a Jealous God saith he that will not onely have my Church and Spouse Honest and Chast indeed but Chast-like As Caesar said His Wife behoved not onely to abstain from all Dishonesty but from all Suspicious Carriage Even so will the Lord have his People carry it so to him as a Wife should carry to a Jealous Husband with such Circumspection as he may not have any occasion of Suspicion Jealousie here implyeth two things 1. A Facility or Aptness as it were to suspect any thing which may look like a giving that to any other which is due to God So a Husband is said to be Jealous when he is apt to suspect want of Love in his Wife and is ready to gather from every Circumstance her Inclination to another even though there be no palpably Demonstrative Ground of it Thus Jealousie is taken amongst Men. 2. It importeth a severe Indignation against every thing which giveth Ground of Suspition it cannot abide that Hence Jealousie is called The Rage of a Man Prov. 6.38 This Wrong will not be endured when many others will be dispensed with Any thing that seemingly slighteth Him or inclineth the Heart to another is to Jealousie insufferable These two after the manner of men as many other things are applyed to God to shew that he will not admit that which is Suspicious-like in His service but if his People depart from him in deviating in the least from the Rule given He will be provoked to be avenged on them for it This is the force of the Reason The Commination or Threatning added confirmeth this it is in these Words Visiting the Iniquities of the Fathers on the Children To Visit here is To punish the Children for the Fathers Faults though God should seem for the time to forget the Breaches of this Command and not to take notice of Corruptions introduced by men in his Worship yet saith he I will Visit or revenge that Iniquity not only upon the present Race but upon the following even Vpon the Third and Fourth Generation For clearing this let us see First What is the Punishment here threatned 2. On whom it is Upon the Children of them that transgress this Command 3. How it is executed 4. Why the Lord doth so That we may vindicate this place and clear it from Appearance of Contradiction with that in Ezekiel 18. Where it is said The Son shall not bear the Iniquity of his Father The First Question then is What it is that is here Threatned Answ. We doe not think that this place speaketh only of Temporal Punishments and that of Ezekiel of Eternal For the Scope of both will contradict this for that passage Ezek. 18. is occasioned from the Peoples present straits and speaketh directly of Temporal Judgements so that Distinction will not clear this seeming Contradiction Therefore we conceive here to be understood mainly Spiritual and Eternal Evils which God threatneth to the Children of Wicked Parents For that Temporal Judgements follow them and are included in the Threatning there is no question This will be clear 1st By considering that the thing threatned here is that punishment which the Breach of or Iniquity committed against this Command or other Commands deserveth yea it is the Punishment that sinful Parents deserve he Visiteth the Iniquities of the Fathers on the Children c. But that which the Breach of this Law or which the Parents Guilt deserveth is Eternal Judgement and not Temporal only Ergo. 2. The thing threatned here is proportionally of the same Nature with the thing promised afterward the one being opposite to the other But it were a wronging of Gods Mercy to his People to say that his Mercy only looketh to Temporal Benefits Ergo this Threatning must also look unto and comprehend Eternal Plagues 3. The Scope may clear it which is To restrain Parents from the Sins here forbidden because by such Sins they bring Wrath not only on themselves but on their Posterity after them even when they are gone as ye have it Jer. 32.18 Now
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
5. How it is taken in vain in our conversation as others are occasioned or caused to Blaspheme God's Name by our carriage 6. Concerning Lots c. These we shall consider especially with respect to our practise In speaking of what concerneth Oaths we would 1. speak of an Oath 2. Of the Obligation of it for this Command both requireth Oaths and the keeping of them and it may be broken in reference to both We would in the entry distinguish betwixt these four 1. Oaths 2. Asseverations 3. Simple affirmations or Assertions 4. Imprecations or Curses 1. Oaths are such as directly invocate God by such like expressions as Be or By as By my holiness I have sworne Psal. 89. I swear by the Lord. 2. Asseverations called vehement Assertions are expressed thus As the Lord liveth As that Light shineth in Conscience Faith c. 3. Simple assertions are such as in truth truly indeed which but speak the thing simply and affirm that to be true or false that is asserted and so belongeth to the 9th Command only as such 4. Imprecations are either directed to ones self conditionally as if such a thing be truth then let me perish Shame befall me if I do not this or this or towards others especially in these Shame befall thee the Devil take thee a Vengeance on th â—e and other expressions abominable to mention Again in Oaths which are for confirmation let us distinguish betwixt assertory Oaths that do but confirm such a thing to be truth and promissory Oaths that ingage the person Swearing to the performance of such a thing for the time to come either absolutely or with qualifications For clearing the matter take this proposition that Oaths in both these cases being well qualified is a lawful piece of God's worship and may and should be made use of by his People this is a clear truth from these Scriptures Deut. 10.20 Deut. 6.13 Jer. 4.2 As for Anabaptists who deny the lawfulness of Oaths under the New Testament we are not now to meddle with them because there be few in these days that are in such an Errour We shall consider 1. What qualifications are requisite to right Swearing Then 2. Clear some practical questions 3. Shew wherein this Command is violate in respect of Swearing In an Oath consider 1. It s matter 2. It s form 3. It s rise or mens Call to it 4. The expressions its conceived in 5. Our manner of going about it 6. Our keeping of it which followeth after to be spoken to distinctly First for the matter of an Oath Assertory Oaths must be of things that are 1. True 2. Weighty 3. They must be such to our knowledge Again Promissory Oaths must be in things just and lawful possible profitable and in our power and which to our knowledge are such 2. The forme must be By the true God it being a peculiar part of his worship for we can swear by none whom we cannot invocate therefore Idols Creatures Graces c. are excluded here for none of these are God 3. It s rise must be Edification that is God's glory our own vindication or our Neighbours good or the call of a Magistrate putting us to it and it should be used for deciding of Controversies when no other mean of clearing or deciding such a thing is remaining hence we say juratus fuit he was Sworn passively and the Hebrews have no active word for expressing it to let us see men ought not to swear but to be sworne or by necessity pressed to it 4. As to the expressions in which it is conceived or the thing sworne it s required not only that it be truth to and in the mans meaning that sweareth but that the expressions be plain and intelligible to his meaning and understanding to whom the Oath is given otherwise it deludeth but doth not clear Hence these two rules are to be observed 1. That the meaning be so clear as may be and is most ordinarily and obviou â—â—y gathered from such words and expressions as are used 2. That the expressions be according as they are supposed to be understood by others especially him that exacteth the Oath for if he mean one thing and we another God's Name is prophaned and the end of an Oath frustrate much more equivocations in expressions and mental reservations are to be condemned here the first whereof taketh in Ambiguity in words the second a different sense in our thoughts from what seemeth to be meaned in our words 5. As to the right manner of Swearing these things ought to be noticed 1. That it be in judgment that we understand the thing we Swear and the nature of our Oath and him we swear by Jer. 4.2 2. Fear and Reverence in going about it as being in an especial way in God's own sight thus to fear an Oath is a good property and the heart would be filled with the apprehension of a present God 3. Singleness in the end that it be not to deceive any but to express the truth truly and faithfully called Righteousness Jer. 4.2 And for the most part these properties or qualifications may agree to Oaths Asseverations and Imprecations For the further clearing of this matter we would speak to some questions And the 1. Question is How then differ Oat â—s from Asseverations Answ. They should both be in Truth Judgment with fear and when called unto but in this they differ that in Oaths we are only to make mention of the true God and swear by him but Asseverations may be thus expressed As thy Soul liveth 2 King 2. v. 2.4 6. and yet we do not swear by the Soul of any A 2d Question is What may we judge of such Oathes as are By Angels Saints Mary Paul By other Creatures as Heaven Light the World by Soul Conscience c. Or by Graces as by Faith Answ. We need not use much Curiosity in Distinctions For we conceive them all to be simply unlawful 1. Because none of these are God and swearing is a Peculiar piece of his Worship Deut. 6.13 And swearing by any thing what ever it be which is not God is condemned Jer. 5.7 They have sworn by those who are not Gods 2. Because we cannot invocate any of these and therefore cannot swear by them seeing an Oath carryeth along with it an Invocation of him we swear by 3. Because they want these Properties due to such to whom this Worship belongeth As 1. Omniscience to try whether we mean as we have sworn or not 2. Omnipotency And 3. Justice to avenge if it be not so as we have sworn 4. Soveraignty to call the Swearers to a Reckoning 4. Because it would derogate from the Scope of this Command which giveth this to God alone as his due and implyeth that he alone hath all these Properties in him 5. Because such Oathes are expresly Prohibited by Christ Matth. 3.34 Swear not all neither by Heaven nor Earth For they stand in an Inferiour
to it and are gifted to cast them out 2. It is lawful for any by Prayer to God and the exercise of Faith on Him to endeavour to repel and resist them and to beg that he would rebuke them as thus The Lord rebuke thee Satan this way we neither command the Devil nor pray to him but pray unto the Lord to command him Again It is unlawful 1. When one adjureth him who is not called to it as those Sons of Sceva did Act. 19.13 14. This certainly being a peculiar and extraordinary gift as those of prophecying fore-telling of things to come speaking with Tongues and healing of the Sick with a word were ought not without special warrant to be usurped more than they 2. It is unlawful when it is done by exhorting or obtesting of or praying unto the Devil himself and intreating him as we do God which way implyeth 1. Friendship with him when we intreat him as a Friend 2. Prayer or worship to him who is not the object of it 3. An obligation on us to him when he yieldeth to obey and he will not fail if by any means he can to put that complement or obligation on us and so Ne â—romancers Witches Exorcists c. may cast out Devils by collusion though possibly not in a way so explicit whereby the Devil gaineth his point upon such as effectually as if there were a most expresly formed Covenant betwixt him them and thus the Pharisees falsly and blasphemously charged on our blessed Lord Mat. 12. as if by Belezebub that is by Collusion with the Prince of Devils he had cast out Devils There are no doubt many Sins committed this way while some take on them confidently to Command the Devil as if with an Avoid Sathan they could put him into Bonds And others seek Health from Devils or Witches especially when it is supposed to come from them and intreat them to do such and such things All which are Breaches of this Part of the Third Commandment 3. What is said of Adjuring Devils may be said Proportionally of Adjuring Unreasonable Creatures which is the same wayes Lawful and Unlawful Charming also and nameing the Lords Name over Diseases as if some special worth and Efficacy were in some words is unlawful and Condemned by this Command It followeth now that we say some-thing to Vows which are Bonds whereby a man bindeth himself and so they differ from Adjurations to God only as party and that in things belonging to God willingly and upon Deliberation And so they differ from Promissory Oaths wherein we bind our selves to others and in matters which are not of themselves Religious Under Vows we comprehend 1. Sacraments 2. Covenants solemnly ingaged into before others 3. Particular Vows to God 4. Promises and Ingagements whether inward in the Heart only or also outwardly expressed to or before the Lord For though these have not alwayes God's Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we Comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with Speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and Ingagements being rightly made and taken on or rightly gone about are not only Lawful but some-times necessarily called for as appeareth 1. From the Command which is to Vow as well as to Performe Psalm 76.11 2. From Examples of Saints in a â— Ages David faith Psal. 119. when his Frame is most tender Ve â—se 57. I have said I will keep thy Words And thereafter Ver. 106. I have sworn and will perform it That I will keep thy Righteous Judgments For Saying and Swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midfes for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called-for also and cannot be omitted 4. From the Lord's gracious accepting of such Engagements and Vows and approving of them 5. From the several Promises and Prophecies of them as commendable and good Service from Men to God under the Gospel Isaiah 19.18 and 21. Jer. 50.4 5. Isa. 44.5 So then I say 1. In some Cases to wit when it Glorifieth God and Edifieth others or is Profitable to our selves But if it thwart with any of these there is a failing or when some Pressure of Spirit or cogent Reason putleth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. Swore he would take none of the spoil he had rescued from the King 's over comne by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacobs Vow Gen. 28. and Davids Psal. 119.106 were Or 2. Some-thing that relateth to Worship or may further some commanded Duty or prevent some Sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the Morning that he might the more Effectually cross the Lust of his Lazine â—s and to keep more at home the better to prevent the Snare of Evil and House-Company It is not House-keeping simply or Rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Psalm 76.11 and Psalm 132.2 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Ras â—ness will spill all 2. With Humility and due Sense of our own Corruption which maketh us Alas to stand in need of such Bands to keep it in and of such Up-stirrings and Excitements to Duty 3. With Fear Singleness and Zeal for God with Love to His Honour and to true Holiness Not for our selfe-ends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if there be Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to
God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the People of God Jer. 50.4 5. 7. There should be Ingaging in the Lively Exercise of Faith drawing Strength from Jesus Christ according to His own promise and of our selves to make use of him for that end Yea that should be Laid for the Foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called-for and ingaged into Duties â—or the Future See a frame of Spirit â—it for Covenanting when seriously and suitably gone about Jer. 50.4.5 Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30.2 3. Vowing is called the Binding of a Man's Soul And Psal. 36.12 it 's said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In Moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a twofold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joine our Approbation or Consent unto that whereby as by a positive Superadded Voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it than before and that Command will have a deeper Impression and a more weight on him to perswade him to do and to challenge him when he hath omitted than before Again in things that are meerly Accessaries to a Religious end as Extrinsick Means for Instance Fasting Staying at Home Vowing c. never maketh the doing of these of themselves to be Acts of Religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our Common and Ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in thoughts within or expressed in Prayer I suppose it doth not a little concern all of you to know how they bind and when they are broken We Answer 1. That All these are binding and still accounted so Psal. 119.106 Psal. 67. is not to be doubted yea binding in an Eminent Degree as being made To God and not only Before Him The Nature of the thing and our consent also bindeth For 1. If interposing the Name of God to men doth bind much more to God 2. If a Promise solemnly ratifyed bind to men much more to God Hence 3. Our Obligations in Baptism and the Lords Supper receive Strength and Conviction against us from the Covenant which we solemnly Ratifie and renew with God therein and that before the World And our Breach of these Vows is charged on us by the Lord as an open Breach of his Covenant the Obligation whereof is pleaded from them Genesis 17. ver 10. and 14. and else-where 2. Yet do they not bind absolutely as the Duty lyeth upon us and as we should aim at it for though we be bound by the Law to be perfectly Holy and without sin yet doth not a Vow so tye us or that Obligation is not from our Vow but from the Law because our Vow is to be understood 1. With Respect to our Nature now Corrupt and sinful and therefore to Vow Absolutely to be without Sin or absolutely to abstain from it is injurious and impossible 2. With respect to our aim and desire 3. With respect to our not Approving or Dis-approving our selves in any thing wherein we come short 4. In respect of the Obligation to endeavour it which is Alway and by all suitable means to presse at it and to leave nothing undone which may further it So then 1. They do not bind Absolutely or Simply but Respectively 2. Not as to the Victory but as to the Wrestling and Fighting for Victory 3. Not as to the Event but as to the Means which are in our Power and therefore some plead That they had not broken Covenant though they had Sins Psal. 44.17 3. Though they bind not Simply or Absolutely and are not therefore to be so taken or understood yet they tye Absolutely 1. To the main of having God ours in Christ. 2. In other things thus 1. They tye us to live in no known Sin especially Outward Sins and to delight in none 2. To omit no Known Duty but to essay the doing of it 3. As to the Manner to essay it seriously so that though a man cannot swear that he shall â—ave no Corruption in him while he is upon Earth Yet in so far he may As 1. Not to approve of it 2. To leave no means unessayed consisting in his Knowledge that may help to mortifie it 3. Seriously and in good Earnest to be aiming at the Mortification of it in the Use of these And so this Tye of a Vow is 1. As far as in us lyeth 2. As Universal as the Duty is 3. Constant and always binding 4. When it 's taken on we should not let it lye on to say so till the Sun go down but endeavour that we may be free of it it bindeth us to quit Sin as well as to eschew it It reaches not all Infirmities to make them Breaches but known Sins or the least sins stuck to 3. Concerning these Vows we say That the Breach of them is a very great Sin and doth much more aggravate Sin where it is than where it is not So that the Sins of Christians against Baptism Communions Oaths in Covenants Secret Ingagements Resolutions and Promises to God are much greater than the Sins of others Hence the Lord chargeth Israel with Covenant-Breaking by vertue of their Circumcision which they had received as a Seal thereof and aggravateth all their Sins by that and looketh on them in that Respect as singularly sinful Deut. 29.24 Jer. 22.8 c. which could not so well be if there were not some Peculiarity in that Obligation Our Baptism doubtless is no less binding unto us nor the Breach of our Baptismal Vows less sinful Col. 2.11
12. Neither can there be any reason given Why the Breach of an Oath to man should be charged on a Person as a Sin and Infamy and the Breach of an Oath to God not be much more charged so Oh! Take notice then ye who sin willingly who Drink Swear omit Prayer Let your minds wander and study not Holiness in good earnest that your sins have these Aggravations to make them horrible infamous and inexcusable 1. There is manifest Perjury against the Oath of God which even according to the Pharisees Doctrine Matth. 15.33 was Abominable Thou shalt not say they Forswear thy self but shalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing and Abominable Treachery to break under trust and to keep no Ingagement to Him 3. There is not only Perjury and Treachery simply but towards God which is more and draweth a great deal deeper than towards any other It 's Dreadful to deal Unfaithfully Treacherously and Perjuriously with Him 4. All this is in things that are very equitable and much for your own good which maketh no small aggravation 5. This is done not only against promises but against many promises and many other bands 6. That it s often and in many things that you sin against these promises 7. That sin is little resented or laid to heart on this consideration and as so aggravated If it be said Then it is better to make no promises at all than to come under such aggravations of guilt by breaches of them for none keep them exactly and so men must needs be in great and continual disquietness and anxity while under them Were it not better then to be doing without promising Answ. 1. It is not free to us Not to make them more than it is To break them or not to keep them and when we are called to make such Promises and make them not it becometh sin to us as was said It s not free to us whether we shall be Baptised Communicate c. or not therefore whosoever would not so engage were to be censured and punished as utter despisers of the Lord's Covenant Gen. 17.14 Exod. 12. 2. They who refuse to take them lay themselves open to the temptation of being more easily prevailed with not to perform these duties or of being sooner insnared in such sins because they are not formally engaged by Vow against them and so they make themselves culpably accessary to the strengthning of tentation and weakning of resolution to the contrary whereof they are no doubt obliged 3. If you intend indeed to perform these duties then ye may ingage to do so but if ye will not so much as Promise and engage to do them it cannot be expected in reason that ye will Do them especially considering that even these who honestly promise and ingage do yet notwithstanding find a great difficulty to do and perform O take heed that you be not by your refusing to engage making a back-door for your selves to go out from your duty that so you may the more easily and with the less challenge shift it If it be yet said that the sin of simple omitting the duty is less than the omitting of it after engagements and vows to the contrary Answ. 1. It is not so to a Christian who is called to engage himself yea who by Baptisme is already ingaged for 1. The man that neither ingageth to do nor doth the duty faileth twice whereas he that ingageth and performeth not faileth but once though that once failing is by its being cross to his ingagement not a little aggravated so that in some respect each fault or failing exceedeth the other the one is a greater sin considered in it self but the other is greater considered complexly 2. The man that ingageth not is more accessary to his own falling in â—â—spect that he used not that Mean to prevent it yet the other when fallen is more guilty in respect of the breach of his ingagement 3. The man that will not ingage bringeth himself under a necessity of sinning for if he perform not he faileth twice as is said if he perform he faileth because he ingaged not when he was called to it so his performing is not the performing of a Vow to God who requireth promising in some cases at least as well as performing 4. The man that Promiseth and Voweth and also performeth what he Promised and Vowed his performing is so much the more acceptable as it proceedeth not only from the awe of a Command but from a spontaneous and free-will offering of it to God and so is both Obedience to a Command and the performance of a Vow for thus he chooseth obedience as it is Psal. 119.30 It is not so with the other whether he perform it or not though we think that God often letteth the man fall that will not ingage because he sayeth by his refusal that he trusteth not to God for the performance otherwise he would ingage and undertake on his account also he sayeth withal that he aymeth to perform only because he cannot eschew it And if he could shake off and be freed from that Obligation to Holiness that he would not out of respect to God or love to Holiness take on a new one 5. The man that ingageth not sinneth more unexcusably in that he will not do that which is the lesser and in his power The less and more easie a thing it be to promise and ingage as it is no doubt more easie than to perform the omission of it is the greater sin and more inexcusable The case is indeed as to Heathens otherwise who were never thus engaged nor called to engage themselves but unto Christians it will be no excuse If it be replyed that this is very hard for then no Christian will be free of Perjury nor have Peace Answ. 1. I grant the case is hard and the Strait great but it is such as sloweth from our own corruption in this as in other duties and parts of holiness for as the Law is holy just and good Rom. 7. and is not to be blamed as accessary to our sin so the Vow is holy just and good and is not to be blamed if in the circumstances right because of our breach 2. As I think it is hard to keep our selves free of sin even against light so I think it is a difficulty to be kept free of this aggravation of sin to wit of committing it against our engagements and therefore as the manner of the People of God is I think it safest to take with these aggravations of our sins as chief parts of them to speak so and to take them with the rest to Jesus Christ that we may obtain pardon of them through Him and to maintain our peace rather by often washing our selves from the silth of breaking than by pleading no breach at all 3. Yet may Christians even as in other duties of holiness in their Vows and Promises to God have
and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1. Sincerely Josh. 24.14 2. In fear and reverence Eccl. 5.1 2. 3. With faith and respect to Jesus Christ Heb. 11.6 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa. 1.13 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew than reality and substance yea what desiring to seem something rather than to be if our professions who are least in them were mett and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer than the other the outer-half much bagged as it were being a great deal larger than the inner even where there is most sincerity and reality 2. Look through publick duties if there be not much taking of Gods Name in vain in hearing praying praising using the Sacraments c. and if so O what a Libell might be drawn up against us from every Sabbath Prayer Sermon c. whereof we often cannot tell what fruit remaineth except it be sin guilt and hardness and therefore doubtless his Name is much taken in vain in them 3. Look through private duties in families Reading Praying Singing Conferring Catechising saying Grace or seeking a Blessing and giving thanks at Table how little regard is often had to the name of the Lord in these and how little care and pains is taken to walk by the former rules in them 4. Look through secret duties betwixt God and you how ye pray in secret before God ah often so as ye would be ashamed to pray before men how do ye Read Meditate c. in secret how do ye joyn in prayer with others which in some respect is secret God knoweth how poorly we acquit our selves in these ordinarily and how much we take his Name in vain in them 5. Look through occasional duties wherein ye have occasion to make mention of God with or to others as when upon any Emergent of providence we will say It is Gods will God hath done it God is good and merciful c. or in any particular duty of christian Communion in instructing comforting admonishing or convincing of others or debating with them how often when the Scripture and the name of God will be in our mouths in these and the matter of debate may fall to be some of his ordinances will there be but very little reverence and respect to God in our hearts 6. Consider how this sin of taking his Name in vain is fallen in by writing not only when Treatises are written but almost in every Epistle or Letter there will be found some prayer or wish for fashion-sake wherein there is but little Conscience made to have the heart joyning in it how much irreverent using of the Scripture and of Gods Name is there in writing of Letters particularly of Burial-Letters thus It h â—th pleased the Lord it hath seemed good to God it hath pleased God or the Almighty c. I am not condemning the thing simply but our way of abusing it 7. Look through accidental mentionings of God if we may say so in salutations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby than our love and reverence to the Name of God for such as are in any present hazard God save for any favour curtesie or complement God bless these are good as the Apostle saith of the Law if used lawfully but they are often sinfully rashly ignorantly yea prophanely abused we having often more respect to them we speak unto than unto God I would not condemn the use of them being duties but exhort you to gard against the abuse and to use a grave reverent understanding and sensible way of expressing of them or of any thing like them 8. Consider narrations of Scripture-stories or other stories questions tales c. wherein the Name of God is mentioned and possibly when we tell them to make a sport of them and to make merry with them how often is his blessed Name taken in vain in them certainly the mentioning of his Name were often better forborn than so irreverently used 9. Consider the Usurping of Gods Attributes or of an interest in him rashly as when men confidently yet without all warrant assert God is mine I trust in his mercy sweet Christ my Saviour my Mediator Ah! how often is this which is the very Crown of grace to wit in Gods doing good and shewing mercy abused and prophaned most sinfully and shamefully There is one particular which yet remaineth to be spoken of on this Third Command which concerneth Lots Omens
of God Vile and Contemptible cannot be Warrantable Now that Lotting in these Games hath such a tendency to make the Ordinance of a Lot and of Prayer which should at least be joyned with it Contemptible is obvious to any serious and impartial considerer of it neither can it in reason be thought that that which is in so Sacred a manner and with Prayer to God to be gone about in one thing and is by Him appointed for such an end as an Oath is can Warrantably be used in a manner and for ends so vastly different from the former in an other thing 7. If Lots belong at all to this Command then these Lotting-Games are unlawful for they cannot with any Religious reason be supposed to be commanded in it and therefore they must be forbidden And if in trivial things Lots be unlawful much more in such Games which end not strife and contentions but often and ordinarily begin them and bring them to a height and therefore do the Ancients declaim against this as a Sacrificing to Devils and invented by Idolaters If it be said here that these things are thought but very little of by men Answ. It is true and no great wonder for most men use but to think little of the breach of this Command yet are their breaches sinful notwithstanding as many take Gods Name in their mouth lightly and think but little of it and yet that maketh not their doing so cease to be a sin God hath added his Certification here the more peremptorily for that very end that men may not think little or lightly of the very least breach of this Command to let pass more grosse breaches of it If it be further objected here Why may not such Playes or Games be used as well as other Playes wherein sometimes Chance or Fortune as they call it will cast the Ballance Answ. 1. Though in those other Chance may now and then occasionally occur yet that is but accidental these are simply or at least mostly guided by Lotting and immediat providences and cannot be prevented or made to be otherwayes by the best art and skill of men 2. In these other Games there is an intervention of second causes and an use of mens parts Natural and Moral for obtaining such an end ultimat in some respect and immediate as for example when men strike a Ball with a Club or throw a Boul to a hole they are guided therein rationally as they are in coming down a Stair and they act therein as in other things by second causes and use of means whether of Body or mind but in these Lotting-Games it is not so for all is cast hung upon extraordinary providence even as if a man who cannot would betake himself to swimming in or walking upon the Water when an other betaketh himself to a Bridge or to a Boat In Summe As Lots and Oaths are much for one end to wit the ending of Controversie Strife Heb. 6.16 Prov. 18.18 So ought the same Rules almost to be observed in them both Then 1. Before the Lot we should look to and follow Gods call and depend on him in it 2. In the time of Lotting we should act reverently 3. After the Lot we should reverence the Lord and submit to the event of it as to his mind even though our frame has not been so right As an Oath bindeth when taken in lawful matter though there hath been rashness as to the manner by vertue of Gods Name which is interposed So do Lots Because how ever we be as to our frame it is He who decideth as to the event therefore ought that decision to be looked on as most Sacred God having thought good beside the general rules in his Word to give evidence of his mind by Lots as to some particular events and though these Games at Dice or Cards may in the compleat frame of them require some skill how to manage such throws or such particular Cards when a man hath gotten them yet that that-throw is such casting up so many blacks and no more that such a man hath such Cards and no other that is meerly by immediate providence and so must of necessity be a Lot or it is by some other means which would if assaid wrong God also very much And though skill may possibly influence the event as to the upshot of the Game yet in these throwings or shufflings there is no skill or if there be any thing that is accounted Art or Skill it is but deceit seeing the scope is by these to leave it to providence in its Decision This Doctrine concerning such Games was the Doctrine of the Ancients who did vehemently inveigh against this sort of Lottry see Cyprian de Aleatoribus who fathereth it on Zabulus and calleth it the snare of the Devil and compareth it with Idolatry so Ambrose de Tobia pag. 590. It was also in some Councils condemned Can. Apost Canon 42. Con. Trull Canon 50. This hath been the constant ordinary Judgment of Protestant Writers on this Command and some of them have written peculiar Treatises to this purpose particularly Danaeus wherein he proveth that such Lottry is unlawful in it self and most prejudicial to men this is likewise the Doctrine of the Schoolmen though none of the most rigid Casuists yea it is the Doctrine of our own Church these being as unlawful Games condemned of old and of late to wit Anno 1638. by the General Assembly of Glasgow according to a former Act of an Assembly held at Edinburgh Anno 1596. Lastly Consider for scarring from such Games these Two things 1. The contrary events that follow most ordinarily on such Lottry Strifes Contentions are occasioned if not caused by them which are ended by the other so very different are the events 2. Consider that most men who use them fall often into grosse Prophaning of Gods Name or into high passions at best An Omen or sign or Token is when men propose to and resolve with themselves that if they meet with such and such a thing they will construct so and so of it or when they seek it from God for that end Thus Abraham's Servant did at the Well seek to know the mind of the Lord and accordingly drew Conclusions about it concerning a Wife to his Master's Son Gen. 24. So did Jonathan about his Assaulting of the Philistines 1 Sam. 14. So likewise did Gideon about his success against the Midianites Judg. 6. And Mary for confirmation of Her faith concerning what was told her by the Angel Luk. 1.34 This is still to be understood as to some particular fact or event not in a common Tract or for the Determin â—tion of a general Truth as for example Mary believed that Christ was to be Born but knew not that she was to be his Mother but Zacharias John the Baptists Father did it seemeth doubt of Gods power or of the event or Truth of what was told to him and therefore he
of this 4. Also that he came not to destroy it which yet the Lord never did of Ceremoni â—ls but rather foretold the Abolition of them as he did of the seeking and worshiping of God in the Temple at Jerusalem c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisies corrupting Traditions he doth never weaken its former Obligation nor insinuate its weakness but sheweth the true meaning thereof which from the beginning made it not only consistent with the works of Piety and mercy but exceedingly helpful to both A Second place Confirming the whole Decalogue or rather Asserting it's Authority is in the Epistle of James Jam. 2.10 He that Offendeth in One is Guilty of All Why Because He is the same God and Law-giver And no Servant nor Angel who spake them All one as well as another of them And it being clear there that he speaketh of the Decalogue called the Royal Law there being no Law instanced in nor any other that can be of a like Authority in these Laws instanced but only it nor that could be pleaded for by James on such Grounds on such a time and it being also clear That he giveth to all those Laws which the Lord spake at that time alike Authority other-wise his reasoning would not be good if any one Law or Command could be instanced to him of the Ten which the Lord spake and was abrogated and not binding it necessarily followeth that this 4th Command being one of the Ten must be of equal authority with t he rest It may be noted also That James here doth not as neither doth our Lord nor any of his Apostles when they cite the Law give New Authority to the Laws he citeth but supposeth them to have it already and maketh use of them as Confirmations of the thing he pressed which could not be if their Authority depended on or flowed from the present Citation of them Thirdly we reason further thus Either there is some Moral Duty contained in this Command and laid on by it which is not in any of the former or there is but some Ceremonial thing in it reducable to one of them For the Perfection of this Law requireth that all things needful to the Worship of God should be summed in it and the Scope thereof which is Briefly to compend all requireth there should be nothing in it that 's needless superfluous or that might have been left out Now if the matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral Substance and Matter Denominateth the Command so Yea it must be Moral other-wise some-thing Morally necessary to Gods Service such as the Determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a Distinct Command neither ought it here to have been given as such but sub-joyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be shewn to what Command it 's Reducible as to the Substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and Only One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's Substance to be Moral then for eschewing of them we must conclude it to be Moral and so the Fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the Matter and Substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such Duties are Comprehended at least Primarily in any Command of the First Table but in the Second which teacheth Duties to others as this First doth â—o God Neither is it Ceremonial For All Ceremonies that are Typical have their Rise since the Fall and relate some way to Christ to-Come But this of sanctifying One Day of Seven had it's Rise in the State of Innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial Properly more than the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they too should be one Flesh which the Apostle Ephes. 5. maketh use of Besides if it were Ceremonial in the Substance then were it Typical and Significant of some-thing to-come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only Dead but Deadly But this Morality in Substance the same with the Command which we plead for was retained by the Apostles and Primitive Church to say no more There-fore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's Substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly Distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are Capable of Proper Ceremonies but both agree on a Seventh Day Therefore it is not Ceremonial The Third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not only put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it than they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more than the rest of the Commands as on other Accounts so possibly in this because it 's Ground is Positive and Men need the more Words about it Just as in the Second Command Ergo c. Now that it is thus put and pressed apeareth these several wayes 1. It shareth of all Common Priviledges with the rest of the Command set down in the Decalogue that were all spoken yea Written by the Lord immediatly and l â—id up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of Work c. Where-as all the other Commands are but
to say so betwixt the carriage of Families in Religious worship and the carriage of the whole Land 5. The comparing of Jeremy 10. with Psal. 79. will not enervate any of the places but when put together they shew that the Holy Ghost doth mean both Families and Kingdomes and that what is implyed in the one place is expressed in the other to shew that God will have both publick-worship from whole Kingdoms and Family-worship from particular Families as parts of these Kingdoms 6. The ground whence the Curse is derived is because that such a Society neglecteth such a duty and therefore how-ever we expound the place and the word Family there it will hold of all Societies in general 4. I said that the having of Family-worship is looked upon as a special qualification and the want of it as a scandal and offence for 1. Who are to be admitted Elders or Deacons Is it not such who have this qualification of Ruling their own Houses well 1 Tim. 3. v. 4. Tit. 1.6 yea even Widows 1 Tim. 5.10 are to be tryed by this that they have brought up Children no doubt Christianly and Religiously which can very hardly if at all be without worshipping of God with them 2. If that qualification to wit Ruling their own House well be found to be wanting they are accounted to be unmeet to rule in Gods House 1 Tim. 3.5 Whence we may reason thus That which casteth a man as unmeet for bearing Rule in Christs House how-ever otherwise he be qualified is an offence and a scandal but the â—ant of Family-worship doth that therefore the want of it is a scandal In these places it is clear 1. That Ruling of their own House is meant not only in outward temporal things but also if not mainly in what concerneth the honour service and worship of worship of God for 1. it 's the Ruling of Servants Children together 1 Tim. 3. v. 4 5. Now it is clear that Children are to be brought up in the fear of the Lord. 2. It 's a Ruling that commendeth them as gracious which no Ruling in temporal things will do seeing many meere natural men are wiser in their own Generation that way than the Children of light 3. Many much less fit for Ruling in these things may yet be fit to Rule in Gods House as experience cleareth 4. These words having Children in subjection in all gravity speak out a Christian and Religious Rule and order to be kept in the House or Family in reference to a Religious end which cannot but take-in Family-worship yet it is also clear that he meaneth not simply of inability to rule but mainly of defectiveness in the improving the ability which God had given for Ruling therefore it is not said here He that cannot Rule his House though that be in part truth but he that doth not Rule and it is ranked with excessive drinking striking pride and other grosse ills it having that same effect that they had to wit to declare incapacity for such Offices Hence this is not to be the Rule of tryal if he can Rule his own house well as having gifts sitting him for it but supposing him to have these it 's to be inquired if he doth actually Rule it well which is the evidence of the right improving of his gifts therefore here Ruling in the mans own house and ruling in the Church or House of God are looked on as two degrees of one thing of the same nature because both take in not only gifts fitting for the discharge of the duty of this respective ruling it but conscience and faithfulness in the improving of them We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families But shall proceed to add to what we have said Six or Seven Reasons or grounds that will further prove and clear the thing The first is drawn from nature which teacheth not only that the true God should be alone served and worshipped but that according to the Stations God hath put men in they should improve them with their gifts and parts for a higher end than their own behooff or advantage to wit His Glory And that as they have a peculiar fellowship given them by Him as his gift so He should have answerable and peculiar acknowledgement from them and therefore seeing the appointment of Families is Gods Ordinance and that it 's he that giveth to some Children and Servants which are with-held from others there ought in all reason a Tribute to be given to him resulting from that Society and fellowship hence it was that before the Law the Patriarchs had their worship specially in their Families yea Heathens beside their publick Idolatrous worship and Idolatrous Temples had their peculiar Penates or Houshold-Gods on whom for their particular Families delivery from Enemies and protection they depended 2. A second is drawn from the nature of Christian Communion amongst believers which as it requireth the performing of Christian duties according as we are in providence called to them so it requireth the making use of that tye of Family interest or relation super added to the former for furtherance and entertaining of that Communion because there is a special access ministred by such a Relation to the attaining of that end Hence it is we conceive as is said that some Christian Families are called Churches because so many Christians casten together lived in a Christian discharge of all Family-Ordinances so to speak 3. The Lord by His Covenant doth especially though not alway derive mercies to Families taking them in together and making promises to them and conferring priviledges on them So Abrahams whole Family was taken in Covenant Gen. 17. And in the New-Testament whole Families were at once Baptized which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements And is not this one special and very proper way of being answerable to them that they worship God together and joyn in blessing him for such mercies and in prayer to Him for grace to carry suitably to them 4. The mutual interest that usually is in the Condition of members of the same family calleth for joynt-seeking of God and worshipping of him as they are joyntly concerned in the same dangers the same sins often the same stroaks the same duties the same mercies for what is so to one is ordinarily some way so to all therefore ought they to joyn in confessing of sins acknowledging mercies deprecating dangers and stro â—ks and discharging of Duties 5. Private Worship is profitable to all the ends of a family It 's an acknowledging of God and honouring of him it helpeth the Master to keep his Authority and maketh every one in their Family to walk the more respectively towards the rest and it keepeth from many out-breakings when they are to meet so often together to seek and worship God hence in experience we often
David do reprove their own Wives by vertue of the Authority of their Headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the family especially lye and what is to be thought of Chaplains Answ. I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practice of Levites being in families Deut. 12. v. 13.18 19. though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exhonored of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to ca â—echize and instruct servants o â— to pray in their families or because they cannot bestow so much time on these Duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more than of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that comm â—ndeth his houshold to keep the way of the Lord Job himself offe â—eth the sacrifice David will not send home but goeth himself to bless his house though they had otherwayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectu â—ting the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other defects they should make up this or in such a Case the most fit and best qualified in the family ought to be pitched on for this From what hath been said Family-worship appeareth to be so convincingly clear necessary and important a duty that any Objections or Scruples that can be moved against it must needs be but of little weight and importance and may be easily solved and satisfied It will not therefore be needful to condescend particularly on them And as for the advantages that wait on the conscientious and su â—able practise of this Duty they are many a few whereof we shall very briefly touch upon As 1. It hath Gods special approbation testimony and commendation and he hath a great delight and complacency in the diligent and faithful Practisers of it Gen. 18. v. 19.2 It advanceth to a high degree of Familiarity with God and is attended with sweet Communications of his mind as himself thinketh s â—t ibid. comparing v. 19. with v. 17 and 18.3 It is readily and often followed with success more or less towards the spiritual good and edification of servants and children either in the Masters life time or when he is gone G â—n 18. v. 19. Abraham will command his children and houshold after him and they shall keep the way of the Lord they shall keep is emphatick and observable and with promised blessings on the Master or Head of the Family ibid. That the Lord may bring upon Abraham that which he hath spoken of him 4. It is a notable mean of the propagation and encrease of the knowledg of God O what plenty of the growth of the knowledg of God might and would be in the Church if all Masters of Families made Conscie â—â—e of Family Duties and particularly of catechising and instructing them in the Knowledg of the Principles of Religion And what can one Minister do as to this alone in a numerous Congregation if all or most Masters of Families be negligent who yet must answer to God for the Souls of their Children and Servants as well as the Minister must for the Souls of all under his Charge these being under their Charge as well as the other are under his as is clear from this same Command 5. It very much furthers through Gods blessing all the Family for profiting by the Ministry of the Word and for joyning in publick duties of Worship as is obvious 6. It procureth or at least is a fit hopeful and promising mean for procuring a sutable Discharge of all sorts of Duties called for from the several Members of the Family in their respective Capacities 7. It is notably contributive through Gods blessing for preventing many publick scandals in the Church whereby the Name of God is much dishonoured and the Profession thereof disgraced 8. The ruling of a mans own house well doth not a little sit him that is otherwise qualified for it and called to it for ruling in the house of God 1 Tim. 3.4 And by proportion for other publick Employments whereof he is capable and to which he is called 9. It is waited with sweetly smiling quieting and satisfying Reflexions in a strait and particularly at death and failings in it let be utter neglects are waited then with sad and bitter challenges as may be gathered from Davids last words â— Sam. 23. â— Although my house be not so with God c. The contrary prejudices either of the utter neglect or of the careless and overly performance of these Family Duties may be easily discovered by the due consideration of these forementioned and other such like advantages And from all that is said on this Subject the horrid aggravations of the grievous sin of neglecting Family-worship so clearly commanded so much commended and pressed so much practised by the Saints held forth to be so advantagious in its Practice and so prejudicial and severely threatned in its neglect cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them Having cleared that this Command is moral not as to the setting a part of time for Duty which every Command supposeth but of so much time particularly stinted and defined in the Command We come now to see what is specially commanded here the Command divideth it self in a Mandat or mandatory part in the first words thereof and in an amplificatory part wherein it is more fully cleared
to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as a part of worship so as to bind consciences to it or to equal it with this day That is a part of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as a part of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extraordinary cases he shall please to call for some part of them again 4. Yet extraordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extraordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin be crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and brake the Sabbath himself or suffered his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power vvhich God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other ways in vvhich respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three way â— pressed also 1. By Gods example who during the sp â—ce of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world vvere then made and finished Whence by the way vve may gather that not only all Creatures vvere made Angels even these that since turned Devils c. but that they vvere made within the Six days of Creation vvhen Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days vvould be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day vvhich is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shall not prejudg them in their weeks work but that their labour shall be therefore blessed so that they shall miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they vvere as vvell provided as vvhen they laboured Lev. 25.20 21 22 And it 's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Is. 56. and Psal. 92.3 That God vvill abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days vvherein he is also sought as there is this day a double worship both in respect of the Duty and of the day vvhereon it 's done so there shall be a double blessing beyond what is on other days in vvhich respect even prayers in and towards the Temple while it stood by divine appoin â—m â—nt as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence vve may see an usual connexion betwixt Vniversal thriving in Religion Grace and Piety and suit â—ble obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore he hallowed it or sanctified it that is per modum destinandi or by vvay of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or
God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel â—gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and â—s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M â—th 5.27 thou shalt not commit Adultery c. Rom. 13.8 9 10. Jam. 2.8.11 c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor. 10.31 1 Pet 1.15 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3.17 therefore is the second Table given that vve may know how to vvalk towards others as vvell as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there vvill be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 67. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not tha â— they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so part â—cular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three general â— first That there is no part of a mans convers â—tion in reference to his walk with others as well as God whatever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God injoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also
Piety Acts 7.2 or for their worldly means and outward estate as Joseph was Gen. 45.8 or for their age and the reverence due to them on that account 2 Kings 2.12 in a word any sort of em â—nencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mo â—her is added Answ. 1. Because although the mother be not so qual â—fied for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1 Cor. 12. v. 22 23 and 24. the excellent attemperation of Gods wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother than to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19.3 Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov. 23.22 and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ. These reasons are obvious from the scope It is 1. to shew that the duties of this Command are mutual amongst all relations it giveth Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is not so binding of the Conscience by Nature's light So much for the Object of this Duty The Duty itself here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expressions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Im â—ge or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12.10 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13.17 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles. 10.20 6. It comprehendeth a holy fear and awe that should be joyned with it Lev. 19.3 Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet. 3.6 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2.9 saluting c. Col. 4.15 3 In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6.1 is dravvn from this Command vvhich presseth obedience upon men according to their relations 4. In our means communicating thereof vvhen it is called for so tribute to vvhom tribute is due Rom 13.7 and double honour to the Elders that rule vvell 1 Tim. 5.17 according to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3.9 5. In our Prayers for them 2. Tim. 2.1 6. In covering their infirmities Gen. 9.21 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alvvayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme F â—ther and all our re â—pect to under-fathers of the flesh is to be subordin â—te to the Father of Spirits Heb. 12 9. so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true Acts 4.19 It is better to obey God then man m â—n is only to be obeyed in the Lord Ephes 6 1. And thus refusing to comply vvith unjust comman â—s i â— not d â—â—obedience to Parents but high obedience to God the re â—usal being conveyed respectfully and after the due m â—nner Again the branches of this Command
their most famous Sects indeavoured by argument to extoll their vertuous man even above their Gods and the best of them would have accounted Christian humility an unworthy and base abjection of spirit but neither are these the only men tainted with this evil the sin of pride is so plainly the ruin of all that are without God and the neck-break of all that seek after righteousness otherwayes then by Faith that we may well affirm Humility to be Faiths inseparable companion No wonder then that there is no grace more commended to Christians and more necessary which might appear by considering 1. The commands whereby it is pressed in Scripture 2. The weightiness of the expressions in which it is holden forth 1 Pet. 5.6 Humble your selves therefore under the mighty hand of God that he may exalt you in due time Rom. 12.3 For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Philip. 2.3 Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem other better then themselves James 4.6 10. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Humble your selves in the sight of the Lord and he shall lift you up 3. The many commendations of it it maketh us 1. like Christ Matth. 11.29 John 13. from v. 4. to 18. and is particularly taught by him 2. It is an ornament which we ought to be cloathed with 1 Pet. 5.5 3. It fitteth for sutable discharge of duties Micah 6.8 4. It procureth the increase of Grace 1 Pet. 5.5 5. It is more then to command a City for it maketh a man master of himself Prov. 16.17 18 19. 6. It hath many promises of exaltation throughout the Scripture and of riches honour and long life Prov. 22.4 Psal. 112.3 Lastly it preventeth many evils and vices that are incident even to Christians and leadeth to the contrary vertues 1. Humility moderateth a mans design in pressing for honour so it preventeth Ambition 2. His pursuing inordinately after riches and so it suppresseth Covetousness 3. Inordinate seeking after knowledge and so it guardeth against Curiosity 4. It moderateth in reference to a mans esteem of himself and so it shooteth out Self-confidence And then if ye consider it with reference to a man of eminent parts or station it preventeth 1. Disdain in him of others inferiour to him 2. It preventeth despising of others counsel and his trusting to his own understanding 3. It preventeth leaning to estate and riches and so he preferreth not himself as being the better because of these And in the last place there is a pride whereby men having done any remarkable thing are inclined either to seek applause esteeming highly of what they have done and seeking out their own glory which Solomon saith is no glory but is rather as if a man should ea â— too much honey and so turneth rather to their shame or to receive it inordinately which Paul would have done had he suffered them of Lystra Acts 14. to have sacrificed to him which pride with all its vitious attendants this humility preventeth and suppresseth For 1. it mindeth not high things Rom. 12.3 Neither 2. vaunteth it self when it passeth by wrongs and forgiveth them or when it doth and suffereth any other thing commendable it thinketh not of it self above what is meet but soberly Rom. 12.3 3. After acts of charity the right hand knoweth not as it were what the left hand hath given it forgetteth good works as to any self esteem of them which pride remembreth and keepeth as it were a register of but ascribeth all to Grace Not I but grace in me saith the humble man with Paul 2 Cor. 3.5 and 1 Cor. 15.10 In a word this humility is extensive to every thing in a mans deportment as a man and to all duties which concern him as a Christian whether in reference to the worship of God or the doing duty to men even as on the contrary pride self-conceit and presumption are very extensive and immix themselves in all that a man doth and are as the dead flies that make all to stink And as it is commendable likewayes it is very necessary as to many things as 1. In external things that relate to our conversing with others it is necessary as to a mans credit and just reputation the proud man is often in Gods righteous Judgment despised Then it is necessary for things relating to our selves as for our entertaining peace with God for keeping us within bounds for guarding against snairs for keeping up communion with God and for fitting to the suitable discharge of all duties called for It would make us preach and you hear more profitably it would settle and establish against the railings that are in this time that put many into a distemper and a sort of spiritual distraction and madness it is the humble that God giveth grace to to whom he revealeth his secret who have largest promises and commendations c. Let us therefore learn to be humble and sober without affecting to be wise above what is meet this grace of humility in the lively exercise of it is in a special manner called for by the Lord at this time of the reeling falling of many the want whereof useth to precede and predispose for a fall To close this we shall only add That wherever there may be a pride there is also an humility opposite to it Man may be proud in respect of outward things as of estate riches descent employment c. And also in respect of things of the mind yea even of spiritual things As 1. of parts and gifts as knowledge quickness of wit fruitfulness of invention c. 2. Of Graces and holiness 3. Of experiences eminent manifestations spiritual exercises c. where with God may make some to shine very far above and beyond others 3. A man may be proud of some good deeds done by him wherein possibly God hath made him somewhat more then ordinarily instrumental 4. There is a proud curiosity leading to seek after the knowledge of secret thing â— or of things too high for us or of things revealed and competent for us to know in another way then God hath allowed or leading men to adventure and step further then they are called which is condemned by the Lord Exod. 19.21 where he forbiddeth the people to break through and gaze Now there is to pride in all these respects an opposit humility which maketh a man walk so â—tly and esteem soberly of himself notwithstanding of any difference God hath made betwixt him and others in what thing soever and to wait till his mind and will be made known in his own way and by instruments made choice of by himself and putteth on to serious endeavours
the Master vvas free if the battlements vvere not he vvas guilty Murther is also either to be considered as committed after provocation or vvithout all provocation vvhich is a great aggravation of the sin though the provocation maketh it not cease to be a sin Further it may be considered as it is the murther of evil wicked men or of good and religious men and that on the account of their Religion vvhich is a most horrid aggravation of the murther Lastly this murther is either ordinary as of meer equals or inferiours or extraordinary aggredged by the quality of the person murthered vvhether he be a superiour as a Magistrate a Parent or vvhether he be of a near Relation as a Brother or Kinsman c. We come a little more particularly to consider the extent and nature of the sin forbidden here vvhich is not certainly to be understood of taking the life by publick Justice or in a lavvful or just War or in necessary and pure self-defence that vve may the better understand the contrary duty commanded It implyeth then a hurting vvhich vve may consider 1. as in the heart 2. as in the mouth or vvords 3. as in gestures 4. as in deeds for vve take it for granted that it reacheth further then the gross outvvard act as by Christs exposition of it in Matth. 5. is incontrovertibly clear The heart is the fountain spring and treasure of all evil in it breedeth all evil and from it proceedeth this murther Matth. 15 19. he that in heart hateth his brother is a murtherer 1 John 3.15 In a vvord vvhatever is opposite to love in the heart is a breach of this Command As 1. hatred vvhich is malitious and simply vvisheth ill to our Neighbour and only because vve love him not vvithout any other reason as one vvickedly said Non amo te Zabidi nec possum dicere quare Hoc tantum possum dicere non amo to So Cain hated his Brother vvithout cause 2. Anger that supponeth a pretended vvrong and is desirous of revenge because of ingratitude pretended injustice c. 3. Envy vvhereby vve are grieved vvith the good of another supposing though groundless that it obstructeth ours and therefore vve seek to overturn it Anger is cruel and wrath outragious but who can stand before Envy saith Solomon There is often secret hatred on this ground more irreconcileable then vvhere many and grave reasons can be given 4. Rage vvhich presseth revenge beyond vvhat is condign though it follovv it lavvfully as to outvvard means 5. Saevitia or 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 lavvful Answ. Yes for there is somevvhat of it natural yea and sometimes it lavvfully immixeth it self in duty as in zeal vvhen God is dishonoured vvhich vvas in Moses Exod. 32. And no doubt Indignation at vvicked men in some cases is lavvful and also required But carnal Anger is forbidden vvhich 1. Is a desire of revenge vvhere there hath no vvrong been done to us 2. When the revenge desired is disproportioned to and greater then the vvrong 3. When it is preposterously desired vvithout 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 humour 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 Chapter 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 injury litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just value 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 withholding 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 publick men who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice y â—t these may also sin in their passions and unjustly put forth their authority and be carnal in pu â—â—shing 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 con â—u â—â—â—â—g circumstances Thus much shortly on this Command THE SEVENTH COMMAND 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 is 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
also married persons may break this Command if they do not possess and enjoy one another in holiness and honour 1 Thess. 4.4 5. and do not give to one another all due benevolence Thus men do sin in the defect by not cohabiting by withdrawing without consent one from another and by proving a snare one to another The Apostle calleth it 1 Cor. 7.5 defrauding of one another And many pieces of unkindlyness amongst married persons unbecoming the honour and respect that the one should have to the other may be here comprehended But men sin more and oftner in the excess viz. by carnal living with their own lawful married Wives and using marriage for lust living in the lust of concupiscence as the Apostle calleth it and that as the Gentiles did even in their marriage stations 1 Thess. 4 5. And he calleth it Col. 3.5 inordinate affection an affection which a man hath to his Wife as to an Whore rather then what becometh a Wife These things when reproved must not be offended at but the Lord looked unto for the purging of this corrupt nature of such filthiness as is shameful even to mention This inordinateness may be in respect of frequencie unseasonableness carnalness in the manner and what need is there to say more It may also have place among married persons when their conjugal fellowship hindereth them from setting apart any time for extraordinary Devotions which yet they ought to do as may be drawn from what the Apostle saith 1 Cor. 7.5 Though excess in this also is to be guarded against but when there are times of trouble and of private or publick calamity wherein the Bridegroom is called to come out of his Chamber in such times as these married persons may be readily guilty of inordinateness And it is known that there were upon some occasions restraints under the Law when a man might not touch a woman though his own Wife to shew that in conjugal Society men should observe a purity and that they have not unlimited liberty in this more then in other things as eating drinking c. For although all pleasure in meat and drink be not unlawful yet carnal sensualness is So what is natural sutable and seasonable here is allowed and inordinacie forbidden Thus during the marriage-state guilt may be contracted Again men may thus sin by unjust dissolving of Marriages by deserting divorcing without the just cause of it extruding and such like acts contrary to the nature of that strictest bond and covenant I grant it is not alwayes necessary to make divorce even where there is Adultery the Lord is not offended with reconciliation where the punishment of the sin is not executed by the Magistrate But if the divorce be made and the woman afterward married to another her return to her first Husband even after lawful dissolution of her second marriage is an abomination and exceeding defiling Jer. 3.1 Thus in dissolving marriages there may be guilt Lastly this uncleanness may be considered as it is in a solitary person when alone in their actions of darkness and abominable imaginations which are to be loathed rather then named yet these things which are done in secret are seen of God though it be a shame to speak of them see Ephes. 5.11 12. This secret uncleanness again may be by a person either walking or sleeping mentioned Lev. 15. which confessedly becometh men or womens guilt according as they have drawn it on or by unsutable imaginations disposed themselves for it yea when it hath not ingrata recordatio an unsavory and displeasing remembrance and a holy horror â— following thereupon there is guilt Of this we spoke somewhat in the Preface to the Commands These abominations then are not restricted to the outward act but are extended further and many wayes men commit this wickedness as 1. In heart Christ calleth the lusting of a man after a woman a committing of Adultery in his heart Matth. 5.28 This indeed hath degrees according to the length it cometh and the entertainment it getteth and other such like circumstances but it is still accounted by God to be heart-adultery and it is called burning 1 Cor. 7.9 and Rom. 1.27 and is exceeding loathsome to the Lord and hurtful to the inner man even when men neither resolve nor intend acting yet by not abhorring these Imaginations but suffering them to roll in their thoughts O! beware of carnalness upon the thoughts of this they become guilty and that inward fire being suffered to burn often breaketh out into a visible flame How that 1 Cor. 7.9 differeth from the burning mentioned Rom. 1.27 we shall now forbear to mention 2. Men are guilty of this wickedness when they license their outward senses in the sinful pursuit of their objects Thus eyes full of adultery are spoken of 2 Pet. 2.14 thus Matth. 5.28 a lustful look is adultery and Job c. 31. saith he will not look upon a maid Thus also obscene pictures delight in them or other spectacles of that sort cannot but defile the man The ears are defiled by hearing of and listning to obscene and filthy discourses to drunken bawdy or light wanton amorous Songs the touch with embracings and the mouth with kissings Such are spoken of Prov. 7.13 She caught him and kissed him To insist further here is not sutable but oh there is much guilt contracted this way and but little noticed and mourned for 3 Men may become guilty by gestures as they are evidences of this vileness or dispose to it and postures undecent and unbecoming civility and godliness See what is spoken of a naughty person Prov. 6.13 14. and Isa. 3.16 c. this is opposite to honest walking which is commended Rom. 13.13 and a carnal wantonness reproved 4. Persons become exceeding guilty of this evil by scurril and obscene speeches where as this sin should not be once named by reading scurril wanton amorous ballads or books which is as if we were conferring on such a subject by taunting and reproaching one another in such communication as corrupteth good manners by jesting that is not convenient especially if it be at one that hath fallen in some act of filthiness or by whatever may be neer or of a sinful sutableness to such an evil see Eph. 4.24 and 5.3 4 c. 5. This sin is fallen in by too familiar or unnecessary converse with light vain loose company more especially private companying with such which is not only an appearance of ill or a snare to ill but evil and loose in it self called by the Apostle chambering Rom. 13.13 and Solomon biddeth men not come near the door of such a womans house much less to enter into it Prov. 5.8 6. Men fall into it by wantonness immodesty want of due shamefastness c. or any other way whereby they yield reins to the loose wanton carnal humour that is in them There are many other sins which come in here and although some of them may be reduced to several
them by any of these thus Exod. 21.19 the Lord will have reparation made for lost time as well as for lost means Many tiplers are thieves this way to each other and to themselves which God will make them count for how little soever they think of it 20. There is a wronging of our neighbour without a compensation and there is a wronging him with a pretended compensation that is either when the thing is not so good in it self or not so good to him thus A â—hab 1 Kings 17. was guilty in desiring Naboths Vineyard even though he offered him as good yet it was not so good to Naboth because this was his Fathers and he esteemed it more Thus also there is a stealing of another mans contentment although that in which he placeth it may be a matter of very little or no worth at all but yet if therein he hath an interest of affection as they call it such as a man may have for some petty Jewel a Hawk a Hound or the like so that it please him or delight him the wronging of him in that is not only a sin against the sixth Command in grieving him but against this in prejudicing him of his contentment which as to him in some respect is a sorer wrong then the taking from him of that which in it self were of far greater worth would have been 21. There is a failing by unskilfulness as when one taketh on him some office and receiveth wages or hire for it and is not qualified for nor sutable to the place and employment thus Physicians Lawyers and Judges often steal from men through their ignorance As also Ministers who supply Charges they are unfit for and consume that which should entertain others but this sin in Ministers is oftentimes more through unfaithfulness when being sustained for the good of the people they turn rather to be hurtful Thus Christ John 10.1 calleth false Prophets Thieves and Robbers And indeed it is the worst gain in the world that utterly unskilful and unfaithful Ministers get by starving and murthering the immortal souls of men 22. We wrong others when we communicate not to them when they are in need and we in a capacity to help them yea when by idleness and prodigality we incapacitate our selves to communicate to the necessities of others as Ephes 4.28 is clear 23. Beside there cometh in here all selling and buying of what should not be sold or bought as publick places in Church or State this first from Simon Magus Acts 8.18 19. is called Simony and is a sin of a high degree making that saleable which the Lord will have free and it taketh in not only giving money but any other thing upon this account to promove such and such persons or receiving any thing to be sweyed so and so whether it be munus manus linguae aut actionis a gift of the hand tongue or action 1. By a gift of the hand is understood money or things that are usually given 2. A gift of the tongue comprehendeth f â—ir speeches solicitations flatteries c. 3. By a gift of action is understood service dependence on waiting and courtesies as they are called made use of to procure anothers favour and in all these three men may greatly sin as when they hunt after and are sweyed with any of them and so covet them as when Magistrates or Judges sell Justice for bribes when men by lying and false-witness bearing sell the truth whereof Lawyers are chiefly guilty who for fees plead ill causes wittingly or when one giveth them that he may gain more really upon the other as for instance when men by any of these bribes buy Justice and much more Injustice and buy lies and false testimonies to prevent or pervert Justice 24. There is a guilt in consenting too incouraging in conniving at or justifying of such as commit this sin or are receivers or resetters of what is stollen for their strengthening and incouragement see Psal. 50.18 Prov. 1.10 25. Seasing upon other folks goods sometimes under pretext of escheats as Admirals doe upon Sea wrack and such like when there is no just ground to take away the owners right and this is reckoned open violence before God and is a most cruel adding of affliction to the afflicted This sin then of Theft in reference to our neighbours is fallen into by violence deceit negligence unfaithfulness ignorance unskilfulness c. And when all is said a tender heart will still need its own examination and tryal of it self there being as many wayes to break this Command as there are wayes to prejudice our neighbours estate We come novv to consider hovv a man is guilty in vvronging his ovvn estate for there is a skill and dexterity in the managing the unrighteous Mammon vvhich vve consider tvvo vvayes 1. As he vvrongeth and diminisheth his estate by not providently caring for its preservation and increase or improvement vvhen he is not frugal or not so frugal as he ought to be but lazie and sloathful he becometh guilty of the breach of this Command because he incapacitateth himself for being useful to others and putteth himself in hazard of poverty and vvant vvhich is the proper snare of this sin of stealing and disposeth for it Prov. 30.9 This poverty which is so ensnairing is brought on 1. By sinful spending and debauching away of our estate and time as the Prodigal did Luke 15.11 c. 2. By unnecessary waste in prodigality and lavishness such as though unjustly Judas condemned in the woman spoken of John 12.5 For much spending must have much to uphold it and must have many wayes to furnish it self according to the Proverb most ordinarily verified Omnis Prodigus est avarus every Prodigal man is greedy or covetous to satisfie one lust he exerceth another however he being but a steward of what he possesseth he by his prodigality not only interverteth from the right end what means God hath given him to be otherwayes disposed of but also draweth upon himself poverty 3. By negligence laziness carelesness c. in a lawful calling for they that are given to sleep or idleness shall come to poverty as the Wise man saith or being without a calling altogether When God giveth men ability of body or mind it is sad that they should be useful for nothing nor active in any thing but to sin and be snairs and reproaches unto Christians and Christian Religion as all idle persons bearing the name of Christians are whoever they be whether Gentlemen or others It is observable that both before the fall and after the fall God put that task of working in mans hand commanding him to labour many other such foolish wayes there are whereby a man cometh unto poverty and becometh guilty of not providing for himself or his family Also by suretyship many are bowed and brought low which although it is not simply to be condemned more then to give freely yet it is to be well
would have them do to us will not infer but that if a man by possessing another mans money did either make conqueish of so much rent by it or did retain so much which otherwayes he could not do he is obliged to make the lender proportionable sharer with him of the gain for it is hard to say that a man might buy such a piece of land with my money from another and in buying of it gain so much and yet by letting him keep both my money and the land I be warranted to ask nothing at all Sure were I the borrower and buyer I should think otherwayes and judge it equitable that the lender should be a partaker of the profits arising in some respect from his own money If we will consider this of Vsury a little further we will find 1. That all the Commands strike against the injury of exacting it from an object of mercy such as the poor brother or even a poor stranger for in this case our money is to be lent freely and sometimes we are obliged to give it freely and neither to look for stock nor annual as we may see Luke 6. 34 35. c. Moreover as the Command is not to exact usury from the poor brother so it comm â—ndeth also not to exact just debts Deut. 15.1 2 3. from him when he is poor yet none I suppose will argue from that that no man might ask his own even the principal sum from others who are able to pay it 2. The Lord allowed gain of lent money to be taken from strangers Deut. 23.20 and yet it cannot be said that he did allow them any thing towards strangers which is in it self contrary to the Moral Law or light of Nature or which is sinful in it self It is true as to poor strangers God made one Law for his people and for them Lev. 25.35 36. and further he injoyned that the stranger should not be oppressed amongst them almost every where and therefore this other allowing the taking of usury from strangers if rich is the more binding But to speak to this point a little more distinctly I suppose that something commanded in it may be found peculia â— to the Estate and Common-wealth of Israel and therefore referrable to that part of the Divine Law which is commonly called Judicial and in its direct authority only intended by the Lord for that people and something common to all men as flowing from the principles of equity and charity held forth in the eighth Command that which I conceive to be common is the rule given for lending to the poor which therefore we see is made binding by the Law of God both toward an Israelite and a Stranger and doth certainly import that we should lend to such freely without regard to our own profit and only for their supply and relief in charity permitting a free use of our money and as for the security of our repayment minding it with that fair temper of equity and moderation which we our selves would expect if necessitated to borrow Besides the rule should also influence our continuing and manner of exacting the debt that all be done without rigour and with that goodness that even the loss of the principal if so it should fall out should be no grudge or disappointment But the thing which I take to be peculiar to that people is that I think the trade of lending or lending for profit was absolutely to them prohibited among themselves which is clear from Deut. 23.19 and the distinction there made betwixt an Israelite from whom usury might not be taken and a Stranger from whom profit is permitted And the reasons of this Command might not only be the better prevention of rigorous loaning and exacting the stirring up of all to honest and diligent labour from which the hope of borrowing as well as the profit of lending doth often keep back and other such considerations too much neglected in all States and Politics but also it might flow from other things particular in their condition such as the equal distribution of their Land secured to perpetuity by the recourse of their Jubilees and it may be that the riches and conveniency of its situation for forreign traffique with something peculiar in the rigid and covetous temper of that people might also have occasioned this precept certain it is that this prohibition of the trade of loaning and that Statute of the Seventh year of Release have a manifest consonancy But as to us and all other people to whom the Lord hath not so commanded and who are clearly under another polity and in many other different circumstances I do not see why this loaning for profit in a righteous and equitable manner should be accounted prohibit and because that loaning of money for profit and taking of profit for money in other forms of bargaining are of their own nature very like and by use much confounded We shall speak to both what may be pertinent and edifying without observing any more curious then useful distinctions and it is known that the Schoolmen from equity grant that in some cases a man may make gain by lending his money As 1. when it is lucrum cessans to him that is when by such a loan he prejudgeth himself of some benefit he might make by it 2. When there is damnum emergens or any loss accresseth to him by it Or 3. when his money proveth so much more useful at such a time to such a person but it is to be estimate according to its present circumstantiate case 4. They suppose one to advance the money before he actually receive the thing which he hath bought or purchased and in that case they allow that the seller in respect of his retention of the fruits get a smaller price and less advantage or suppose the seller to lye out of his money so long after delivery of the thing sold and they allow him to take the more and what is that but taking so much for want of their money Again some of them dispute tha â— though money in it self be not apt to increase which is their great argument yet considered as the instrument of trade and mean of negotiation it is as apt to increase more money as corn sown is to grow to a greater increase 4. It is not for naught that our Lord useth the parable of the talents wherein certainly he intendeth no unlawful way of trading but that which was commendable in its proper circumstances 5. In matter of communicating and charity the Apostle requireth an equality 2 Cor. 8.13 14. and that one should not be burthened and another free Now suppose one of a lesser estate to have only money shall he be obliged to the punishing and burthening of himself to lend more and that freely upon the account of charity for there is no other meant here then a man of a greater estate is because he hath it not in money where is the equality
with the lot that God hath carved out â—o you without the least inordinate motion or inclination to the contrary which may either be inconsistent with love to him or with contentment and a right composure of spirit in your selves From this we may see that this Command is unreasonably and unjustly divided by Papists into two Commands the one relating to the Neighbours house th â— other to his wife and what followeth For 1. this concupiscence or lust looketh not only to the Seventh and Eighth but to the Fifth and Sixth and Ninth Commands there being an inordinate affection towards thy Neighbours life and honour or estimation also and it is instanced in these two because they are more discernible and common This then sheweth that God t â—keth in this inordinateness of the heart under one Command in reference to whatsomever object it be otherwayes we behoved to say that either the Commands are defective or that there is no such inordinateness to other objects of other Commands which is absurd or by the same reason we must multiply commands for them also which yet the adversaries themselves do not 2. The Apostle Rom. 7.7 comprehendeth all inordinateness of heart towards whatsomever object it be in that Command Thou shalt not lust which is as Thou shalt not desire his wife so nothing else what is thy Neighbours 3. The inverting the order which is here in Deut. 5.21 where the wife is put first not the house sheweth that the Command is one otherwayes what is Ninth in the one would be Tenth in the other and contrarily and so the order of these ten words as they are called by the Lord would be confounded But the great thing we are mainly to inquire into is the meaning of this Command in which Papists being loath to acknowledge corrupt natures case to be so desperate as it is and designing to maintain perfection of inherent righteousness and justification by works do make this sin of Lust forbidden in this Command a very general thing and all of us ordinarily are apt to think light of this sin We would therefore say 1. That we are to distinguish Concupiscence and consider it as it is 1. Spiritual in a renewed man for there are motions and stirrings called Lustings of the Spirit against the Flesh Gal. 5.17 2. As it is partly natural to man to have such stirrings in him as flow from the natural faculty and power of desiring so Christ as man desired meat and drink and this being natural was certainly in Adam before the fall and as the will and understanding a â—e not evil in themselves so is not this It is neither of these that this Command speaketh of 3. There is a sinful Concupiscence called evil Concupiscence Coloss. 3.5 and the lusting of the Flesh against the Spirit it is this that is here spoken of the inordinateness of that Lust or concupiscibleness or concupiscible power turning aside out of its natural line to that which is evil It is this which God forbiddeth in this Command and setteth bounds to the desiring or concupiscible faculty 2. We say there is a twofold consideration of this sinful Concupiscence 1. As it is in the sensual part only and the inferiour faculties of the soul as to meat drink uncleanness c. Or 2. we may consider it as it reacheth further and riseth higher having its seat in the heart and will and running through the whole affections yea even the whole man who in this respect is called Flesh in the Scripture Gal. 5.17 and there is Heresie and other evils attributed unto it v. 19 20 21. which will not agree to the former so Rom. 7.23 24 it is called the Law of the Members and the body of death and hath a wisdom Rom. 8.7 that is enmity against God corrupting all and inclining and byassing wrong in every thing so that a man because of it hath not the right use of any faculty within him This Concupiscence which is seated not only in the sensible but in the rational part of the soul is that which is intended here which is the fountain and head-spring of all other evils for from the heart proceed evil thoughts c. Matth. 15.19 it is the evil treasure of the heart Matth. 22.25 3. We may consider this Lust 1. As it is habitual and is even in young ones and in men when they are sleeping whereby there is not only an indisposition to good but an inclination to evil it lusteth against the Spirit Gal. 5.17 and is enmity to the Law of God Rom. 8.7 and lusteth to envy James 4.5 and conceiveth sin James 1.15 this is the sad fruit and consequent in all men by nature of Adams first sin and hath a disconformity to the Law of God and so is called the Flesh Rom. 7.5 and the law of sin and death â— Rom. 8.2 in the first respect this sin is a body and a person as it were an old man Rom. 6.6 and in the other it hath members in particular to which it giveth Laws requiring obedience 2. We may consider i â— as acting and stirring in its several degrees And 1. we may say it stirreth habitually like the raging sea Isa. 57. penult and as grace tendeth to good or as fire is of an heating nature so is this Lust still working as an habitual distortion crook or bending upon somewhat that should be straight or as a defect in a legg which possibly kytheth not but when one walketh yet there is still a defect or rather it is a venom which is still poysonous thus Rom. 7.5 it is called the motions of sin in the Flesh. 2. The more actual stirrings of it are to be considered either in their first risings when they are either not adverted into and without direct excitation or actual and formal approbation or as they are checked and rejected as Paul did his Rom. 7.15 and 2 Cor. 12.3 or as they are delighted in though there be not a formal consent yet such a thing in the very mind is someway complyed with as desirable and pursued after this is called morosa delectatio or as they are resolved on to be acted and when men seek means and wayes how to get the sin committed after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind to conquish for instance such an estate unjustly or to compass and accomplish the act of filthiness with such a woman 3. It may be considered in general either as the thoughts are upon riches or covetousness or filthiness without respect to any particular thing or person or as they go out upon them in particulars 4. We say we would put a difference betwixt tentations objectively injected by the Devil as he did on our Lord Jesus Matth. 4.1 and Lusts rising from an internal principle which are most common see James 1.14 The first is not our sin of it self except it be 1. entertained some way or 2. not rejected
hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6 The sixth Argument is this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more than the other And 2. Though they be in the Regenerate wr â—stled against and not approved more than the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Paul's Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practices although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before â—od under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Conf â—ss lib. 1 â— cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sl â—ep he consented to act reperimus nos non fecisse d â—leamus t â—men quoquo m â—do in nobis factum fuisse It grieves him that it should be any way done in him and he agreeth it thus that he had not always rejected these as sometimes he had done And do not the Godly sometimes in their sl â—ep make opposition to th â—se motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it than simply because of any punishment or a â—â—liction that is in it for many things more af â—licting do not so affect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angeli â—al Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the s â—ns â— of his sinf â—l nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that th â—r â—by he may the better press on himself the necessity of a Mediator for Righ â—eousness which are the great ends and uses of the Law We come now more particularly to the words which the Lord himself spoke concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would sp â—ak a little to for further clearing of the Text b â—fore we come to speak particularly to the first Commandment The first is whether these words I am the Lord thy God c. be a part of the first Commandment or a Preface to all the T â—n Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thou shalt have no other gods before me that is no other than Me what Me even Me the Lord thy God that brought thee out of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1 What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so Jehovah being a word in the singular number is ordinarily look't on as pointing out this then Elohim which is a word in the plural number speaketh the plurality of Persons in the God-head so that the Lord commanding and requiring obedience here is one God and three Persons 2 It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut 28.58 That thou mayst fear this glori â—us and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3 It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Ans. This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to â—ach of these to perswade to the obedience of them as to the second I am a jealou â— God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the
more strongly and so the sin is greater in breaking an Oath than a Promise because not only our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberate swearing as in complements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed ah how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens passionate and revengeful imprecations yea not being sutably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are some things near of kin unto to say so and of affinity with Oaths as 1. Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-Priest Christ Matth. 26. and Paul Tim â—thy 1 Tim. 5.21 6.13 Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somwhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When men adjure men 2. When they adjure Devils 3. When they adjure unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may somtimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home to the Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteth a man before God and so may prove a good means through his blessing to make the man serious which sort of adjurations may be distinguished thus 1. There are proper adjurations or charges authoritatively laid on in the Name of God or of Jesus Christ this is done by Magistrates or Ministers in their places as Paul chargeth Timothy 1 Tim. 6.13 and giveth him charge to charge others v. 17. This being used in serious and weighty matters and not too frequently lest the Name of God become thereby contemptible is the most proper and the most weighty charge 2. There are Obtestations which are serious and weighty intreaties and beseechings in the Name of God and for Christ's sake that one may do or forbear such a thing as when Paul beseecheth the Romans and Philippians by the mercies of God Rom. 12. Phil. 2.1 2. and Abigail interposeth seriously with David this is most properly done by Inferiours Subjects Children c. to their Superiours and hath in it also a more implicite threatning if such a thing be slighted as in Abigails words to David 1 Sam. 25. is clear 3. There are Attestations whereby one is seriously put to it to tell some truth or to bear witness of some truth asserted by another thus Joshua attested Achan 4. We say These have a binding virtue in some cases and cannot without contempt of God who so chargeth them and before whom they are so attested be slighted and therefore if it be not properly Perjury for a man either not to speak at all being attested or to speak what is not truth yet sure it is more than ordinary contempt and a greater sin than if no such adjurations attestations or obtestations had been used because the Name of the Lord has been interposed by others and if such attestations c. be lawful as we have proved them to be in some cases then ought they to have weight or they are used in vain we see our Lord Christ answered to such Math. 26. after a while 's keeping silence And in reference to these ye fail 1. In giving little entertainment unto and laying little weight upon the charges and obtestations of Ministers which come unto you by them from this Word and Gospel these charges of Ministers are as if an Herauld gave a Charge in the Magistrates name which bindeth as from him and more than another message delivered in other terms in this then Ministers are as Heraulds charging you in their Master's Name even in the Name of the great God and of Jesus Christ the Prince of the Kings of the Earth 2. When one of you putteth not another seriously to it to forbear and abandon sin or to practise such a duty charging them or rather obtesting them as they will answer to God to do so as often in the Canticles we find I charge you O Daughters of Jerusalem 3. In your overly rash and slight way of using obtestations and grave intreaties meerly or mostly for the fashion or by way of complement or in petty and trivial things as when ye say for God's sake for God's blessing do this or that only as a customary by-word this is no doubt more than on ordinary taking of God's Name in vain in common discourse because ye take on you to bind others in the Name of God not considering what ye are doing and in a matter not necessary and of no weight exposing the Name of the Lord to contempt and thereby tempting others to care but little for it this is a most horrid and crying sin amongst our ordinary Beggars whereof others also are guilty who are not sutably affected with it and do not in their places seriou â—â—y endeavour to have it mended as also this is when we desire one another lightly irreverently to do such and such a little thing in the Name of God as to sit down or rise up in God's Name c. which things are alasse too too frequent 2. For adjuring of Devils it is two ways lawful and two ways not 1. It is lawful to command Devils in the Name of God by those who are called