am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
the work or effect of the Law written in their hearts c. Rom. 2.14 15. But never I believe was there any thing done by the light of nature no not amongst those in whom this light shined in her greatest brightnesse by which it may appear that they were led by the guidance of this light to the observation of the seventh day which the fourth Commandement injoyneth It is not unlike but that some of the ancient Philosophers and Poets amongst the Heathen being inquisitive after the learning manners and practices of Forraign Nations as many of them were did by hear-say amongst many others Jewish Notions Doctrines and Customes expresse mention whereof is found in several of their writings come to understand what they the Jews held and practised about the seventh or Sabbath-day also and did accordingly insert some particulars of their knowledge in this kind in their writings as Hesiod Homer Callimachus and others But nothing can be so much as probably concluded from hence that therefore they knew anything by the light of nature concerning the holinesse which God by special institution as we heard hath put upon that seventh day of which the fourth Commandement speaketh much more probable it is that they might have some glimmerings of an apprehension that such a proportion of time as one day in seven was reasonable and fitting for intermission of bodily labours that they might be at liberty to attend upon religious affairs But unlesse we shall suppose that which I suppose was never supposed or affirmed by any it may be known by the light of nature how long God was in creating the world and that he was six daies precisely neither more nor lesse imployed therein it is not imaginable that by this light it should be discovered unto any man that the day specified in the 4 th Commandement should be sanctified by God for Religions ends and purposes rather or before any other Fifthly If it be to be found written in the book of Nature that the day defined in the fourth Commandement ought according to the will of God to be religiously observed above other daies then whatsoever said or done is of a direct tendency to take away this honour from it and to cast it upon another day must needs be sinful This proposisition is of unquestionable truth because the contents of the book of nature are nothing but the unchangeable righteousnesse of God But severall things have been both said and done without sin of a direct tendency to alter the religious property of that day and to give it to another Therefore the religious observation of this day is not naturally Moral The truth of the latter proposition is demonstrable from the Scriptures where several things are found of a direct tendency to invite and perswade men to substitute another day in the place of that for their Religious Affairs Not to insist upon those places and passages in the Old Testament in which many of the learned Fathers apprehended that there was a plain Overture given even in those daies that there should be a change of the Judaical Sabbath or seventh day into the eighth by the Messiah as in the appointment of Circumcision on the eighth day so in the Title of the Psalmes entituled Pro Octavâ for the eighth as Psal 6. 12. in the number of the souls that were saved in Noah's Ark which was eight again in that of Ezekiel 43.27 which hath more light in it then the rest And when these daies are expired it shall be that upon the eighth day and SO FORWARD the Priests shal make your burnt offerings upon the Altar and your peace offerings and I will accept you saith the Lord God Some are confident that David prophesied of this eighth day as to be made Sacred by the Lord Christ This is the day which the Lord hath made we will rejoice and be glad in it Psal 118.24 Some likewise conceive that the same Prophet looked towards the Christian Assemblies that should meet on the Lords day in these words Thy people shall be willing in the day of thy power in the Beauties of holinesse c. Psal 110.3 And lastly some argue to the same point and this with no slender probability those words of the Prophet Haggee the Apostle himself much favouring their design in this kind by his citation and application of the words Heb. 12.26 Yet once it is a little while and I will shake the Heavens and the Earth c. Hag. 2.6 I only mention these things as judged by men of great sanctity and deep insight into the Scriptures sufficient overtures from God given long since unto the Jews of his purpose to give them another day in exchange for their seventh-day Sabbath in due time And that the blessing and holinesse of this day are transferred by God and his Authority unto another day even that which stands next to it and from the times of the Apostles hath been known by the name of The Lords day the Gospel to an unbiassed judgment and attentive conscience maketh sufficiently manifest First Our Saviour taketh notice of the custome and manner observed by men who make Weddings or other great Feasts that in case a person lesse honorable be placed in the uppermost room and a person more honourable then he cometh the maker of the Feast desireth the former to give place unto the latter the lesse honorable unto the more honourable Luk. 14.8 9. which is but reason and consonant to the light of nature in like manner the Raising up of Jesus Christ from the dead being a greater and more honourable Atchievement or act of God then the Creation of the World it is but good reason to conceive that God should cause the former to give place unto the latter and to deliver up to the day hereof that honour of blessing and sanctification which the day of its remembrance had received from him Nor is it meet to think that God who commandeth men to give honour to whom honour belongeth Rom. 13.7 should himself give honour where lesse honour is due and deny it where it is due in a farre greater measure or degree Secondly If Gods rest or refreshing after or upon the finishing of the work of Creation was a ground or motive unto him as the expresse letter of the Commandement affirmeth it to have been of his Separating and sanctifying a day for a memorial of it we cannot reasonably judge or with the salvage of the unchangeablenesse of God but that his pleasure acquiescence and rest in his raising of his only begotten Son from the dead being of a more precious and dear resentment unto him then the other should be honoured with a day of a Solemn and Sacred remembrance as well as it Yea and inasmuch as he did not judge it meet or agreeable to his Wisdome and goodnesse to devote or sanctifie any greater proportion of time for rest and religious occasions then one day in seven or every
on which it is come intended the more perfect discovery of those sins that were and would be committed in the World as hath been said so iikewise he designed by it a more effectual restraint of sinning amongst men And this the Law written is proper to effect partly by inlightening the minds and consciences of men to know their duties at every turn which it doth in the directive part of it partly also and more especially by threatning and terrifying them under the commission and guilt of sin which it doth by the penalty and curse annexed to it This end of God in giving the Law we speak of is plainly intimated by the prohibitory or negative form or tenour of well nigh all the precepts of it and is asserted by the Apostle Gal. 3.19 Wherefore then serveth the Law It was added namely unto the Gospel that had been preached before unto Abraham ver 8. Because of Transgressions till the Seed should come to whom the promise was made c. meaning that notwithstanding the Doctrine and substance of the Gospel had been in the world from the daies of Abraham yea and long before yet by reason of the obscurity of it and sparing discovery of the grace vouchsafed in it untill Christ it had little force or efficacy to turn men from their waies of sin and wickednesse In which respect God being merciful unto the world and desirous to stop the current of sin amongst men by the best means he was able at present for his wisdome suffered him not to send his Christ into the world untill many generations after he was pleased to give out that fiery Law we speak of as Moses termeth it Deut. 33.2 Whether for the dread and terrour with which it was given or for the spirituality or searching property of it unto the world being to make it the more effectual for the end we speak of and more awfull to the consciences of men as the Apostle addeth ordained or rather ordered that is managed transsacted and as it were put into it's office invested with its Authority and power by Angels one pronouncing it in the name of God others in great numbers attending and countenancing the action and this in the hand of a Mediatour meaning that God admitting only Moses with Aaron his Brother who were but as one in this service instead of the rest of the people to come near unto him when the Law was given and by him charged them to keep at a great distance from him plainly signified both that the people had about this time and before greatly provoked him by sinning and also that the present dispensation the giving of the Law was not intended for a means of their reconcilement unto him without the interposure of a Mediatour between him and them That the Law doth sometimes occasion and provoke unto sin and not restrain from it is by accident being contrary to the nature and intent of the Law and to the primary intent also of the Law-giver Fifthly and lastly the issuing forth of the Law unto the World as in one respect which is accidental to it it worketh or causeth wrath as the Scripture speaketh that is increase of wrath or wrath in a greater measure So in another respect more sutable to the nature of it well considered and according to the gracious intendment of him from whom it came it is serviceable and proper to lead men into such waies by which they may escape wrath and obtain the love and favour of God For as the Apostle Paul informeth us Rom. 7.12 The Law is holy and the Commandement that is every precept of it or the preceptive part of it holy and just and good and consequently cannot directly or according to its native tendency operate any thing but good unto men Now the good intended by God unto Men in giving unto them this Law in writing was to assist the Law of nature or so much of this Law as was yet remaining in them in three particulars of great concernment unto them wherein the said Law of nature as it was now more generally wounded and maimed was defective and weak As First when it restraineth men from doing evill wherein as we lately shewed it is much more serviceable then the Law of Nature in the remainders of it within men it preserveth them from wrath at least from so much of the wrath of God which would have been the wages of those sins had they been committed from which they have now been restrained Secondly As it teacheth and chargeth men to do their duties and things pleasing unto God it doth that which is proper to interess them in the love and favour of God For the Righteous Lord loveth Righteousnesse his countenance doth behold the Vpright Psal 11.7 Thirdly and lastly As it convinceth them notwithstanding of sin and so causeth them to despair of Justification in the sight of God by their own works it imposeth a necessity upon them both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification notwithstanding and likewise in case they find that such a means there is that they imbrace it with all readinesse not disputing the termes hereof whatever they be further then only to know them And thus we see the truth of what some have affirmed viz. that Gods ends in giving the Law where Evangelical Quest 2. What is that small part or piece of Scripture which is frequently called the Decalogue that is the Ten words Deut. 10.4 or a discourse or speech consisting of Ten words commonly The Ten Commandements Answ It is a Breviate or Abstract of the whole duty of man made or drawn up by God himself Or a brief collection of such general heads of duty which jointly contain in them whatsoever God doth ordinarily and without some special manifestation of his will otherwise require of men either to do or to forbear Quest 3. Whether doth the Decalogue as administred by Moses concern Christians so as to bind their consciences to the observation of it Answ This Question is of that kind the resolution whereof is nore troublesome then edifying like unto such suits in Law where the victory doth not balance the one half of the charge and trouble about the prosecution For if it be granted First That the Decalogue proceeds from God and Secondly is upon this account obliging upon the conscience of Christians it is not material nor indeed proper or worthy a man of competent understanding to ask whether it bindeth him as delivered by Moses For neither did it bind the Jews simply as delivered unto them by Moses no nor yet if we speak strictly and properly as delivered unto them by Moses from God but as proceeding obligation-wise upon them from God and would have been equally binding unto them had it been sent in like manner or upon the same or the like termes of conviction that it did come from God by the hand or ministry of any other
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct Natures and Relations of the Commandments some of them more particularly and immediately respecting the deportment of men towards God others their deportment towards one another and every mans towards himself which distinction is taken notice of and approved by Christ himself in the Gospel Mat. 22.37 39. Mark 12.29 30 31. It is next to unquestionable that those of the first sort more directly respecting God were written by themselves in one the former of the Tables and the rest in the other The assignment of the four first unto the first Table and the six remaining unto the latter which is the division commonly received amongst us hath nothing in it as far as I can judge that needs offend or scruple any man For though the fourth Commandment seems to be of a mixt nature and requires of Masters of Families that they permit that indulgence or respite from bodily labour unto their servants and those under their power which God hath judged meet to be allowed unto them as well as their own attendance upon the worship of God yet in as much as that rest from labour is imposed by God upon a Spiritual account and for Religious ends the Commandment I take it may without errour pass in the retinue of those that stand in special relation unto God and so be adjudged to the First Table The Papists to accommodate as it seems their Doctrine and Practice of Image-Worship Of the First and Second Commandment as we account and distinguish make but one and because they know themselves ingaged to find and acknowledg the number of Ten therefore to heal their absurdity of Addition they apply a greater of Multiplication importunely rending and making two of the Tenth So that they have but three Commandments to dispose of to the First Table Quest 15. Why doth the Apostle Paul affirm the Law to be Spiritual saying For we know the Law is Spiritual Rom. 7.14 Answ Because as Spirits are little of substance or bulk of Matter but of incredible activity force and power extending their operative vigor unto very many effects which ordinary causes cannot reach or produce so the Law of God being a very brief Systeme of Doctrine and consisting of few words is of a very fiery active and penetrating nature it is called a fiery Law Deut. 33.2 intermedling continually and having to do with all the world and this not only in respect of all they do or forbear to do outwardly but in respect likewise of all that stirreth or moveth though never so softly or secretly within them with their thoughts purposes intentions desires hopes fears yea with their habits dispositions inclinations propensions even whilest they are asleep and move not yea it hath to do with all these whether they be regular and good or whether inordinate and sinful and this upon very authoritative and high Terms commanding and approving the former as excellent and worthy judging and condemning the latter as deserving no lesser or leighter punishment then Death In respect of this so vast a comprehensiveness of the Law David addresseth himself unto God in this Meditation I have seen an end of all perfection but thy Commandement is exceeding broad or large as the former translation read it Psal 119.96 Meaning that he was able tp estimate and compute the sum total of all that excellency and worth of wisdom and goodness and other perfections which he had at any time met with in the greatest highest and most worthy actings of men but in the Commandement or Law of God he descried such a vastness of wisdom righteousness and goodness what in the frame matter and substance of it what in the design and projection of it that he was put past his Arithmetique and was not able to give either unto himself or others a just or full account of them The Jewish Doctors have such a saying as this amongst them The Holy Blessed God left nothing in the world wherein he gave not some Commandement to Israel And whereas Moses himself recordeth that the two Tables of Stone in which the Law was written by God were written on both their sides even on the one side and on the other Exod. 32.15 some conceive that hereby it was signified that the Law pierceth quite through and through a man and taketh hold not only of the outward behaviour of men as well in words as in deeds but of the most inward close and least perceptible motions and stirrings of the heart or mind within them Yea doubtless that which the Apostle speaketh concerning the Word of God Heb. 4.12 is meant chiefly if not only of the Law of God in conjunction with those explications and interpretations of it which upon occasion have been given by the holy Ghost and are found scattered here and there in the Scriptures both of the Old and New Testament For the Word of God saith he is quick and powerful and sharper then any two edged sword piercing even to the dividing a-sunder of the soul and spirit and of the joynts and marrow and is a discerner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite or accurate discerner of the thoughts and intents of the heart Now the intents of the heart are in Solomons Metaphor the most inward or nethermost parts of the belly Prov. 20.27 the deepest waters in the hearts and souls of men beyond or beneath which there is nothing bred or conceived in them The Law of God then piercing and passing through and searching all along that vast tract and region of the Soul where there are things innumerable of smaller and greater consequence appertaining to the cognizance and judicature of It having an authoritative and righteous saying to every thing without exception that is found here even to the most secret and retired intentions of the soul yea and commanding and calling for such things which are yet wanting in this numberless retinue may well be called Spiritual Quest 16. But how must the Decalogue or Law be interpreted and understood that such a spiritualness as you have described may be asserted unto and found in It in as much as the meer letter of it seemeth not to promise or to imply any such thing the thousandth part of things commanded or forbidden not being here mentioned or exprest Answ The just sense of the Law and meaning God in it is to be gathered and inferred from the writings both of the Old and New Testament where the holy Ghost hath in several places and upon several occasions declared sometimes one part or precept of it and sometimes another by the diligent observing and comparing of which together certain general Directions Rules may be framed as several have been by learned men studious and expert in the Scriptures by the light and guidance of which it may be so interpreted and understood and this with truth that the spirituallity of it in
absolutely considered and without any further tendency is a sin against the Tenth Commandement But as it prepareth and disposeth him to inveigle or intise away this Servant from him it is a sin against the Eighth Commandement As it is an act of disobedience unto God it is a sin against the First Commandement Many instances in this kind might be given The reason of this Rule is the exceeding sinfulnesse of sin in the Apostles expression Rom. 7.13 on the one hand together with the large extent and comprehensivenesse of the Law of God on the other For the nature of sin is in one respect like that of a solid or compacted body which we use to say is plenum sui full of it self Sin we know is of kin to the Devil and if it could speak it might answer to him that should ask it its name as truly as the Devill did Mar. 5.9 My name is Legion for we are many Every sin hath many sins twisted in it and these of various and different relations or aspects looking awry upon the Commandements of God which oppose them in their way For the Law of God by means of the spirituallity of it lately opened meeteth with sin at every turn nor can so much as an eye or look hereof escape it Quest 37. But why doth the Apostle James say that whosoever shall keep the whole Law meaning in all other points and yet offend in one he is guilty of all Jam. 2.10 Doth he mean that every act of sin includeth an act of disobedience to every of the Ten Commandements as well as unto that against which it is more particularly committed Answ Not so But his meaning is that the Law being one and the same intire Rule of life and behaviour and proceeding from one and the same Law-giver and every breach of it made by the expresse tenour of it liable to the same penalty or curse unto which the trangression of all the precepts of it are liable he that shall violate or trangresse any one of these precepts is guilty of the breach of them all either because he breaketh that Law which containeth them all and is indeed nothing else but them all or else because he firmeth against that Authority or that Law-giver by which and by whom they have been all made given and established by reason whereof the neglect or breach of any one of them is the disparagement of all the rest and implies a disposition to break them all when occasion serves as the saying is in the Civil Law He that injureth one threatens many Or because he that breaks any one of them hereby declaring that he feareth not the displeasure of the Law-giver tempteth emboldeneth others to fal foul upon al the rest which hath a direct tendency in it to dissolve or greatly weaken the Authority or binding-force of the whole Law and of all the injunctions of it According to that of David where speaking of wicked men and aggravating their wicked practices in his addresse unto God he complains of them that they had made void his Law Psal 119.126 much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect by their traditions Mat. 15.6 with Mark 7.11 12. Or lastly because he that breaketh any one of them incurreth the same penalty at least for kind if not for degree as namely the same Curse which is due unto the breach of them all See Gal. 3.10 Ezek. 18.10 11 12. compared with the 13. Quest 38. What is the sum of the first Commandement or of the mind and will of God in it Answ That every person of mankind should deliberately and with judgement chuse own and honour him as and for their God and none other with him or without him Quest 39. But may or ought every man and woman without exception chuse and own the true God as and for their God may wicked and unbelieving persons do this Answ Although wicked and unbelieving persons cannot chuse or own God as or for their God whilst they continue and purpose none other but to continue in their wickednesse and unbelief for God will not be the God of such persons in the desirable sense of the relation and in which he is said to be the God of Abraham and the God of Isaack c. whilst they remain such yet may they through the Grace of God and the due use of other means vouchsafed unto them on that behalf repent of both and forsake them and so become actually capable as Potentially they were before of chusing and owning God for their God For God most graciously offers himself to become the God of the vilest and most unworthiest of men upon their Repentance So that the Commandement taketh hold of all persons of mankind without exception that either are in a state of Repentance or capable of passing into this estate onely with the difference now intimated As concerning those whom the guilt of the unpardonable sin against the Holy Ghost hath sealed up to eternal destruction so that they are absolutely and for ever cut off from the love and favour of God and who are to be looked upon as being in this respect in the same condition with the Divels it is most probable that neither this nor any other of the Commandements of God looketh after them any whit more then the promises of reward made unto the keeping of them but onely the Curse denounced against the breach of them Quest 40. What is it for a man deliberately and with judgement to chuse own and honour God the true God as and for his God Answ It is upon a diligent inquiry after and serious consideration had upon those grounds and reasons which demonstrate the comelinesse and meetness on the on hand and the unspeakable beneficialnesse on the other hand that a man should chuse and own and honour the true God for his God and none besides or with him firmly to resolve and conclude that he will do accordingly and withall really to do it Quest 41. Wherein consisteth the comelinese or meetnesse that the creature Man should chuse own and honour the true God for his God and none other with or besides him or how may the comelinesse of these his actings be estimated Answ The comelinesse of these actings by such a creature as Man is may be conceived or estimated thus or in these two particulars First that a creature endued with the excellent faculties of reason understanding c. should not onely or simply give honour to whom honour belongeth but that kind and degree of honour which of right appertaineth unto every one This the light of nature sheweth to be comely and meet Secondly that such a creature by ways and means that are honourable should consult it 's own honur safety and well-being and not through folly expose it self to shame and misery this also is comely for it in every eye Now both these
respect them as persons raised up by God amongst their Brethren for their furtherance and help upon occasion in the things both of their present comfort and eternall peace so again to give testimony unto and vindicate the good guifts of God in them against those that shall any waies vilifie or disparage them to pray for them that God will please to increase their store and make them more fruitful and keep them humble under the greatest increase that shall be given them not to judg them or take offence at them in case they take liberty in some things which their consciences will not suffer them to take c. Quest 78. What are the duties which inferiours are in this Commandement charged with towards those that are their superiours in a Politique or civill consideration as Magistrates or rulers in the civill state and masters over servants Answ The Lawes of magistrates being clearly consistent with the Lawes of God whether written in the Scriptures or dictated by the light of Nature ought carefully and conscientiously to be observed by them Such laws of theirs unto which they cannot without sin or a doubting conscience yield a practicall obedience they ought to subject themselves unto passively that is patiently and with a meek spirit accept of that punishment which they impose upon the non-observers of them The persons of their Magistrates yea though they be none of the best they ought to reverence and honour as being set over them by the providence of God under him to rule and govern them for their good and so to defend them with their estates bodies lives when necessity requireth to pay them tribute and custome willingly to pray for them and this more particularly then for other men to vindicate the justnesse of their authority their honour and reputations as farre as with truth and a good conscience we can when occasion requireth and however not to reproach revile or speak evil of them c. Quest 79. What is here required of servants as due from them unto their Masters Answ To count them worthy of all honour to obey them in all things that are lawful to please them well in all things to shew all good fidelity towards them to be subject unto them with all fear not only if they be good and gentle but even though they be froward not answering again not puâ—loining from them Tit. 2 9 10. 1 Tim. 6.1 Coloss 3.22 Eph. 6.5 6. 1 Pet. 2.18 compared Quest 80. What are the duties wherein we stand obliged towards our Superiours in a spiritual or Church-consideration as Pastors and Teachers and such as are over us in the Lord Answ To esteem them very highly in Love for their work sake 1 Thes 5.13 To obey and submit our selves unto them Heb. 13.17 To attend upon their ministrie to receive their doctrine being found upon tryall agreeable to the Scriptures with gladnesse of heart to give up our selves unto it to imitate and follow them in their Christian and exemplary walkings to assert their innocency against the revilings and slanderous tongues of men to give a free and full testimony upon occasion unto their Christian worth and those good things of God that are in them to stand by them countenance and encourage them under the injurious dealings and practises of wicked men against them to make them partakers with us in all our temporal good things Gal. 6.6 to pray earnestly for them not to grieve or offend them by a loose and unworthy conversation or by any unseemly action c. Quest 81. You have declared the duties which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds Natural Political and Spiritual Now inasmuch as you taught us formerly that where the duties of Inferiours towards their Superiours are commanded there the Superiours are likewise charged with reciprocall deportments in the nature of duties towards their Inferiours Will you please further to declare what God here injoyneth Superiours according to the respective kinds of superiority mentioned to perform unto their Inferiours Only by the way giving us an account if you be able why God might please to signifie and expresse superiours of all kinds by the names of naturall Parents Father and Mother as also why the Commandement plainly and in termes imposeth upon children and in them upon all other inferiours likewise their duties towards their Superiours leaving these to understand or take notice of their charge by way of consequence only or from the admonitions or demands of their consciences being diligently informed by the Scriptures concerning it But first I pray you your answer to the former of these Answ Superiours in every kind may be commended by God unto us by the names of Fathers and Mothers yea and be so stiled by way of Irem unto themselves because these are sweet and pleasant names and very probably intended by God both to signifie what affections ought to be in all superiours towards their inferiours and what reciprocally should be in these towards them as that all superiours should be as loving tender and careful over those that are under them as Fathers and Mothers are over their children and again that inferiours should be as ready willing and cheerful to obey their superiours as children are their natural Parents Quest 82. Have you any thing for an answer to the latter of the two Questions lately proposed Answ Inferiours and more particularly Children who are first intended in the Commandement and as significatours of all the rest are not so apt or inclined to enquire after their duty towards their superiours nor yet ordinarily so apprehensive or capable of it otherwise no noâ— yet so forward or willing to exhibite oâ— perform it being known as superiours in general and more especially natural Parents Fathers and Mothers are of their duties towards them It is a saying not more common then true some few exceptions there may be as to all or most general rules there are that love descendeth but ascendeth not the meaning is that comparatively or in a like proportion it seldome ascendeth One reason whereof may be because the interest of propriety which the superiour hath in the inferiour is greater and more properly such then that which the Inferiour hath in his Superiours Children are more the Parents then Parents are the Childrens that is the Parents have more to do with and more right to imploy dispose and make use of their Children to their mind and contentment which answers the notion of propriety then the Children have in respect of their Parents In like manner Subjects are more the Prince's-his or his to whom they owe Subjection then he is their's Now as it is naturall for men to love their own in what respect or degree soever they be their own whether they be things or persons so it is naturall also for them to love those things or persons more coeteris paribus as we use to
the sense declared will sufficiently appear and be acknowledged The Jewish Doctors out of the curiosity of their observations have as they affirm found in the books of Moses the two affirmative Commandements in the Law the fourth and the fifth for all the rest are negative multiplyed in their explication into 248. according to the number of joints in a mans body which they call commanding precepts and the eight negative Command into 365 negative commands according to the number of the daies in a year which they term precepts forbidding Both numbers added together make 613. which it seems is the just number of the Letters in the Ten Commandements The observations if true or near unto truth are not altogether uselesse Quest 17. What are the Rules or Directions you speak of which are of such use for the better and more perfect understanding of the Law and of the several precepts of it Answ The principal and most useful are 20. in number the first of them may be this The proper End of every Commandement is to lead and govern the sense and interpretation of that Commandement So that as on the one hand whatsoever directly contributeth towards this end being not repugnant to the end of another as great or greater then it is to be looked upon as commanded therein so on the other hand whatsoever is contrary to this end and of a direct tendency to hinder it is to be reckoned amongst the things forbidden in this Commandement Now the end I mean the appropriate end of every Commandement respectively is not hard to be found out A little consideration will discover it unto us Quest 18. What is a Second Rule Answ Every affirmative precept includeth his negative as on the other hand every negative his affirmative This rule is but rational and the reason of it near at hand For if God commandeth such or such a thing to be done it is plain that he forbiddeth the doing of that which is contrary to it Again when he restraineth or forbiddeth any thing it is as plain that his will and meaning is to have that done which is opposite to it If he commandeth Children to honour their Parents or inferiours their superiours he doth by the vertue and import of this Command forbid them to neglect despise or dishonour them So when he forbiddeth men to murder he doth hereby enjoyn them to be careful for the preservation of the lives of men and to use all due means when occasion requireth for the maintaining and safe guarding of them This Rule gives light to the sense and mind of God in all the Commandements Quest 19. What is the Third Rule Answ Where one sin or vice is expresly forbidden all things homogeneal hereunto that is of like nature kind or consequence are forbidden likewise It being requisite in the tenour and frame of all Laws and observed accordingly in all as well humane as divine that they be as concise and compendious in words as well may be their sense and interpretation had need be directed by some such rule as that now mentioned because otherwise their restrictive authority will not reach unto the one half of things intended to be restrained by them But to give a little light to the meaning of the rule by an instance or two Where Murther is expresly forbidden as in the 7th Commandement all assaulting of men by force all intended affrighting them all wounding or maiming their bodies the doing of any thing without just Cause that is like to cause grief or sadnesse of heart unto any the withholding the wages or hires of poor labouring men the detaining of their pledge if they have occasion to use it for their Livelyhood the refusing to pay monies when they are due unto such persons who live and subsist they with their Families by the employment of their monies in any Trade or course of life all these with many others being related in affinity unto Murther and having a direct tendency to the wasting and destroying of the lives of men are prohibited by God under the title or name of Murther In like manner in the prohibition of stealing are intended and included all such actions which directly tend to the impairing or ruining a mans outward estate yea and inward also as the setting of his house on fire the putting of Cattel into his Corn-fields the setting or leaving open gates or breaking his fence by means whereof Cattel are like to endamage him all deceit in dealings circumventing or over-reaching in bargains c. These with many others of like consideration being of the same consequence with stealings to the diminishing of a mans estate are restrained in the same Commandement with it Quest 20. What is a Fourth Rule Answ Where any duty is commanded as there is one or more in every Commandement as appears by the second Rule lately given there the u e of all regular and lawful means which are necessary or proper for the qualifying preparing or enabling men for the practise and performance of this duty is commanded likewise The reason of this Rule also is not far off For men being generally indisposed unto vertuous actions and such which are their duty to do he that enjoyneth them such actions must be conceived to injoin them as it were of course the use of such means which are proper and likely to remove that indisposition and in the stead thereof to introduce or raise an inclination or willingnesse in the Soul unto these actions or duties Yea the neglect of the use of means that are proper to prepare and sanctifie men for the performance of a duty is in reason a greater sin and for the most part more burdening the conscience yea and more provoking in the sight of God then the non-performance of the duty it self The meaning of this Rule is obvious and plain enough and needeth no further explication Quest 21. What is your Fifth Rule Answ Where any thing vicious or sinful is forbidden there all things directly tending towards the perpetration of the sin are forbidden also yea though this perpetration doth not alwaies follow upon them As for Example Where stealing is forbidden Idlenesse Slothfulnesse Prodigality Pride of Life Affectaion of costlinesse in a mans House-furniture Table Apparel c. above his standing-Revenues acquaintance and familiarity with persons addicted to these evill practises with many the like are forbidden also because though all that be Idle Prodigal c. do not actually steal yet these evill demeanours Idlenesse Prodigality c. have an expresse tendency to bring men to poverty and want of things needful in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse Pro. 30.9 6.30 The reason of this Rule also is easie to be conceived For men being of themselves more generally prone more then enough unto that which is evil he that commandeth them to refrain from it notwithstanding doth vertually and by evident consequence
towards the other Superiours mentioned with the like who stand in the relation of Inferiours unto them The reason of this Rule is because the same duty or duties cannot but well become all such Relations which resemble one the other and are of a like nature and consideration at least as farr as the resemblance between them doth extend God likewise judging it meet to provide for the compendiousness of his Law as much as with conveniency might be and so not to multiply Commandements where one with a little interposure of Reason and Conscience to interpret would serve as well as many Quest 28. What is a Twelfth Rule Answ Where the duty or duties of Inferiours towards their Superiours are charged upon them the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also Thus where the duty of the Wife towards her Husband is imposed upon her the duty of the Husband towards the Wife is consequentially and interpretatively charged upon him likewise So where the duties of Subjects of Children of Servants of the particular members of a Christian Congregation c. which they owe unto their respective Superiours all comprehended under the word honour are charged by God upon them the corresponding duties which these Superiours respectively owe unto them again are required by the same authority and upon like encouragements and penalties at their hand The reason of this Rule is because as that saying of Christ in the Gospel is founded upon plain equity Vnto whomsoever much is given of him much will be required Luk. 12.48 So when Superiours hear that the tribute of Honour Subjection Reverence Obedience Service c. from their Inferiours is awarded unto them by God their Consciences cannot lightly but tell them aloud that God whose wayes are equal Ezek. 18.25 29. demands of them in and by the same award on the behalf of their Inferiours all such reciprocations of duties which are proper for them to afford unto them as countenance protection nurture education maintenance incouragements unto well-doing and for well-doing c. as the respective natures and qualities of their places and relations of Superiority require of them and give them means and opportunities with all to perform and exhibit unto them Quest 29. What is the Thirteenth Rule Answ Where the duties of Inferiours towards their superiors and again of superiours towards their inferiours are injoyned the duties of equals towards equals are included and injoyned also The reason of this Rule is because the duties of equals towards equals may by the light and impartial debates of Reason and Conscience intervening be estimated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours And God as hath been formerly hinted is not wont to multiply Precepts when any one of those few which he hath given is sufficient to shew Conscience her work by the help and improvement of her own light Now the duties between equals the duties between superiours and inferiours being well known may be estimated or computed thus My equal being in relation unto me next or neer unto him that is my superiour on the one hand and on the other next or neer likewise unto him that is my inferiour it is reasonable and meet that I allow and give unto him somewhat a certain proportion though lesse of that honour which I owe to my superiours and also a like proportion of that protection care moderation and other duties which I owe to my inferiours Quest 30. What is the Fourteenth Rule Answ Where any duty one or more which I owe unto another man as a man or unto my Neighbour is enjoyned me here I am charged with the performance of the same or like duties towards my self only with such exceptions interpretations or provisoes which the Scriptures themselves that are the best Expounders of the Law as well as the common light of Reason inform me ought to be made in the case Thus where I am commanded not to wrong my Neighbour either in his repute estate relations limbs or life and the like I stand charged not to injure or prejudice my self in any of these So where I am commanded to love my Neighbour to be helpfull unto him in his need to counsel and advise him the best I can as well in his spiritual as temporal affairs to bear his burthens to cover his infirmities to uphold his reputation as farre as with truth and a good Conscience I am able c. all these with several others of like nature I stand bound by the same Commandement to perform unto my self Only as the saying is There is no general Rule without its exceptions So in the case of the Rule before us there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God of which I am not hereby made a debtor unto my self It is my duty upon occasion to give as large a testimony unto my Neighbour and to speak as much good of him as with truth and knowledge I can but it is not proper for me to do the like by my self So if my Neighbour be overtaken with a fault I stand bound in duty to restore that is to endeavour to restore him in the spirit of meeknesse Gal. 6.1 but I am not bound to shew the like tenderness to my self in the like case Some other particulars there may be though I presume they are not many which the Commandements of God that oblige me to my Neighbour do not impose upon me to perform at least in the letter of them or othervvise then in a way of proportion or equipollency unto my self And these variations vvhich are but interpretations of the said Commandements respectively are prescribed and taught as was even now hinted in the Scriptures But the reason of the Rule may be this All those things which God judgeth meet to be performed and done by every man unto other being in their natures beneficial and good unto all those to whom they ought to be and are performed by whomsoever they are performed and consequently being such unto every man though performed unto him by himself therefore to salve the brevity intended in his Law he enjoyns every mans duty to himself in the same Commandement with his duty to other men Quest 31. What is the Fifteenth Rule Answ When two Commandements meet in opposition the one unto the other so that they cannot both be obeyed the greater ought to have the homage of obedience performed unto it the binding force of the lesser ceasing in such a case so that if the greater be performed there is no transgression of the lesse Our Saviour giveth testimony to the truth and usefulness of this Rule in two or three Instances First where the Levitical Law allowing the eating of the Shew-bread unto the Priests only meeting with the Morall Law which enjoyneth the use of means for the preservation of life upon such terms that obedience could not
service of God are high in confidence that for their sakes they come off with God upon the better terms for ther sins but that it would occasion more prolixity then is needful Yea it is extreamly probable and a tough branch it is of the tree of my perswasions that such an imagination being by Satans subtile motion taken into the society and made one of the thoughts and apprehensions of men makes the Christian world so impotently yea furiously devoted to superstitious devices of all kinds as it is known to be at this day No marvel then if the children of Idolatrous and Superstitious Parents being seasoned in their youth vvith such a principle as this be even precipitately disposed and inclined to walk after their manner in worshipping and serving God Who would not desire to be of such a Religion by means of the profession and practise whereof he may gratifie his flesh with what pleasures of sin he pleaseth without danger of being judged by God for it Quest 56. Why doth God in this Commandement rather then in any other insist upon his Jealousie declaring himself to be a Jealous God to deterr men from the breach of it For I the Lord thy God am a Jealous God visiting c. Answ The reason may be because his worship is the mariage-bed wherein he claiming himself to be the only lawful husband in the notion of a spiritual or mystical mariage of his creature desires to solace himself with this his Creature-Wife offering himself likewise to be injoyed by her with like satisfaction and contentment And doubtless when God is chastly and purely and affectionately worshipped by his Creature the greeting between them is mutually pleasing and delightfull in a very high degree the richest contentment which the most passionate and indeared yoke-fellows in this world can take in the mutual enjoyments each of other is but a shaddow a cold and heartlesse kind of resemblance of it Now then God being conscious unto himself of the ardent love the dear and tender affections which he beareth unto his Creature in respect of this mariage relation and of his most bountiful and royalll intentions towards It as his wife when he shall for a while have made tryal of her love and loyalty and withall that he hath acquainted her with and several wayes made known unto her all this He cannot but be very impatient and full of indignation that his beloved Wife should under such great ingagements as these pollute the mariage-bed and play the Adulteresse in his worship by corrupting her self with strange Ordinances that never came out of his heart or soul therein yea or should but wantonly dally with frivolous and impertinent Rites or Ceremonies though she should retain and practise somewhat of his true worship with them For jealousie in an Husband we know is not only provoked with the grosse and compleat act of Adultery in his wife when it comes to his knowledge but also with all leight and loose behaviour whether in words looks or gestures which may reasonably occasion any suspicion that way And the more the heart and soul of a man is drawn out unto the wife of his bosome in love and dearnesse of affection and the more kindly he hath expressed himself unto her from time to time with so much the greater rage is his jealousie like to break out against her if he shall at any time come to understand that she hath been disloyal unto him which yet because of his present affections unto her and out of a desire that himself may alwayes enjoy the pleasure and contentment and she the benefit and solace of them he endeavours by the best means he knoweth to prevent And questionlesse God in this Commandement concerning his worship remindeth his Creature man of his nature of Jealousie not so much with an intent to gain the more equitable plea in case his creature shall at any time provoke him to expresse himself in the great severity of it this at most is but his second arie intention in the case as to prevent and cut off all occasion from himself of ever exercising it to his creatures prejudice yet this not so much by terrifying the creature with the sound or mention of it as by disswading or taking it off in a rational way from whatsoever is likely to provoke or ingage him to such an exercise For as he that doth good and is resolved to continue so to do hath no cause to fear the Power though he beareth the sword and this not in vain Rom. 13.3 4. but hath reason or cause in abundance to refrain from evill and to do still that which is good because of this sword in like manner men have the greatest and weightiest reason in the world because of the Jealousie of God to keep themselves chast and pure in his Worship but whilest they do this and with their whole heart are purposed and resolved to do none other they have no reason at all to be terrified with it But certainly the nature of Jealousie duely considered as Solomon describeth it For jealousie is the rage of a man therefore he will not spare in the day of vengeance He will not regard my ransome neither will he rest content though thou givest many gifts Prov 6.34 35. and the jealousie of God estimated by this description with it's reasonable allowance for the dreadfulness of the power of God 's wrath above the rage of man it will be found the most irrational thing under Heaven and at a most desperate defiance with all principles of common prudence for a man to stain the honor of the mariage-bed of his Creator I mean his Worship by imbaseing it wirh any thing of a meaner original then Divine That the worship of God prescribed by himself is notioned in the Scriptures as the mariage-bed into which he invites his Creature with an intent to communicate himself in secret as an Husband unto it might be demonstrated from all those places which are exceeding many wherein the pollutions of his worship with humane Inventions are set forth by the Metaphors of Adultery Whoredome Fornication c. as likewise from some others besides these But I judge it not so necessary the argument or inference being near enough at hand to be descried by a little consideration and besides somewhat hath been already spoken to such a purpose in the Answer to the 48. Question of this Chapter Those words of the Spouse or Church to Christ there pointed to Also our bed is green Cant. 1.16 are meant according to Mr. Brightman who is the best Expositor of this Mystical piece of Scripture that I have yet seen of the Temple purged and the Ordinances of Divine Worship restored to their native purity by the Religious King Josiah in the 18. year of his Reign whereof we read 2 King 23. Chr. 3.4 Quest 57. Why should the bringing in or using of any foraign Ceremony or Rite of Humane invention and
or part of it but with an eye of provoked jealousie and as a blasphemous pollution of his worship equivalent indeed to the setting up and worshipping another God or Gods with him For it being acknowledged a branch of divine soveraignty to appoint divine worship he that in the performance of this Worship shall allow or practise any thing as somewhat or as a part of it which is devised by a Creature doth by this practise or allowance intitle such a creature to Divine Honour and maketh it equal with God Therefore in all will-worship there is Idolatry committed yea and such Idolatry which though it may be thought too hard a censure to call palpable or grosse yet will the practise of it and how much more the first excogitation of it and how much more then this all forcible compulsion unto it render men endued with reason and understanding as it were on purpose to inable them to judge righteous judgment and this where appearance tempteth them to judge otherwise extreamly obnoxious to the severe jealousie and judgment of God Quest 58. What is the summe of the Third Commandement Answ That we conscientiously refrain all such behaviour and demeanour of our selves in thought word and deed whereby any contempt neglect or disesteem is likely to accrue either from our selves or others unto any the holy and honourable things of God and that on the contrary in all the said waies and respects we so carry our selves in and about and towards these things that we may as farre as is possible cause a reverence and awe of them in the consciences and souls both of others and our own Quest 59. What are the particular duties required in this Commandement or some of the chief of them Answ To meditate and speak of upon all occasions with reverence and due circumspectness the names and titles of God his nature attributes word ordinances servants works both of Creation and of providence mercies and judgments In like manner to hear his word preached to call upon his name both in publique and in private to exercise our selves in all other ordinances and parts of his worship with desire zeal care diligence frequency faith joy humility c. So to make confession of our sins with brokennesse of heart and contritenesse of spirit and with unfeigned purposes of future amendment So also to swear by the name of God whenever we are called or have a just occasion to swear at all in truth in judgment and in righteousnesse Jer. 4.2 To use the comforts of this present life meat drink apparel house sleep recreation c. with thankfulnesse and moderation with frequent and earnest prayer unto God that they may be all sanctified unto us that is that we may be quickened incouraged and disposed with all cheerfulnesse and freedome of heart to serve him by means of our enjoyment and use of them Quest 60. What are the sins forbidden in this Commandement Answ Some of the chief of them are these blaspheming the name of God swearing by it customarily vainly rashly falsly maliciously swearing in like manner by Creatures as by bread drink life light faith troth c. So likewise banning cursing imprecating evill in the name of God or otherwise against any creature especially because we judg our selves or ours injured or neglected by them making use of the name of God or any of his titles in charms sorceries or spells seeking to the Devill by witches wizards conjurers astrologers for help or relief in sicknesse losses or for the knowledge of things future despising neglecting carelesse or irreverent using and repairing unto without preparation any the ordinances of God as reading of the Scriptures hearing the word preached prayer sacraments fasting c. Neglecting to acquaint our selves with the titles attributes and providential dispensations of God neglecting or omitting to make a due and seasonable use of them in administring admonitions exhortations reproofs counsels comforts unto others or our selves living scandalously in a profession of Christianity c. Quest 61. What is it properly to take the name of God in vain Answ The word vain and vanity signifying in Scripture both that which is false and that which is frivolous that is which is of a slender or no consequence indifferently to take or to take up as the word more proper signifieth the name of God in vain importeth some such act by which a man impaireth or the degree tendency whereof is to impair the honour and reverence of one or other of the names and titles of God which whilest they are contumeliously and unworthily handled by the tongues of some they commonly have in the hearts and consciences of all Or more particularly thus To take the name of God in vain is to life it either upon some trivial of impertenent occasion or for the confirmation of somewhat than is false Quest 62. What is the meaning of this Clause The Lord will not hold him guiltless Answ The Lord will surely judge and punish him as a person guilty of a great sin The expression is figurative and the figure according to the notion whereof it is fram'd is when words properly taken signifie little but import or intend much Rhetoricians give it the name of Meiwsis or Liptôte It is very frequent in the Scriptures It shall not be accepted Levi. 19.7 that is it shall highly provoke me as the next verse maketh plain See the same Phrase in the like sense Levit. 7.18 So Mat. 10.42 Verily I say unto you he shall not lose his reward tnat is he shall be exceedingly rewarded And thou Bethlehem art not the least c. Mat. 2.6 meaning that this City should be of very great note and fame amongst the chief Cities of Judah Again 1 Cor. 10.5 with many of them God was not well pleased meaning that he was most grievously displeased with them Once more Revel 12.7 8. and the Dragon fought and his Angels and prevailed not that is were utterly vanquished and overthrown Some learned men rather conceive of this form of speech as proper to the Hebrew tongue and lay down this as a general rule that Adverbs of denying signifie the contrary of that to which they are applyed Both conceptions give the same Emphasis and import that kind of Expression or phrase whereof we now speak So that the meaning of the words will not hold him guiltlesse undoubtedly is will most certainly and severely punish him But this threatning is to be understood as more generally threatnings in Scripture against other kinds of sins and sinners are namely so that the execution of them is not intended when the offender takes Sanctuary at a true and timely Repentance Quest 63. May there any reason be given why this and the former Commandement only should be delivered with Threatnings against those that should transgresse or disobey them For there is no threatning found in any of the rest Answ Besides that general Threatning wherewith the whole Law and every Commandement
say which are more their own and wherein their propriety is larger and more compleat then those in either kind which are lesse their own So then Parents and there is a like consideration of other superiours in reference to their inferiors respectively being naturally more inclined to act the parts of Parents towards their Children and to do that which becommeth them in reference unto them then Children are to perform their duties towards their Parents this may be somwhat of the reason why God in this Commandement so expresly chargeth Children with their duty towards their Parents and Parents implicitly only and consequentially with theirs towards their Children Quest 83. Now if you please declare with what brevity you can the duties which God in this Commandement requireth of superiours in all the three kinds you mentioned towards their inferiours respectively beginning with the duties of those who are by nature such and so proceeding unto the others And first what are the duties of Parents Fathers and Mothers towards their Children Answ To be affectionately inclined towards them and to manifest and manage such their affections by a conscientious and constant ingagement of themselves in the use of all good and likely means both to make their condition good and prosperous in this world and happy and blessed also in that which is to come as by a timely consecrating them unto the service of God by Baptism by frequent and fervent prayer unto God for them by bringing them up in the nurture and admonition of the Lord by a Christian honest and discreet behaviour of themselves before them by keeping them under government and in subjection with love wisdome and gravity not provoking or discouraging them by training them up to some honest course of life or calling by correcting them for their misdoings seasonably and with moderation not with anger or fiercenesse but with compassion by allowing them convenient food raiment and liberty by a timely providing for them fitting consorts in marriage if need be by reserving and laying up somewhat if they be able to leave unto them c. It lyeth upon Mothers by way of duty to become nurses if they be able to their own Children after the example of Sarah who in her old age performed that service unto her son Isaac making none other account as it seems but that it was a duty as it were of course for her so to do Gen. 21.7 Quest 84. What doth God require of those by way of duty towards the younger whom the priviledge of age hath made their Superiours as hath been said Answ That they be ready to assist them with their counsell when desired or when they see occasion otherwise that they countenance and incourage them in and unto all well doing that they admonish them with wisdome love and tendernesse when they doe amisse that they walk before them as ensamples of sobriety gravity temperance faith love patience c. that they despise them not because of their youth or set light by them because of some weaknesses incident to their years c. Quest 85. What are the duties of Husbands towards their Wives Answ To love them dearly as their own bodies and as Christ loved his Church giving himself for it Ephe. 5.25.28 To dwell with them according to knowledge that is as the knowledge of the will of God concerning their behaviour towards them in all things as it is made known in the Scriptures directeth them and requireth of them not according to humour passion lightnesse of Spirit or the like to give honour unto them as unto the weaker vessels that is as persons serviceable unto God and used by him as well as themselves although not made for such services which require the like strength either of body or of mind with those for which men are made to bear with their infirmities to take special notice of all their good services their loialty their subjection and all expressions of affection towards them from time to time and to return the same or better measure unto them both in words and in deeds discreetly and in great love and tendernesse to admonish them to instruct them in things appertaining unto God and salvation not to be bitter fierce or sharp unto them at any time but to delight in their presence to give them none occasion of jealousie to provide for them things necessary according to their state and calling to allow them convenient maintenance and liberty to stand by them in the exercise of that authority in the familie as over children and servants which belongeth unto them to protect them from affronts and injuries c. Quest 86. What is required of Superiours in guifts towards weaker Christians Answ That they bear their infirmities that is that they depise them not nor estrange themselves from them because of them this being to constrain them to bear them themselves Rom. 15.1 that they use not their liberty to their offence nor to the enboldening of them to do that which otherwise they scruple or know no sufficient ground on which to judge it lawful that they be of a condescending spirit unto them willing and ready upon all occasions to instruct and teach them as they are able to bear not giving them strong meat to eat when they are able to digest milk only c. Quest 77. What is required of the Politique superiour whether magistrate or master in reference unto those that are under them and subject unto them r spectively Answ First God imposeth this for a Law upon all magistrates zealously to desire and accordingly to endeavour by a faithful and diligent exercise of the authority and power committed unto them the wellfare and prosperity of the people under them as by procuring as much as lyeth in them wholesome necessary and just laws and such as these only to be made for the government of them by seeing justice duely executed without partiality or respect of persons by punishing those who being entrusted with the administration of justice either for reward favour ill-will or the like abuse the trust committed unto them and pervert judgment by taking an effectual course for the suppressing of evill doers and all such who contrary to the good Laws under which they live injure or molest any the members of their community by encouraging and protecting those that do well and are diligent and active in due order to promote the honour safety and wellfare of the publique by procuring all former laws to be repealed which by experience are found to be either un-necessary or ensnaring or burthensome unto the people by an honourable frugality and moderation in their expences that so they may have no occasion or temptation upon them to grind their people by hard impositions or levies of money or by any other dishonourable and un-princely courses by taking such into their nearest acquaintance and counsells who are men of wisdome and vvorth of approved integrity and publique Spirits by being vigilant and