what is displeasing to him that may know sin and how to eschew it and may be stirred up to repentance when they have fallen into it this being the Laws property that thereby 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 Catechisms to be 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 cannot but come short of the great scop thereof The third is the great ignorance that is amongst not a few of the meaning of the 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 Spiritually made many neglect the chief part of holiness and proudly settle on self-righteousness and slight Christ the Mediator as we may see in Pauls 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 amongest the prophane but amongst the most 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 snfficiently the meaning of the Law whereby their convictions of sin tenderness in practise constant 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 delievered 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 consideriing the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Eexercise 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 meaning of the Law of God 1. By holding forth the Native Duties required 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 belives Rom. 104. 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 Acts 7. 38. is the Angel Christ and 't is his Word as is clear vers 30. 31. as also the matter of it being connatural to Adam it did bind before the Law was given and that obligatory force cannot be seprated 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 Paul so far from making it void by the Doctrine of Faith that our Lord tells he came to fulfill it Matt. 5. 17. and Paul shews that his preaching of Faith was to establish it Rom. 3. 31. which truth being confirmed by them both in their Practise and Doctrine sheweth that the breach of the holy Law of God is no less sinful to us now then it was to them before us The second Conclusion is that though this Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this Doctrine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people as his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Genes 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his Seed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to mak the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go
about the duties of the Law with subordination to Christ and his Grace I answer they differ in these four things which shew that these duties are not onely to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1. They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our respect to him who hath provided these freely for us that we should not rest in duties which are engraven on these Covenant-Blessings 2. They differ in the Principile by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the second Covenant 2 Cor. 7. 1. 3. They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perfect Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only are they sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Ephes 1. 4. 4. They differ in respect of the motive from which they proceed or the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties noâ— is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of Bondage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consistent with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1. We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more then 1. To direct 2 To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void throngh Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatning adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first destinction betwixt the Law and the Covenant of Works 2. Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Preface Promises Sacrifices c in the first sense they are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propond it as the righteousness they were to relye on but his scope is to put them to a Mediators by revealing sin through the Law Rom. 10. 3. In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Believers now but differing in its Administration 3. Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contray to the Lords mind In the first sense it was a Covenant of Grace in the second it turned to be a Covenant of Works to them and therefore it is that the Lord rejects as we may see Jsaiah 1. 13. 66. 2. 3. Jer. 7. 22. their Sacrifices and Services as not commanded because rested on by them to the prejudice 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 rectitude the obligation of this Law as to that is perpetual and therefore in the exponding of it these two terms Moral and of Perpetual Authority are all one and to be taken so 2. The Judical Law is for regulating outward Society 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 Mortua dead and may where 't is thought fit with the fore-going 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 sothat 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 woshipped Nature teacheth it but that he is to be worshipped
or tacite conditions in all promissory Oaths 84 Wâ— ther indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their Officers be lawful 85 What does not lose the Obligation of promissory Oaths 13. particulars instanced 87. 88 What Oaths are null and of no force 88 Four cases vvherein the Obligation of a lawfull Oath ceaseth 89 Why vvicked men keep their sinful Oaths much more strictly then they do lawful Oaths ibid. What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the moral Law as it respects the Covenant of grace and as it respects the Covenant of vvorks 3 See Duties Command Law Omens and observations vvhen sinful and superstitious 112 How superstitious Observations may be made of a Word of Scripture 113 Oppression shewed to be a sort of rapine and against the 8. command 230 Obtestations vvhen lawful and binding and how vve may also sin in them 90 91 P. PErjury several sorts of it and several vvayes how one may become perjured 85 Whether one that necessitates another to swear vvhen he has a suspicion that other vvill forswear himself become Acessory to his perjury 86 See Oath Poligamy how a breach of the seventh Command 201 Poverty how men sinfully bring it upon themselves and so violate the eighth Command 247 Punishment of the iniquities of the Fathers upon the Children threatned in the second Command proved to mean spiritual and eternal punishment especially 73 74 Three considerations for clearing how the Lord does thâ—s punish Children for the Parents sin 75. Five ends for which the Lord threatens the Posterity of vvicked men ibid. How children become guilty of the Parents sin and vvhat special need some have to repent of the sins of their ancestors 76 Praising of God required in the 2. Command 53 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 53 54 Our failings after praising 54 Prayer required by the second Commandment 50 Many sins before Prayer instanced 51 Many ordinary sins in Prayer ibid. Many sins while joyning with others in Prayer enumerated 52 Many ordinary sins after Prayer instanced in 52 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 16 Pride in what things it appear 107 â—08 See Humility Promises vvhy annexed to some Commandments rather then to others 17 Why the fifth Command is called the first Command with Promise 191 What comfort the Promise made in the second Command to the thousand generations c. affords to believing Parents and their children 76 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 202 What Advantage a Believer under the New Testament â—as by such temporal Promises 203 See Vows R. RApine what it is 239 Religion how concerned in the duties we oâ— to others 190 Riches ten prejudices that come by them 25â— Right vvhether a vvicked men has it to any thing here 202 203 S. SAbbath the observation of it a moral duty 119 120 Three considerations for clearing the morality of it 120 The morality of it proved from the Scriptures way of speaking of it in general 121 The Prophesies Ezekiel 43. 44 45 46. chap. Considered 122 123 Matth. 24. 20. considered 123 2. Proved that all the 10. Commandments are moral and consequently this 124 This cleared from Matth. 5. 19. Jam. 2. 10. 124 125 3. Several peculiar remarks upon the fourth Commandment confirming the morality of it 127 128 4. Four Arguments drawn from Scripture to prove this 128 129 Four notable Witnesses to this truth 129 130 Objections answered 130 131 Remembring of the Sabbath imports four things 144 145 How to reckon when the Sabbath begins and ends 145 146 What proportion of it should be bestowed on spiritual duties 146 Several Considerations tending to clear that the fourth Commandment intended not the seventh but a seventh day primarily 147 148 Six Arguments for Evincing this 148 to 151 Some objections answered 152 Several Considerations for clearing when the Sabbath begins 152 153 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 152. to 155. 1. That the Sabbath may be changed from the seventh day to the first proved not deregatory from the 4 Commandment 155 156 2. That it was convenient that the day should be changed proved â—56 3. That the change should be to the first day of the work proved most convenient 159 4. That the seventh-day Sabbath was actually changed to the first day proved 160 to 166 5. That this change is not by Humane but Divine Institution proved 166. to 168 6. That this change was made by Christ from the very day of his Resurrection proved to be probable 168 How the Lord did sanctifie the Sabbath and we â—ought to sanctifie it 169 What works are lawful â—n the Lords day 169 170 Eighth Caveats for preventing the Abuse of what liberty God allows on that day 171 172 What is meant by a Sabbath days journey 170 What resting on the Sabbath imports and from what we must rest 173 174 That we are equally oblidged to the sanctification of the Sabbath as they were of old 174. 175 An Objection answered 175 Wherein the peculiar holiness required on the Lords day consists 176 177 What preparation is necessary for the Sabbath 178 Particular directions for sanctifying the Lords day from morning to evening 178 179 What 's to he done vvhen the Sabbath is over 180 How the Lord Blesses the Sabbath 183 184 Why he has yet apart a day to himself 184 How Magistrates are by the letter of the fourth Commandment oblidged to take care that the Sabbath 〈…〉 all that are under them 182 183 Six aggravations of the sin of Sabbath breaking 185 In what sense Sabbath breaking iâ— a greater sin then the breath of any command in the second table 186 Several vvayes vvhereby â—â—e Sabbath is prophaned 186 187 Some directions for preventing this sin 187 Sacraments the right administration of them required in the second Command 55 Eighth observations concerning the Sacraments in general 55 56 Five ends and uses of the Sacraments 56 57 58 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 57 How we sin by saying too much weight on the Sacraments 〈◊〉 several failings instanced in 59 How vve sin undervaluing of them seventeen vvayes ennumerated 60 61 How vve sin in not receiving the Lords-Supper 62 Many ordinary sailings before the participation of this ordinance ennumerated 63 Many sins on the receiving of the Lords-Supper instanced 64 Many sins after partaking of this ordinance instanced 65 Whether the admission of scandalous persons does pollute the ordinance 65 to 69 Sins forbidden in the first Command 19. 25 26 How vve may find out the sins against the first Command 27 Sins forbidden
People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE CHRISTIAN READER THE subject matter of this Treatise must without all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such portion of it as is the Moral Law the most straight infallible perfect an perpetually binding rule of life and manners that short summary and abrid gment of all called for duties and forbidden sins whatever Sâ—â—inions with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a woeful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith and righteousness of Works may be established by their alledged Supplements and Amendments of and Addiâ—aments to it to be made in the New Testament and Papists by their vainly boasted-of Works of Super-eâ—ogation and Counsels of Perfection whereby they would have the Law out done by doing more than it requireth audaciously 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 finger 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 spokesman 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 have 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 declension of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God at first appointed words to be the external signs of the internal conceptions of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are obliged to do so affect to multiply words if not without knowledge yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficiently 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 selves in wandring through the wast Wilderness of the unnecessary and superfluous remainder of them And this doth usher in or rather is ushered in by other piece of neighbour-vanity whereby men wearing of wonted and long worn words though sufficiently significant grow fond upon â—ovel new coyn'd and never before heard of ones stretching their wit if supperfluity of words though both nâ—w 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 nâ—w words whereby often old plain and obvious matters are intricated and obâ—cured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the instituter of them will call to an account neither are they satisfied with such curi sity in coaâ—ser and more commâ—n matters but this Alien and Foâ—raign yea even Romantick and wanton stilâ— of language is introduced into and malepartly obtruded upon Theologickâ— and most sublimely spiritual purposes whether discoursed 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 contâ—mpt 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 nâ—useating form of simple and sound words are ready to â—iss and hoâ—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 â—s unfit 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 gaudiâ— attire with this Comedians Coat dressed up with the Feathers of Arrogant humane Eloquence and be daubed with this Rethorick and affectedly belaboured Elegancy of speech which our truly manly and magnanimous Christian-Author did undervalue And no great wonder since even the Heathen moral Philosopher Senecâ— did look at it as scarce worthy of a man for writing to his Lucilâ—us 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 mâ—n well trimmed and frizliâ— who seem as they were newly come out of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertuous man speaketh more remisâ—y but more securely and whatever he saith â—ath more confidence in it than 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 sâ—rt nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all inticing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none â—ffâ—ct 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 speak in the Demonstration of the Spirit and of power wherein the Kingdom of God consistâ—th and not in wordâ—â— if that great Apostle were now Preaching he would probably be looked at by such words and wiâ—e heads as but a weak man and of rude and contemptible speech as he was by the big talking Doctors of the Church of Corinth if not amere Bableâ— as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be most excellent being
sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7. The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in â—hem for so the Rule is 1 Tim. 5. 22. Keep thy self pure partake not of other mens â—ins Men may be free themselves as to their own personal breaches and yet highâ—y partake of others breaches of the Law 8. The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be â—lighted in one it is so in all Jam. 2. 10. 1. John 4. 20. 9. On thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10. The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7. 12. In sum take these few watch-words concerning the obligation of the Law 1. That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2. That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3. That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory consciences and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5. That it obligeth to obedience in all these alwayes and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much lese a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes 3. 2. 2. There must be no consent to break them though it come not forth to act Matth. 5. 28. There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Davil was by his looking on a woman 2 Sam. 11. 2. which Job guards against Job 31. Vers 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lavvful but on the contrary we must account every commanded thing right Psalm 119. 128. 5. The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6. It teacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by these Rules we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1. Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1. 5. Repentance Hope in God c. and although it call for legal duties yet in a Gospel manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the World and without Christ and the Promises Ephes 2. 12. 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2. Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priest-hood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part
do not so effect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angelical Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the sense of his sinful nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that thereby he may the better press on himself the necessity of a Mediator for Righteousness which are the great ends and uses of the Law We come now more particurarly to the words which the Lord himself spok concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would speak a little to for further clearing of the Text before we come to speak particularly to the first Commandment The first is whether these words I am thâ— Lord thy God c. be a part of the first Commandment or a Preface to all the Ten Answ We think it is a ground laid down for pressing and drawing forth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thâ—â— shalt have no other godâ— before 〈◊〉 that is no other then Me what Me even Me the Lord thy God that brought thee â—ut of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1. What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so â—â—hovah being a word in the singular number is ordinarely look't on as pointing out this then Eloâ—im which is a word in the plural number speaketh the plurality of Persons in the God head so that the Lord commanding and requiring obedience here is one God and three Persous 2. It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut. 28. 58. That thou mâ—â—st fear this glorious and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3. It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Answ This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to each of these to perswade to the obedience of them as to the second I am a jealous God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the Sabbath day for I have put a difference betwixt it and other dayes though before there was none which is further amplified in the Text Now by this reason which is also given by the School-men it may appear that the second Commandment concerning outward worship according to our way of distinguishing them iâ— distinct from the first which requireth the inward worship due to God for the first Commandment is Moral-Natural and can never be altered and has as much impression on a Natural Conscience as any and therefore according to this ground needed no reason Thirdly It may be observed also that some Commandments have Promises added to them which others have not not that any Commandment wants implied incouragements but in some they are expressed as in the second He sheweth mercy to thousands c. and in the fifth That thy days may be long c. The reason given why Promises are particularly expressed in these two is that obedience to these two seemeth to bring most hurt to men and is most contrary to their corrupt wills and affections it seemeth not so prejucidial nor is it so obnoxious to the hatred of the World that men love God and fear him in their hearts c. as it is outwardly to confess him before men and that by adhering close to the true manner of worshipping him This maketh men obnoxious to persecutions crosses losses c. to be seriously taken up in the externals of godliness sometimes bringeth much prejudice with it and is to many troublesome and so to be obedient to Superiours and tender of Inferiourâ— is not easily condescended unto therefore God to counterbalance the difficulties that accompany the obedience of these two Commandments hath added Promises to them the more to incourage and stir up to the obedience of them The fourth thing we would take notice of is that some Commandments have threatnings expressed in them which others have not as the second and the third not that any Commandment wanteth implied threatnings but the reason is because men ordinarily count light of the breach of these two Commandments if they be as they think honest at the heart though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious yet if it be to the true God they think the less of it And so also men are given to count very light of reverent using Gods Holy Name therefore he hath put a threatning to both these Commandments to make men know he will not so easily pass them as men oft-times imagine and that all these three
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 degenarate 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 Gods 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 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 Gods 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 ways then 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 alace 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 needlesly 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 principal scope of this Commandment 1. The first is Ignorance which is a direct breach for the Commandment requireth 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 Gods 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 then sight or they are such things which are conceiveable but God has not thought good to reveal them unto men as when he will end the World when he will take every man from this life who are particularly Elected c. to be ignorant of these is no sin it is a duty not to seek to know them yea curiosity in these is sinful Ignorance here is called rather a Nescience then Ignorance which implieth a privation of knowledge which men ought to have or 2. These things concerning God are such as not onely in themselves may be known but such as we ought to know because they are revealed to us ignorance of these is sinful As 1. Being a disconformity to that knowledge and holiness after which God created us 2. A fruit of original sin 3. A cause of many sins 4. A disconformity to the Law which requireth us so to know and acknowledge God as he has revealed himself to us and that in his Essence in the Trinity of Persons in his Attributes Covenants works of Creation and Redemption and in his Relations to us and that we should so know him that we may thereby know our selves also And this is that great duty called for in this Commandment that we may know him and his will Again this ignorance as to these things we ought to know may be looked on as threefold according to the diversity of its causes 1. There is a natural ignorance that is the fruit of our natural corruption and blindness which hath seized on mens memories and judgements and as they think incapacitateth them to learn and indeed doth so as to the spiritual and saving up-taking of the matters of God till the eyes of the mind be opened by the power of Grace 2. There is a willful ignorance when men have parts means and occasions whereby they may attain knowledge and yet they will not know but slight and despise the means which draweth often a judicial blindness along with it 3. There is a lazy ignorance whereby some do not wilfully reject the means of knowledge yet are so negligent that they do not actually stir themselves for attaining of knowledge Now though there be a difference among these yet the least of them is sinfull and will not wholly excuse it being a fruit of original sin at the best entertained by our own neglect of such means as might have more removed it And thus a dull wit or weak memory can no more simply excuse then other gross discomformities to the Law in our natures appearing in some more then others which follow upon original sin In sum men may be three wayes guilty of the breach of this Law in respect of ignorance 1. As to the object matter whereof they are ignorant which may be less or more according as less or more of that is known which we should know concerning God and which he hath revealed and this is especially to be understood of the substantial things more necessary to be known there being a great difference betwixt these and other
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 acknowledgement 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 suitably 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 Fourthly 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 and what a sum 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 now 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 and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant then is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be premitted As 1. That God hath thought good alwayes to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within the same Hebr 6. 18. Secondly Although the nature of the Covenant alter the Sacrament in respect of our use making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4. 11. Thirdly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner Fourthly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both
in this that they seal the Covenant and represent Christ and his benefits c. yet in either of them there are some peculiar promises and benefits especially looked unto and also they have their peculiar manner of sealing these things which are common to both Believers are also confirmed in the same things by the Word but the Sacraments confirm them in another way more clearly and sensibly and proportionally to our weakness and necessity Fifthly No Sacrament is of and from it self valid but its validity and efficacy is from the Covenant and Promise whereof it is a Sacrament and so it is a seal to none but to such as are in the Covenant and keep the condition of it to them it sealeth the benefits promised though absolutely and simply it seal the truth of the conditional promises and so it may be said conditionally to Seal to all the Members of the Church the Truth of what is promised upon such a condition as for example The Tree of Life sealed this Truth that who stood in perfect Obedience should have Life but it did not seal to Adam that he should have Life except upon condition of his perfect Obedience the like may be said of Circumcision Baptism c. Sixthly Hence every Sacrament doth suppose a Covenant and the Receivers entry into the Covenant to which the Sacrament that he receiveth relateth so that we come not to the Sacrament properly to enter into Covenant with God but first the Covenant is entered and then the Seal is added as Genes 17. First God entered into Covenant with Abraham and then the Seal of Circumcision is added as a confirmation thereof Seventhly No Sacrament giveth any new right which the Receiver had not before onely it confirmeth the right he had before he hath access to the Sacraments upon the account of his external right Eighthly Sacraments confirm still something that is future and to come they being instituted for the confirmation of our Faith and Hope in those things of which we are most apt to doubt as the Passover strengthened the Israelites against the fear of being destroyed the Tree of Life confirmed what was promised to Adam and not performed and so all Sacraments help us to believe the making good of some promise not performed for they serve as the Oath and Seal and indeed when we Preach the Gospel we offer a sealed Covenant and a sworn Covenant These things being promised we come to speak to the things proposed and we say The Sacraments of the New Testament of which only we speak purposely have in Gods appointment and our use these three ends especially The 1. is to represent clearly the nature of the Covenant and the things promised therein as the washing away of sin Christ himself his death and benefits and the way how we come to the application of all these to wit by Faith freely putting on Jesus Christ for taking away guilt and strengthening us to an holy walk in all these the Sacraments that is the signs and word of institution added do fully and clearly 1. To the Ears 2. To the Eyes 3. To our other senses of feeling c. not only hold forth what is offered but our way of closing with and accepting of that Offer as if God who by Preaching letteth us hear him speak inviting us to be reconciled to him were in the Sacraments letting us see him tryst and close that bargain with us by his Ambassadors in which respect the Sacrament may be called the Symbol and Token of the Covenant as it is Gen. 17. and this way the Sacraments have a teaching use to bring to our remembrance Christ his sufferings and benefits as well as our estate what it was without him and before our closing with him all this by the word and elements with the actions concurring is represented to us as if it were acted before our eyes for making the way of the Gospel the more clear to our judgements and memories who either senselesly take it up or sluggishly forget these spiritual things the Lord who sometimes maketh use of Parables and figurative expressions or similitudes to set forth spiritual things to make them take with us the more hath chosen this way to make use of external signs and actions for the same ends also 2. The second end of Sacraments is to seal and confirm Gods mind and revealed will to man and to put him out of question of the truth of his promises that so he may have a further prop to his Faith and may draw more strong consolation from the promises of the Covenant upon this ground In this respect they are called Seals Rom. 4. 11. of the Righteousness by Faith that is not the Righteousness of Abrahams Faith but of his obtaining Righteousness by it and not by works that is They are seals of that Covenant which offereth and promiseth Righteousness to such as believe â—o was the Tree of Life a confirmation to Adam of the promise of Life so was Circumcision to Abraham a Seal and Confirmation of the promises of the Gospel as Gods Oath was Hebr. 6. 18. And so are the Sacraments to us This Confirmation may be three wayes looked on 1. As that which confirmeth the Proposition 2. The Assumption 3. The Conclusion of a practical Syllogism whereby the Believer concludeth from the Gospel that he shall be saved The Proposition is this He that believeth shall be saved this by the Sacrament is simply confirmed as a truth that one may lean unto Then the Believers Conscience in the Faith of that subsumeth I will then take me by Faith to Christ seeing that is a sure truth I will rest on him and hold me there or more clearly I do believe in him Now 2. This assumption that I or such a man hath Faith is not confirmed simply by the Seal for the Sacrament is to be externally applyed by men who can say no more but They charitably judge such a one to have Faith yet it may be said to be so far confirmed as one whose Faith doubteth may by this be encouraged to rest on Christ and quiet himself on him Thus Faith is confirmed while it is helped to Assume though the man be not clear that he hath assumed as also one having according to Gods command cast himself on Christ and according to his institution taken the Seal I say such a man may conclude from the Seal as well as from the Promise that he is accepted even as one having prayed may conclude he hath been heard having done it according to Gods will in the name of Christ Thirdly When the Conclusion is drawn Therefore I shall be saved the Sacrament doth not confirm that simply to us more then it did to Adam who afterward brake the Covenant of Works and so attained not the thing Promised but it sealeth it conditionally If thou Believe thou shalt be saved and so the Assumption must be made out by the search of the conscience before
3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3 To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Sons condescending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by-gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledge of it when we come 8. Not carefully endeavouring a suitable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15 What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep commuuion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selâ—ily then out of due regard to the glory of God Secondly In our going about this Ordinance there are many faults that usually concur As 1 Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ 4. Want of that discerning of the Lords Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2. To put a difference betwixt this Ordinance and Christ himselâ— who is signified and exhibited by it 3. To lay in some respect a further weight on this then on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1 In respect of its use and end according to its Institutiou 2. In respect of our manner of use-making of it not only by our senses or bodly Organs but by Faith and the faculties of the Soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not offer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding as it were upon his own Body so that when there is any short-coming in these in so far the Lords Body is not discerned 5. We sin in going about this Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which 〈◊〉 most suitable at such a time much more do we sin when we come with carnal loose or idle thoughts or any unreverent gesture or with light-like apparel or carriage in coming or sitting 6. By want of Love to others and sympathy with such as are Strangers to Communion with Christ 7. By not distinct closing with Christ or renewing our Covenant with him or ingaging of our selves to him 8. By stupidly or senselesly taking the Elements without any affection and by being heartless in the work and comfortless because we want sense 9. By not cheâ—ring our selves by Faith that we may obtain and win to sense and by pressing too little at sense or comfort 10. By not improving this Ordinance in reference to the general ends of a Sacrament or the particular ends we should ayme at in this Sacrament As 1. Fellowship with Christ himself 2. Communion in his Death and Sufferings 3. The sense of these and the comfort of them 4. The lively commemoration of Christs Death and Sufferings and of the Love he had to us iâ— all these for the stirring up of our Love again to him 5. The strengthening of our selves in the way of Holiness by strength drawn from him by Faith 6. Minding his glory and the setting forth thereof with respect unto and hope of his coming again 7. Particular ingaging of our affections one to another 8. Ingaging our hearts by serious resolutions to make for Suffering Lastly We â—iâ— here by not reflecting on our hearts in the mean time that we may know whâ—â— they are doing noâ— putting up Ejaculatory Prayers to God in the time receiving the Sâ—crâ—â—ent with our hand and yet not receiving him in that mean by Faith 〈◊〉 the heart nor feeding on him and satisfying our selves with him really present in that mean for he is to our Faith really present there as well as in his Word 3. After Communicating there is a readiness to slip and fall into these faults 1. Irreverent and Carnal removing from the Table 2. Forgetting what we were doing and falling immediatly to loose words or thoughts 3. Not reflecting on our by past carriage to see what we were doing and what frame we were in and what we obtained 4. Not repenting for what was wrong in every piece of our way and carriage 5. Not following on to obtain what we yet miss and not still waiting for the blessing even after we are come away 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have 8. Or being indifferent and careless whether we get or want 9. Carnallyloose after Communions â—s if we had no more to do 10. Vain or puffed up if we think we have attained any thing 11. Little or no keeping of Promise made to God but continuing as before 12. Digressing on the commendation or censure of what was heard or seen
others that polluteth it then that same known in our selves must have that same effect for a quateâ—â—â—â—d 〈◊〉 valet consequentia If it â—e said 1. This Corruption is but half to say so in our selves being weakened by grace and not allowed Answ Yet it is Corruption and certainly half-corruption in our selves will weigh more then whole corruption in another especially considering that necessarily this polluteth in part all our holy things 2. If it be said We cannot be freed from Corruption while here and so we could not go about any duty if that reasoning were good Answ 1. A mixture of good and bad in the visible Church is as certain as a mixture of Grace and Corruption in a Believer 2. If our own corruption which involveth us in sin in the manner of our doing duties will not loosen us from a commanded duty much less sin in others yea we are no less prohibited to communicate with sin and corruption in our selves then in others and also we are commanded as effectually to purge our own heart as the Church This truth in Doctrine the sober of the Independents approve as to themselves whatever be their practise as to others as the onely way to eschew confusion and keep unity and order So Hoâ—kers Survey part 2. Amesius de consc câ—p 4. lib. 1. â—orton adver Appol Resp ad ultimam quâ—stionem As for other Questions as How the Sacraments Seal or what they Seal the mâ—jor or the minor proposition the Promise as a Covenant or as a Testament legâ—â—ing Christ and his benefits to us These would require a larger dispute then our intended work will admit and therefore we shall not meddle with them The last thing in which we shall instance the breath of this Command is in reference to the duty of Fasting concerning which we would take notice of two things 1. That Fasting is a solemn piece of external religious worship when rightly and religiously discharged 2. That men may be guilty of many sins as to their practise in reference thereto First That it is a piece of external worship is clear 1. From Precepts commanding it 2. From the practises and examples of the Saints in Scripture 3. From Scripture-directions given to regulate us in it yet it differeth from Prayer and Sacraments 1. That those are ordinary pieces of Worship but this is extraordinary proceeding from special occasions either of a Cross lying on or 2. Feared and imminent 3. or some great thing which we are to Suit for or such like Although it be an extraordinary piece of Worship yet the more holy we read any to have been we find they have been the more in this duty of Fasting 2. We are to consider that Fasting is not of it self a piece of immediate Worship as Prayer c. but mediâ—â—â—e only as it is made use of to be helpful to some other duty such as Praying humbling of our selves Mortification c. Again 3. Fasting may be considered in four respects 1. As it is gone about iâ—â— secret by one single person setting himself a part for Prayer and for Fasting to that end many instances whereof are in Scripture 2. As its private or a little more publick being gone about by a Family or some few persons joyning together as Esther and her Maids 3. As it is publick being performed by a Congregation as Acts 13. 2 3. 4. As gone about by a whole national Church These four are all mentioned Zach. 12. 11. 12. where we find 1. the whole Land 2. Families together 3. Families a-part 4. Particular Persons or Wives a-part setting about this duty 4. Consider Fasting in respect of the causes that call for it and there are 1. Publick causes Dan. 9. 2. 2. Particular and personal as of David for hâ—â— Child 2. Sam. 12. 16. 3. For others Psal 35. 13. And 4 iâ— is to be minded in a special way for helping us against spiritual evils casting out of Devils mortifying of Lusts as also under sad temporal Crosses and Losses Math. 17. 21. and 1. Cor. 9 ult Next as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about so we may sin in reference to this duty many ways As 1. When it is slighted and not gone about at all and thus men are guilty either 1. By contemning it or 2 Counting it not necessary or 3. By negligence so that we will not be at pains to stir up our selves to a frame for it Or 4. Will not leave our pleasures or work for it 5. In not esteeming highly of it 6. In not labouring to have fit opportunities to go about it 7. In scarring at it as a burden 8. In casting it up as Hypocrisie to others and mocking at it in them 9 In not joyning in our affection with others we know are Fasting 10. In our unfrequent use of it 11. In neglecting causes that relate to the publick or to others contenting our selves with what relateth to our own necessity 12. In not being affected with our neglect of that duty nor mourning for it and repenting of it nor being humbled under the many evils which the neglecting of it carryeth along with it 13. At least neglecting on part or other of this duty of Fasting 14. Not setting our selves seriously to be at the end designed in Fasting which maketh us either neglect it or go formally about it In going about this duty of Fasting there are two Evils to be avoyded The 1. is giving too much to it as if it did merit Isa 58. 1. or as if it self did mortifie sin or make holy or were Religious worship in it self The 2. is one the other hand when it getteth too little being looked on as not necessary or profitable for the framing of ones spirit and fitting them for Prayer self-examination or wrestling with God and not accounted a fit mean for that end more than when it is neglected In speaking of the sins we are guilty of as to this duty we are to consider more particularly how we sin before it in our preparation to it 2. In our going about it 3. When it is ended And first before our going about it we sin 1. When the right end of a Fast is mistaken and it is not considered as a mean to help us to a more spiritual frame 2. When we do not study to be clear in and to consider the special grounds that call us to it not ayming to have our heart from conviction affected sutably with them 3. When we are not put to it from the right motive but go about it selfily to be seen of men as Matth. 6. 16. or for the fashion 4. When it s not gone about in obedience to a command of God and so we Fast to our selves Zach. 7. 5. 5 When there is no secret examination of our own hearts to try what frame we are in what â—usts reign in us or prevail over us Nor 6 any particular
former Hebr. 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 dayes 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 when it s begun and closed or finished by the work of Redemption as the making of the old World was 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 wit the memory of Gods great work 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 thaâ— ground agree better to another then to it then it is to be changed But the ground whereupon the old seventh day was preferred is now changed there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus f the perfecting of the work of Redemption and the rest of the Mediator after it be as much to be remembred as the work 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 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 were not typical properly yea it would be such a day as would point out the evanishing of former Ceremonies which the inbringing 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 way 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 well if the former day be kept unchanged at least not so well as when it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayer Praise Ministry c. now Sacraments as they seal are not ceremonial for the Tree of Life was instituted to be a seal of the Covenant of works in the state of Innocency before the fall while there were no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of worship without 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 Hebr. 2. 5. That God put in subjection to him the World to come different from what was before and he is put as the Son in the New Testament in the place of Moses who was the Law-giver and faithful Servant in the Old Heb. 3. upon this ground we think that day is called Hebr. 1. 10. the Lords day to bring it in a dependance on Jesus Christ and to make it respect what is past of the work of Redemption Arg. 5. If the day of solemn publick worship be a piece of Gods worship capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of worship capable of that and it falleth under the power of Christ who Matth. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other worship was which stood by Gods positive Command even as this did Arg. 6. If by this Command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the first day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their seventh day and yet nothing so in the fourth Command which commandeth one of seven but not the seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far
and clear this â—o be the fountain and root are primarily understood and the reasons why it must be taken in here are 1 Because habitual Lust in the root is sin for so it conceiveth sin James 1. 14. 15. and if it be sin it must be against some of these Commands which are the substance and matter of the Covenant of Works which prescribeth all duty and forbiddeth all sin 2. If this Law require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent with it must be condemned here seeing in the other Commandments acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to walk with God or if this Command did forbid him his fall and the bringing upon himself that Lust and when it was in him if it was a breach of this Command then it is so to us also but certainly Adam was enjoyned by this Command to preserve himself free of the root of such evils if the fruits themselves be evil which is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Law then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to this therefore it is here condemned as sin 5. If it lyeth in the heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as we now consider it it preventeth determination and may be where actual sin is not but the former is truth that it conceiveth other actual sins as the mother of them as it is James 1. 15. therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter want of and freedom from all corruption was conformed to the Law and it was a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a moâ—us primo primus as they call it to sin nor any root from which it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal will of their own but to all power and ability to help it or so much as not to will it and so cannot be supposed to be forbidden to them Answ 1. There are many things forbidden them which now after the fall are not in their power to prevent 2. This Law is to be looked on as given to man in his innocency which therefore required of him the keeping intâ—re and undefaced the Image of God according to which he was created and now condemneth him for the want of it the scope of the Law being to point out perfect holiness without respect to a mans ability or his present condition but to his duty for the performing of which he got a power from God ut first but through voluntary transgression of the Law lost it and none will deny but if it be a sin to have such a pollured nature the Law must require it to be otherwayes But 2. if it be said that it is involuntary Answ It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoâ—ned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's assertion Rom. 7. 7. that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of â—ust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling a bounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinâ—â—â— stirrings and irritations then he had formerly 3. We take in here morosis delectatio or the entertaining of extravagant Imaginations as of honour greatness lust pleasure c. with delight where the heart frameth such Romances and pleaseth it self with meditating and feeding on them which Eccles 6. 9. is called the wandring of the desire and in other places of Scripture the imaginations of the heart of man which even nature it self may teach to be sinful this properly cometh in as alegg to say so or member and degree of this sin and as an evidence of one actually discontented with his own lot contentedness with which is the positve part of this Command and is a whoring of the heart after vanity in a palpable degree to satisfie it self in its phantasies and notions and this is not only when the heart runneth upon sinful objects but also vain objects which David hated Psal 119. 113. for this reilling and roaring of heart is ever upon some other mans portion at least upon what is not ours and tendeth ever