and perpetually-binding rule of life and manners that short summary and abridgment of all calle â—-for duties and forbidden sins whatever Socinians with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a wo â—ful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith a righteousness of Works may be established by their alledged Supplements and Amendments of and Additaments to it to be made in the New Testament and Papists by their v â—inly boasted-of Works of Super-erogation and Counsels of Perfection whereby they would have the Law out-done by doing more than it requireth audaciou â—ly averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own singer on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spok â—sman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this â—ave us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the d â—cl â—nsion of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God â—â— first appointed words to be the external signs of the â—â—â—â—rnal â—concep â—â—â—â—s of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are ob â—â—ged to do so affect to multiply words if not without knowl â—dg yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficien â—ly serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our s â—lves in wandring through the wast Wilderness of the unn â—c â—ssary and superfluous remainder of them And this doth usher in or rather is ushered in by an other piece of neighbour vanity whereby men wearing of wonted and long-worn words though sufficiently significant grow fond upon novel new-coyn'd and never before heard of ones stretching their wit if superfluity of words though both new and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but new words whereby often old plain and obvious matters are intricated and obscured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the institut â—r of them will call to an account neither are they satisfied with such curiosity in coarser and more comm â—n matters but this Alien and Forraign yea even Romantick and wanton stile of language is introduced into and male-partly obtruded upon Theologicks and most sublimely spiritual purposes whether discou â—sed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contempt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nauseating the form of simple and sound words are ready to hiss and how â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity as un â—it to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and g â—udic attire with this Comaedians Coat dressed up with the Feathers of Arrogant humane Eloque â—ce and be-aa â—b â—d with this Rethorick and affectedly-belaboured Elegancy of speech which our truly manly and magnanimous Christian Author did undervalew And no great wonder since even the Heathen moral Philosopher Seneca did look at it as scarce worthy of a man for writing to his Lucillius he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young me â— w â—ll trimmed and frizled who seem as they were newly com â—â—â—â—t of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertu â—â—â— man speaketh more remisly â—ut more securely and whatever he sa â—t â— hath more con â—idence in it th â—n curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sort nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all in â—icing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none effect and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to spea â— in the Demonstration of the Spirit and of power wherein the Kingdom of God consisteth and not in words if that great Apostle were now Preaching he would probably be looked at by such wordy and wise heads as but a we â—k man and of rude and contemp â—ible speech as he was by the big-talking Doctors of the Church of Corinth â— if not a mere Babler as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be â—ost excellent being the Spiritual Holy Just and good Law the Royal Law binding us to the Obedience of God our King the Law which Jesus Christ came not to destroy but to ful â—il whereof he is the end for Righteousness to every
out of the world as the Pharises did Matth. 12. who not only rejected Christ as to themselves but opposed him in all others and sought utterly to undoe the Truth This is the Heir come let us kill him say they 4. This opposition flows from malice against the truth hatred of it and from accounting it a thing unworthy to be in the world not out of fear or infirmity or from mistake but out of envy and despight at it for it self On this account the Lord objecteth it to the Pharises Joh. 15.24 But now they have both seen and hated me and my Father and Math. 21. 5. It is universal against every thing of the Spirit and obstinately constant without any relenting grief or fear except only lest it attain not its end the fear of that tormenteth it but its malice and hatred groweth as it is marred or obstructed being deliberately begun and prosecuted 6. It has in it a special contempt of and disdain at those special means and works of the spirit whereby a sinner is reclaimed as Convictions Repentance renewing again to it c. Thus Heb. 10.10 It doth despight to the Spirit and to Jesus Christ as to any application it contemptously rejecteth him and his satisfaction and any glance of the Spirit that beareth that in simple contempt through ignorance and infirmity is against the Son but this which is thus qualified is against the Spirit and is never to be pardoned the first is against the object Christ but the second is against him who is or him as born-in on sinners by the Spirit and as contemned by them after their being under these convictions and acknowledging of them this irremissibleness is not simply that the sin shall not be pardoned for so many sins are to the Reprobates nor yet simply because it endeth in finall impenitency though that be with it too since many sins are followed by that also but we conceive it to be in these 1. That seeing this sin which can be said of no other sin doth wilfully and out of despight reject Christ there can be no other Sacrifice gotten to expiate it Heb. 10.26 There remaineth no more Sacrifice for it and though the person after the first Commission of it may be keeped a while in the land of the living yet the nature of that sin being to grow in malice and to reject that remedy there being no other and this being still wilfully and maliciously rejected availeth them not so their sin is never pardoned 2. That the person guilty of this sin cannot be renued by Repentance the heart of him suppressing that work maliciously this impossibility is not from the inefficacy of Grace but from the order which God hath laid down in the working of Repentance and in the pardoning of the Penitent so that as he will pardon none but Repenting Believers so he will work Repentance in none but in those who yield through Grace to his Spirit 's Work 3. That God in Justice hath sentenced that sin with impenitency and unpardonableness making that one sin thus Capital and unpardonable thereby to scare the more from thwarting with his Spirit he has denyed ever to give them that are guilty of it Repentance and hath said that he will plague them with spiritual impenitency unto the end Fiftly Blasphemy may be considered as it is 1. Doctrinal or maintained by some men in their Tenents such were those of the old Heriticks such are those of the Pelagians Papists and Arminians as to the nature of Providence and the work of Grace upon hearts or 2. As it is in expressions indeliberately brought forth or 3. In oaths as when men swear by the Wounds Blood Soul c. of our blessed Lord which as they are horrible to hear so is it reproachful to his Majesty that these should be so abused or 4. In Deeds Writing Painting Acting Representing any thing Derogatory to him which are also charged with Blasphemy in abusing Gods Name to such ends 5. It may be in a high Degree when men act such a Blasphemy or consequently when they punish it not when we do not rent our Cloaths as it were at the hearing and seeing such things in Testimony of our sorrow and Detestation which was the sin of the Princes Jer. 30 24 25. who though they were somewhat displeased yet they had not zeal vigorous against that wicked Deed of the King when we have not suitable hatred against such and such Blasphemous Doctrines Heb. 2.6 much more if we Extenuate them Defend them or Pl â—ad for them or 6. It may be either as we are guilty of it by our own Deeds or when me make our selves guilty of the Blasphemy of others as having sinfully occasioned it to them tempted them to it and laid such and such a stumbling before them as is said of David 2 Sam. 12.14 and of the Jews Rom. 2.24 That they caused others to Blaspheme the Name of God because of them thus Christians especially those who have a profession beyond ordinary and particularly Wives and Servants by their miscarriages become guilty of the Blasphemy of others against Godliness and such and such Duties of Religion bec â—use they give occasion to it though that make it not a whit the less fault to them that Blaspheme see that casten up to his People Ezek. 36.20 21. O how tender should Professors be in this matter left ungodly men get occasion to speak ill who lye at the wait to catch all advantages to fortifie themselves in their natural prejudice at godliness and draw their conclusions from miscarriages not so much against the particular persons miscarrying as against the why of God and the whole Generation of the Godly There are these things especially that make others Blaspheme 1. Some gross out breaking as Davids Adultery 2. Pride Passion and Contention amongst godly men when they walk as men 1 Cor. 3. and 4. and Contentiously 1. Cor. 6. 3. Covetousness and earthly-mindedness 4. Manifest unsingleness and self-designs driven under a Cloak of Religion which maketh them call all that are Religious Cheats 5. Sinful shunning and shifting off Suffering 6. Undutifulness of inferiours in the several Duties of their Relations to Superiours as of Wives to Husbands of Servants to Masters of Subjects to Magistrates 1 Pet. 2.15 Tit. 2.4 5 10. 7. Following of errours by Professors 2 P â—t 2.2 6. Blasphemy may be considered either as it is here in the way by men living or as it is by them in the place of Torment who keeping still no doubt their former wicked Nature and Corruption and not considering God as he is in himself but as they feel him in the severity of his Justice punishing them cannot have good thoughts of him but will fret at his power and Justice which they cannot get free of though it is like after their sentence is past this is to be considered as a part of their cursed Estate and doth increase meritoriously their judgment as
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-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
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
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
though Civil or Religious being seldom speedily reclaimed from them This was also Examplified in that late English Gentle-Woman of good-rank Who spending much of her pretious Time in Attendance on Stage-Plays and falling at last into a Dangerous Sickness whereof she dyed Anno 1631. Friends i â— her Extremity sent for a Minister to prepare her for Death who beginning to Instruct and Exhort her to repent and call on God for Mercy she made him no Reply at all but cryed out Hieronimo Hieronimo O let me see Hieronimo Acted And so calling for a Play instead of calling on God for Mercy closed her Dying Eyes and had a Fearful End answerable to her Miserable Life And in these sevearl Persons who were distracted with th Visible Apparition of the Devil on the Stage at the Bell-Savage-Play-House in Queen Elizabeth's Dayes while they were there beholdidg the History of Faustus prophanly Acted To which might be added many other Lamentable Examples and Warnings of such who by little and little have made Desection from the Faith being allured hereto by the Dangerous custome of beholding such Plays wherein Tertullian saith They Communicate with the Devil Will any Man or Woman dare to appear before the Dreadful Tribunal of God to maintain and make out the warrantableness of allowing more t â—me to these and such other Practises several of which are excellently discoursed by the Author in the following Tractat and most of them with their Respective Authorities by Master Prinn in his Histrio Mastrix then to reading of this and other such Treatises If any will they must answer it I mind not through Grace to take part with them i â— so bold and desperate an Adventure Now Christian Reader without further Prefacing to bring thee in upon the Treasure of the Treatise it self If thou wilt read it seriously and consider it suitably I think I may humbly in the Name of the Lord bid thee a Defyance to come away from it without a Bosom-full of Convictions of much guilt and without crying out with the Lepper under the Law Unclean Unclean With Job Behold I am vile With David looking stedfastly on the Glasse of this Law brightly shined on by Gods Light and ref â—ecting a most clear Discovery of Innumerable Transgressions of it as so many Attoms in a clear Sun-shine Who can understand his Errours Cleanse thou me from secret faults With the Prophet Isaiah VVe are all as one Unclean thing as uncleanness it self in the Abstract most Vnclean and all our Righteousness are as Filthy Raggs With the Apostle James In many things we offend all And finally with the Apostle Paul VVe know that the Law is Spiritual but I am Carnal and sold under Sin O VVretched man that I am who shall deliver me from the Body of this Death That thou mayst also with the same Apostle bein â—ase to say and sing to the Commendation of his Grace I thank God through Jesus Christ our Lord is the Cordial desire of Thy Servant in the Gospel for Christs sake Postscript Christian and Candid Reader THOU seest that in this Epistle which for the most part of it was written above two years ago I have spoken a word of Stage-playes prophane Interludes Comedies c. at that time and several years before much in use amongst us whereto I would now add a few words more and deduce a little their infamous idolatrous devilish and damnable Pedigree and Original and give thee a brief account of the judgment of the ancient Christian Church about them that the Actors in them with the Patrons and haunters of them may with the greater dissatisfaction reflect on their own by-past unsutable and disconform practise and that all others may for ever hereafter learn to fear and to do no more so unchristianly To which I am the rather induced that the worthy Author of this Treatise hath only in passing made mention of them as a breach of the Seventh Command they being then utterly in disswe â—tude with us and it having not so much as once entered into his thoughts that after so bright and glorious a Sun-shine of Gospel-light the Generation would ever let be so quickly have so far degenerated as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness I say then that Stage-playes in their several sorts were prohibited reprobated and condemned and the Actors in them appointed to be excommunicated by the Canons of several more particular and of some general Councels which Canons I forbear for brevities sake to â—et down at length as namely by the fifth Canon of the first Councel at Arl â—s in France Ann. 314. in the time of Constanstine the Great by the twentieth Canon of the second Councel held there Ann. 126. or more probable 389 as Fr. Longus a Coriolano reckoneth in his sum of all the Councels by the fifty seventh sixty second and sixty seventh Canons of the Eliberine Councel in Spain Ann. 30 â— by the eleventh and thirty fifth Canons of the third to wit from Constantine's time as Spondanus reckoneth Councel of Carthage An. 397. the very same with the thirteenth and thirty fifth Canons of the Councel of Hippo in Africk held Ann. 393. as Longus a Corialono sheweth who sets down the sum of the Canons framed at Hippo at the close of the Canons made in this third Councel of Carthage by the twelth Canon of the African Councel held Ann. 408 whe â—â— Augustine was present the Canons of both which Councels suppose persons to have been excommunicated on this account and provide for their reconciliation to the Church in case of repentance and turning from these practises to the Lord and by the fifty first and sixty second Canons of the sixth general Councel called by some the fifth held a â— Const â—ntinople Ann. 680. the Canons w â—â—â—eof we â—e â—on â—w â—d in that Counc â—l held at Constantinople Ann. 692. which is called Qui â—isex â—um these two Canons are very express and â—â—eremptory in this thing And can any Christians warrantably and without sin recreate themselves with beholding such playes the Actors wher â—in deserve to be excommunicated what is there no bet â—er no more innoc â—n â— and inoffensive way or is this th â— only or the â—est way to recreate men to refine sharpen and polish their wits to pers â—ade and prevail with them to ha â—â— and flee vic â— and to love and follow vertue to acquaint â—â—â—em from History with to impress on them the remembrance and to ex â—ite them to the imi â—â—tion of the noble and truly â—â—itable actions of illus â—â—â—on â—â—â—e â—oes and other great men to breed them to a sutable confidence to make them eloquene and fine spokes-men and to help them to a becoming gest in all actions places and societies the grave Seers and great Lights of the Church did never see any such thing in them but on the contrary have with common
consideration it cannot be denied but that the Endeavour of this worthy servant of Christ in the work of the Gospel the Authour of the ensuing Exposition of the Decalogue is both seasonable and worthy of Acceptation For as other endeavours also are required in all them on whom it is incumbent to take care in their respective stations for the improvement of Holiness in the Church and the obstruction of the progress of Sin what in them lieth so for the reasons before-mentioned that in this particular way is peculiarly seasonable and â—â—d useful And I am perswaded that every pious humble and unprejudiced Reader will judge that much benefit may be obtained by his performance Some may easily see how short that measure of Duties which they have prescribed unto themselves doth come of what is indispencibly required of them and others may take a plain prospect of that whole Scheme of Obedience in principles matter manner and end which they sincerely endeavour to come up unto And sundry things there are which appeare to me with a notable degree of Excellency in the whole discourse 1. Plainness and perspicuity in teaching seems to have been designed by the Authour throughout the whole book Hereby it is accommodated unto the meanest Capacities which is the greatest excellency of Discourses of this nature as unto outward Forme and Order For whereas its only end is to direct the Practice of all sorts of Christians all Ornaments of Speech every thing that diverts from plainness sobriety and gravity is impertinent thereunto Wherefore as the things themselves treated of are such as the most wise knowing and learned among Believers ought to be exercised in continually So the way and manner of their Delivery or Declaration is accommodated unto the Vnderstanding and Capacity of the meanest of them that are so that benefit may redound unto all 2. In particular instances and cases relating to daily practise are so distinctly proposed stated and determined as that the whole is a compleat Christian directory in our walking before God in all duties of obedience let the pious Reader single out any one duty or head of duties to make his tryall upon and if I greatly mistake not he will discerne with what wisdome and from what deep experience his plain directions are managed and do proceed As to give a particular instance let him consider what he discovereth concerning publick Prayer and the Miscarriages therein which men are lyable unto pages 80 81 82 or apply himself unto what he supposes himself more immediately concerned in unaffected plainness perspicuous brevity with solidity of judgment will every where represent themselves unto him 3. Adde hereunto that constant respect which is had in the whole discourse unto the heart and inward principles of Obedience with the contrary actings of the flesh and temptations of all sorts And thence it is that these Discourses though delivered with all plainness of speech will not be well understood by any but those who in some measure have their senses exercised to discern both good and evill In the whole a full testimony is given not onely against the prostigate lives of many called Christians but that barren careless profession also which too many satisfie themselves withall who pretend more unto the truth power of Religion And as these who are sincere in their obedience may in the examination of themselves by the rules here laid down discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth to try them that dwell therein so also may they be directed in their Christian course unto the glory of God and the Comfort of their own Souls Which that all may be is the hearty desire of Christian Reader Thy servant in the Work of the LORD John Owen AN ALPHABETICK TABLE Of the chief Contents of this TREATISE A. ADjuring of men in what cases lawful and useful Page 14.1 Adjuring of Devils when lawful and when not 143 Adjuring unreasonable Creatures in what sense lawful 144 Advocates their sin in pleading for unjust Causes and Suits 444 Adultery the Evil and aggravations of it 352 Three sorts of it and which is the grossest 354 How many wayes one may incur the guilt of this Sin 358 359 Alms what obligation lyes upon us for giving of Alms or for works of Charity 418 How great a sin when neglected 419 Wherein this Duty consists 16 Who the fittest Objects for Alms-Deeds 420 Who are obliged to give Alms 16 After what manner and in what measure should we give our Alms 421 General Rules directing the time the manner and proportion of Alms 422 423 Angels visible representations of them impossible and dangerous 57 When they were created 299 Anger when lawful and when not 348 Appealing to God in what case lawful 155 Apparel how to be used 362 The sinful abuses of it 363 375 Asseverations such as in Conscience c. whether lawful or not 128 129 Attestations when lawful and binding 142 Of attesting God as witness 155 B. BAck-biting mens sin and subtilty in it 441 Baptism the right administration of it required in the second Commandment 75 How Parents sin before the Baptism of their children how in the time of the Administration of it and how after it 94 Several ordinary sins of the administrators of it enumerated 95 The ordinary sins of the witnesses to it enumerated 96 Many sins of Professors in reference to their own Baptism instanced 96 97 Beasts the killing of them not forbidden in the 6. Commandment 34.1 How one may sin in striking of them 34.2 Bigamy how a breach of the 7 Commandement 355 Blasphemy defined and distinguished 155 When it 's against the Father when against the Son and when against the H. Spirit 156 Blasphemy against the Holy Spirit what it is not 157 What it is 158 In what sense this sin is irremissible 159 How many wayes on may be guilty of blasphemy 159 160 What sinnes doe occasion others especially to blaspheme ibid. C. CAlumny what it is 440 Caping or plundering of trading Ships by privateers unlawfull even in time of warr 198 Charity see Almes Chaplains see Families Commandments distinguished 9 In what sense affirmative commands oblidge semper but not ad semper ibid. 6 Rules to know when affirmative commands bind to present practice 10 11 10 Rules for the better understanding of each command 9 11 12 13 Two more rules added 16 All these Rules summarily contained in sive Scriptures 17 Why some commands and not others have reasons pressing obedience annexed 26 Why some have promises annexed 27 Why some have threatnings annexed ibid. Concupiscence How in the Sensible part of the soul and how in the rationall 450 Of habituall and actual concupiscence with the degrees of the letter ibid. Habitual concupiscence proved to be forbidden in the 10 Command 452 Some objections answered 453 The first stirrings of concupiscence though not delighted in nor consented to
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.
l. 21. unlawfull for lawfull p. 393. l. 32. evils for ends p. 437. l. 21. Falsly or safely p. 455. l. 22. proving for roving AN EXPOSITION OF THE TEN COMMANDMENTS Delivered in several LECTURES EXOD. 20.1 2. And God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage BEing through Gods strength resolved to Essay the opening of the Ten Commandments all that we shall say by way of Preface shall be to give you an account or the Motives which have ingaged us in this Work T â—e first is the Excellency of this Scripture it being by the Lord himself intended as a comprehensive sum of his peoples duty and commended to us from this that though all the Scripture be his Word yet this in a singular manner is so for he spake all these words himself and by a Voice immediately formed by himself he pronounced them first to his people and afterward twice by his Finger that i â— immediately by himself without making use of any P â—n man as in â—ther Scriptures he wrote them for his peoples behoof upon two Tables of Stone which were afterwards commanded in a singular manner to be kept in the Ark D â—ut o. v. 2 5. and to be l â—arn â—d Deut. 5.1 as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. â— 7 8 9 10. In opening of which Commandments not only the Prophets and Apostles but our blessed Lord in that Sermon of his upon the Mount Matth. 5.6 7. doth much insist The second is the usefulness of this Scripture and of the knowledge of it to all that would know what is pleasing to God that they may be fitted for duty to him and may know what is displ â—asing to him that they may know sin and how to eschew it and may be stirred up to r â—pentance when they have fallen into it this being the Laws property that ther â—by is the knowledge of sin Rom. 7.7 and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5.1 and in all Cat â—chisms to b â— learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men c â—nnot but come short of the great scope ther â—of The thir â— is the great ignorance that is amongst not a few of the meaning of this useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness and proudly settle on self righteousness and slight Christ the Mediator as we may see in Paul's example Rom. 7.9 and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10.4 And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongst the prophane but amongst the â—ost formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not sufficiently the meaning of the Law whereby their convictions of sin tenderness in practice â—onstant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delivered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication and considering the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Exercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the m â—aning of the Law of God 1. By holding forth the N â—tive Duties â—equired in every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that believes Rom. 10.4 which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Act. 7.38 is the Ang â—l Christ and 't is his Word as is clear v. 30 31. as also the matter of it b â—ing connatural to Adam it did bind before the Law was given and that obligatory force cannot be separated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and P â—ul so far from making it void by the D â—ctrine of Faith that our Lord tells he came to fulfil it M â—tth 5.17 and Paul shews that his preaching of Faith was to est â—blish it Rom. 3.31 which truth b â—ing confirmed by them both in their Practice and Doctrine sheweth that the breach of the holy Law of God is n â—l â—ss sinful to us now than it was to them before us The second Conclusion is that though this
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
profess concerning him 5. All Hypocrites who give him but an outside service and so are not in their obedience sincere and perfect as before him 6. All Compacters with the D â—vil who consult him or who leave God's way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with God's Secrets when he has not revealed them 2. It is to be beholden to God's Enemy the Devil for revealing such things 3. It is a making use of an unwarrantable mean which has no blessing Promised to it therefore cannot be used as a mean with subordination to God even though the matter enquired after by such means or by the Devil be such as he may know 7. All charming by-words herbs or such means as God hath not appointed for that end or which have no Natural and Physical Efficacy for bringing it forth as in seeking health from Witches when there must be words so often repeated or they must be said fasting or going backward c. all laying weight on these or the like circumstances without any reason 8. All Spells fearing of events and using superstitious means to prevent these as laying bits of Timber at doors carrying a Bible meerly for a Charm without using it esteeming days and times unlucky and unfortunate these draw men off from God to some other thing Of this sont is all Divining by Lots Stars Rods or any other way not having a Warrant to find out some secret or to know something that is to come it being God's Property and Prerogative to declare what is to come Isaiah 41. for when there is no Efficacy no Reason in the mean used the Effect must be looked for either from God or from the D â—vil Now when God has neither put it naturally in the mean nor by his reveal â—d Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naaman's Leprosie and Anointing in the Primitive times for healing the Sick it cannot b â— from him Hence sometimes one Charm or word to one at one time will do what it never doth to another These means have alway some circumstance in word or action immediately and explicitly or implicitly flowing from the Devil which may be good in it self yet has no force for the end and so draweth men to own the Devils Institution which is exceeding derogatory to the Honour of God 4 We gather the breaches of this Commandment from the duties that are required in it such as Faith Love Obedience Hope Fear Knowledge c. in which we may fail these ways in the general 1. When we want these Graces or perform not these duties required 2. When they are counterfeited and not real as when our humility is not real our prayers not sincere but in shew only 3. When they are defective as to the measure of Knowledge Faith c. which we should be at 4. When they degenerate as when knowledge turneth into Curiosity and Faith into Presumption and Hope into vain Confidence Fear into Unbelief and Anxiety by which we may see how often this Commandment is broken 1 That we may the better understand the breaches of this Commandment we would first take a view of God's Excellency and Attributes and see how we sin against all these for we should walk worthy of God Col. 1.10 And here ye may observe that his infinite Wisdom is wronged by not submitting to him or not taking direction from him his Power by not imploying him his Grace by not trusting him or abusing it to wantonness his Omniscience by wishing he saw not some things hiding them from men and not fearing him counterfeiting in his service c. so is his Justice wronged by expecting mercy without making use of a Sacrifice not fearing his threatnings not scaring at sin but hazarding on his wrath and the like may be instanced in all the rest of his Attributes which are all sinned against either by ignorance or by omission of something they call for or by the Commission of something unbecoming them 2 Consider God in his relations to us how often is he sinned against as a Father how is his kindness abused and he not reverenced as Creator of whom we have our Being yea he is kicked against and we live not to him from whom and by whom we live he is a Husband and yet we go a whoring from him and prove unfaithful in all our tyes to him he is a Redeemer of his People and a Master and Lord of all but what fear love subjection getteth he from us notwithstanding of all these Relations 3 Consider God's works for us about us and to us of Creation Providence and Redemption besides his particular Dispensations both of Mercies and Judgments all which call for something suitable from us and yet every one of them is more way â— than one slighted by attributing whether good or evil to Chance Luck or Fortune by unthankfulness to him and abuse of what he giveth and by not studying these works so as to admire and love him who is the Worker 4 Consider our obligation to God in all the parts of our Covenant with him sealed by Baptism and the Lords Supper Sure we should study to be like all these Covenant-relations and to answer these Obligations but alas how shamefully unanswerable are we to them all 5 Consider his Will revealed in his Word and see how far short we are in performing it Lastly consider what care there is of using the means that may bring us near to and abstaining from those things that draw us away from God such as sinful Confederacies evil Company light and unsound Books travelling needle â—ly to strange places c. all which and whatever else taketh the heart off God are breaches of this Commandment Next we shall insist more particularly upon some manifest breaches opposite to the great and princip â—l scope of this Commandment 1 The first is Ignorance which is a direct breach for the Commandment r â—quireth us to know him 1 Cor. 2.8 9. and if he be not known there is no other duty can be rightly performed the knowledge of God being the ground of all duties For clearing of it consider that some things concerning God are kept up from us other things are revealed to us these things which are kept up from us we cannot know And 1. They are either such as we cannot see now because they are incomprehensible in themselves as God's infinite Nature and Attributes which as they are in themselves cannot be comprehensibly conceived no not in heaven but while we are upon earth we see but darkly as through a glass and our knowledge of him is rather Faith than sight or they are such things which are conceiveable but God has not thought good to reveal them unto men as when he will â—nd the World when he will take every man from this life who are particularly Elected c. to be
our Prayers 12. Not having recourse by Faith to the Blood of sprinkling for pardon of these sinful defects We are to consider how men break this Command in Praise and Thanksgiving And here there is failing in general 1. In the utter neglect of this necessary duty alasse what of that duty do we in secret and yet it is singularly for Gods honour and as clear a duty as Prayer 2. In mocking praise often by prophaning Psalms for our carnal mirth 3. In neglecting and slighting of it though not altogether yet by unfrequent going about it 4. In accounting it to be almost no duty at all and in being but little challenged for slighting of it or for irreverent using of it 2dly We sin before we go about this duty 1. In not preparing for it 2. In not praying for the Spirit to fit and enable us to Praise 1 Cor. 14.15 and for a fixed heart for that work Psal. 108.1 3. In our not ayming at a spiritual disposition for such a spiritual duty 4. In our not endeavouring for a right impression of the Majesty of God And 5. For clearness of our interest in him And 6. For an impression of the excellency of his way and meaning of his word all which are exceeding necessary unto the right performance of this duty and without them we cannot Praise sutably 3dly We are guilty of many faults in the time of praising 1. Doing it without respect to Gods glory and for the fashion only 2. Hypocrisie not praising him with the whole heart performing it only with the lips when the heart is away 3. Ignorance when we want understanding of the words we express 4. No sutable impression of Gods greatness and goodness upon our hearts when we praise 5. Not ayming at Communion with God in this duty as desiring minding and hoping to praise him for ever 6. Not being taken up with Spiritual and Heavenly delight in him and in the work of his praise 7. Lightness laughing or mainly affecting of and carnally doting upon some tone or voyce more than being sutably affected with the matter and making melody in the heart to the Lord. 8. Forgetting what we do sing and not knowing or considering what it is we sing the heart not being present nor fixed 9. Not being constrained by love to praise but some custome or natural Conscience constraining us to it 10. Not offering up our praises in and through Christ Jesus H â—b 13. v. 15. 11. Soon satisfied in our praising as if we were little troubled to be fitted for it and because little of our selves lyeth in it we are the less careful how we discharge it but stint and limit our selves to some certain customary matter which puts us to few prayers before and makes but few challenges after 12. Not intermixing ejaculatory prayers in our praisings 13. Much Hypocrisie when we sing the cases of others or their thoughts and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgment of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject-matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may sutably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God 4thly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod. 28.38 It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be what a summ will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart how many times may they be multiplyed ah how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges give Him employment who only can bear the Iniquity of our holy things If this bring not down self Righteousn â—ss and convince you of the necessity of a Mediatour w â—at will do it We shall proceed
there tormented for ever and ever 3. Eminently it implyeth a very high degree of punishment that the degree shall be eminent and that in respect of other sins this sin shall have a peculiar weight added unto its Curse an â— be ranked amongst those sins which shall be in the Justice of God most severely punished a particular instance and proof whereof is in Hypocrites whose Judgment shall be in Hell amongst the sorest the Hypocrites portion of Wrath will be a large portion The Peremptoriness is implyed in these words The Lord will not hold him guiltless the Lord will not c. which implyeth 1. That Sinners shall be reckoned with and Judged for sin in which reckoning this sin shall be especially taken notice of 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God and have their particular Libel and Accusations of their particular sins wherein this sin shall be particularly taken notice of as a main Article 3. That there shall be a Sentence and Doom passed upon the Guilty and that whosover shall be found guilty of this sin shall find Divine Justice severely passing Sentence upon them 4. That there shall be a holy rigid execution of that Sentence without mercy by a high degree of wrath upon all who shall be so Sentenced If any ask How this Threatning is to be understood for Answ. We should distinguish betwixt such who repenting for it do by Faith in Christ make peace with God and others who continue in it without repentance and so say 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it for that is neither consistent with the grounds of the Gospel nor with experience whereby it is found that grace often extendeth it self to the pardoning even of such 2. But that it is in it self a sin most hateful to God and a sin that bringeth great Wrath on all that are guilty of it and shall be found to be so before his Judgment Seat 3. It sayeth that all who are guilty of it while their peace is not made with God through Jesus Christ yea in some respect there-after should look on themselves as thus highly guilty and that all who are not pardoned should account themselves to be lyable to this stroke of wrath and to be under this Sentence of the Law that standeth particularly pronounced against them 4. It sayeth that men do by this sin exceedingly hazard their eternal Salvation and that their Repentance is rare and so likewise their Pardon it being found in experience that men habituated to this sin of taking God's Name in vain do but seldom get Repentance 5. That when Repentance cometh and is given such as are guilty of it will be in an especial manner challenged for it and found to be in a high degree bitter unto them in all their after-reflections upon it 6. That it will very readily have much influence in marring a mans peace and obstructing the intimation of God's favour and the joy of his Salvation even when it is pardoned as we see in David who made the Name of God to be Blasphemed and was therefore put Psal. 51. to cry and cry again for the joy of God's Salvation for removing amongst other reasons of that scandal And withal it bringeth on temporal Judgments as it did on David 2 Sam. 12.7 That when it is pardoned it will in the said remembrance of it make them loath themselves and walk humbly softly and in the bitterness of their souls and withal to think much of and to magnifie and wonder at grace that did ever pardon such Sinners as it did Paul who loatheth himself and highly exalteth Grace on this account that it pardoned him who was a Blasphemer As for such who never betake themselves for pardon nor obtain mercy it has these effects 1. It maketh their Conscience lyable to the sore and grievous challenge of this sin and to the plain and sharp threatning that is pronounced against it which being despised and God himself much wronged thereby cannot but bite nay gnaw the Conscience so much the more 2. Justice hath a clear ground to proceed upon against them not only as Sinners in general but as guilty of this sin in particular and so because of it in a special manner liable to wrath 3. An eminent degree of wrath in Hell for as there are different degrees of torment in Hell so this sin no doubt will make those who are guilty of it share of that torment in a high degree 4. That it further hardeneth and incapacitateth for pardon though not simply the persons that are guilty of it If it be asked Why this sin is so threatned and punished even beyond other sins Answ. Because it is accompanied with the most hainous aggravations and so draweth on the greatest guilt As 1. It is a sin immediately against God himself and is not as sins of the second Table nay not as other particular sins of the first Table whereby men divert from God to Idolatry giving to Idols what is His due or turn their back on him or slight his commanded worship as in the first second and fourth Commands but this doth immediately and directly and by commission terminate on God himself most daringly and presumptuously as it were baff â—ng and affronting him who has made himself known by his Name 2. It is the fault sign or symptome yea and cause of the most gross Atheism in the heart and enmity against God for it is his Enemie's property to take his Name in vain Psal. 139.20 It cannot be in the heighth but where Atheism is and the awe of God is not and where there is much of it there is proportionably much Atheism it speaketh forth plainly that there is no right knowledge or faith of his Greatness Holiness Power Justice c. which would make men fear him and stand in awe of him hence ordinarily those who are gross in this are otherways gross in many other things for it fitteth and disposeth for Atheism and it inureth and habituateth a man to contemn and despise God whereas on the contrary if a man make Conscience of any thing it will be of this 3. It is that which dishonoureth God most amongst others and giveth them occasion to Blaspheam as David's sin did and as those false Prophets and Seducers with their followers are said to do 2 Pet. 2. v. 1 2. and where this prevaileth all Religion is accounted among such but as a fancy and nothing and therefore he will punish it severely 4. It is often and most ordinarily the guilt of such as acknowledge God in profession but in works deny him and do not worship him as God It is against light and convictions yea and professions of an interest in God therefore there is an emphasis here The Name of the Lord thy God 5. It is not so of Infirmity
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
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
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
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
bless them that curse you do good to them that hate you and pray for them which despitefully use you and confirmed all by his own most perfect example And lastly the study of that divine goodness which embraceth both good and evil just and unjust to aspire to that height of all felicity and glory in being perfect as our Father vvhich is in heaven is perfect But to proceed 2. There is a spiritual eternal life of the soul thus sin deadneth and killeth men and in this respect all vvho are unfaithful to others in the matter of their souls or vvho cause them to sin or sinfully give them occasion of sin become guilty of soul-murther so Ezek. 3.18 and 33.6 his blood will I require at thy hands saith the Lord to the Prophet Men become guilty of this not only 1. By commanding as Saul did Doeg to kill the Lords Priests and David did Joab to cause Vriah to be slain 2. By counselling and advising as Jonadab did Amnon in reference to his sister Thamar 3. By alluring and downright tempting as Tamar did Juda 4. By consenting to the sin of others or any vvise assisting countenancing or incouraging them in it as Saul vvas consenting to the death of Stephen and vvas standing by keeping the cloaths of them that stoned him and as men may be in reference to false Teachers 2 Epist. of John 10 11. 5. By giving high Provocations to others and thereby stirring them up to sin such as are reproaches opprobrious speeches chartallings and challenges to fight c. but also 6. By evil example as David vvas accessary to the sin of the Adversaries blasphemous reproaching by vvhat he did and the Apostle often insinuateth Christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under this may also be by doing vvhat hath the appearance of evil yea even by doing of things in themselves lawful but inexpedient because unseasonable and vvith offence Thus one Christian may be accessory to anothers stumbling and may sinfully hazard the destroying of these for vvhom Christ dyed as the Apostle discourseth concerning offences even in things not sinful in themselves 7. By not warning faithfully before sin be committed as is clear Ezek. 3.18 8. By not reproving after the sin is committed but suffering it to lye on our brother Lev 19.6 9. By not suiting and proportioning the reproof to the greatness of the sin but making it too soft and gentle not shewing just indignation against it which vvas Eli his guilt who though he did not altogether neglect or omit to reprove the prophanity and gross vvickedness of his Sons yet did not reprove at that rate of holy severity called for and answerable to their atrocious and villanous wickedness he frowned not on them and dealt not roughly vvith them as he should have done as is clear by comparing 1 Sam. 2.22 23 24 25 with 1 Sam. 3.13 10. By rash putting men in Offices for vvhich they are not at all or not competently qualified and so cannot but in all probability sin much in them especially in the Office of the Ministry 1 Tim. 5.22 11. By not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others and to restrain them from it as Eli is on this account challenged by the Lord 1 Sam. 3.13 12. By broaching venting teaching and spreading heresies and false doctrine thus Antichrist is notoriously and primely guilty of this sin of soul-murther as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same and likewise all that tolerate and do not restrain them whose Office obligeth them to it according to their power All these and other ways may men be accessory to other mens sins and so make themselves guilty of this great and cruel sin of Soul-murther This sort of murther aboundeth and is very rife and yet is in an especial manner forbidden by this command and the prevention of it accordingly called for it being a greater evidence of love to our neighbour to be careful of his soul then of his body the one being more pretious then the other and however false Prophets teachers and seducers seem ordinarily to be most tender of mens persons and most desirous to please them yet are they in this sort horridly guilty of their murther 3. There is a life of contentment consisting in the tranquillity of the mind and the calm frame of a quiet spirit vvith comfort joy and chearfulness to this purpose saith Paul 1 Thess. 3.8 I live if ye stand fast in the Lord and it is said of Jacob Gen. 45.27 when he heard that Joseph lived his spirit revived as if it had been dead before because of his great heaviness arising from the supposed death of his Son thus we become guilty of this Sin of ki â—ing when vve obstruct or interrupt the spiritual comfort and joy or the inward contentment of our neighbour by fear heaviness disquietness discouragement c. whereby his life is made bitter and his tranquillity impaired and so his hurt procured or furthered As Josephs brethren did not only become guilty of his blood but of weighting their Father and deadning as it were his spirit which afterwards at the news of Josephs being alive revived so people may be guilty against their Ministers when they make them do their work not with joy but grief as it is Heb. 13.17 Again Murther as it respecteth the bodily life of our Neighbour is either immediate as Cains was of Abel Joabs of Abner and Amasa or mediate as Sauls was of the Lords Priests Davids of Vriah and Achabs of Naboth Again killing may be considered either as purposed such as Cain's was of Abel and Joab's of Abner and Amasa or not purposed which again is twofold 1. Innocent which is even by the Law of God every way so and is indeed no breach of this Command as when a man following his duty doth that which beside and contrary to his intention and without any previous neglect or oversight-in him proveth the hurt and death of another 2. Culpable because although it do proceed beyond the purpose of the person yet it is occasioned and caused by a culpable negligence As suppose one were hewing with an Axe which he either knew or might have known to be loose and the head not well fastened to the helve did not advertise those about him of it if by flying off it happened to wound or kill any person he were not innocent but if without any inadvertencie he either knew not that it vvere loose or that any vvere about him if then it should fall off and kill his Neighbour in this case he is guiltless So vvhen the Lord commanded those vvho built houses to build battlements about the roofs of them if any person fell vvhere the battlements vvere
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