jUn s/ft/V kfH* -f l ■ ' <- w V* i THE LAW UNSEALED, OR, A PRACTICAL EXPOSITION OF THE Ten Commandments. WITH A Refolution of Several Momentous Queftions and Cafes of Confcience. By the Learned, Laborious, and Faithful Servant of Jesus Christ, Mr. JAMES DURHAM, late Miniftec of the Gofpel at GLASGOW. — Thy Commandment is exceeding broad, Pfal. cxix. 96. To which are prefixed the Commendatory Epiftles of two famous Englifh Divines, Dr. Owen aad Mr. Jenkyn: To which is alfo added, an Alphabetical Table of the pr!a* ciple matters handled in the whole Book. SEVENTH EDITION. GLASGOW: Primed by JOHN BR YC E, and Sold at his Shop, oppofite GibfonVwynd, Salt-market. MDCC,LXXVIL mm,. * * * * * .* To the Right Honourable, truly Noble, and reno wnedly Religious LADY, My Lady Marquifs of A R G Y L E. NOJBLEST MADAM, HAD it fo feemed good to the Sovereign, holy, and infinitely wife God, he might at the fir ft moment of his peoples converfion, have quite expelled allf even in the very leaft remainders of indwelling corruption, and perfe&Iy conformed them to his own image in hohnefs ; but he hath in the depth of his infearchable wifdom, ether- wife difpofed for ends beft known to hirnfelf: concerning which (whatever may be, even here, cur ftrongly-probabje, and, in a good meafure, quieting conjectures as to forae of them) it will be our wifdom to make a reference for full fa- tisfadtion to the day of that great fole-mn and celebrious ge~ neral aflembly of the fa ft-born, wherein all fuch references fhall be called and fatisfyrngly difcufied : And feeing he mth thought it fit that fome relinks of fin (but exau&orated of its reign and dominion) (hould indwell ; and that thereby the fpiritual conftitution of fojourning faints fhould be a mixture of grace and corruption (each ofthefe, notwithstanding, re- taining ftiil its own natural irreconcileable antipathy with the other, and lufting againft the other; fo that in all their ac- tings, both gracious and finful, they are (till divided; and neither one, as they were before regenerating grace, nor as they (hall be in glory its highly congruous and fuitable to .the fame infinite wifdom, that there fliould be a proportionable and correfpondent mixture in the difpenfations of his provi- dence towards them while on this fide heaven, fome more fmiling, and fome more crofs : the fiefli and unregenerate part requiring ^roffes to whip it up, and drive it foreward ; . A z and 4 The Epiftle Dedicatory. and the Spirit and regenerate part calling for them alfo, to keep it awake and on its guard, againft the furprizing preju- dice and hurt it may fuftain from the reftlefs ill neighbour, and troublefbme companion, a body of death that cleaveth clofe to them, as a girdle doth to the loins of a man, by rea- fon of which they have not many hours, let be days, to dwell to an end : When their conftitution comcth to be pure- ly grace, perfectly defecat and refined from all the dreggy and drofly mixture of indwelling corruption, then will their lot be pure folace and joy, even perfection and perpetuity of joy, without any the leaft mixture of forrow or trouble of whatever fort ; but till then (and bleffed eternally be God, it is not long to that, even but a moment) trouble and forrow, lefs or more, will wait on them who through much tribulation mvjl enter into the kingdom of God : Yet on a juft reckoning there will be found no real nor well grounded reafon of dif- fatisfaction with this wife difpofal of divine providence, fince he never afflicteth, nor are they in heavinefs through one or more, or even manifold temptations ; but when there is need, and fuch need that a few ferious reflections will conftrain the patient to acknowledge it, and to fay, This fame particular crofs fo and ib circumftantiated, could not well have been wanted without a greater prejudice; nay, confidering the in- separable connection that God in his eternal and unalterable decree, hath eftablifhed betwixt the end and all the means that lead to it j when ever fuch and fuch a crofs is actually met with, there is ground to think that it is as neceffary as the falvation of the Chriftian is ; that crofs being appointed as one mean with others, to bring about the purpofed end, to wit, the falvation of fuch a perfon ; which one confedera- tion (That they are appointed thereunto ; as the apoftle writ- ing to the Theffalonians, afferteth) well pondered, would contribute cot a little to reconcile the moft fadly crofled and afflicted children of God, a great deal more to their refpec- tive crofles ; and would make them to be taken up and bora more patiently, pleafantly, and chearfully ; and would wich- all, make them to look out on them with a lefs formidable and more amiable afpect than ordinarily they do. And fince, in the fecond place, all their afflictions are afflictions only of this prefent time, for a feafon, and but for a moment, not protracted according to defert one minute beyond death, let be eternities length ; fince moreover the heavieft loads, and greateft meafures of them are but light and moderate afflic- tions, and his ievereft correctings of thern are in meamre with judgment and difcretion ; Hejiayeih bis rough wind in the day if his eaji wind, and doth in great wifdom fuite and proportion the trials of his people to their ftrength and ftand: ing •, in hisfaithfulnefs, not fuffering' them to he tempted above The Epijlle Dedicatory. J what they are abley but with the temptation making a way to e- fcape that they may be able to bear it : Its not his manner to put new wine into old bottles, nor to few a piece of neur cloath unto an old garment. He thatteacheth the hufband* m*an difcretion, about the fit time and feafon of plowing, (owing, harrowing, and reaping of every kind of feed and grain, according to its nature; and how to threfli out thefe feveral forts of feed and grain by fit means and inftruments, can, being vionderful in counfel and excellent in working, with infinitely more wifdom, fkill, judgment, difcretion, and ten- dernefs, pitch the fitteft feafons, kinds, meafures, and dura- tions of his peoples afflictions, according to their feveral ne- cefiities, diipofitions, {landings, capacities, and abilities. And fince withal, our Sovereign Lord the King, the King of faints', out of the abfolutenefs of his dominion, and the fuper-aboundanceof his richeft grace hath impofed upon every crofs that his people meet with, not expecting (to fay fo) vef- fels of the greateft burden of affliction that fail up and down the SunJt, as it were, of the troublefome fea of this world, the toll and cuftom of fome fpiritual good to be paid to them j allowing, warranting, and commanding them by his com- miffion granted to them under his great feat for that effect, to demand, require, and exact it from every occurring croft and affliction : And if there (hall be any demur or delay, let be feeming denial to pay this cuftom, to wait and fearch for it, and with a piece of holy peremptorinefs, to perfift in the exacting of it, as being moft certainly without a pollibility of mifgiving, to be got there ; for which the commiffion (more and more endeavoured to be really believed and made ufe of according to the grantees mind) thould be produced ; where- in he hath given the higheft fecurity that all things (having a fpecial look at all their afflictions, as the context, in the con* feflion of mo ft, if not all judicious commentators putteth beyond debate) /hall work together for good to them that iovs Gcd, and are the called according to hispurpofe : where he hath, to fpeak fo with reverence to his Majefty, condefcended fome way, to abridge his own fovereignty and abfolute dominion, cngageing himfelf by covenant, that though he may do what he will, yet he fhall will to do nothing, but what (hail be for his peoples good \ fo that in all his difpenfations towards them, his abfolute dominion and his good will fhall be com- menfurable, and of equal extent, the one of them never to be ftretched one hairs breadth beyond the ether; and even in the moft dark, involved, intricate, obftrufe, and myfte- rious providences where ip they can read and take up lealfc of his mind; and wherein he (feeming to walk either in the greateft abfolutenefs of his dominion, or in the fiiarpeft fe- verity of his juftice) refufeth to give a particular account of his 6 The EpiftU Dedicatory: bis matters and motions, hath wonderfully (looped and con- defcended to give this general, fweetly-fatisfa&ory account, Trnt ihey /bait work for good, even their fpiritual good and profit : The purging of Jin , and their further participation of his kclinefs : O ! that all the gracioufly fincere lovers of God, and the effectually called according to his purpofe, might from the lively faith of this, be perfuaded and prevailed with, to fet themfeives down at the receipt of thefe cuftorns from the many crofles and affli£lions that come their way with a fixed resolution to fuffer none of them to pafs without pay- ing the etiftom impofed by the king; the faithful, diligent, clofe, and conftant following of this employment would un- fpeakably enrich, and more than make up all their lofies, infinitely beyond what gathering in the cuftorns of the rareft and riche ft commodities of both the Indies could poffibly do, were they all engrofied and monopolized to that rnoft honour- able fociety of the godly ; and would help them to bear 'out a great fpiritual rank and port, fuitable to the ftate of the king, and as it becometh them that are privileged to be col- lectors of fuch cuftorns under him. It is now, noble madam, a long time, not far from to- wards thirty years (whatever was before) llnce your Iadythip was known by fome to be helped, through grace, ferioufly to (it down at the receipt of thefe cuftorns from the crofs and afflifting difpenfations which then occured to you, whereby you did obfervedly improve, better, and increafe your fpiri- tual ftock and ftate* fome way to the admiration of ftanders- by ; and fince that time, for moft part of it, you have been in che holy providence of God, tried with a traft of tribula- tions, each of them more trying than another ; and fome of them fuch, that I think (as once thebleft author of this trea- ting on occaflon of a fad and furprifing ftroak, the removal of the defire of his eyes, his gracious and faithful wjfe, after a whiles (ilence, with much gravity and great compofure of fpirit, faid, " Who can perfuade me to believe that this is " good, if God had not faid it :"} if all the world had faid and fworn it, they could very hardly, if at all, have perfuad- ed you to believe that they were good : But fince God, that cannot lie, hath faid it, there is no raom left to debate or doubt of it, let be to deny it: And if your ladyfhip (as I hope you have) hath been all this while gathering up the cuftorns of fpiritual good and gain, impofed upon thefe ma* uy, various, and great tribulations, wherewith the Lord, no doubt, on a blefied defign of Angular good to you, hath thought £t to exercife you beyond moft perfons living, at leaft of your fo noble ftation and extraction : O what a vaft: fiock and treafure of rich and foul-enriching preciQus experi- ences of the good and profit of all thefe afil;fticms and tribu- lations The Epijlle Dedicatory. Jaticns muft you needs have lying by you ? What humility and foft walking, what contrition and tendernefs of heart ; what frequency and fervency, what ferioufnefs and f^iritu* ality in prayer? What fitting alone and keeping filence, te- caufe he hath done it ? What juftifying of God, and afcrib- ing rigbteoufnefs to him in all rhat he hath done ? What fwcet Soliloquies communings with the heart on the bed, feli:- fearchings and examinations ? What dclightfome meditations on God, and on his law? What mortification of lufts, what deadnefs of deniednefs to, and what weanednefs from all creature comforts and delights of the fons of men ? What folicitous fecuring of the grand intereft amidft thefe fhak- ings-loofe of all other interefts ? What coveting of, and com- placency in fellowfhip with God the Father, and with his Son Jefus Chrift, while your other fellowfhip is made defo- late ? What accounting of all things, fo much in account amongft men, to be but lofs and dung in comparifon of the excellency of the knowledge of Jefus Chrift the Lord ? What growing difconformity to the world, by the renewing of your mind ? What transforming into the image of God from glo- ry to glory, as by the Spirit of the Lord ? What exampiary holinefs in all manner of converfation ? What poftponing of all particular and felf-interefts to the public interefts of his glory ? What waitings and longings- for the comiag of his kingdom ? What defires and defigns faithfully to ferve your generatiftn according to his will ; and when that is done* what groanings to be unclothed and clothed upon with your houfe from above ? and what lively longings, with !v/ef'r fubmiffions to his will to be difolved, and to be with Jefus Chrift, which is beft of all ? How much uq the mean time of a ftranger's and pilgrim's deportment with publifhed practi- cal plain declarations to the world that this is not your coun- try ? but that you are in expectation of one, even a heaven- ly country, fo that God is not aftiamed to be called your God? Finally, what practical and experimental knowledge' of, and clear infight in, that notable and none fuch art of making out of God, and making up in him what is miffing amongft the creatures ? a little of whom can go far, inconceivably far, to fill up much empty and void room, through the re- moval of many and moft choice creature comforts? What poflible lofs or want is it that cannot be made up in him ? who is God all-fufficient, and in whom, whatever is defirable and excellent amongft them all, is to be found in an eminently tranfeendent, and infinitely more excellent way; and from whom, as the exhauftibly full fountain, and incomprehensi- bly vaft, immenfe, fhorelefs, boundiefs, and bottomlefc ocean of all delightful, defirable, imaginable, and poflible perfections, the froali drop** and liule malts of fceming and painted 3 The Epxjlle Dedicatory. painted perfections fcattered amongft the creatures, iiTue forth: O! beautiful and bleft fruits of afflictions, yet not brought forth by affltdtions of themfelves, but by his own grace working together with, and by them ; a part of whofe royal and incommunicable prerogative, it is (not communi- cate nor given out of his own hand to any difpenfation, whe- ther of ordinances, or of providences more imiling or more crofs, abrtradtly from hisbleffing and grace) to teach to pro- fit. If your ladyfhip be not thug enriched, and if your flock and revenue be not thus bettered, I take it for granted that it is your burden, and more afflidting to you than all your other afflictions ; and that it is with-all fingly aimed at by you, and diligently driven as your greateit defign in the world. I could from my own particular certain knowledge and obfervation, long ago, and of late (having had the ho- nour and happinefs to be often in your company, and at fome of the loweft ebbs of your outward profperity) and from the knowledge of others more knowing and oblerving than I, fay more of your rich in-comes of gain and advan- tage, of your improvements, of the countervailings of your damage, and the up-makings of all your loffes this way, than either my fear of incurring the conflrudtion of a flatter- er with fuch as do not know you as I do, will permit; or your Chriftian modefty, fobriety, and felf-denial will admit ; and to undertake to fay all that might truly, and without complementing (too ordinary in epiftles didicatory) be faid to this purpofe, would be thought by your ladyfliip as far below you to crave, or expert, as it would be above me fuitably to perform- Now madam, being fully perfuaded that this favoury, found, folid, foul-fearching, and foul fettling treatife, will be acceptable to, and improved by your ladyfliip, for fur- therance of this your fpiritual good and advantage, beyond what it will be to, and by moft others : I find no need of a- ny long confultation with myfelf, to whom to addrefs its de- dication, you having in my poor efteem on many accounts, the deferved preference of many (to fay no more) ladies of honour now living; and fince with-all I aothing doubt, had the precious, and now perfected author been alive, and mind- ed the publication of it with a dedication to any noble ladyf your felf would have been the perfon, of whom, I know, he had a high efteem, having himfelf, before his death, fignifi- ed his purpofe of dedicating his piece on the Canticles to your ladyfhips noble and much noted fifter in law, my Lady Vice Countefs of Kenmuire. It needs no epiftles of com- mendation to you, who was fo throughly acquainted with its author ; the reading of it will abundantly commend itfelf, and as a piece, though pofthumous, of his workj commend fc.\m The Epiftle Dedicatory^. 9 him in the gates. I (hall only now fay, which will much endear it to you, and to all the honeft-hearted ftudents o£ holinefs, that it is for moft part, very practical (and what is polemick in it) at that time much called for (is by a true information of the judgement directly levelled at a fuitable practice) and your ladyfhip knoweth that the power, yea, the very foul and life of religion lyeth in the due practice of it ; and indeed we know no more in God's account than we do through grace, fingly and ferioufly defign and en- deavour to practife ; they all, and they only 4< having a Cl good uncterftanding, that do his commandments, and " to do and keep them, being his peoples wifdom and under- u (landing in the fight of thenations who hear of thefe fta- - lUOPj To the READER. mon, fmelling ftrong of more than ordinary acquaintance wi'.h, and experience of thofe feveral ioiluxes of the love of Tefus Chrift upon the foul, and efluxes of its love (the fruit and effeft of his) towards him, wherewith that de- lightful difcourfe is richly as it were irnbroidered : The greateft realities (though indeed fublime fpiritualiues) raoft plainly averted by God, and moft powerfully experienced by the godly (whofe fouls are more lively afte&ed with therr* than their very external femes are by the rareft and moft remarkable objects; and fin ce no wonder every thing the more fpiritual it is, hath in it the greater reality, and worketh. the more ftrongiy and efficacioufly) however of late, by an unparalledly-bold black-mouthed Mafphamous fcribler, ne- faricufly nick named, Fine romances of the fecrc* amours betwixt he Lord Chrift and the believing foul, told by the non-conformifts-preachers What ? are thefeandthe like, Let him kifs me with the kijfis of his mouthy for his love is bet- ter than wine i Thy name is as an ointment poured forth^ therefore the Virgins love thee; We will remember thy love more than wine, the upright love thee ; Behold thou art fair my beloved* yea plea/ant, alfo our bed is green. A bundle of myrrh is my beloved unto me, he [kail tye all night betwixt my breafzs. — I fat down under his Jkadoiu iJufik great delight , and his fruit was fzueet to my tajlc : He brought me to the ban- queting-houfe, and his banner over me was love : Stay me withflagonsy comfort me with app/es} f:r I amfick of love / His left hand is under my head, and his right hand doth cm- brace me ; My beloved is mine, and I am his ; 1 am my be- loved's, and his defitc is toward me .• 1 fund him whom my foul loved, I held him and would not let kirn go ; Set me as a feat upon thy heart, and as afeal on thine arm ; Love is ftrong as death many waters cannot quench love, neither can the floods drown it ; I charge you 0 daughters o[ Jerufalem, if ye find my beloved, that ye teil him, I am fick of love. Come my beloved, let us go up early to the vineyards, let us fee f the vines flourifb : there will I give thee my loves ; make bafte tny beloved, and be thou like to a rce% or to a young Hart en the mountains offpices. How fair and how pleafant are thou% O love for deligts ! 0 my dove He that loveth me (hall be loved of my Father, and 1 will love htm and manifefl myfelfto kirn. If any man love me he will keep my words, and my Fa- ther will love him, and we will come unto him and make our abode with him ,• As the Father hath loved me, fo have I loved you, continue ye in my love : If ye keep my commandments , ye fkall abide in my love^even as I have kept my Fathers command- ments and abide in his love. The love ofCbrijl conffraineth us : Wt hve him becnufe hefirfl kved us ; the hv$ of Cod isfi?ed a- brmd 16 To the READER. broad in our hearts by the Holy Choft given unto us : whom having hot feen y$ love, and whom though now ye fee him not yet believing ye rejoice with joy unfpeakable and full of glory* That ye may with all faints be able to comprehend what is the breadth, and length, and depth, and height, and to know the love of Chrift that pafleth knowledge. Are thefe, I fay romances ? are thefe fancies, fittions, and for- geries ? are thefe fables cunningly devifed and told by the non-conformifts-preachers ? Did the apoftle thunder the great Anathema Maranatha, againft men for their not ha- ving a mere romantick and fancied love to the Lord Jefus ? (the execution of which dreadful doom will be a folid proof of its reality, and a fad reproof for denying it to be fo.) Dare the moft proud, petulant, perverfe, and prodigoufly-pro- fane prater, pretending but to the name of a Chriftian,Tay it ? If thofe moft real love-communications and intercour- fes betwixt the Lord Chrift, and the believing foul, be but romances ; then the whole Bible (whereof thefe make fo confiderable and fo comfortable a part) may be reckoned a romance (which be like this romantick divine will not fo much demurr making fmall account thereof, audacioufly alledging the Englifh Bible to be a book in fome places er- roneous, in fome fcarcc fenfe and of dangerous confequen- ces; loath would he be to deal fo by grand Cyrus, Cleapa- tra, and his other darling romances,} if there be no real but romantic and famed love betwixt Chrift and the Chrif- tian, then no real Chriftianity, no real Chrift (whom this new do&or dreadfully debafeth under the poorly palliated pretext of exalting him, affirming, That his unparalelled civility, and the obligingnefs of his deportment, (eems to be almoft as high an evidence ojF the truth and divinity of his dodlrine, as his unparalelled miracles were, otherwife he would be a bafe and profligate impoftor ; what would this young divine (for old divines and even great Calvin by name amongft the re(J, he defpifeth as a company of filly fyftematicks) have faid and thought of the divinity of the perfon and doftrine of the blefied Jefus, if when on earth he had more frequently (as he might and probably would have done under the fame circumftances) (poke and dealt fo roughly and roundly as he did when he called Herod a fox and fcourged the buyers and fellers out of the temple, and had feemed to be as uncivil and of as little obliging a deportment as his harbinger John Baptift, he would belike have doubted of his divinity, and deemed him but a bafe impoftor, if not peremptorily pronounced that he had a de- vil ; No real redemption, no real redeemer ; no real mifery, no real mercy ; no repl heaven, no real hell (but »b ! the real To the READER. 17 real a&ing of its ftory will eafily and quickly refute this 1 omantick conception of it.) And in fine, no real God : All is but one intire fine romance fable and figment ; The Lord againft whom this mouth is opened thus wickedly, wide, and is by another Rabfhakeh railed on at fuch a rate rebuke the fpirit which prompteth to the venting this damnable and diabolick, nay hyperdiabolick do&rine (for the devils believe that there is one God, and tremble, and that Jefus Chrift is the Son of God, whom even in his ftate of humiliation they acknowledged to be fo, aad, from the dread of him, deprecated his tormenting them be- fore the time ; but- this defperado would on the matter drive us into a difbelief of both, and yet droll us out of all dread of being tormented on that or any other account either be- fore the time or at it,) becaufe of which its teacher, (of late better taught (if he would humble himfelf to receive inflec- tion,) by the famous Dr. Owen, by acute matter Marvel, and by the grave author of the fulfilling of the fcriptures, in his fecond part) deeply deferves not only to be call: out of the proteftant churches, but to be hifled and chafed out of the Chriftian world. And as appears finally, by that di- vinely politick and profoundly wife treatife of fcandal, in general, and of fcandalous divifions, in particular: which both preachers and profefibrsof the gofpel, fhould read, and read again, in thefe fad times ; wherein (alas !) there is (o much offence given, and fo great a readinefs to take offence. Of none of which treatifes, nor of any other fo brief a trea- tife on the commands, this piece will, I humbly fuppofe, be found to fall much, if any thing at all fliort ; wherein the light of the glory of the Lord, in the face of Jefus Chrift, that (hined in upon the hearts of his fervant, hath. fo brightly and fo radiantly darted forth its beams, that he hath clearly (hewed us the feven abominations of our hearts ; and by digging, hath difcovered great abominations, anc* greater, and yet, greater than thefe. He that fearcheth Je- rufalem with candles, hath by putting the candle of the true meaning of the law of the Lord into his hand, made him go down and fearch into the very inward parts of the belly and bowels of the corruption of our nature, and to ranfack the moft retired corners of the clofe cabinet of the deep de- ceitfulnefs, and defperate wickednefs, that ;s lodged and locked up m our hearts : He hath given to him as it were, the end of the clew of fearch, whereby he hath followed and found us out, in thofe many turnings, and traverfings, windings, and wanderings, of the Labyrinth of this great xnyftery of iniquity, that workcth in us. He hath there- in atfo, saarvelloufly helped him with exquifitive. fkill, as it C were 1.8 To the READER. were antinomically to difieft, even to fome of the very fmalleft capilkr veins; a great part of thevaft body, of the many and various duties luccinftly fummed up in thefe ten words, of this holy law •, a tranfumpt and double whereof, was as vively writen, and deeply engraven upon the flefhly tables of the author's heart, and on the whole of his vifible deportment, as readily hath been on many of the finful fons of Adam. Not to detain thee long ; let me for provoking^ and perfuading to confider what the bleft author, being now dead, ytt fpeaketh in this choice treatife, (and more efpe- cially to the inhabitants of Glafgow, now the fecond time) only fay, that amongft many other diftempers of this de- clined and degenerated generation, there is a great itching after fome new and more notional, and a loathing of old and more folid and fubftantial things in religion ; whereof this is a demonftration, that though there be very few fub* jefts morfc neceffary and ufeful than what is treated of here, yet there is none more generally flighted, as being a very common and ordinary fubjeft, and but the ten commands fitter to be read and got by rot by children, or at beft to be ftudied by rude and ignorant beginners, by apprentices and Chriftians of the loweft form in Chrift's fchool, than by profeffbrs of greater knowledge and longer (landing, who fuppofe themfelves, and are it may be fuppofed by others, to have pafled their apprentifhip, to be grown deacons in the trade of religion, and to have commenced matters of art therein : Who fome way difdain and account it below them to ftay a while and talk with Mofes at the foot of mount Sinai, as if they could per faitum, or by one falcon flight come at the top of mount-Sion, and there converfe with and make ufe of Jefus Chrift ; whence it cometh to pafs that not a few are lamentably ignorant of the very let- ter of the law, and many more but little infighted in the fpi- ritual meaning thereof ; which ignorance is waited with tnany unfpeakable great prejudices (that are to be confidered with refpeft to the various ftates of men, *s regenerate or unregenerate, and to the feveral degrees of their ignorance) i . It very much incapacitated for felf-fcarching and exa- mination, a confiderable piece, yea a fort of fpring of the cxercife of godlinefs ; how I pray, can a perfon to any pur- pofe fearch and try his heart and ways, being altogether, or in a great meafure ignorant of the rule according to which the fearch ought to be accomplished ? 2, It kcepeth men much inacquainted with, and great ftrangers to the knowledge of themfelves, of their ftate, frame and walk, fo that they can feldom, or never be in cafe to make a know- ing diftiaft and fcclihg reprefentations of the pofture of To the READER. tp their fpiritual affairs to God. 3. It is the mother and nurfc not of any true devotion (as Papifts ignorantly or impiouf- ly averr) but of much carnal fecurity and falfe peace ; the uninformed or ill-informed confcience of the (inner being mifcoanced from and fadly fecured againft the moft juft and beft grounded challanges ; being often ignorant when fin is committed, and when duty is omitted or unduely perform- ed ; every fin being a tranfgreffion of this law, and every duty a piece of conformity to it; how can a man, ignorant altogether, or in a great part, of the juft extent and fpiri- tual meaning thereof, be as he ought, challenged and accuf- ed by his own confcience either for the commiffion of the one, or for the omiffion or mif-performance of the other ? 4. It notably obftrufteth the exercife of humiliation, repen- tance and felf-loarthing; for how can the breaches of this law in omiffions and commiffions, be diftinftly and particu- larly repented of and mourned for, when they are not fo much as known to be breaches of the law in general, let be of what particular command thereof r and though they were fome way confufedly known to be breaches of it in ge- neral, if there be not a diftinft knowledge of the command that is broken, the conviftion will not readily be fo quick, nor the forrow fo pricking ; we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of fuch and fuch a com- mand in particular, that we may not get it fhifted nor ftiak- en off. 5. It manifeftly ftandeth in the way of ferious and effe&ual endeavours in the ftrength of grace to amend what is amifs, and fpeedily without delay to turn our feet un- to his commandments; there being no ground to expett that men will in good earned think of righting wrongs, whereof they are ignorant, or not fo throughly perfuad- ed. 6. It hath a mighty tendency to the cherifhing of fpiritual pride, and that good opinion and conceit of mens own righteoufnefs, which is as natural to us, as ifr is for fparks of fire to fly upwards c, and when men know not often when they fin ; nor how much they fin, they will be the more eafily induced to think they are not fo great fin* ncrs, nor have fo muchreafon as is talked of, to be fo very far and altogether out of conceit with themfelves ; and what may here be death-ill of a natural unrenewed man, may be the dangerous diftemper of a child of God. 7. (which as the grand prejudice doth natively and necefiarily refult from all the fix preceeding prejudices thereof, and maketh it ap- pear to be exceedingly and out of meafure prejudicial) It keepeth much from the through conviftton and kindly fenfe of the abfolute and indifpenfible neceflity, great ufefulnefs C 2, and lo To the READER. and fteadablenefs and matchlefs-worth of precious Jefus Chrift the Saviour, and of his imputed righteoufnefs ; from having daily recourfe to him, and making ufe of him as made of God unto his people both righteoufnefs and fanc- tification ; from lying ccniiantly a bleaching as it were, at the fountain opened to the houfe of David and to inhabi- tants of Jerufalem for fin and for uncleannefs; from foul* edifying-refrefhing and fomeway tranfporting-admiration at the abfolute perfc&ion of hib righteoufnefs, that can co- ver and make as if they had never been, fo very many va- rious violations of the holy law of God ; from new and frefli convi£lions on all occafions of the unfpeakable obligation the people of God lie under, to him who hath pefe&ly fulfilled this law, and in their fiead taken onhimfelf the curfe thereof, from excitements and provocations to thankfuloefs, and from expreiiing the fame in a greater care and follicitude to conform thereto as the rule of obedience ; and finally from fuitable longings and pantings of foul to be according to his gracious undertaking in the covenant of redemption, put in cafe to do his will perfectly in our own perfons and never any more to tranfgrefs this his law, and to be brought under the fall accomplishment of thefe exceeding great and precious promises, He Jhall redeem lfraelfrom all his itiiqui* ties; and bis fervants foall ferve him. O! that we could by what is faid perfuade ail to a more diligent and accurate ftu- dy of the law of God, and to the reading and ruminating upon this folid and foul fearching tract; and prevail with feveral perfons (which in reafon and confeience might be prefumed would not be fo very hard a bufinefs to bring to pafs, with men and women profeffing themfeives to be Chriftians, nay to have immortal fouls that are to be eter- nally and unalterably either happy or miferable) to take but as much time to the reading, perufing and pondering of it and other fuch pieces, as is taken to the reading of amour- bus books and romances ; to idle vifits, and to vain and empty compliments ; to over-coftly, curious, vaic, and coa- ceity drefling, and decking of the body, and fetting of the hair now after one mode, n0w after another (wherein (as in other vanities) many men fomewhat unmeaning them- feives, do now contend with women, partly by their un- naturally nourimed long hair, and horrid buihes of vani- ty, (as Mr. Bolton calls them) and partly by their varioufly, and ftrangely metamorphofing modes and colours of perri- wiggc) which made Tertpllian in the feventh chapter of his book de cultu mul. to expostulate with the women of his time after this manner; ,Sf What doth this cumberfome *' drefling of the head contribute to your health ? why will 11 your To the READER. 21 u you not fufter your hair to be at reft and lie quiet ? which c< is fometimes tied up, fometimes relaxed and made to hang " down, fometimes frizled and curled, fometimes tiedclofc V and preft down ; fometimes put under a ftrick reftraint u (of plaits, knots, and otherways ;) and fometimes fuffer- " ed to efcape and Aide out from that reftraint, and to flic- " ter and fly at random : And ye affix moreover to your c< heads I know not what enormities of hair fewed and wo- fi ven now this way, now that way if you be not afhamed t( of the enormities, be afhamed at leaft of the defilment, " left ye be found to adorn and cloath a holy and Chriftian €S head with the fpoil and pillage of the hair of an others cf head that is a filthy perfon> or it may be of a notorious «c offender and condemned to hell.;> What would he have faid of fome women among us, who being difpleafed not only with their own, but with all colours of hair that God hath made to grow on the heads of reafonable creatures abo- minably affe&to affix to their fore-heads the hair of beafts ? (High extravagances of this age almoft in all ranks of per- sons, and never at a greater height than fince God begaa to contend with us, and to call us to lay afide our orna- ments, that he might know what to do unto us; many alas, take more time in thefe days to buk add drefs, and to look in a glafs for that end in one week than they do in a year, yea, it may be in many years, to look into this glafs of the law of the Lord, to difcover the many fpots and blemiihes wherewith their fouls are pitifully deformed, or into fuch treatifes as this, whereby the duft of mifappreheniions of the meaning'of the law is wiped off, and it made eafily and at firft view to give a juft representation of what manner of perfons we are ;) to drinking, drunk, and healthing, or drinking and pledging healths, prohibited and much con- demned in the .ancient church particularly by Bafil, and Auguftine, on this very ground, iS that they were the in- u vention of the devil, and the obfervations or reiiques of f< Infidels and Pagans i" to tipling and four hourling, a con • fcience wafting and foul weakening practice, though with loo many (and with not a. few from whom better things might be expected) but little ftuck at ; to carding and dice- log, which dice-playing hath been condemned by many fa- thers, by feverai councils, by fome imperial ftatutcs, by al- moft all proteftant and by many popifti divines, yea ionic councils have appointed dico*playert to be excommunicated ; to finging and playing of light and wanton iongsand to laf- civious da-ncing, much alfo cried out againft and condem- ned by councils, fathers and many divines, at great length moft vehemently bv the Waldenfes and Albigences, who account zi To the READER. account it no great fign of a woman's honefty that (he U a fkilful and great dancer: the remark likewife that the writ- er of magica defpeElris^ lib. i. hift. 287. page 285. hath of this prophane, promifcuous dancing which the wantons of this age (o much pra&ife, praife and pride themfelves in^ is very remakable, u that there was hardly any meeting be - 41 twixt the devils and witches, wherein there was not dan- ** cing;'' fuch complacency hath that unclean fpirit in this cxercife ; and to bring fpeftators of prophane interludes and ftage-plays, which (as the eminently learned and pious Dr. Ufher late arch bifhop of Armagh affirmeth) offend againft many branches of the feventh command together, in the a- bufe of apparel, tongue, eyes, countenance, geftures, and alrnoft all parts of the body \ therefore (faith the great roan) they that go to fee fuch fights and hear fuch words (what would he have faid of the penners or compofers of fuch plays and a&ors in them ? whom the ancient church appointed to t* excommunicated, and on feveral of both which remarkable judgments have lighted (whereof one may fpeak for many, affirmed by Ludovicus vives in his notes on Auguftine decivit. dei% lib. \% cap, 25. from perfons of good credit, that a certain man who having in a ftage play in one of the cities of Brabant a£ted the devils part, and going home dancing to his houfe, and in that habit accompany- ing with his wife, and faying he would beget a devil on her, had a child brought forth to him that danced fo foon as e- ▼er was born, being (haped as men ufc to paint the devil,) of builders and doters of houfes for them, called by the fa- thers and dodlors of the church, brands ftage-plays with this black mark, That they are the fpe&a- cles of filthinefs, the ovenurners of goodnefs and honefty, the chafer away of all modefty and chaftity, whorifh flvews the 3* POSTSCRIPT. the art of mifchievous villanies, which even modeft pagans did blufh to behold, the inventions to lewdnefs, by which the devil ufeth to gain innumerable companies of evil men to himfelf. In another place he calls theatres, cages of un- cleannefs, the public profeffions of wickednefs ; and ftage- plays the public profeffions of wickeefnefs ; and ftage-plays the moft petulant, the moft impure, impudent, wicked fhameful, and deteftable atonements of filty devil-gods ; which to true religion are moft abominable. And elfewhere he declares, That when thegofpel came to be fpread abroad in the world, ftage-plays and play-houfes, the very caves of filthinefs went to ruin almoft in every city, as inconfiftent with it; whence the Gentiles (fays he) complained of the times of Chriftianity, as evil and unhappy times. Epipha- nius contra bare/Jays, That the catholic and apoftolic church doth reprobate and forbid all theatres, ftage-plays, andfuch like heathenifh fpectacles. Chryfoftom. Horn, in Mattb.fays, I wifh the theatres and play, places were all thrown down though as to us they did lie defolate and ruined long ago : Elfewhere he fays, That nothing brings the oracles and or- dinances of God into fo great contempt, as admiring and beholding ftage-plays : And that neither facraments nor a- ijy other of God's ordinances (pray mark this diligently, O i how often is it fadly verified ?) will do a man good fo long as he goes to ftage-plays. Bernard ferm. ad miles tern* pli,fays} That all the faithful foldiers of Jefus Chrift abo- minate and reject all dicing and ftage plays, as vanities and falfe frenzies. Let Salvian his weighty words, de gab. Dei9 fhut up this fhort account of the judgment of thefe antient Fathers anent this matter, who fays, That in ftage-plays there is a certain apoftacy from the faith. For what is the firft confeffion of Chriftians in their baptifm, but that theydoproteft they renounce the devil, his pomps, fpectacles and works ; know thou Chriftian, when thou doft wittingly and knowingly return to ftage-plays, thou returned to the devil, who is in his plays, for thou haft renounced both of them together: Wherein many Fathers agree with him, they being harmonious in condemning ftage plays, as being ordinarily fluffed with the names, hiftories, perfons, fables, rites, ceremonies, villanies, incefts, rapes, applaufes, oaths, imprecations, and invocations of the idol-gods; as when the actors, cry help, Jove, Juno, Appollo, Bacchus, &c. and exclaim, O Jove ! O Cupid ! O Vennus, O Apollo ! O Mars! O ye gods! &c. and fwearby Jove, Mars, Vennus, the cseeleftical gods, £tc. (befides all thefe, they are often fraughted in thefe days with wicked and prophane feoffs and jefts, abufes of fcripture, and bitter invectives againft piety) and POSTSCRIPT. 33 and as drawing men on to profanity, idolatry and athcifm. In fine, to (hew the perfect agreement betwixt the primitive and proteftant church anent fuch plays, it will neither be impertinent, nor I hope modifying, to fubjoin here the judgment of the famous reformed proteftant church of France (from which other reformed proteftant churches in this do not differ, yea the ftream of proteftant divides run- neth this way) declared in a national fynod held at RcJchel, Anno 1 571. where this canon was unanimoufly framed; congregations fliall be admonifhed by their ministers feriouf- ly to reprehend and fupprefs all dances, mumeries and inter- ludes, and it ihall not be lawful for any Chriftians to adl cr to be prefent (mark well) at any comedies, tragedies, play?, interludes or any other fuch fports, either in public or pri- vate chambers, confidering that they have always been op- pofed, condemned, and fupprefled, in and by the church, as bringing along with them the corruptionof good manners, efpecially when as the holy fcripture is prophaned which is not to be delivered to be acted or played, but only to be preached. What ufeth now to be faid in apology for, and defence of ftage-plays, and for reforming of them, yet fo as to retain them ftill, was long fince objected by the witty and voluptuous Pagans, and folidly anfwered, and ftrongly con- futed by the fathers ; as it hath been by feveral modern writers particularly doctor John Reynolds, Mr. Stubb's, and notably by Mr. Pryn (to whofe indefatigable diligence in collecting, and great judgment of difpofing of many of the particulars, here difcourfed, I profefs myielf much be* holden ; and may be in a great part by what hath been here hinted concerning the invention and original of them, the nature, end and ufe of them ; befide all that hath been, and may moft juftly be faid, of the many dangerous and dreadful tendencies, attendants, confequents, and fruits of them, and the horrid abufes of them, may fufficiently plead againft the life of fuch ftage-plays, being neither neceiTary nor profitable, and for the utter abolition of them : God is jealous and will not be mocked. July 20. 1675. Farewell $ TO T O T H E READER. TH E decay of religion at this day in the world, is come to fuch an height, as that is obferved by all who pretend unto any concernment therein, and complained of by many. By religion we understand the power of it in the hearts and lives of men, and not any outward profeffion of it only ; much lefs the general pre- tence that is made unto it, in them by whom its power is openly denied. Neither is it manifeft only in the fruits of finful fecurity, and the flagitious lives of all forts of men, but begins to be fo alfo in its effe£b, in the prefent ftate of things in the world, filled with mifery and confufion : " For •■ the wrath of God is many ways revealed from heaven a- u ga0CO;>O00O:XX>0<> XX> . vr^^^ ryi"r^T^T r^V *^r*'»^* ;jr^ ^VT' ^V"5 :^y^ ^V"» 'f^",';r^>: To the CHRISTIAN RE AD E R. THE excellent and ufeful labours of this worthy au* thor, hath long iincc obtained the beft epiftle of commendation, even that which the great apoftle Paul ac- counted fo great a teftimony, as made all other commen- datory epiftles in his efteem, to appear fupeifluous ; that I mean mentioned by him, 2 Cor. iii. Where he tells the believing Corinthians, that they were his epiftles j meaning that their converfion and the graces wrought in them, by his minittry, gave afufficient witnefs to the worth and dig- nity thereof: This epiftle of commendation (I fay) God fo eminently beftowed upon the minifterial endeavours of this holy man Mr. Durham, both in prefs and pulpit ; that the prefixing my epiftle of commendation to this excellent ex* pofition of the decalogue, was judged by myfelf to be but an attempt, to make the fun appear more refplendent by the faint and feeble light of a candle -, but fince fome are pleaf- ed to put an undeferved value upon my approbation of this worthy undertaking •, I could not but upon fuch an occafi- on fignify, that in my opinion, the eniuing treatifc in its defign and tendency fo advanceth holinefs of heart and life, and withall is compiled with that ftrength and clearness of judgment, and holy warmth of afFe&ion -, as that by God's bleffing, it may preferve and reduce many in this finful age from thofe impieties that fo abound therein, and may prove an excellent antidote againft them, as by the good provi* dence of God, its brought forth in a time coetanious with them. In the hopeful expectation whereof, I commit thee and this worthy work to the bleffing of God, in whom, I *m Thy faithful friend to fcrve thy foul. WILLIAM JENKYN- London, November > szd, 1675. A N I * ' . * * * I * * » ^ 3K 8 A N EXPOSITION O F T H E Ten Commandments, DELIVERED IN SEVERAL LECTURES- Exodus xx. i, 2. (And God /pake all thefe words > faying f lam the Lord thy Gody 'which have brought thee out of the land of Egypt t out of the hcufe of bondage. J BEING (through God's ftrength) refolved to efiay the opening of the ten commandments, all that we fhall fay, by way of preface, (hall be to give you an account of the motives which have engaged us in this work. The firft is, the excellency of this fcripture, it being by the Lord himfelf intended as a comprehenfive fum of his peoples duty, and commended to us from this, that though all the fcripture be his word, yet this in a fingular manner is fo ; for he fpake all thefe words himfelf, and by a voice immediately formed by himfelf he pronounced them firft to his people, and afterward twice by his finger (that is, im- mediately by himfelf, without making ufe of any pen-man, as in other fcriptures) he wrote them for his peoples behoof upon two tables of ftone, which were afterwards command- ed in a fingular manner to be kept in the ark, Deut, 10. v. 2, 5» and to be learned, Deut. v. 1. as alfo to be written on the pofts of their doors, and diligently prefTed on their children, Deut. vi. 7, 8, 9, 10. In opening of which com- mandments, cot only the prophets and apoitles/ but our birffcd Preface. An Exptftion, &c. 41 blefled Lord in that fermoa of bis upon the mount, Matth. v. 6, 7. doth much infift. The fecond is, the ufefulnefsof this fcripture, and of the knowledge of it to all that would know what is pleafing to God, that they may be fitted tor duty to him, and may know what is difpleafing to him ; that they may know fin, and how to efchew it, and may be itirred up to repentance when they have fallen into it : this being the laws property, that thereby is the knowledge of fin, Rom. vii. 7. and i'o likewife the knowledge of duty; therefore it is fummed in fo few words, that it may be the more eafily brought into, and retained in the memories and hearts of his people : For which caufe alfo of old and late, has it always been recom- mended, both in the word, Deut. v. 1. and in all cate- chifms to be learned, as a rule of mens walking; and yet fo comprehenfive is it, that without pains and diligence to come to the underftanding thereof, men cannot but ccv.e ihort of the great fcope thereof. The third is the great ignorance, that is amongft not a few, of the meaning of this ufeful and excellent fcripture> and efpecially in this fecure time, many not knowing they break the commandments when they break them, ac leaft in many material things, and this draweth with it thefe fad effects. 1. That there are few convictions of fin. 2- Little repentance for fin. 3. Much fecurity, prefumption, confidence in felf righteoufnefs, and the like ; upon which the ignorance of this fcripture hath great influence, even as amongft the Jews, the ignorance of its fpirituality made ma- ny negleCt the chief part of holinefs, and proudly fettle on felf-righteoufnefs, and flight Chrift the Mediator ; as we may fee in Paul's example, Rom. vii. 9. and this was one reafon why our Lord expounded it, that by it finners might fee more the necefllty of a Mediator, who is the end of the law for righteoufneis to all that believe, Rom. x. 4. And as thefe effe£b are palpable at this time, fo we conceive it ufeful to follow the fame remedy ; this evil being not only againft the prophane, but amongft the moft formal and civil, who (tumble at this ftone > yea, many believers are often fo much taken with cafes and light in dodtrinal truths, that they heed not fufficiently the meaning of the law, whereby their convictions of fin, tendernefs in practice, conftant exercife of repentance, and daily frefh applications ^jfco the blood of fprinkling are much impeded. > And although it may feem not fo to fuite the nature of this exercife (for it would be noticed, that the author deli- vered this dodtrine of the law in feveral lectures on the Sab* bath morning before fermon, in which time he formerly F. ufed At An Expc/ttion of Preface. ufed to read snd expound a chapter of the holy fcriptures, or a confiderahle portion thereof; which leftures are not now. diftinguiihed, becaufe of the clofe connexion of the purpofes) yet considering the forefaid reafon3, and the na- ture of this excellent fcripture, which cannot haftiiy be par- fed through (it having much in few wo?ds, and therefore requiring Tome convenient time for explication) and confi- dering the weight of it, and its ufefulnefs for aU forts of hearers, we are confident k will agree well with the end of this exercife,- (which is the end of opening all fcripture) ta wit, peoples inftruftion and edification, to infift a Htilc thereon. Our pnrpofe is not to aim at any great 2cerars:cy> nor to multiply queftions and digrelSons, nor to infift in applica- tion and ufe, but plainly and fhortly (as we are able) to give you the meaning of the law of God : i. By holding forth the native duties required in every commandment. 2. The fins which properly oppofe and contradift each command- ment, that by thefc we may have fame direftion and help in duty, and fome fpt*r to repentance, at Jeaft a furtherance in the work of conviftion, that fo by it we may be led to Jefus Chrift, who is the end of the law for right ecufnefs to every one that believes, Rom. x. 4. which is the principal intent of this law, as it was given to Ifraei. To make way for the exposition, we fhiil, 1. Lay down fome conclufions which arife from the preface. 2. Give you fome ordinary diftin&ions. 5 Clear and confirm fome rules or observations ufeful for underftarvdrng 01 the whole law. The fiVft conclufioo that we take for grafted is, that this law (as it is mora!) doth tie even Chriftians and believers now, as well as of old ; which appears from this,, that he who is God the law-giver here, Afis vii 38. is the angel Chrift, and it is his word, as is clear, ver. 30, 31. as alio the matter of it being co-natural to Adam, it did bind be- fore the taw was given, and that obligatory force cannot be feparated from its nature, (though the exercife of right rea- fon in nature be much obliterate ffnee the fall) therefore Chrift was fo far from deftroying this law in its authority, and Paul fo far from making it void by the do&rine of faith, that our Lord tdls, he came to fulfill it, Matth. v. 17. ami Paul ihews, that his preaching of faith was to eftablifh it, R.om. Hi 31. which truth being confirmed by them both in their pradlice and dottrrne, fheweth that the breach of the holy law of God, is no lefs finful to us now, than it was to them before us. The fecond conclufion is> that though this law, and obedience Preface. the Ten Commandments. 4$ obedience thereto, lie on Cbriftians, and be called For from them, yet it is not hid on them as a covenant of works, or that by which they arc to feek or expect juftification ; no, but on the contrary., to overturn felf-rightcoufcefs, by this do&rine which msmifefreth fin, and of itfelf workcth wrath ; which is alio clear, in that he is here called, Our GoJ> which he cannot be to finners but by grace : And alfo k appears from the Lord*s owning of this finful peaple as hk, and adjoining to this law fo many ceremonies and facrifc- ces which point out and lead to Chrift ; and from his ad* ding the law on mount Sinai, as a help to the covenant made with Abraham, Gen. xvii. (which was acovenant of gracej and was never altered, as to Its fubiiance) in which the peo- ple of ifrael, as his feed, v. as comprehended ; therefor* It appears that this was never the Lord's intent in covenant- ing thus with his people, that they fliould expecl righteouf- nefs and life by the adjoined law, but only that it ftiouldbe ufeful in the hand of grace to make the former covenant with Abraham effectual : So then, though we be bound to obey the law, we are uoz to feek righteoufnefs or life by the duties therein enjoihede The third conclufion is, that both minifters in preach- ing, and people in pra£tifing of this law, would cany with fubordination ta.Chriih and chat the duties called for here are to be performed as a part of the covenant of grace, and of the obl'gation that lieth upon us thereby, and ib all our obedience to God ought ft-iH to run in th&t channel. If we afi: how thde two differ, to wit, the performing the duties of the law, as running in the channel of the co- venant of grace, and the performing of them as running m the channel of the covenant of works, or how we are to go about the duties of the law with fubordination to Chrift and his grace ? I anfwer, they differ in the fe four things, which fliew, that thefe duties are not only to be done, bin to be done in a way confiftent with, and flowing from graces which alio follows from this, that in the preface to the commandments, he flileth and ho!det,h himfelf forth, as Redeemer, to be the objefl of our duty, and the motive of it. i. They differ, I fay firft, 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 rncritoricfi? obtained by them, but to teftify cur refpeft to him wha hath provided thefe freely for us, that we fliouid not reft in duties which are engraven on thefe covenant bieififjgs, 2. They differ in the principle by which we a«Si them, it is not in pur own ftrength, as the works of the firft covenant were to be performed* but in the lUength of grace, and by F z virtue 44 -An Expojition cf Preface. virtue of the promifes of fan&ification, comprehended in the fecond covenant, 2 Cor. vii. 1. 3 They differ as to the manner of their acceptation, du-# ties by tne firit covenant are to abide their trial upon the account of their own worth, and the inherent perfection that is in them, and accordingly will be accepted or rejec- ted, as they are conform or difconform to the perfect rule of Gcd's law ; but by the fecond covenant, the acceptation of our performances, prayers, prai fes, are founded on Chrift's righteoufnefs, and Good's mercy in him, in whom only they are fweet-fmelling facrifices, and accepted as our perions are ; for he hath made us to be accepted as to both, only in the beloved, Eph. 1. 4 4, They differ in refpeft of the motive from which they proceed ; for the great motive of our obedience in the co- venant of grace, is not fear of threatnings, and wrath in cafe of difobedience, which by the covenant of works is tfie main thing fwayes men to duties ; nor is it a purchafe of heaven to themfelves by their holinefs, which alfo by that covenant is a predominant motive of mens obedience $ but it is love and gratitude, and that not (imply to God as Cre- ator, but as Redeemer, as the text here fheweth, 1 have brovgbt thee out cf the houfe of bondage : it is that we may fet forth the prai fes of him who called us, and that we may glo- rify him that has bought us : where duties have thefe qua* lifications, they arc conliftent with grace, and fubfervicnt to it ; but when thofe are wanting or excluded, Chrift is wronged, and men turn legal, and in fo far, fall from and overturn grace. Thefe conclufions, as neceflary caveats, being laid down, we (hall propofe thefe diftinttions for clearing of them. I. We would diflinguifh betwixt a law and a covenant, or betwixt this law, confidered as a law, and as a covenant. A law doth neceflarily imply no mere than, 1. To dirett. 2. To command, inforcing that obedience by authority ; a covenant doth further nectlTarily imp'y, promifes made u- pon fome condition, or threatnings added, if fuch a con- dition be not performed. Now this law may be confidered without the confideration of a covenant ; for it was free to God to have added, or not to have added promifes, and the threatnings (upon fuppofition the law had been kept) might never have taken effect ; but the firft two are eflcntial to the law, the laft two, to believers, are made void through Chrift ; in which fenfe it is faid, That by him we are freed the law as a covenant, fo the believers life depends not on the promifes annexed to the law, nor are they in danger by the threatnings adjoined to it ; Hence we are to advert, whtn Preface. the Ten Commandments. 4J when the covenant of works is fpoken of, that by it is not meaned this law limply, but the law propounded as the con- edition of obtaining life by the obedience of it ; in which refpeft it was only fo formally given to Adam : This thea is the firft diftin&ion betwixt the law, and the covenant of works. 2 Diftinguifh betwixt thefe ten commandments firaply, and ftriftly taken in the matter of them, and more com- plexly in their full adminifl ration, with preface, promifes, Sacrifices, and abufing it contrary to the Lord's mind : In the firft fenfe, it was a covenant of grace ; in the fecond, it turned to be a covenant of works to them ; and therefore it is that the Lord rejects, (as we may fee, Ifaiah i. 13. lxvi. 2, 3. Jer. vii. 22.) their facrifices and fetvices as not commanded, becaufe refted on by them, to the prejudice of grace, and contrary to the ftrain and fcope of this law complexly coa- fidered. 4. Diftinguifh betwixt the moral, and ceremonial, and judicial law ; the firft concerns manners, and the right or- dering of a godly converfation : and becaufe thefe things are of perpetual equity and reftitude, the obligation of this law, as to that, is perpetual; and therefore in the expoun- ding of it, thefe two terms, moral, and of perpetual au- thority, are all one, and to be taken fo. 2. The judicial law is for regulating outward fociety, and for government, and d6th generally (excepting what was peculiar to the peo- ple of Ifrael) agree with the moral law ; this, as given to them, is not perpetual, their policy bring at an end. 3. The ceremonial law is. in ceremonies, types, and fhadou.s pointing at a Saviour to come; this is alio abrogate, the ftibftance being come: But there is this difference, that the judicial law is but mortua, dead; and may where it is thought fit, with the foregoing caution, be uled under the New-Teftaraent 5 but the ceremonial law is mortifera, deact- 46 An Exptfition of Preface; ly, and cannot without falling from grace, Gal, v. 2, 4. be revived. 5. When we fpeak of things moral, we are to cliftingu'fh between things naturally moral, that is, fuch (as love to Gcd and our neighbour, and fuch like) which have an in- nate re&itude and holinefs in them, which cannot be fepa- rate from them, and things pofitively moral, that have their obligation by a fpecial poiitive fuperadded fan£tion ; fo that their rectitude flows not from the nature of the things themfeives, as in the former. As for inftance, in the fourth commandment, it is naturally moral that God iliou'd be worshipped, nature teacheth it \ but that he is to be worfhipped on fuch a day particularly, that comes to pafs by virtue of his pofitive command : The firft cannot be al- tered, the fecond by the Lord may ; but till he alter it, the authority lies ftill on all, and it is equally fin to fin againft any of them, though without the pofitive fanfHon, there is no obligation naturally requiring obedience in feme or them. 6. The fixth diftin£tion is of the moral law in two tables, firft and fecond ; the firft contains our immediate worfhip, fervice and obedience to God himfeif, and is comprehended in the firft four commandments; the fecond contains our mediate obedience to God in all the duties we owe to others, in the laft fix ; they were at firft fo divided by the Lord himfeif, for there are ten in all, Deut. iv. 13. From this diftin£tion take notice. 1. That all the commandments of the fecond table are of like authority with the firft, God fpake all tbefe -words ; yea, as it appears from A£ts vii. 38. it was our Lord Jefus. 2. The fins immediatly againft the firft table, are greater than thofe againft the fecond ; for this caufe, Matth. xxii. 38. the firft is called the firft and great commandment ; therefore, 3. In morals (if they be things of the fame nature) the duties of the fecond table cede and give place to the duties of the firft table, when .they cannot ftand together; as in the cafe of love to God, and the exercife of love to our father and neighbour, Luke %iv. 26. Matth. x. 37. when obedience to God, and obedi- ence to our fuperiors cannot confiit, we are to obey God rather than man, Ads iv. 19. and we are to love the Lord, and lime father and mother, Luke xiv.26. 4. Yet take no- tice, that ceremonies or pofitives of the firft table, for a time cede and give place to morals in the fecond ; as for relieving or preferving our neighbours life in hazard, we may travel on the Sabbath-day, according to that fcripture, J will have mercy and not facrifice, and the Sabbath was made for man, and not man for tUfabbath, &cf 7. The Preface. the Ten Commandments. 4J 7. The feventb diftin&ion (which is ordinary) Is of the commandments into affirmative and negative, as ye fee ail the commandments in the firft table are negatively let dowa forbidding fin dire&ly; Thou Jhalt have no other gods* &c. only the fourth is both negative and affirmative, for- bidding fin, and commanding duty dire&ly ; as alfothe fifth only, which is the firft of the fecond table is affirmative, ail the reii are negative. This diftin&ion is not fo to be underftood, as if nothing were commanded or enjoined in negative precepts, or as if nothing were forbidden in affirmative precepts (for whatever be expreffed as forbidden, the contrary is always implied as commanded; and whatfoev?r is exprefty commanded) the contrary is always implied as forbidden) but the diftinflioa is taken from the manner of fetting them down ; concern- ing which, take thefe rules or general obfervauons for your better underftanding, many whereof are in the larger cate- chifm. 1. However the commandments be expreSed, affirma- tively or negatively, every one of them hath two parts ; one affirmative, implied rn negative precepts, requiring the du- ties that are contrary to the tins forbidden ; another nega- tive, implied in the affirmative precepts, forbidding the fins that are contrary to the duties commanded ; as for exam- ple, the third commandment, Thcu /bait not take the name of the Lord thy Cod in vain ; it implies a command reverently to ufe his name : So, to remember to keep holy the Sabbath* day i implies a prohibition of prophaning it ; in which fenfe all the commandments may in fome refpeci be galled nega- tive (and fo a pan of the fourth commandment is negative- ly expreffed, Thou Jhaft do no work) or affirmative ; ia which refpeft Chrift comprehendeth all the negatives un- der thefe two great affirmative commandments, of love to God and cur neighbour ; for every commandment doth both enjoin and forbid. The like may be fard of promises and threacnings, there b^r.g in every promifc a threataing and in every threatning a prcmife conditionally implied : And this may be a reafon why fome commandments are negative- ly expreffed ; fome politively, to (hew us that both are com- prehended. 2. Though the pofitive commandment, cr, (the pofitive part of the commandment) be of alike force and authority with the negative, as to the obligation it layethon us to du- ty, yet it doth not tie us to all occafionsand times, as nega- tives do: Hence is that common maxim, that affirmative commands tie and oblige femper, ever, that is they never want their authority, and we are never abfolved from their 48 An Expofition of Preface. obedience ; but they do not oblige and tie adfemper> that is, in all differences of time we are not tied to the exercife of the duties enjoined. Negatives again oblige both, fern- perznd adfemfer^ that is, always, and in all differences of time : For inftance in the third commandment, the affirma- tive part is ufe the Lord's name and ordinances holily and reverently in prayer, reading and hearing, &c. So in the fourth commandment we are required to Tanftify the Sab- bath, by waiting on ordinances, &c. This makes thefe ftill duties, fo as to pray, hear, &c. are ftill duties : but we are not to be, and fhould not be always cxercifed in thefe duties ; for wc muft abound in other duties as alfo of oeceffity, and mercy, we muft eat, and fleep, <&c. and when we fleep, we can neither aft love, nor fear. Again, the negative part is, not to prophane the Lord's name in his ordinances, this may not be done at any time : The reafon of the difference is this, becaufe in affirmatives, we are not always tied to the adts of duties and graces, but to the dif- pofition and habit. Habits are a fpiritual quality, a (Vis ) or power fitting and enabling for bringing forth thefe afts, and for the bringing them forth in the due time and feafon when they ihall be called for; but in finful things we are prohibited, not only the habits, but the atts alfo; the one Is always and ever a (in, but the other is not always called for as duty. If any defire rules to know when a duty is cal- led for ; as for inftance, when we are to pray, hear, 6r. it is hardly poffible to be particular in in this, yet we may try it by thefe generals. 1. Any affirmative precept binds to prefent pra&ice, when the duty required tends to God's glory, unto which every thing fhould be done (as i Cor. x. 31.) and when the omiffion of the duty may diihonour him. 2. When it tends to others edification 5 and omitting will fome way ftumble and offend. 3. When fome fpeciai providences meet and concur, to give opportunity to fuch a duty; as for inftance, the giv- ing of alms when we have it, and fome indigent perfon of- fers, whofe neceflity calls for it, Gal. vi. 10. So when fe- crecy of prayer is offered, (and no other more neceffary du- ty at that time is called for) which we are to watch unto, Col. iv. 2. or when we meet with fome fpeciai occafion or difpenfation, pointing out to us this or that as a duty called for ; fuch a providence invites us to the praftice of that du- ty : For though providences will not make thefe things to become duties which are not duties, yet they will ferve to time and circumftantiat duties that ly#a us, by virtue of af- firmative precepts, 4. Some Preface. the Ten Commandments. 49 4. Some fpecial occafions and times are fet down in the word, as for praying morning and evening, for hearing the word on Sabbath-days ; and in thefe, and other the like duties, the examples of the faints Co recorded for i- mitation in fcripture, would be obferved as a copy and pattern. 5. When they have not fuch inconvsniencies with them, as crois and hinder other moral duties of edification, love, 16. 6. A fixth rule is, that befide the duty expreffed, there Is more implyed in the affirmative commands; and befide ths fin pitched on, there is more forbidden in the negative pre* cepts, even all duties and fins of thefe kinds, in whatfoever degree: As for example, in the affirmative commands; u Where the duty is commanded, all the means that may fur- ther it are commanded likewife : Hence under care to pre- serve our brother, Levit. xix. 1 7, 18. it is commanded that we £hould reprove him, 6r. 2. Where any thing is com* manded as a duty, all duties of that kind are commanded, as keeping holy of the Lord's day, is commanded in the fourth commandment; there hearing, praying, watchful- nefs all the week over, and all things belonging unto the wor/hip of God that day, fuch as tithes, that is, maintenance for a miriiftry, calling of fit mjniflers, building churches, and a good ccnfcicncc, and faith unfeigned: which threefold end fpeaketh out the abfolute purity and holinefs called for in our love to God and others, (o ns to have a good confeience in thin before God; all which mutt flow from unfeigned faith without prefumption, reftin-g on Jefus Chrift, who is in this fenfe the end of the law. The fifth fcripture is, iTim. i. 8. The law is goo-J, if a man ufe it lawfully : and this guards againft abufing of the law, and puttcth us to the lawful ufe of it: There are ex- treams in abufing the law : as i. When it is ufed to I righteoufnefs by it. Again, 2. When the authority of U is pretended for fomething it warrants not, fuch as the tra- ditions of the fathers, Mat A, xv. feeking of falvation by the obfervanon of circumcifion, &c. 3. When its autho- rity in practice is denied. 4. When it is turned from prac- tice to vain fpeculations and quefuons. 5. Whtn it is 10 ufed as it deters and fcares from Chrift. 6. When it is fa made ufe of, as it oppreiTts and difcourages a believer, for whofe lake (1 Tim. i. 19.) it was never made or appointed, as to its threatnings and condemning power: And Uftiy, in a word, when it is not ufed to the ends, and in the man- ner exprefied in the former fcriptures. Fourthly, Becaufe the fhidy of this law is fo fingulany ufeful, we not only prefs and commend it, but add further fome few directions, whereby we may be helped rightly to ufe it, and to guajrd againft the abufe of it in our hearing and reading of it 1. The firft direction is, Ye would look on it as God** word, and take it as if ye heard himfelf from Sinai pro- nounce it, that fo ye may tremble, and be more arTected with holy fear whenever ye read, tear it, or meditate upoa it f for fowas the people affected when it was firft promulgate. 2. Be much in prayer for grace to take up its meaning; David (Pfal cxix. 18. &c) prayed often for this, and thought ic not unbecoming a king, yea a believing king, and a prophet to ftudy this law ; and pray much for open- ed eves to underfand the meaning thereof. 3. In your reading, feek to underftand, fo as to pratiife it \ for that is the end of knowledge, and the end of the law itfelf aims at, Deut, v. 1,2. We knowing no more in God's account than what we endeavour honeftiy to practife ; and not aiming at practice, indifpofeth both for understand- ing and practice, and makes men exceeding carelefs. 4. As ye hear and learn anything to be duty or fin, re- flect on yourfelves, and try whether that be fin in you, and how far fhort ye are in that duty ; for this is the proper uie p£ the lawj to reveal fiu aad tranfgreffioD, R.om. i. 18. therefore 56 An Expcfitlcn of Preface, therefore it is called a glafs, James iii. 12. 24. and ye would look into it fo as ye may know what manner of perfons ye are, and may know what fpots are upon you. 5. When the law difcovers fin, ye would open your bo- fom to let in convictions; for the law entered that fin might abound, not in practice, but in fenfe, feeling, and confci- ence, Rom. v. 20. and follow thefe convittions by repent- ance, till they neceffitate you to fly to Chrift, and leave you there. 6. Take help from Chrift's fermons, and the prophets, to underftand this fcripture, for they are the only canoni- cal; and therefore the beft commentary upon the command- ments ; yet ye would not defpife the light holden forth in human writing, fuch as the larger catechifm, which is ve- ry full as to this,, and if confeionably improved, will prove exceeding profitable for your inftruttion. Laftly, The grave cafe that we would fpeak unto, before we enter particularly on the commandments is, Whether any of thefe commandments may be broken in our fleep, by dreams, imaginations, aftions, &c. which otherwife are unlawful ? or whether, when a man is fleeping and dream- ing, he be fubjeft to the rule of the law, and if its obliga- tion extend to him even then ? This queftion hath its own difficulty; and although it be not good to be curious in it, yet it wants not its own profit, as to the peace and quiet- nefs of God's people, or to their humbling and ftirring up unto repentance, if it be rightly decided. I know almoft all run on the negative, as if men were not in the leaft guilty of fin by fuch dreams, upon this ground, becaufe they are not then in a capacity to ufe and exercife their reafon, but that they are in this cafe as mad, diftradted, or frantick men. I defire to be fober in fpeaking to this; yet I {bull adventure to fpeak my mind a little about it, with the rea- fons of it. And 1. We fay there is a great difference betwixt fleep- ing-dreaming men, and mad-men. 1. Becaufe madnefs is wholly in itfelf penal, and is a difeafe following finful man as other difeafes : but fo it cannot be faid of fuch dreaming ; for as fleep was natural (there being before Adam's fail a day and a night as well as now, and there being an inftance then of Adams fleeping) fo muft dreaming be, being pro- cured by the reftlefnefs of the fancy, and the roving of the imaginations, which is fome way natural ; but that men dream of fuch fubje&s, or that their dreams are of fuch a nature (as filthy or prophane) feems clearly to follow fin, which dreaming fimply doth not ; and therefore man is not fo puflive in this, as 10 madoefs. 2. Becaufe in dreams men Preface. the Ten Commandments. $j men have more ufe of reafon than in madnefs, though (is the fchool-men fay) that ufe be imperfect, yet as they grant (and experience confVmeth it, and Auguftine, lib. 10, ConfefT. acknowledged it in himfelf) men may reafoa and debate in deep, yea fometimes rejecl fome motions, and though dreaming, yet not give confent unto them ; and that upon reafons which at other times poflibly they will embrace. Hence is it that there is a fort of fuitablenefs and likenefs betwixt men's dreaming, and their rational actings when waking ; children and mad-men, or men in a diftem- per, having more footifhnefs and lefs reafon in dreams, than thefe who have more ufe of reafon •, but wife men in a dif- traction, and natural fools, have no fuch difference tljen. Befide, we conceive that dreaming is more proper to rea- fonable men than bealls, and to men that have exercife of reafon than to children, but madnefs may be in all. 3 Be* caufe a man's former carriage in moral things hath much more influence on his dreams when he has clear ufe of rea- fon, than it can be faid to have upon him when in madnefs, as to the things committed by him in it. 4. Neither is it without fome weight, that under the law, Lev. xv. Deut. /Xxiii. 10. Sacrifices and wafhings were appointed for fome fins committed in fleep and dreaming (whatever they be in themfelves) which were not appointed for the fins of fuch as were frantick : All which pyt together, and duely coftfi- dered, we cannot look upon iins, I mean things otherwife unlawful, in dreaming, and fins in diftra&ion, as equal. Yet fecondly, there be fome things that we willingly grant in this matter; As i. That we do not comprehend under thefe finful dreams every palling tranfient thought or motion in fleep, which has merely an idlenefsand unprcfu- flblenefs with it, which though it might be pcffibly be fin- ful in men waking, (when they fhould aim in the leaft thought at fomething edifying) yet we think dreams that are meerly (fo to fay) negative, that is, not finful on the matter, are not to be accounted fins \ nay, nor yet fins hif- torically, as it were, obje&ed to the fancy, or only objec- tively propofed ; I fay they are not finful, becaufe man's fancy at fuch a. time is open to fuch reprefentations, and cannot hold them out, efpecially feeing they may poffibly be carried in by the devil \ who certainly waits thefe times ; but there are other finful dreams, fuch as that fpokeo of, Lev, xv, through occafion of which there iseffufion of feed, riling in paffion, delighting in revenge, it may be (as we es delight, yea fometimes external motion of the body H en- 58 An Expofition of Preface. endeavouring the accompliftunentsof itsdefires: in all which it feems hard to fay, that a man is paffive only ; and when the fubje&s of the dreams are fuch things as a natural con- fcience will fear and tremble at, it is of thefe we fpeak. 2. We conceive there is a great difference, as to degrees of finfulnefs, betwixt fuch finful motions, defires, delega- tions, &tc. that are in a waking man, and the fame in one afleep ; the guilt is much lefs by many degrees in the one, than in the other. 3. A difference is to be made betwixt grofs fins obje&ive- ly reprefented to the fancy in fleep, and the fame fins which are not only fo reprefented, but alfo have more fettled mo- tions following thereon. 4. There is a difference alfo betwixt diftempered men in their dreams of this kind, and men who are fober, and well at themfelves ; yet we cannot but incline to think, that there is fome guilt that may and ought to be repented of in fuch dreams, and fo that men may in their fleep fin againft thefe holy commandments, feeing that in many dreams^ as in ma- ny words, there are diver s (even finful) vanities > Ecclef. v. 7. This truth is fomcthing clear from the grounds already laid down ; but we (hall for further clearing and confirm* ing of it, add thefe following arguments. The firftis this, i.Thal tickling delight^ as an evil againft the law of God, is a fruit of original fin which fin infefts all our imagina- tions, and makes them evil, Gen. vi. 5. yea, they are the Sowings out of habitual luft, which is now natural to us ; and if they be a fruit of that tree, or a daughter of that mo- ther, muft they not be of the fame nature, and fo finful ? and that they muft flow from original fin, may thus be made out; That none can imagine fuch dreams to have been inci- dent to Adam, in the ftate of innocency, while all was pure, even though fleep and dreams were natural to him : And this may be confirmed from that one maxim of the fchool- menr that Adam's innocency was capable of no deception, nor of any thing which might make him fad, either fleeping or waking ; but fuch dreams. certainly imply both. If it be faid, fuch dreads may be from an external caufc, as the de- vils objecting fuch and fuch things to men in fleep : I an- fwer, I grant in part it may be fo ; but 1. Though he objsft them to us fleeping as well as waking, yet it is we that en- tertain thefe oDJe&ed reprefentatiqns, it is we that delight in them, and move by them, though tempted thereto by him; we may fay, he is Father, and as it is, Afts v. 3. A4 Jilleth the heart, and furniflieth fewel ; but we arc the mo- ther (I fay, it is our corruption) that bringeth forth ; and can any fay, that if there were oq corruption within us, that thefe Prefaced the Ten Commandments. $9 thefe would be fo entertained ? 2. Though they come from hin s sn external caufe, vet confidering that our nature is inclined to fuch things, fo that powder of flax taketh no fooner v/ith fire caft into them, than our corrupt nature dota with thefe temptations: Is it pofiible to imagine that a dart of temptation fhould be thrown in, and not at leaft awake and ftir the favour of corruptions ? Indeed pure na- ture in our bleflcd Lord (who was without original fin) was like water prefently to quench all fuch fiery darts 3. If they come from the devil, to what end can he object them to men ? it muft either be, becaufe they are (Inful, that be- ing his aim to defile them thereby, and draw them to fin ; or becaufe they are troublefome and heavy to men, he hav- ing delight alio in men's mifery ; but fuch dreams are no way weighty and troublefome to the moft part of men, that therefore is not his aim, nor would be fo much bur- denfome to others, were it not from their apprehenfion of guilt under them ; and therefore Satan's aim muft be there- by to defile men with fin 2. Argument which confirmeth the former, (and let us confider it with reverence) our bieffed Lord Jefus was made in all things like unto us, except fin : none of the fruits of original fin, which are finful, are to be" found in him ; and yet, I fuppofe, none can without horror imagine fuch dreams to have been incident to him, or that his abfolute holinefs was capable of them. He is the only inftance of one free from original fin, yet may he be fuppofed liable to any other penal thing, excepting, 1. "What implies fin. 2. What implies diftempers and infirmities in the contempera- ture and conftitution of his body from inward catifes, be- caufe he had no inward caufe, being free of fin, as Adam before his fall; and therefore not naturally (I mean from inward principles, or nccefiry, as we are) fubject to iick> nefs or death. 3. The third argument is, That men are often acceffbry to the finful dreams themfelves, either, 1. *By excels, dif- pofing themfelves to fuch inclinations; or 2. By a looie mind that delights in following fuch things throughout the day in their more reafonable meditations, and more deter- minate purpofes ; it being ordinary, that dreams follow much the conftitution of the body, or the habitual ftraih of our practice: in which refpec~t, men's callings, 02 parti- cular employments, will run up and down behcre the fan- cy in their fleep, and fo their finful exercifes alio : or, 3. By not praying to God to guard againft them, and neglec- ting to prefs more after mortification for that end : or, 4. By not being fuitably affefted with them after they :.re paft H z snd 60 An Expcfition of Preface. and gone : In which cafes, even the fchool-men (who arc not the moft rigid and tender cafuifts) will grant (all things being confidered) fin to be ex confequenti in dreams; and we fuppofe few fall in fuch dreams, who may not in one circumftance or other read their acceffion to fin therein : and though our frame and conftitution be in itfelf natural, ret that it fhould incline usfleeping or waking to anything iinful, that is and muft be from corrupt nature, feeing it clearly fpeaketh the'mordinatenefsof our natural inclination. 4 The fourth argument is from the law of wafhings and facrificings for the fin of uncleannefs in men's dreams, when they pais feed in thtir deep, which feemeth to fay thus much* that both deeping and waking men lhould be holy ; and although there be facrifices and cleanfings appointed for fomc things that are not morally iinful, as the touching of a dead body, having leprofy, 6r. yet fimply to fay fo of the cafe in hand were hard: For, I. If it be faid, there was no mora! finfulnefs in that kind of pollutions, what then could thefe facrifices and wafhings fignify ? If any fay, as they muft fay, chey looked to fecret attings of original fin, ir doth confirm what we have faid : But %. Is there in any fuch things as ate not accounted Iinful in themfelves, fuch a dependency upon, or likenekto any commandment, as there is in that which is mentioned, Levit. xv. to the feventh commandment, to which it feemeth to have a di- reft reference ? 5. The fifth argument may he taken from the extent of the law, which reacheth to the whole man, outward and inward, foul, heart, mind, and if to the whole man, then why not to the fancy, memory, imagination-, cr. And we are iure when fpirits are made perfe&ly conform to the law of God, there will not be found in them any fuch fan- cy imaginable as conhftefit with it ; Befides, doth not this law oblige and tie always ? even fleeping men (as we con- ceive) are under the negative precepts of it ; that is, altho* they be not bound to pray and hear in their fleep, yet they are bound not to murder, nor commit adultery, re particularly to the words which the Lord 6z An Expo/ttion of Prefaced Lord himfelf fpokc, concerning the number of thefe com- mandments, and general fcope of them (as hath been faid.) There is no queftion, but there be four things we would fpeak a little to, for further clearing of the text, before we come to fpeak particularly to the firft commandment. The firft is, whether thefe words, Jam the Lord thy God, &c. be a part of the firft commandment, or a preface to all the ten ? Anfvt. We think it is a ground laid down for preffing and drawing forth our obedience to all the commandments, yet it hath relation more efpecially to the firft command- ment, as the negative expreffion there cleareth, which is Thoujhalt have no other God's before Me ; that is, no other than Me ; what Me ? even Me the Lord thy God that brought thee out of the /and of Egypt : So then, there is a fpeciai re- lation betwixt this commandment and the preface, as inclu- ding thepofitive part of this negative commandment, and it doth efpecially clear ttefe three things? 1. What is the right objeft of worfhip? it is Jehovah, Ekhim, the Lord, that fheweth the unity of the divine ef- fence ; for fo Jehovah, being a word in the Angular num- ber, is ordinarily looked on as pointing out this: then Elo- him, which is a word in the plural number, fpeaketh the plurality of performs in the Godhead ; fo that the Lord com- manding and requiring obedience, here is one God, and three perfons. 2. It cleareth what is the right channel in which our fer- vicefhould run, it is the channel of the covenant, our obe- dience is to be dire&ed, not to God abftra&ly confidered, but to God as our God, / am the Lord thy God, faith he, and thy God by covenant ; fo the expreffion is, Deuter. xxviii. 58. That thou mjy fear this glorious and fearful name, THE LORD THY GOD. This maketh our fervice and worfhip fweet and kindly; and without this relation there can be no acceptable fervice performed by finful man to God ; and that relation (that by the cove- nant of works once ftood betwixt them) being broken, it faith it muft be made up again, which only can be done ia Chrift j and it faith alfo, that this relation to God in him, and obedience to the law can confift well together. 3. It cleareth what is the right and great motive of obe- dience, to wit, the benefit of redemption, love and thank- fulnefs, upon that account, conftraining to the performing of thefe duties that are commanded, that they may be done willingly and in a chearful manner. Secondly, it may be afked,why the fecond commandment, and the fourth commandment, have reafons preffing obedi- ence annexed to them, which none of the cxhejr Hath, at leaft Preface. the Ten Commandments. 63 leaft exprefly fet down by the Lord ? Anfw. This may be a reafon, becaufe all the other commandments are by the law of nature determined in men's confeiences, and the fins againft them are by natures light feen to be evil; but the fubftance of thefe two, to wit, what way he fhall be wor- (hipped in externals, and on what day as that folemn time of worfhip, being determined by God's pofitive law, they are not fo impreffed on men's confeiences as the duties re- quired in the other commandments are ; therefore the Lord addeth reafons to each of thefe £o perfwade to the o- bedience of them. As to the fecond, 1 am a jealous God; and therefore will not admit of any the leaft 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 days, though before there was none, v^hich is further amplified in the text : Now by this reafon (which is alfo given by the fchool-men) it may appear, that the fe- cond commandment concerning outward worfhip accor- ding to our way of diftinguifhiog them, is diftin£l from the firft, which requireth the inward worfhip due to God : for the firft commandment is moral natural, andean never be altered, and has as much imprefiion on a natural confeience as any; and therefore, according to this ground, needed no reafon. Thirdly, It may be obferved alfo, that fome command- ment have promifes added to them, which others have not, not that any implied commandment wants encouragements, but in fome they are exprefled, as in the fecond, Hefkeivctb mercy to tkoufands, be. and the fifth, That thy days may be long, be. The reafon given why promifes are particularly exprefled in thefe two, is that obedience to thefe two feemeth to bring^oft hurt to men, and is moft contrary to their cor- x'upt wills and affections ; it feemeth not fo prejudicial, nor is it fo fo obnoxious to the hatred of the world, that mea love God, and fear him in their hearts, be, as it is out- wardly to confefs him before men, and that by adhering clofe to the true manner of worfhipping him : This maketh men obnoxious to perfecutions, crofles, lofles, be. to be ferioufly taken up in the externals of godlinefs, fometimes, bringeth much prejudice with it, and is to many trou- blefome, and fo to ht obedience to fuperiors, and tender of inferiors,, is not eafily condefcended unto ; therefore God to counterbalance the difficulties that accompany the obe- dience of thefe two commandments, hath added promifes to them, the more to encourage and ftir up to the obedience of them. The fourth thing we would notice is,that fome command- ments 6a An Exptjitkn cf Com. i. ments have threatnings exprefTed in them, which others have not, as the fecond, and the third, not thdt any com- mandment wanteth implied threatnings -, but the reafon is, becaufe men ordinarily count light of the breach of thefe two commandments, if they be (as they think) honeft at if it be to the true God, they think the lefs of it : And fo alfo men are given to count very light of the reverent the heart, though they be very negligent and carclefy in many outward things; and though in the manner of worfhip they be very flight and perfun&orious, yet ufing God's holy name ; therefore he hath put a threatning to both thefe commandments, to make men know, he will Dot fo eafily pafs them, as men oft-times imagine ; and that all thefe three, reafons, promifes, threatnings, are added to *he fecond commandment, it doth very clearly and convin- cingly fliew of what concernment that commandment is, and how ready men are to break it, and that there is fpecia! confideration and regard to be had to it, fo far as it is from being to be attempted to be expunged out of the number. E X O D U S xx. 3. Thou ft alt have no other Godi before me. IN this firft eommsnapd we may confider thefe two : 1. The thing commanded. 2« The qualification of the com- mand. The thing commanded is negatively fet down, Thoufkalt hive no other Gcdst directing to the right object of worfhip, and differencing the true God from all fuppofed Gods ; for though there be but one God, yet are there many who are called Gods, 1 Cor. viii. 4, 5, 6. The qualification added, is in thefe words, before me, which tend not only to the ag- gravation of the fin here difchargcd> as being done in his prefence, and done as it were in contempt and defpite of God, who always fees ; ha: efpecially to fhew the extent of the prohibition, that it tieth \±p not only from outward i- dolatry, but even from that which is inward and fecret, and that man fee not, an*! is known to God only, and fo this commandment requireth not only external worfhip, but that which is inward and fpiritual before God. Hence the fcope of this Srft commandment lyeth clearly in thefe two things, (wherein it differeth from the fecond) to wit, 1. That it fheweth wfoo is the right object of worflbip, and direc- Com. I.' the Ten Commandments. <5j direfteth men thereto. 2. That it regulateth mens internal worshipping of God, and calleth for that ; whereas the fe- cond commandment fuppofeth both thefe, and dire&cth as to the manner of worfhipping the true God, in externals and regulateth thefe. This commandment, as all the reft, hath a pofitive part requiring fomething, and a negative part prohibiting fome- thing : We fhall in the firft place, fpeak to what is requir- ed here, and we take it up in thefe three things. 1. And firft, it requircth the right knowledge of Gcd ; for there can be no true worihip given to him, there can be no right thought or conception of him, or faith in him, till he be known : He muft be known to be one God in ef- feoce, Deut. vi. 4. and three perfons, 1 John v. 7. He muft be known in his attributes and efTential properties, infinite- nefs, immenfenefs, unchangeablenenefs, eternity, omnipo- tence, omnifcience, wifdom, goodnefs, juftice, and faith- fulnefs: He muft alfo be known in his fpecial works, whereby his fovereignty and majefty appeareth, as his works of creation, providence, redemption and what concerneth. it; as the covenant of grace, and its terms ; the Mediator, and his offices : no fervice of worflhip can be offered to God, nor can we have any ground of faith in him, without fome meafure of diilinct knowledge of thefe. 2. It requireth from a fuitable acknowledging of God in all thefe his properties; As 1. That he be highly efteemed above all. 2. Loved. 3. Feared. 4. Believed, and truf- ted in. 5. Hoped in. 6. Adored. 7. Honoured. 8. Serv- ed, and obeyed. And fo, 9 He muft be the fupreme end iq all our actions, that fhould mainly be aimed at by us. 3. It requireth fuch duties as refult from his excellency, and our acknowledging him to be fuch a one : As i; De- pendance upon him. 2. Submiffion to him, and patience un- der crofsdifpenfations from him. 3. Faith refting on him. 4. Prayers put up to him. 5. Repentance for wronging him. 6. Communion, and a conftant walking with him. 7. De- lighting in him. 8. Meditating on him ; and fuch other as necefiarily may be inferred as duties incumbent to creatures in fuch a relation to fuch a God, whofe excellency and worth calleth and inviteth men to all fuitable duties. Next, it is necefTary that we add fome advertifements to thefe generals. And firft, That the commandment requireth all thefe, and in the higheft and moil perfect degree. 2. That it not only requireth them in ourfelves, but o« bligeth us to further them in all others, according to cur places and callings, I 3, That 5 and -w^at have 1 more ? When all the other content- ments a man hath, yea all the promifes, and God himfelf alfo, proveth but of little value to him, in refpect of fome particular he is deprived of by fome crofs difpenfation ; it is a token it had too much of his heart : Try this by two things. 1. When any beloved thing is threatned to be re- moved, it then appeareth how it is affected, and ftuck in- to. 2. What is made ufe of to make up that ; fee a notable difference betwixt David and his men, or moft of them, 1 Sam. xxx. 6. when he wanted as much as they, they know no way to make it up, therefore they think of ftoninghim ; but he encourageth himfelf in the Lord his God: they had no more left at all, it is like ; he hath his God abiding, in whom he may yet be comforted. The Com. I. the Ten Commandments. 69 The fecond way whereby* men commit idolatry with crea- tures, is their love which is due to God with all the heart ; but men ordinarily give away their hearts to creatures, in being addifted to them in their defires, feeking exceffively after them, in their doating on them, or forrowing immo- derately for want of them. Hence the covetous man who loveth the world, 1 John ii. 15. is called an idolater, Col. iii. 5. Ephef. v. 5. Thus it difcovered itfelf in Achab, who fo loved Naboth's vineyard, that he could not reft without it: So Demas idolized the world, when for love of it he forfook his fervice with the apoftle, (though it had been but for a time) 2 Tim. iv. 1 o. Men's love to creatures is ex- ceffive. 1 . When their contentment fo dependeth upon them, as they fret when they cannot come at the enjoyment of them, as we may fee in Achab, when he cannot get Na- both's vineyard, and in Rachel for want of children. 2. When it ftands in competition with God, and duty to him is fhuffied out from refpedi and love to the world, or any thing in it, as we fee in Demas, 2 Tim. iv. 10. 3. Though duty be not altogether thruft out, yet when love to thefc things marreth us in that zealous way of performing du- ty to God, as it did in Eli, 1 Sam. ii. 24 who is faid to honour and love his children above God, ver 29. not that he forbore them altogether, but becaufe his fharpnefs was not fuch as it fhquld have been, and (as it is like) it would would have been, had they not been his own fons whom he too much loved ; whereas to the contrary it is fpoken to Abraham's commendation, that he loved God, becaufe he withheld not his only Son when God called for him. 3. The third is, when confidence and truft is placed in any thing befide God, (10 wit, exceffively, as before we faid of love.) Thus when a man's protection is placed in men, though princes, Pfal. cxlvi. 3. or in multitudes, or in hor- fes and armies, it is idolizing of them. Thus rich men may make (as it is Job xxxi. 24 ) gold their confidence, and fine gold their hope ; that is, when men account tbemfelves fe- cure, not becaufe God hath a providence, but becaufe they have fuch means ; as Afa trufted to the pHyficians, and not to God, namely in that particular, the cure of his difeafe ; or as the rich man, Luke xii. 19. who founded his taking reft to his foul on his full barns : and fo fome truft their ftanding to fuch a great man who is their friend : And this is known, 1. By the means to which men betake them in a ftrait, as when they ftand not to make ufe of finful means. 2. By what noife they make when they are difappointed. 3, It is known by this, \*hen their leaning on fuch a crea- ture marreth their refting en God, and on his providence. Hence 7^ ^n Bxfmjkiai of Com. r. Hence it is hard for men to be rich, and not to place their •'i deuce in riches ; and fo Chrift ipeaketh of the difficulty of rich men being faved. 4. Then men truft in their rich- er when die having of them maketh them to think them* Selves thz more fecure, and maketh them proud and jolly, as if they added fome worth to thofe who pofTefs them; which could not be, if they were not fomething too much thought of. 4. The fourth way how creatures are idolized by men, is in their fear, when men or events are feared more thaa God, and fear maketh men (in, or at leaft keepeth them b*ck from duty, in lefs or more, iike thofe profefibrs, who for fear of the Jews (Job xii. 42) did not confefs Chrift, Thus men may idolize their very enemies whom they hate, when they fear more him that can kill the body, than him that can deftroy both foul and body. Thus great men and powerful in the world are often idolized, and good and well-qualified men may be made idols aifo, when men be- come fo adJi&ed and devoured to them, as to call them Rabbi, and to be as it were( fworn to their words and opi- nions (as the Sectaries in Corinth were, and fuch at ail times, for the moil part, are to their leaders) when it is not the matter or reafon that fwayeth but the perfon that teacheth fuch doctrine, or holdeth fuch an opinion. ^. The fifth way of committing this idolatry, is by fervice, when a man is brought under the power of any thing ; fo whatever a man ferveth this way is an idol, every predo- minant, every perfon or humour that a man fetteth himfelf thus to pleafe is an idol : in this refpect it is faid, Men can- not ferve two matters, Cod and Mammon; and if we yet ferve men, we are not the ferv ants of Chriji% Gal. i. 10. This may be known, 1. By what men are moft excetfively taken up with, and moft careful to fulfill and accomplifh. 2. By looking to what it is for which they will take moft pains that they may attain it. 3. By what getteth moft of their time and labour. 4. By what overfwayeth, and over- cometh, or overaweth them moft, fo that they cannot refift it, though it thruft by duties to God ; and when they are never {o taken up with God's fervice, but it indifpofeth them whenever they come to immediate worfhipj it is an evident token that fuch a thing is the man's idol. Theft be the moft ordinary ways how men fall in this fin of idolatry : it were hard to fpeak of all the feveral idols which may be loved, feared, refted on too much, and fo put in God's room : I {hall inftanc^ a few. The firft is the world ; this »: the great clay-idol that covetous and voluptuous_men hunt after, crying, Who hiill Jbcw Com. i^ the Ten Commandments, ~i fhe-w us any good F PfaL lv. 6. By this thoufands are kept :n bondage, and turned head-long: An cxceffivc dciiie to ha^e the world's goods, and have by thefe a rfaaie in the eanh, is many a man's idol. A fecond is the belly, Philip, uu 1*9. a fhameful God, yet worfhipped by the moftpurt of men, who travel for no more but for a portion in this life to fill the beily, Pfal. 14. to win their living, and provide for their families To this fort alio belongeth gluttons, drunkards, palate-pk ii- ers, (who are looked upon as the dainty men in the world, abounding alas in cur days) being according to Satan's max- im, ready to give Jl in for Jk in, and all they have fir their life ; and aiming at no more, Job ii. 4. Thus Satan thought to have found out Job, when his riches were quite gone; thus he tempted the Lord Chrift to provide bread in an an- xious way 5 and thus fear of want captivateth many. 3. The third great idol (which is comprehenffve fome way of all) is a man's felf, his honour, credit, reputation, good name, and applaufe in the world \ his own will, opi- nion, tenets, judgments, whereof men are tenacious, and will not quit fometimes (as the proverb is) f< an inch of 4f their will for a fpan of their thrift1'. Thus men are laid to live to them/elves, 2 Cor. v. 15. in oppofition to living unto God, when felf-refpect fwayeth them to be /overs cf them/elves, 2 Tim. iii. 2, 4. and levers of their pleafures mere than Gody and felf -willed, Tit, i. 7. 2 Pet. ii. 10. Ah who are free of this ! The fourth is, men of parts, 6c. who have done or m&f do fome confiderable good or evil to one, or have fome. thing in them eminent beyond others: Thefe oft-times, 1# regard of the fear, love, or truft men place ia them, are made great idols. The fifth is, lawful contentments, as houfe?, wives, cbii? dj?en, unto which men are often too much a^difted, with which they are often too much taken up, even foi times with that which is in itfelf very little, and (6 thef prove their idols. A fixth is, felf-righteoufnefs: Men's prayers, their re* pentance, blamelefs walking, c. which we fhould be at. 4. When they degenerate, as when knowledge turneth into curiofity, and faith into pre- fumption, and hope into vain confidence, fear into unbelief and anxiety, by which we may fee how often this command- ment is broken. 1. That we may the better underfland the breaches of this commandment, we would firft take a view of God's excellency and attributes, and fee how we fin againft all thefe, for we fhould walk worthy of God, Col. 1. 10. And here ye may obferve, that his infinite wifdom is wronged by not fubmitting to him, or not taking direction from him; his power, by not employing him ; his grace, by not trufting him, or abufing it to wantonnefs ; his omnifcience, by wifhing he faw not fome things, hiding them from men, and not fearing him, counterfieiting in his fervice, &c. fo is his juftice wronged by expecting mercy without making ufe of a facrifice, not fearing his threatnings, not fearing at fin, but hazarding on his wrath ; and the like may be inftanced in all the reft of his attributes, which are all fin- ned againft, either by ignorance, or by oroiilion of fome- thing they call for, or by the commiiiion of fomething un- becoming them. 2. Confider God in his relations to us, how often is he finned againft as a Father ? how is his kindneis abufed, and he not reverenced as Creator, of whom we have our being ? yea, he is kicking againft, and we live no; to him, from :-'j:n, ?3 An Expofttion of Com. t. whom, and by whom we live : He is a hufband and yet we go a whoring from him, and prove unfaithful in all our ties to him : He is a Redeemer of his people, and a mafter and Lord of all, but what fear, love fubjettion getteth he from us, notwithftanding of all thefe relations ? 3. Confider God's works for us, about us, and to us, of creation, providence, and redemption, befideshis particular difpenfations both of mercies and judgments : A 11 which call for fomething fuitable for us, and yet every one of them is more ways flighted, by attributing whether good or evil, to chance, luck, or fortune, by unthankfulnefs to him, and abufe of what he giveth ; and by not ftudying thefe works, fo as to admire and love him who is the work- er. 4. Confider our obligation to God in all the parts of our covenant with him, fealed by baptifm, and the Lord's-fup- per : Sure we fhould ftudy to be like all thefe covenant re- lations, and to anfwer thefe obligations; but alas, how fhamefuily tfnanfwerable are we to them all ? 5. Confider his will revealed in his word, and fee how far fhort we are in performing it. Laftly, Confider what care there is of ufing the means that may bring us near to, and abftaining from thofe things that draw away from God, fuch as finful confederacies, e- vil company, light and unfound books, travelling needlefiy to ftrange places, which yet are recorded in fcripture. 2. They may be guilty of lefs or more ignorance, in ref- pecl of the degree ; fo fome men are abfolutely ignorant, others are doubtful only, and not confirmed in the know- ledge of the truths of God, who yet have not contrary im- preffions of thefe things, as others have. 3. There are diverfe kinds of ignorance in men : fome are guilty of wilful ignorance, fome are negligent, and fome (even the beft) are labouring under the remainder of natur- al blindnefs, who yet are not negligent. If it be afked, Whether ignorance canexcufe a man, and how far it excufeth ? Anfiu. 1. There is no ignorance (pro- perly fo called) that excufeth wholly, pro toto, it being of it- ifelffinful, and men being obliged to know what is fin, and whatnot; neither can ever men do that out of faith, which they do in ignorance, and know not if it be in itfelf finful or lawful : this is to be underftood in refpect of ignorantiajv ris, nonfaEliy of the ignorance of the law, and not of the ignorance of the fact, (as they call it ;) for men may fbme- times be ignorant of this, and yet be innocent ; as when one is cutting with an ax, and it falleth of the helve, fyc. but in refpect of the law, there is no invincible ignorance that can excufe any for their not knowing God's mind, becaufe they are obliged to know it. 2. Ignorance that is wilfully entertained with neglect of means that might help it, is fo far from excufing, that it doth aggravate the faults occafioned thereby, becaufe in that cafe there are two faults that concur, 1. Ignorance. 2. A- oother fin produced thereby. 3. Ignorance natural, or proceeding from paucity of means, or lefs occafion to learn, though it doth not fully yet excufeth : Hence it is faid, They that know not the maf- ters will, fhall be beaten with few jftripes : But Chorazin, and Bethfaida, and other places, having plenty of means, ihall not in the lcaft be flickered under that excufe, Matth. xi. 22, 23* 24. 4. In fome things we would diftinguifh betwixt finning ex ignorantia>) out of ignorance, and finning ignoranter> ignorantly ; one may do a thing out of ignorance (as Paul pcrfecuted the church) that would not have done it; it was not malice, but ignorance that led Paul to that fin of per* fecuting. Com. i. the Ten Commandments. 81 fecuting. This excufeth in part ; but to do a thing igno* rantly, is when a man is more immediately the caui'e of his own ignorance : As when by drunkenefs, paffion, hatred malice, <&c. a man is fo blinded and prejudiced, that he can- not dilcern what is duty, and what is fin : So fome Phari- sees were, who might have fefn that Chrift was God, and to be acknowledged as fuch, but prejudice marred it. Thus a fin confidered in itfelf may be lefs, which being confidered more compleatly, will be found a far greater guilt ; as (up- pofe, one in drunkennefs fwear, commit adultery, or in paffion commit murder, the murder or adultery confidered in themfelves, as done in drunkenness or paffion, are lefs, than when done in fobernefs, or deliberately; yet thefe fins being compleatly confidered, the perfon is more guilty, be* caufe he hath murder and drunkennefs, or murder and paf- fion, both to anfwer for; which drunkennefs, or paffion he caufed to himfelf by his unwatchfulnefs : and all the ef- fects that follow upon thefe, are to be imputed to him, both as the actor and procurer of that which is the occafioa or rather the caufe of them. Thus you fee how many ways ignorance breaketh this commandment. 2. We fliall inftance the breach of it in what is oppofitc to faith, or confidence which floweth from faith ; to wit, unbelief, diffidence, temerity, or tempting of God (which floweth from unbelief, and is oppofite to faith) the infide- lity of Heathens and Jews, and the atheifm of iuch as be- lieve not the word : Thus alfo Hereticks, who abufe it, and apoftates who fall from the truth thereof, and are opofers of it, are guilty of this fin ; as alfo, thofe who receive the word in vain, and for all his invitations, reft not on him : thefe make God a lier, and defpife him and his offers, be- ing unwilling that he fhould reign over them. Here com- eth in alfo anxiety, in refpect of his providence and dif- truft or diffidence, in refpect of his promifes, which is a fin questioning the fulfilling of promifes, from the apprehen- fion of fome weaknefs in the promifer, or in means ufed by him to bring about the accomplifhment. Temerity or tempting of God, is agninft confidence alfo : This is an ef~ faying or attempting fomewhat without God's warrant, without which none can lawfully undertake any thing : That of diffidence wrongeth God's faithfulnefs ; this of te- merity wrongeth his wiTdom, in not making ufe of the means prefcribed by him *, as if we would attain the end a- nother way of our own. Oppofite to faith alfo, and the profeffion of it, are dhTembling of the truth, faint»ng in the profeffion thereof, efpecially in the cafe of confeffioo, by which we dishonour God ; and by our fearful, pttfilani- L ous $2 yfn Expefnion of Com. ?* xnous, and cowardly carriage, fome way tempt others to think that indeed we do not indeed believe thefe things, on which we feem by our faint deportment to lay little or no weight. 3. We may inffance the breach of this commandment in what is oppofite to hope ; namely, defperation and preemp- tion, or vain confidence ; and becauie every grace has ma- ny oppofite vices, ye may fee it is the eafier to fail in obedi- ence to this commandment. Defperation wrongeth many graces ; it is two fold, either total from want of faith ; or partial, from weaknefs of faith. There is alfo a defperati- on and diffidence that is good, Ecclef. ii. 20. which is, when we defpair in ourfelves, or from any thing in ourfelves or in the world; to attain happinefs, or what is promifed ; that holy felf-defpair is good ; but that is not it which is mean- cd here, for it is not abfolute defpairing, but fuch as hath ftill a reservation with it, Ij he help me net , which implieth hope. Prefumption runneth on the other extreme, look- ing for what is promifed, without making God's way to at- tain it, and it differeth from native and true confidence, which with peace and boldnefs refteth on his word, and in his way expecteth the thing promifed ; the fault of prefump- tion is not, that it accounteth God's mercy roo great, or expeð too much from him, but that it accounteth him to have no juitice •, nor hath it refpedt to his holinefs and greatnefs : Even as defperation faileth not in attributing to him too much juiHc'e, but in making it inconfiftent with his mercy and promifes, and extending fin, wants, and un- worthinefs beyond his mercy and help, as Judas and Cain did. 4,. For finding of the breaches of this commandment, ye may confider the oppofites to love with the whole heart, fuch as luke-warmnefe, Rev. iii. J5. coldnefs of love, Matt. xxiv. 12. felf-love exceffive love to creatures, hatred of God, not as he is good, but as he is averfe from finful men, prohibiting what they love, and punifhing them for com- mitting fin ; for it is impoffible for men to ferve two maf- ters, asfinand God ; the one mull b-j loved, and the other hated: and is their any thing more ordinary than love to fin which is evil. And hatred of God which is the great good? which appeared* in little zeal for him, and little re- verencing of him. 5. Confider what is oppofite to fear'and reverence, and there you will find much carnal' fecurity and vain confi- dence in it, obftinacy, ftout-heartednefs, little trembling at his word, not being affected with his judgments, rafhnefs and irreverence in his fervice> whereas there is a general fear in Com. u the Ten Commandments. 83 in all our work called for, Prov. xxili. 17. We ought to be id the fear of the Lord all the day lorg ; and there is a peculiar fear in our walk called for in the ordinances of his worfhip, Ecclef. xii. 23. Mai i. 16. which was commended in Levi, Mai. ii. 5. On the other hand, oppollte to this, is is that carnal fear and anxiety, which is commonly called fervile and flavifh fear, and the fear of man which bringeth a fnare, Prov. xxix. 25. 6 Look after the breaches of this commandment, by confidering what is contrary to the obedience we owe to him as God, and our God. Now internal and external o- bedience may both be comprehended in this, every n;aa ought wholly to give away himfelf, and the ufe of all his faculties and members, for the glory of God and to him only, and to none other: And this reqnireth a practice that is complete, both as to the inward bent of the will and heart, and alfo as to all the external parts thereof, which being ferioufly pondered, G ! how often will we find this commandment broken ? as the particular comparing of ouc life with the word, and the explication of the reft of the commendments, may eafily clear and difcover. 7. The fin of impatience, which is oppofite to that pati- ence and fubmiffion we owe to God in his ways and difpen- Cations, is one of the fpecial breaches of this commandment: It is very broad, and doth maay ways difcover kfelf : A? I. In fretting at events which befal us, 2. In not fuhmit- ting chearfully to God's way with us, but repining againft it. 3 In wifhing things hail fallen out otherwife than God hath difpofed* 4. In limiting God, and prefcribing to him, thinking that things might have been better otherwife. 5. In not behaving himfelf thankfully for what h^ doth, e- ven when his dlfpenfanons arecrofs and affiifting. 8 This commandment is broken by the many fins which are oppofite to that adoration and high eireem that we fkould have of God in our hearts : Ke ought to have the throne and to be fet far up in our minds and affe&ions : but oh 1 how many are there that will net have one ferious thought of him in many days, and are far from being tak- en up with him, or wondering at him and his way with lin- gers, 6c. but contrarily, ver. 5. as the Lord (hall carve out unto you. A fecond reafon to clear his to be the meaning, may be taken from the perfection of the law, which lieth in this, that it coodemneth all iin, and commandeth all duties ; now it is a fin not only to worfhip falfe gods, but to wor- fhip the true God in a falfe way ; and it is a duty alfo to worfhip him rightly, according as he hath appointed ?n his word : now thefe fins muft be forbidden in the fecond com- mandment, or they are forbidden in none at ail , and thefe duties muft be commanded in this commandment, or they are commanded in none. Next, that we may clear, that it is finful to worfhip God otherwife than he hath commanded, it would be obferved, there was a two-fold idolatry found in Ifrael, and condem- ned in the Icripture : The firft was, when groves and images were planted, and made to idols; and (o the people of Ifrael did often to the heathen gods. The fecond was, when they had groves, and worfhipped in high places, but not to i- dols, but to the Lord their God, as 2 Chron, xxxviiv 17. (0 in that place before cited, Deut. xii. 2, 3, 4. &c. you will find two things forbidden. 1. Making of images to the falfe gods, which the Canaanites worfhipped. 2. Making ufe of their manner of worfhip, and turning it unto the true God, both are forbidden : the firft, by the firft com- mandment; thelaft, by the fecond 5 compare ver 8. (w?^eh holdeth forth this fcope) Te Jhall not do} every man what feemeth right in his own eyes, with what followetb, and with ver» 3°> Z1' See thou enquire not how thefe nations vjorfhipped their gods* to wit, by images, wherein more is comprehended than is expreffed, namely* not only ye (hall not fervc the Lord, as they do their g, ds, but alfo ye fhall ferve him, as he himfelf prefcribeth. Hence will it clearly appear, that this command is to be reckoned a diftinft command from the former, becaufe, I. It containeth diftinft matter, forbiddeth fins of another kind, and commandeth duties of another kind. 2. Becaufe they are certainly ten in number, and there cannot be fuch a reckoning made up if thefe firft two be one, it being clear (as after will appear) that the laft is only one, and cannot be divided into two. 3. Befide, it is the common reckon- ing of the ancient Jews, as may be feen from Jofephus lib. iii. 9. Ainfworth, and others. This tkea being laid down- 88 A;i Expofition cf Com. 2. as a truth ; we fhall, i. fhortly put by fome queftions con- cerning images for clearing the words. 2. Come particular- ly to fhew, what is required and what is forbidden in this commandment, and how we break it in our ordinary prac- tice : Then, 3. Open thereafons that are annexed. Concerning images two things are to be enquired. 1. If no image be lawful ? and if any be lawful, what thefe be ? 2. If any ufe, efpecially religious, of images be lawful ? and if adoration of any kind be to be given to them ? We fay for anfwer, 1. That making of pictures of creatures, which are via- ble, or may be comprehended, or hiftorical phanfies, (to fpeark fo) fuch as the fenfes and elements ufed to be holden forth by; (which are rather hieroglyphicks than real pic- tures) thefe I fay, are not (Imply unlawful but are fo, when they are abufed 1 (fo Solomon made images of lions for his ufe ; and thus the gift of engraving and painting, as well as others which God hath given to men, may be made ufe of, when, as (hath been faid) is not abufed) As, 1. When fuch pictures are obfcene and filthy, and againft Chriftian modefty to behold, fuch break this command- ment, but more efpecially the feventh, becaufe as filthy communication doth polute the ears, fo do they the eyes. 2. When men become prodigal in their beftowing either too much time, or too much expence on them. 3. When they dote too much on them by curiofity, and many other ways they may be abufed : but efpecially in the fourth place, if they be abufed to any religious ufe, then they became un- lawful, as afterward fhall be cleared. 2. Though making of images limply be not unlawful and difcharged by this commandment, yet thereby every repre- fentation of God (who is the objeft to be wodhipped) and every image religioufly made ufe of in worfh^p is condem- ned (though civil and political images and ftatutes, which are ufed as ornaments, or badges of honour, or remem- brancers of fome fa&, &c. be not condemned,) i. Becaufe fuch images cannot but beget carnal thoughts of God, (as Adts i. 7. 29.) contrary to this commandment. 2. Becaufe God difcovered himfelf, Deut. iv. 15, 16. 6c. by no like- nefs, but only by his word, that they might have no ground oflikcmng him to any thing, 3. Becaufe it is impoffible to get a bodily likenefs to fet him out by, who is a Spirit, and an infinite Spirit : fo then every fuch image muft be derogatory to God, as turning the glory of the invifible God, to fhape of fome viiible and corruptible creature, which is condemned, Rom. i. 22, 23. for every image fup* pofeth fome likenefs. Now there can be no conceiveable or Com. a. the Ten Commandments. 69 or imaginable likcnefs betwixt God and any thing, that we can invent : therefore it is faid by the Lord, Ifa. xl. 18. To whom will ye liken God, or what likene/s will ye compare unto him ? where it feemeth it was no idol, but God they aimed to reprefent by their images, which was the fault condem- ned, ver. 25. As alfo, when we cannot conceive of God, and of the myfteries of the Trinity, and incarnation as we ought, what preemption muft it be to paint them ? Therefore upon thele grounds, I. We fimply condemn any delineating of God, or the God-head, or Trinity ; fuch as fome have upon their buildings, or books, like a fun fhining with beams, and the Lord's name, Jehovah, in it, or any other way. This is moft abominable to fee, and a heinous wronging of God's majefty. 2. All reprefenting of the perions as diflincT:, as to fee out the Father (perfonaily confidered) by the image of an old nun, as if he were a creature, the fun under the image of a Lamb or young man, the Holy Ghoft under the image of a dove, all which wrongeth the God-head exceedingly ; and although the Son was, and is Man, having taken on himthatnature, and united it to his God-head, yet he is not a meer man ; therefore that image, which only holdeth forth one nature, and looketh like any man in the world, cannotbe the reprefentation of that Perfon, which is God and man. And if it be faid, man's foul cannot be painted, but his body may, and yet that picture reprefenteth a man ; I an- fwer, it doth fo, becaufe he has but one nature, and what reprefenteth that, reprefenteth the perfon; but it is not fo with Chrift : his God-head is not a diftindt part of the hu- man nature, as the foul of man, is (which is necefiarily fuppofed in every living man) but a diftincl: nature, only united with the man-hood in that one perfon Chrift, who has no fellow; therefore what reprefenteth him, muft not reprefent a man only, but muft reprefent Chrift, Immanu- cl, God-man, otherwife it is not his image. Befide, there is no warrant for reprefenting him in bis man-hood ; nor any colourable poffibility of it, but as men fancy ; and fhail that be called Chrift's portraiture ? would that be called a- ny other man's portraiture ? which were drawn at men's plcafure, without regard to the pattern. Again, there \% no ufe of it ; for either that image behoved to have but common eftimation with other images, and that would wrong Chrift, or a peculiar refpedt and reverence, and fo it finneth againft this commandment that forbiddeth all re- ligious reverence to images, but he being God, and fo the object of worihip, we muft either divide his natures, or fay, that image or pi&we reprefenteth not Chrift. M Again, £3 An Expofition ef Com. i. Again, as to what may objected from the Lord's appear- ing fometimes in the likenefs of a man, or the Spirits descen- ding as a dove, or as cloven tongues of fire: It is anfwered, I. There is a great difference betwixt a fign of the Spi- rits prefcnce, and a reprefentation of the Spirit. 2. Be- twixt what reprefenteth the Spirit, as he is one of the per- sons of the blefied Trinity, and what refembleth feme gift of his : The fimilitude of a dove defcending upon Chrift, was to ftiew his taking up his refidencein him, and furnifh- ing him with gifts and graces, and particularly holy fimpli- city and meeknefs without meafure ; anci fo hrs appearing in cloven tongues Aras to (hew his communicating the gift of tongues, to the apoftles* 3. Neither is there any war- rant for drawing him in thefe fliapes, more than to look on every living dove, as reprelenting him : and the 1'rke may be faid of God's appearing fometimes in human like- nefs; it was but that men might have fome vifible help to difcern fomething of God's prefence, but not to give any reprefentation of him : and thefe bodies were but for a time , afiumed, as a prelude and fore-runing evidence of the Son's being to become man. From this ground alio it would Teem, that painting of angels might be condemned, as a thing impoffible, they be- ing fpirits, which no corporeal thing can reprefenr, befidc that the reprcfenting of them has fome hazard with it : and for thofe chcrubims that were made by. God's dtreftion un- der the Old Teftament, they were rather fome emblem of the nature and fervice of angels, as being full of zeal, and always (as it were) upon wing ready to obey God's will, than any likenefs of themfelves. And its hardly poffible to fancy reprefentations of Spirits, good or evil, but thereby men will wrong themfelves in the right defcription of them ; though we grant, angels being but finite fpirits, there is an- other kind of danger and impossibility of reprefenting God, who is an infinite Spirit. Alfo fome lay, That thefe Che- rubims mentioned did not reprefent the nature of angels, but angels appearing under fuch vifibJe fhape ; and we find, Ezek. i. There are divers fliapes by which they are pointed out, but it is as to their fitnels and readfneis for fervice, and not as to their nature. 3. We fay, that no image what foe ver, made ufe of for religious ends, and without the bounds of civil and politick ufes, is allowable, but is by this commandment condemned, as unf\iitable to the Lord 's nature and revealed will; fo by this, images, {otherwife lawful) when abufed to idolatry, become unlawful, and are not to be fuffered but orderly to be removed. We call that more than a civil or a common ufe, Com. 2. the Ten Commandments. 9t ufe, when religious worfhip or reverence is purpofely in- tended to them, or there is, by feme one oceafion or other, danger, lead they may be fo abufed: and of this fort (viz* dangerous ones) are, i. Images in places of worfhip; but it is not idolatry, to have dead mens images on their tombs or monuments in churches. 2* Images of fuch angelsf faints, .%y\t*. This Bellarmine giveth them not properly^ but per accidens 6" propter aliud% though the firft he maketh properly to terminate on the i- xnage, yet Aquinas and his followers, part 3. q. 25. 3, 4. giveth the images of Chrift, of Mary, and of the crofs, xoLy^ux properly fo called. 3. Confider what this is which i9 called religious worfhip, it differeth from civil and politick worfhip (fuch as is given to living men, yea from that civil refpedt which one will give to the images of a king, or of one they love, which is not properly worfhip even civil) and confifteth in other cir- cumstances of a religious confideration ; and it may be known to differ from what is civil, by thefe things. 1. By the thing to which the. worfhip is given, that is, if it be a thing which pafTeth not under a civil, but under a religious account, as bowing to a living man is one thing, to a faints image, a facrament, or fuch like, which have nothing in them, calling for civil honour, is another thing; and there- fore, if any honour be given them, it muft be on another account. 2. By the adlions, wherein we give fuch worfhip, as if it be in prayer or worfhipping of God, or in facrificing, it is one thing to bow then, to or before an image of man, and another thing to do it when occafionally or hiftorically Yfc are relating fomething or doing fome civil buflnefs, as tying the fhoe or fuch like. 3. By the fort of worfhip that has been given to idols or ufed in religious fervice to God, and not fuitable for any civil refpedl, to fuch an objeft, as bowing the knee, uncovering the head, praying, building temples, altars, making vows unto them, or before them, (wearing by them, or before them, carrying them about with us becaufe of fome religious influence they fuppofed tx> have Com. il the Ten Commandments] 93 have, fetting them up for reverence to be giverp to them, fetting up lights about them, facrificing, burning incenfe to them, 6r. or fomething of that kind, ufed fometime in God's fervice, or in the fervice of idols. 4. Confider, that what is faid of images may be faid of all creatures and things to which divine honour, or religi- ous worfhip in the fervice of God is attributed ; for if the one fail all will by this commandment be over-turned, fuch as, 1. Worfhipping of angels or faints by j^i/a or the virgin Mary by wcpto'ife* as Mediators and helps in our ferving the true God. 2. All adoration of thereliques of martyrs, fuch aa their bones, dull, clothes, &c. cfpscially the ado- ration of the very crofs (as they fay) whereon Chrift dif- fered, which hath by a papifts divine facrifice offered to it, and a divine worihip given it in the higheft degree. 3. The adoration of fuch things as are ufed in worfhip) as temples, altars, bread in the facrament, Agnus Dei^ mafies, isc. 4. The images of God, Chrift, faints, angels, yea of the crofs, which are faid to be worfhipped with refpeft to the true God, and not as derogatory to his fervice. For further clearing of this purpofe, we ihall fpeak to a queftion which here neceflarily occureth ; namely, Whe- ther thefe things mentioned, being worfhipped by any fort of religious fervice, whether direftly or indirectly, for them* felves, or for fuch things to which they relate, or which they fignify, even when men pretend the worihip is not given to them, but ultimately referred to the honour of the true God, whether, I fay, worfhipping them (0, be not i- dolatry, and a breach of this commandment ? In anfwering this queftion, 1. We fhali clear that there may be, and is idolatry committed with images, and means of God's fervice, even in fuch worihip, wherein the images which men worihip are not accounted gods, but only re- prefentations of God ; and although thefe means of worfhip* which they worihip are made uie of in ferving the true God. 2. We (hall clear, that all fuch fervice, as being idolatry, is forbidden by this command, however it be diftinguifhed. If it be performed as religious fervice, though fome fervice be more grofs, and other fome more fubtile and refined. Fipft then, That there is fuch a kind of idolatry in wor- fhipping of images, when men reft not on the images, but dirett their worfhip to the God reprefented by them •, we may clear it divers ways. And 1. From the heathens, who though fome did, yet all of then did not account their images their gods, but on* ly fome reprefemation of them : And firft, we may gather this from, Rom. i. 22, 23, where it is laid of them, 1. That they 94 An Expefttidn of Com. 2. they knew Wk& ; and yet, 2. That they turned the glory erf that inc^Bptible God into the fimiiitude of beafts and men, corruJHk creatures. Their fault is not that they accounted tl^Pjfeprefentations or images which they made, rods •, but that ?Vy declined in their worfhip, in the wor- fhipping of the trtte God by fuch images. 2. It may aifo appear by the frequent changes of their i- mages, while they retained their former godsi and by their multiplying images of one fort, and divers forts to one and thd fame God, and by their giving all thefe images one name : And when it is faid, That Solomon and other kings fet up images to Afhtoretb, Baal, he. It cannot be thought they fuppofed thefe images to be the very gods themfelves which they worfhipped, but that they were ouly fet up for their honour, 2 Kings xxiii. 13 And when Manafies made Ghariots to the fun, he fuppofed them not to be the fun, 2 Kings xxiii. 1 f . Yea was not this commonly acknowledg- ed, that Jupiter was in heaven -, as appeareth, Acts xix. 39. and that that image came down from him, but was nor he, nor yet the feigned goddefs Diana. 3. It may appear by the Heathens own confeffion, and the shifts they ufed, when they were charged with the worship- ping the works of their hands : As 1. They ufed to fay, They worfhipped but the Numen or god which is in them, and which invifibly after their dedication of them (and not before) dwelt in them ; yea fome of them would fay, They neither worfhipped that image, nor any devil, but by a bodi- ly fign they beheld what they fliould worfhip. 3. When Chriftians further urged them, that what was fignified by their ia-r.ges, was not the true God, but a creature, as by Neptune, the fea ; by Vulcan, the fire, 6c. They replied, it was not thofe bodies which they worfhipped, but the gods which governed them. So Auguftine, Pfal. 113. nobis 1 15. concerning the idols of the Gentiles, and Auguftine de Civi- tat. Dei, lib. 7. cap. 5. where he fheweth that Varro giveth that reafon, why the gods were rather pourtrayed in man's picture (though they were invifible) becaufe faith he, man's foul is a fpirit, and cometh neareft them ; and the body is the vefTel of the foul, and therefore it ufed to reprefent it. See Chryfoft. 1. Eph.Hom. 18. Andrews on 2. Command, Auguft in Pfal. xcvi. (nobis) 97. And it may alfo fourth appear from this, That the Heathen gods, for the moft part (even thofe of them that were commonly worihipped) were fome famous men, after death fuppofed to be deified, to whom they made ftatutes and images ; and yet ftill the honour was intended to tbofe to Com. 2. the Ten Commandants. 05 to whom they appointed the images, though they fuppofed that their gods in an efpecial manner dwelt in thefc images, and anfwered from them. In the fecond place, this may be made to appear fiOTi the command, Deut. xii ji. where the Lord forbiddetli not only the worfhipping of idols, but of'himfelf by image?, Thou /bait not do fo to the Lord thy God\ that is, thou ilialt not worfhip me. by images, as the Heathens do their gods: and therefore this is not only poffible, but is alfo, and thit moft certainly, a grievous guilt even though they pretended it was not idols but God they worshipped \ yet it was not fp, they worshipped net him, but the idol. 3. We fliali clear it yet further, That the true God may be worfhipped (by idolaters) as they pretend, and yet ia God's account their worfhip is nothing but idolatry com-, mitred with their images. We (hall give four inftances of this. The firfl: is, from. Exodus xxxii. where it is dear, 1. That the image they, fet up, was not itfelf acknowledged to be God, but as fame* thing to reprefent the true God; for, 1. It cannot be. thought their minds were fo foon darkned, as altogether to forget what God had done, and to imagine that the thing which was new made with hands, was God, though they be charged with forgetting God, becaufe they were prac- tical forgetters of him, and their fin did fpeak it out indeed. 2. The image is called Jehovah that brought them out of £- gypt, which was a mercy pail before the calf had a being; and therefore the reafon why they gave it this name, muff: certainly be, becaufe they aimed by it to reprefent Jehovah* 3. It is not likely that now they would have worfhipped the gods of Egypt, or that they would have attributed their de- livery from Egypt to them, feeing thefe gods were alfo plagued: alfo, that Aaron fhould do fo, is incredible, who yet joined with them in this tranfgreffion. 4. Befide, catt it be thought, that fo foon they thought it to be God, and yet fo eaiily pafied afterward from it? certainly the words, Tcometh in as breaches ©f this command ; and all partiality in church proceedings, tolleration of errors, countenancing the fpreaders of tkm, flighting of discipline, converfing unneceflfarily snid unwar- rantably with fuch as are excommunicate, and all. unwar- rantable innovating in the external worQup of God •, and when we are not aiming and endeavouring to have our chir- dren and fervants, and all under our charge, brought un- der fubjedtion and conformity to the ordinances and fervice of God, as well as ourfelves. But,becaufe this command in an efpecial manner Iooketh to public ordinances, let us fee a little more particularly how it is broken in thefe : 1. In refpect of preaching and hearing. 2. Public prayer. 3. Praifing. 4. Sacraments. 5. Fafts ; and in all thefe, there are faults of three forts. 1. Some going before the performance of thefe duties 2. Some following after. 3. Some going along in the perfor- mance of them. And again, 1 . Some are guilty of the breach of this com- mand by neglecting thefe duties. 2. Some are guilty in the wrong manner of going about them. And, r. Before hearing the word, men brerdc this com- mand. 1. In net praying fofthe fpeaker 2. In not pray- ing for themfelves, in reference to this end, that they may- prevfn by the word. 3. In not fetting themfelves to be in a Spiritual compofed* frame for fuch a work. 4. In not watch- fully preventing what may divert them or diftra^t them, or ftraiten their minds when they come to hear, not ordering their other affairs, fo as they may not be a hlnderance to them in. meeting with the bleffing of the gofpel. 5. In not aiming to have the right efteem of the word. 6. In not blcSSog God for \ty or -for any good received before by it, * 7. la Com, 2. the Ten Commandments. 107 7. In not coming with hunger and thirft, as new born babes, having laid afide what may hinder its being received with. deGre, 2 Pet ii. 1,2. 8. In not denying our own ftrength, as to the right difcharge of that duty, that fo we may make ufe of Chrift 9. In not minding, that when we art called to hear, it is to tryft with God in his ordinances. 10. la going to hear with prejudice. 11. Incoming without ex- pectation of, and longing for the prefencc of GoJ, or of meeting with him. 12. In not coming from refpeft to the honour of God, nor out of conference, but from cuftom, and for the fafhion. idly. Men fin againft this command, when they are come to hear, and while they are about this duty of hearing; 1. In not looking to God, or not receiving the word as God's word, but as man's. 2. In cxtravaging and wandering ia their minds and thoughts, Ezek. xxxiii. 3Y. 3. In flecping when they (hould hear. 4. In letting the word flip out of their mind, and not retaining and laying up what they hear* 5. In not yielding their ears and memories, or yielding on- ly their cars and memories, but not carting open theirhcaiu to the word, to let it fink clown in them. 6. When, tho* it be heard, yet it is not underftood, Matth. xiii. 13. 7. When, though und^rrtood, it is foon forgotten. 8. Whes there is not a peculiar trembling and fear in our waiting u- pon the ordinances, Ifa Ixvi. 2. Ecclci. v. 1, 2. and Mai. iu 5. There is a fpecial fear which we ought to have before his name. 9. When there is not faith mixed with hearing, giving credit to the word, it muft be a great fault not to be- lieve God's word when we hear it, H.eb. iv. r, 2. 10. Whea we fret and canker at the reproofs of the word. 11. When we needleily (tumble at any expreffion, efpecially, when we carry fo lightly as to laugh at what is fpoken to the preju- dice of the ordinances. 12. When we arc more for know- ing than for doing, more for informing the mind, than for reforming the heart and life. 13. When there is carping at the word, and cenfuring of it rather than ourfelves. 14. When we make no application of it to ourfelvcs, and try not whether we have fuch a fault, or if we perform fuch a duty, 6r. 1 5. When we are not prefent, as before God, to hear, as Cornelius was, A&s x. 33. 16. When we itch af- ter novelty of expreffions, or words, or things, rather than thirft after the jincere milk of the word, that we may grow thereby. 17. When thefe novelties are more entertained and laid weight on than known duties or truths. i$, When the word is heard with refpeel of perfons, and the fame truth, or expreffion, or fcripture cited by one, is not forefpefted and received, as when fpoken by another, coa- O 2 crarjr jo8 An Expofition of Com. 2 '. trary to James ii. 9. 19. When there are vain looks as well as idle thoughts. 20. When there is a wanton, light, un- reverent carriage. 21. When there is imjnodeft and ftrange apparel unbecoming that ordinance. 22. When there is (peaking or talking, out of the cafe of neceffity, in time of fermon, though it were by way of prayer, it is finful, ex- cept it were ejaculatory in reference to what is at prefent fpoken. 23. When there is reading of femething, (even though fcripture) unfeafonably. 24. When there is infill- ing en good thoughts, that tend to divert from hearing, 25. When men are obferving vanities in time of hearing, fuch as the apparel that others have on, or the painting that 3s on the houfe, or the cuplings of the roof, or fuch like. 26. When there is not an intermixing of ejaculatory prayer for ourfelves and others : and the fpeaker, that God would help him, and them, and us, to keep fuch a word to the time when we may have need of it; and when God is not blefTed when a word is rightly fpoken. 27. When there is any quenching of convictions, or the motions or ftirrings of affection wakened up by the word. 28. When there is diverting to a doting love of the fpeaker, or the thing as fpoken by fuch a fpeaker : or the manner of expreffion, and a delighting in thefe, more than in God, or a reflecting of him or our own profiting. 29. When we do not look u- pon, and make ufe of the preached word as a means to convert, but only as a means to confirm. 30. When we do not make ufe of promifes offered in preaching, and direc- ted by God to us by an authorized ambaflador, and do not fo lay weight on them as from him. 31. When we reject the many fweet offers of the gofpel, and come not to the marriage of the king's fon. 32. When we do grieve God's Spirit who preffeth it upon us, 33. When we tuead under- foot Chrift's blood by our little efteem cf it. 34. When we give no credit to, nor lay due weight upon thrcatnings. 35. When we have not the faith of God's providence, or of the judgment to cotae, 36. When there is not an accepting of Chrift. 37. When there is not employing of him. 38. When there is not reverence in removing from our hearing of the word. After hearing alfo, there are many ways whereby we are guilty of the breach of this command. 1 . Forgetting what we have heard. 2. Letting the heart unneceffarify look back again to other objefts, and follow other thoughts, and not meditating on what have been heard. 3. Not comparing what we have heard with the fcriptures. 4. Not following the word with prayer for the watering of it. 5. Needlefs falling to other difcourfes, immediately after the hearing of Com. 2. the Ten Commandments. IC9 of the word. 6\ Cafting it all afide as to practice, Pfal. !• 16. to 33. 7. Fretting at fome things that have been fpo- ken. 8. Spreading cenfures : Or 9. Commendations of the thing preached, or of the inftruments that preached, as if that were all. 10. Not following tl^e word with felf- fearching prayer, and fruits fuitable, endeavouring to prac- tife what is required. 1 1. Not trembling ar its threatnings, nor forbearing what was thereby difcharged. 1 2. Not help- ing others to make ufe of it. 13. Not repenting of faults, commuted in the time of hearing. 14. Little delight in rem- embring of it. 15. Finding out fhifts to put by its directi- ons or challenges. 16. Applying them to others rather than to ourfelves. 17. Mif-conftruing the minifters end in preffing of them. 18. Mif-interpreting his words. J9. Mif- reporting. or mif-reprefenting them. 20. Not being trou- bled for fruitlefnefs in hearing, without any ufe, but being as a (lone without fenfe or feeling. 2r. Leaning on hear- ing, as if having been in the church were a piece of holi- nefs; though no fruit follow on it. 22. Prophane abufing words of fcripture, or phrafes ufed in preaching, in mens common difcourfe ; much more when they are mixed in wanron and prophane (ports, or jefts and gybes. All thefe ways men may fin, when they come to hear the word j they fin alio by abfence, when they come not, ne- glecting the opportunities of the gofpel ; there are alfo divers fins which men are often guilty of ?n reference to hearing, even on week days : As 1 . Little love to the word, or delight in the opportunities of it on fuch days. 2. Too much love to other things that procureth luke-warmnefs in hearing. 3. Contemning occafions of hearing the word on fuch days. 4. Improvidently bringing on a neceffity on our- felves that we cannot hear. 5. Caring little to have a mi- niftry, whereby we maybe in(truc~ced at ail times, and there- fore we want fuch occafions, 6. Setting ourfelves, and uf- ing our wits to difcou;age the minifters we have. 7. Not being weighted with our ablence from week-d;iys fermenst 8. Mocking at them who are prefent. 9. Difrefpect the ordinance for fome worldly or perfonal refpecls, preferring any fmall trifle thereto, - no An Exp9/It!on of , Com. 2. by any phyfical union of Chrift or his benefits with the figns, but as in the word Chrilt communicateth himfelf, when the Spirit goeth along with the promifes, and hearers bring not only their ears, but their hearts and faith to that ordinance : So here, by the facraments Chrift is communicated to us, when we come not only with ears, eyes, tafte, 6*c. but with faith exercifed on Chrill in the facrament, with refpect to his inftitution : And he cometh by his Spirit with the ele- ments, and word, whereby the union with Chrifl is fo much the more near and fenfible, as it hath upon the one fide fo many and great external helps in the means appointed by God; and on the other fide a proportional bleffing promi- fed to go along with his ordinance by the operation of his Spirit. Hence it is, that all this communion is fpiritual, conferred by the fpirit, and received by faith ; yet it is moft real, and having a real ground and caufe, and real effects following, not by virtue of the facraments in themfelves, more than by the word or prayer confidered in themfelves ; but by the virtue of the promife laid hold on by faith. And now word and facrsunents being joined together, they concur the more effectually for bringing forth thofe ends in- tended in the covenant, 4thly> There is a fourth end which refulteth from thefe, and that is, a believer's confolation, Hcb. i. 6, 8. which by the ftrengthning of faith, and beholding of Chrift in that or- dinance, and being confirmed in the hope of his coming a- gain, &c. proveth very fweet, and coroborateth the foul fo much the more, as that therein he tryfteth often with the believer, and by it communicateth himfelf to his fenfes and fpiritual feeling. $thly, The facraments holds forth a mutual engaging be- twixt God and his people ; God holdeth out the contract, the covenant and offer; we, by our partaking do declare our acceptance of that offer on thofe terms, and engage ac- cordingly, that we fhall make ufe of that righteoufnefs there- in held forth for our juftification, and of that wifdom and ftrength therein offered for our direction and fanctificatioa. In this refpect our taking of the feal, is called our covenan- ting ; and Gen. xvii. he was to bepunifhed that wanted the feal of God's covenant: Thus our accepting and receiving looketh to the word, holding forth the terms, and God fealeth and confirmeth on thefe terms the particular promi- fes of righteoufnefs and ftrength to the ends before menti- oned, that our faith may be ftrengthened in making us of them. Thefe are the main and principle ends of the facraments, though Com. 2* the Ten Commandments. iaf though they ferve alfo for outward diftinguifhing of God's people from all other focicties and perfons. In funds The word offereth Chrift and his benefits, the hearer acceptcth him, on the terms on which he is offered ; and confenteth ; both thefe are fuppofed to prcceede the fa- craments, though, (as we may fee in the Jailor, Acts xvi. and others) it may be but for a very fhort time, yet in the order of nature at leaft, they are prior, and then come the facraments, which have in them, i. A clear view of the bargain, that we may clofc diftin&ly, and know what we at- tain. 2. A folemn confirmation, on God's fide of the co- venant, and the particular offer he therein maketh. 3. A furthering of us in part, and helping us to believe, and a conferring of fomething offered. 4. A comforting of tbofe upon whom the bleffings are conferred. 5. The receivers folemn and public engaging to God, that he fhall obfervs and make ufe of all thefe 5 the fifth may be looked upon as the iecond in order. We may come now to confider the faults we are guilty of, in reference to the facraments. And firft in general, then more particularly in reference to baptifm and the Lord's fupper ; We fhall not fpeak to thefe faults common to Pa- pifts and others, r. hich are more doctrinal, fuch as errors about the perfons who may adminifter them, as that women may adminifter baptifm, tec* But wc fhall fpeak to thofe that are incident to us in our practice. And firft, in general we fail, either when too much weight is laid on them, or when too little. Firft, when too much, as. 1. When there is an abfolute neceffity fuppofed to be of them in order to falvation. 2. When they are thought to confer grace of themfelves by the very partaking of the outward elements, although without faith. 3. When they are refted on in the outward receiving ; as if that made us fome way acceptable to God. 4. When there is a fuperftitious blind preferring of them, and with, the prejudice of all other or- dinances, (o that one will neglect preaching and praying long, but mud have baptifm the communion. 5. When there is a preferring of the outward ordinance to Chrift and the thing fignified, that is, When men feek more to havs the baptifm of water than the baptifm qf the Spirit, and the external communion more than the inward; in which any heaven that is to be found in the ordinances, lieth : And when men are more commoved for wanting the facramenc once, than for wanting Chrift often and long. 6. Coming unto, and going from, the external ordinances, neglecting him, and without depeadance upon ' him who giveth the Q^ bleffing 122 An Expcfiflon of Com. 2. bleffing,#and thinking that then aft is well enough, feeing they were prefent at the ordinance. 7. Going far off for the partaking of a facrament to the prejudice of necefiary mo- ral duties called for at that time. 8. Placing more in them than in works of mercy and charity, or doting on them, to the neglect of thofe. 9. When they are accounted fo holy, as if they might not be given, where Chrift alloweth them to be given ; or as if that wronged them, when they are not ad- ministrated in forne confecrate place, as if one place were now under the gofpel more holy than another. 10. Adding to Chrift's inftitution, in the way of adminiftration \ as if what he hath appointed, becaufe it is common and ordinary were bafe and too low for them. Again, they get too little effeem, 1. When people ufe them as bare and empty ftgns, wirhout refpeft to their due ends. 2. When there is not that reverence given to God in them, as ought to be, according to hrs command, when we are about fo holy and fo folemn pieces of worihip. 3. When men carnally and without preparation, and obferva- tion, can hazard on them as common things. 4. When God's grace and goodnefs in condescending in them to us, is not admired and bleiTed. 5. When they are not ponder- ed and ftudied, that we may know them, and be affe&ed in receiving them, and when there is not meditation or* them. 6. Want of delight in them. 7 Carelefncfs of them whether we have them or want them 8, Corrupting the Lord's inftitution in our manner of going about them, ei- ther adding to it, or diminishing from it, or changing it, as if men might 'do io. 9. Little zeal to keep them pure^ 10, Neglecting the occafions of them, when we may have them with Tome little pains, ri. Accounting them better, when adminiftred by one minifler, than when by another 5 or s- ileeming little of them, becaufe difpenfed by fome mea, (though lawful mrniftcrs) as if mert added any worth to the ordinance of God. 12. Never actually laying weight on a- ny of them, or drawing comfort from them, or lefs th?,n fhould have been done 13. Not wifh-ing and praying that others may have good of them. 14 Not fearing the wronging of them by multitudes* who partake of them, and not endea- vouring to have abufes of that kind helped, but making them common to all indifferently and proroifcuoufly. 1 5. When folk fear not the breaking of their engagements in them. 16. When men hang the fruit of them on theadmi- niftererys intention, or on the grace of them that are joint- partakers with them. 17. When there is little zeal a gain ft the errors that wrong them, as when they are denied by biptifls, and when they are corrupted, as in the Mais. To Com. 2* the Ten Commandments. 123 To come particularly to baptifm ; we may confidcr i. The fins of thofe who feek it for their children. 2. The fins of thofe who adminifler it. 3. The fins of 00-lookers, ef- pecially thofe who are called to be witnefies. 4. The lias of thofe who are baptized. The parents or prefenters of children to baptifm fail be- fore, in the time, and after the adminiftration of this ordi- nance; firft, before, I, By not ferious minding that which is to be done 2. Not confidering the child's condition as needing Chrift in that ordinance. Nor 3. The end of that ordinance. 4. Mitkcnning Chrift, and not going firft to him, for conferring the things and blefiiogs fignified. 5, Not praying for the child, for the minifter and for a blef- fing on the ordinance. 6. Not blefiing God that there is a covenant of grace that taketh in our children -, nor offering them to be engaged and received in it. 7. Not minding the moft fimpie and edifying way of going about it, but walk- ing by other rules. 8. Needlefs delaying of it for carnal ends. 9. Being more defirous of the fign thai* of the thing fignified. 2dfy3 When we come to it we fin. 1 . Not fecking to have our own covenant with God (by which we have this privi- ledge of bringing our children to baptifm) renewed and made fure. 2. Not confidering by what right we claim it to our children. 3. Not repenting of our own breaches of covenant, nor wondering that God keepeth with us, who have often broken to him. 4. Not coming with the exer- cife of iear and reverence. 5. Waiting on it oft-times with- out attention or minding our duty in what is fpoken. 6* Promising for the fafhion when we engage for the childrens education, and without either judgment or refolute purpofe to perform. 7. Being ignorant of what is faid or done. 8. Not concurring in prayer for the blefling. 9 Not un- dertaking in Chrift's Itxength to perform the duties called for. 3 perfon may thus be called, a polluting of the facramentsf but not eiJential in themfelves. 2diy$ Confider pollution with reference to perfons who arc admitted ; and fo rhe facraments may be polluted, 1 . By grof- ly fcandalous perfons. 2. By hypocrites. 3. By believers not exerciling their graces ; the facrament is polluted by, and to all thefe, becaule, as to the pure, all things (lawful) are pure + ft to the unclean and unbelieving, nothing ts pure, their mind and ccnfcience being dejiied. Thus their praying, facrificiog, bearing, plowing, £;c. all is unclean ; and, by proportion* 10 believers, though in a good and clean ftate, yet in an e- vil and unholy frame: The facrament may be laid in fome fenfe to be unclean, and polluted by them, to themfelves. 3 here, the difficulty in abounding differences would prove inextricable: And therefore, when a fin is become cpedemical, and very univerfal, on the one hand, the more tender confcientioufly-fcrupulous would be inftructed to much fobriety, and earneftly dealt with, not to indulge themfelves a liberty to rend the, church, or to divide from 5t when fuch perfons are admitted, being otherwife capable of the privilege ; becaufe exclufion in this cafe, by a fentence from the facrament, would probably mifs its end, which 5s, edification, and would weaken the authority of the or- dinance of difcipline, if not hazard the liberty of the gofpel. On the other hand, minifters would by all means take heed, and be obtefted in the name of the Lord, that they (which is readily incident in an hour of tentation) run not on the extream of fhifting their duty; infulting as it were over tender confeierices, and ftrengthening the hand's of the wic- ked by compliance with, or accefiion to thefe fins ; but would, under the pain of making themfelves horridly guil- ty, manage obvious ways, deal freely and faithfully in mak- ing ufc of the key of do&rine, when the ufe of the other will not in all appearance be fo much for edification ; that by public and doctrinal feparating the precious from the vile, and ftraight down right^private dealing, they may in the Com. 2. the Ten Commandment si 133 the fight of God commend themfclves to every man's con- fcience. 4. Let us confider if this ordinance be polluted to the joint-receivers; fuppofe that feme are finfully admitted by the office-bearers of the church ? And we fay, that is not pollution or fin to them to partake with fuch, for the facra- ment may be blefled to them notwithftanding, as Ch rift's ordinance, even as when the word is unwarrantably applied in promises and admonitions; fo that pearls are catt before (wine : yet fuppofing fome tender fouls to be prefent, they may meddle warrantably with that abufed word as God's word, and it may prove ufeful to them, For confirming this truth we offer thefe reafons. The firft is, the word and facraments are of one nature, and are polluted or made ufe of, one and the fame way ; only the difference is in this, that the one ufually is do&ri- nally wronged, the other difciplinarily. 2. Becaufc that unwarrantable admiffion of others is not the communica- tor's, but the minifter's fin, therefore it cannot wrong them more than want of preparation in others who come. 3. Any others fin cannot loofen me from my obligation to a duty : now it is the duty of every one, as to examine them* /elves, fo being prepared by faitable felf-examination, to eat, 1 Cor. xi. 28. and yet in that church of Corinth, many did finfully approach to the Lord's table : Nr^.v though the command requiring felf examination ; will not warrant rul- ers not to examine, yet it will warrant private communi- cants to endeavour rightly to go about tharduty themfelves, and not to be much anxious what others do, as if other mens carriage were the ground of our approaching to the Lord's table, 4. It is notwithftanding a facrament without any mixture of mens corrupt additions, and fo the neglec- ting gf it, is the neglecting of a facrament. 5. If fcandal- ous receivers did corrupt it to others, then a corrupr mini- fter could never celebrate a facrament ; which would con- iraditt the Lord's way in appointing fuch, fometimes todif- penfe his myfteries both in the Old and New Teftament ; and if the minifter's corruption pollute the ordinance, much lets will the fcandal of any others. 6- The practice of the Lord's people in receiving facraments this way, both before Chrift's incarnation, and fince, proveth it. 7. It would be a great and inextricable fnare to confidences, if the fruit of their communicating depended not only on their own pre-. paring themfelves, but r.lio on the minifters and joint receiv- ers ; if their not preparation or failing in it, brought guilt on us, it were impoflible that ever we could with clearnefs receive the facrament, For J 34 An Expofitian of Com. 2. For, I. It is Lard to think, a communion is celebrated. but there is one or more who fhouid not be admitted, and the admiffion of one or two, as well, as of many, is a pro- phaning of the ordinance: Yea, if we thought them to be (caodalous ; yea, if we knew them not to be holy, we could r>ot in faith communicate with them, left the ordinance be defiled by us, if their defiling were ours. 2. The prefence of a hypocrite would defile it to us, for his hypocrify dcfileth it to him, and has not right before God, to come, neither would it warrant us that we knew not: For i. Many do fin when they know not. a. It is not our knowing his fin that dcfileth the facrament, but it is his hypocrify and rottennefs. 3. Thus the fame facra- ment might be as Gods ordinance participated warrantably by one who knew not, and not by another who knew this; which were hard to make out. 3 Believers their being out of a frame would pollute this ordinance to us, and incapacitate us to receive it, for it is to that cafe fin to them, and we fhouid keep as great a dis- tance from their fins, as from the fins of others. Yea, 4. One could not communicate with himfelf (to fpeak fo) if that ground were true: For, 1. We have cor- ruption. 2. We know we have it, as well as we can know any other mans. 3. It doth pollute the ordinance in part to our* felves, and bringeth guilt with it ; therefore, if fin known in another, would do it, much more that which is in our- felves ; for if it be corruption, as known to be in others, that polluteth it v then that fame known in ourfelves muft have that fame effect : For, a quatenus adenine valet con- fequentia. If it be faid, 1, This corruption is but half {fo to fay) in ourfelves, being weakened by grace, and not allowed. Anf. Yet it is corruption, and certainly half-corruption in our- felves will weigh more than whole corruption in another, efpecially confidering that neceffarily this polluteth in part all our holy things. 2. If it be faid, We cannot be freed from corruption, while here, and fo we could not go about any duty, if that reafoning were good. Anf. 1. A mixture of good and bad in the vifible church, is as certain as a mixture of grace and corruption in a believer. 2. If our own corruption which in- volveth us in fin in the manner of our doing duties, will not loofen us from a commanded duty, much lei's fin in others ; yea, we are no lefs prohibited to communicate with fin and corruption in ourfelves, than in others ; and alfo we are commanded as effectually to purge our own hearts as the church. This Com. 2. the Ten Commandment u I3J This truth in doctrine, the fober of the independents ap- prove as to themfelves (whatever be their practice as to n- thers) as the only way to efchew confufion, and keep unity and order: So Hookers Survey, part. 2. Amefiusde confe. cap. 4. lib. x. Norton adver. AppoL Rcfp. ad ultium qucflio- nem. As for other queftions, as, How the facraments feal ? or what they feal ? the major or the minor proportion ? the promifes as a covenant, or as a tcftament legating Chrift and his benefits to us ? thefe would require a larger dilpiue than our intended work will admit, and therefore we ihatl not meddle with them. The laft thing which we fliall inftance the breach of this command, is in reference to the duty of. failing ; concern- ing which we would take notice of two things : 1. That fa/ting is a folemn piece of external religious worfhip when rightly and religioufly discharged. 2. That men may be guilty of many fins as to their practice in reference thereto, Firff, That it is a piece of external worfhip, is clear, 1. From precepts commanding it. 2. From the practices and examples of the faints in kripture. 3. From icriptu re- di- rections given to regulate us in it, yet it difFereth from pray- er and facraments. 1. That thofe are ordinary pieces of worfhip, but this is extraordinary, proceeding from fpecial occafions, either cf a crofs lying on, or 2. Feared and em- minent ; 3. Or, fome great thing which we are to fuit for, or fuch like. Although it be an extraordinary piece of worfhip ; yet the more holy we read any to have been, we find they have been the more in this duty of facing. 2. We are to confider that fafting is not of itfeif a piece immediate worfhip, as prayer, &c. but mediate only as h is made ufe of to be helpful to fome other duty, fuch as pray- ing, humbling of ourfeives, mortification, &c. Again, 3. Fafting may be confidered in tour refpects : I. As it is gone about in fecret, by one fingle perfon letting himfelf a part for prayer, and for fafting to that end ; ma- ny inftances whereof are in fcripture. 2. As its private, or a little more publick, being gone about by a family^ or fome few perfons, joining together, as Efther and her maids. 3. As it is public being performed by a congre- gation, as Acts xiii. 2, 3. 4. As gone about by a whole na- tional church: Thefe four are all mentioned, Zech. xii. II, 12. where we find, 1. The whole land. 2. Families toge- ther. 3. Families a-part. 4. Particular perJbns, or wives, apart, letting about this duty. 4. Confider fafting and refpect of the caufe that call for it, and there are x. Public chutes, Ban. ix. i; 2. Particular stnd 136 An Expofition of Com. a. and perfonal, as of David for his child, 2 Sam. xii. 16. 3. For others, Pfal. xxxv. 13. And 4. It is to be minded in a fpecial way for helping us againft fpiritual evils, cafting out of devils, mortifying of lufts, as alfo under fad temporal crofies and lofles, Matth. xvii. 21. and 1 Cor. ix. ult. Next, as there are fome times and cafes in all thefe which call for fading with prayer to be ferioufly gone about ; fo we may in reference to this duty many ways ; As, 1. When it is flighted, and not gone about at all ; and thus men are guilty either, 1. By contemning it, or, 2. Counting it not neceffary; or, 3. By negligence, fo that we will not be at pains to ftir up ourfelves to airame for it : Or, 4 Will not leave our pleaiures, or work for it. 5. In rot efteeming highly of it. 6. In not labouring to have fit opportunities to go about it. 7. In fcarring at it as a burden. 8. In caf- ting it up as hypocrify to others, and mocking at it in them. 9 In not joining in our affection with others we know are fafting. 10 In our unfiequent ufe of it. 1 1. In neglecting caufes that relate to the public, or to others ; contenting ourfelves with what relateth to our own neceffity. 12. In not being affected with our neglect of that duty, nor mourn- ing for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carrieth along with it. 13. At leaft, neglecting one part or other of this duty of fafting. 14. Not letting ourfelves ferioufly to be at the end defigned in fafting, which maketh us either neglect it, or go formally about it. In going about this duty of fafting, there are two evils to be avoided \ The 1. is, giving too much to it, as if it did me- rit, Ifa. viii. I. or as if itfelf did mortify fin, or make holy, or were religious worfhip in itfelf: The 2. is on the other hand, when it getteth too little, being looked en as not ne- ceflary or profitable for the framing of ones fpirit, and fit- ting them for prayer, felf-examination or wreftling with God, and not accounted afit'mean for that end, more than when it is neglected. In fpeaking of the fins we are guilty of, as to this duty, we are to confider more particularly how we fin before it, in cur preparation to it. 2. In our going about it. 3. When it is ended. And firft, before our going about it, we fin, 1. When :hi right end of a faft is miftaken, and it is not confidered as a mean to help us to a more fpiritual frame. 2. "When we do not ftudy to be clear in, and to confider the fpecial grounds that callus to it, not aiming to have our heart from conviction affected fuitabiy with them. 3. When we arc not put to it from the right motive, but go about it felfily, to Com. 2. the Ten Commandments. 137 to be fee n of men; as, Matth. vi. 16. or for the fafliion. 4. When it is not gone about in obedience to a command of God, and fo we faft to ourfelves, Zcch. vii. 5. 5. When there is no fecret examination of our own hearts, to try what frame we are in, what lufts reign in us, or prevail o- ver us ; Nor 6. aoy particular dealing with God before hand to be enabled for this duty, and helped in it, and that both for ourfelves and others. 7. When we are not endea- vouring to be in good terms with God, and ftudying to be in good terms with God, and ftudying to be clear as to that before we come to put up fuits to him. 8. When we ns- glecl Chrift, and turn legal in it. 9. When we do not fe- parate ourfelves from all other affairs timoufly the night be- fore. 1 o. When we are lazy in rifing fo timely that day as fhould be. 11. When we do not (if it be fecret) labour to be unfeen in it to any. 1 2 Not fetting yourfelves ferioufly to it3 Dan. ix. 3. abftracling ourfelves from diverfions^ and roufing up ourfelves for it. 2d, In the time of fafting, we fin, 1. By eating unnecef- farily, though it be a little; as we may fin by not eating, when not eating difableth us in dutres ; yet the body ought to be in fuch a meafure affected, as may not hinder us in prayer : But many fcarce fuffer it to be touched, or in the leaft meafure affefted, or afHicted with abftinence. 2. In lightcefs of apparel, or fuch finenefs in it, as they make ufe of on other days. 3. In geftures looking light-like, laughing and in fuch a carriage, as is very unfuitable for that day. 4. In hypocrify, there being a more feeming weigh- tednefs and heaviness, than really there is. 5. In having wrong ends before us. As ift. tofeem holy. 2. To carry on fome temporal or politick defign, as Jezabel did againft Naboth to get his vineyard. 3. To get advantage of fome other, and to make fome finifter defigns, digeft and go down the better, as Ifa. lviii. 4. To /mite with tkejift of-wic~ kednefs, as under pretence of long prayers, to take the more liberty to injure others. 4. For ftrife and debate, and ftrengthning of factions and parties. 5. We fin here by ne- glecting works of mercy. 6. By taking pains in works law- ful on other days, Exafting all cur labour, or a part of it, which is unbecoming on that day. 7; By taking delight in temporal things, finding our own pleafures. 8. By words or thoughts of lawful things, diverting us from the work of the day. 9. By wearying of it as a burden ; Not calling it a delight. 10. By wifhing it were over, that we might be at our work or paftime again, Amos viii. 5. 1 1 By ne- gligence in prayer, or not being frequent and fervent in it, S 2Wf 13^ ^i Pxpo/itkri :f Com. 2. nor pertinent to that day, and the end of it ; for there (hould be in all thefe fomething on a faft day fuitable to it ; and which is called for on that day, more than orr other days. 12. By not joining fcrioufly with others, when they pray efpeeially in particulars which concern others. 1 3. By little mourning or heart melting, efpeeially, in fecrer duties, which on that day wonld be mere frequent, more ferious and affecYmg, than on other days, that day being fct a part for it ; And if private, we fiiould be moreabftracted, even from ordinary refreshments and mirth, than upon a Sabbath; and the frame of the heart, would be then more humble, mournful, and denied to otherwife lawful comforts. 1 4 By little of the exereife of resentence or fenfe of fin, that day for humbling the heart in the fepfe of otrr own vilenefs and loathing of ourfelves. 15 By little fimabie uptaklng of God in his holinelV, difpleafure againit dn, &c. Winch on that day, is in an efpecial way called ^or. 16, By rat diftindt covenanting with him, and engaging to Lira againft our feen evils and defects; a fail; day would be a. covenanting-day, as we fee in E2ra and Neiiemiah. 17. By defective In reading and meditating on what may humble us; but much more, when by looks, voids, or thoughts, we E&arr the right frame, and fet of our hearts. jS. By refting on fafcing, or being legal in it. 10* By not minding the profiting of others, nor fympath:z:r.g with their wants and cafe not being careful to fee thofe of our family or charge obfervant in it. 20. By not abftaining ft ana the mar* riagc bed, 1 Co? vii 5;. 3 Prov. vi. 3^* S z T&s This wrong will not be endured, when many others will be difpenfed with. Any thing that feemingly flighteth him, or inclineth the heart to another, is to jealoufy infufferable. Thefe two, after the manner of men (as many other things) are applied to God, to (hew that he will not admit, that which is fufpicious-like in his fervice ; but if his people de- part from him in deviating in the leaft from the rule given, he will be provoked to be ayenged on them for it. This is the force of the reafon : The commination or threatning added, confirmeth this-, it is in thefe words, vifiting the i- niquities of the fathers on the children. To vifit here, is, to punifh the children for the fathers faults ; though God fhould feem for the time to forget the breaches of this com- mand, and not to take notice of corruptions introduced by men in his worfhip ; yet, faith he, / will vi/it, or revenge that iniquity, not only upon the prefent race, but upon the following, even, upon the third and fourth generation. For clearing this, let us fee, Firft, What is the punifli- ment here threatned? 2. On whom it is? Upon the chil- dren of them that tranfgrefs this command. 3. How it is executed. 4. Why the Lord doth fo ? That we may vin- dicate this place, and clear it from appearance of contradic- tion, with that in Ezekiel, xviii. Where it is faid, The/on Jhallnot bear the iniquity of his father. The firft queftion then ; is, What it is that is here threat- ned ? Anfw. We do not think that this place fpeaketh on - ly of temporal punifhments, and that of Ezekiel of eternal: For the fcope of both, will contradict this \ for that paflage, Ezek. xviii. is occafioned from the peoples prefent (traits, and fpeaketh directly of temporal judgements ; fo that dif- tin&ion will not clear this feeming contradiction. There- fore, we conceive here to be underftood many fpiritual and eternal evils, which God threatneth to the childreu of wic- ked parents. (For, that temporal judgements follow them, and are included in the threatning there is no queftion.) This will be clear, 1. By confidering that the thing threat- ned here ; is, that punifhment which the breach of, or in- niquity committed againft this command, or other com- mands, deferveth ; yea it is the punifhment, that finful pa- rents deferve, he vijiteth the iniquities of the father s$ on the children, &c. But that which the breach of this law, or which the parents guilt deferveth, is eternal judgment, and not temporal only, Ergo. 2. The thing threatned here is proportionally of the fame nature, with the thing promifed afterward ; the one being oppofue to the other : But it were a wronging of God's mercy to his people, to fay, That his mercy only looketh to Com. 2l the Ten Commandments. I4t to temporal benefits. Ergo> this threaning muft alfo look unto, and comprehend eternal plagues. 3. The fcope may clear it, which is, To reflrain parents, from the fins here forbidden ; becaufe by fuch fins they bring wrath, not only on themfelves, but on their pofterity after them, even when they are gone, as ye have it, Jer. xxxii. 18. Now this reafon would not have fuch weight, if the plagues threatned to parents were eternal, and to tneir children, but temporal. 4. This threatning muft put fome difference betwixt the children of the wicked, and the children of the godlv : But temporal difficulties, and ftrokes will not clear up this dif- ference : for often the children of the godly, fhare moft in thefe. It muft therefore be in fpiritual things, they differ mainly. 5. What is threatned here, muft efpecially in the event, Light upon the third and fourth generation. And not ordinari- ly go beyond that. Now ordinarily the children of wicked men in outward things, thrive belt unto the third and fourth generation ; and after that come their temporal judgements ; therefore, it cannot be that, which is here only, or prin- cipally meaned. 6. Confider Caio, Ham, &c. upon whofe pofterity, this curfe was peculiarly derived, and there you will find fotne- what more than what is temporal. The fecond thing to be cleared here, is, the party threat- ned to be thus punifhed : It is not the fathers that are ex- preffed, but the children after them, as it is, Jer. xxxii. i3. Ail is fore-faulted, the whole ftock and family: Concern- ing which, let us take thefe three confederations along with us. 1. That thefe children punifhed, are not innocenr in them- felves, but being guilty before the Lord by original corrup- tion ; or by both it actual and fin, making themfelves liable to fuch plagues ; they have no reafon to fay, The fathers have eaten four grapes, and the childrens teeth are fet on edge : For whether the judgements be temporal or fpiritual, the chil- dren have deierved them, and cannot fay they are wronged. And this confideration reconcileth this place, with that of Ezekiel, where God putteth them to it, thus: None inno- cent are plagued ; but ye are plagued ; Therefore faith be, read your own fin out of your plagues. 2. Confider, that the threatning againft children of fuch parents, is here limited to the third or fourth generation; all their pofterity is not curfed thereby. 1. Becaufe God's kindnefs is fuch, as to leave a door open for penitents. All fell in Adam, yet mercy opened a door of hope to fin hi I nun: And furely the threataings of this new covenant, are not *4* ^n Expojitim ef Com. il not Co peremptory, as to fliut the door of mercy upon fin- ners. 2. The third and fourth generation are efpecially threatned, becaufe thefe are the parent, and have moft of his nature in them ; he knoweth them beft ; and often he may live to fee thefe : Therefore, the Lord threatneth thefe, that it may moft affect parents; it being for the fecond, third, and fourth generation, that they moft ordinarily travel. 3. Confider, that in this threatning, (as alfo in the pro- rniie following) God doth not give or lay down a conftant rule, to which he will be tied, as if he could not do other- therwife at any time; For to fay that, were derogatory to his election, and the fovereignty of his grace ; and there- fore, that is not the fcope : But here he giveth a declarati- on of what ufually, and ordinarily he doth, and what men, if he deal with them in juftice, may expect from him : Yet it is ft ill i'o to be underftood, as the fon of a wicked perfon, may be found to be an ele£i, and the fon of a godly perfon rejected ; that he may continue his plagues longer than the third 'or fourth generation, or break them offfooner wiiea he thinketh good ; for though by this, he would reftraia parents from fin, yet hath he a door open to many fuch children for mercy; even as the contrary promife hath ma- ny exceptions as to the children of godly parents, that walk not in the paths of their parents going before them, as ma- ny known inftances of both, in fcripture do make out. The third queftion is, How God doth execute this threat- ning ? or, How he doth reach children with eternal plagues for their parents fins ? Anfw. x. He doth it certainly, and he doth it juftljr: therefore, the children muft not only be confidered as guil- ty, but as guilty of the fins of their parents, which we may thus conceive. 1. As to the child of a wicked parent, ly- ing in natural corruption, God denieth and with-holdeth his renewing and reftraining grace which he is not obliged to confer ; and the Lord in this may refpec~r. the parents guilt juftiy. 2. When grace is denied, then followeth the temp- tation of the parents practice, the devil ftirring up, to the like fin, and they furthering their children to wickednefs by their example, advice, authority, fyc. So that it cometh to pafs in God's juftice, that they are given up tojvent their natural corruption in thefe ways, and fo come as it is, Pial, xlix 15. to approve their parents fayings. 3. Upon this followeth God's cafting the child now guilty of his pa- rents faults, into eternal perdition with him ; and that this is the meaning of the threatning, will appear by the exam- ples of God's juftice in thi3 matter, when wicked parents have children that are not fo much mifcrable in regard of tern- Com. 2. the Ten Commandments. 143 temporal things, as they are wicked, curfea, and plaguea with ungodlinefs ; To was Cain's children, fo were the chi and how, treafon againft the moft high is to be accounted of. 5. It is to commend holinefs, and the ceceffity of it, to God's people, and to put them to enrich themfelves and their children> in God, and a good coafcU ence, rather that in all temporal riches. Thefe fame queftions and anfwers may ferve to clear what concerneth the promife alio, they being fuitaWy applied to iu It is further to be obferved that the Lord expreflcth wic- ked men under that notion, Them that hate me, to fhew what indeed, and on the matter, fin, even the leaft fin, a* mcunteth unto its hatred of God, as being done (as it were} in defpight of him, and preferring fome luft to him ', fo# ihere is no queftion but were God loved, holinefs, (whicU is his image) would be loved alfo ^ and where it it univcr- ially hated, fo muft he be : for a man cannot ferve two matters, where their commands and actings are contrary, but he muft hate the one, and love the other : And feeing it is certain, that finners make fin their matter, and do net hate it ; therefore, they muft hate God, who giveth contra- ry commands : and fo fometimes finners wifli that there were not fuch commands. Again, he exprefTeth the gocUy in the promife, under thefe cwo defignations, 1. Thefe that hue me, that is the inward fountain and comprehensive (un> of all duties 2. Tboje that keep my commandment s% that looketh 10 the outward effects of love, and is the proof of it. 1 44 An Expo fit ion of Cora. 2. it, fo that there is no midft betwixt thefe two, to love God, and keep his commandments, and to hate him, and flight or break his commandments, and fo no midft betwixt God's gracious promife to parents and children, and his curfe on both. La/ifyy It would be in a particular way obferved, that tho* every fin hath hatred to God in it, yet he putteth this name of hating him, in a fpecial way upon the fin of corrupting his worfhip and fervice, to fliew that there is a fpecial en- mity againft God in that fin, and that it is in a fpecial way hateful to him ; as upon the other hand he taketh zeal for the purity of his worfhip, as a lingular evidence of love to him. Let us clofe this command with fome words of ufe ; and 1. Ye rrnty fee what good or evil to us and ours, and that eternally, there is in difobedience or holinefs : O parents ! what mercy is it to you, yourfelves, and to your children, that you be godly ? Alas, this curfe here tbreatned, is too palpable upon many children, who are curfed with propha- nity from the womb upward : Why do you that are parents wrong your poor infants ? and why neglect ye that which is beft for them ? Here alfo there is matter of much com- fort to parents fearing God. This promife is a ftanding portion to a thoufand generations, which though it be not peremptory, as to all individual perfons ; yet, 1 . It feclud- eth none. 2. It comprehendeth many. 3. It giveth ground for us to be quiet for all our pofterity, till they by their own carriage difclaim that covenant, wherein this promife is included. 4. It giveth warrant for a believer to expect that God may make up his election amongft his feed rather than amongft others : It is true, fometimes he choofeth fome of his pofterity of wicked parents, yet oft times the election of grace falleth upon the pofterity of the godly. 5. It is a ground upon which we may quiet ourfelves for temporal things needful to our children j certainly thefe promifes are cot for nought, Pfal. xxxvii. 26. and cii. ult. cxii. 2* Piov. xx. 17. 2. Be humble, O be humble before God, for he is jealous, 3. Abhor fin, for it is hateful. 4. Love holinefs, for it is ufeful to us and ours : Firft, Thereby our children have temporal mercies fo far as is needful, Pfal. xxxvii. 26. 2. They have fpiritual and fav- ing mercies amongft them. 3. They have all church-privi- ledges, as being the children of tbem that are within God's covenant. 5. Children ! Be humbled under the fenfe of the iniquity of your parents, when ye remember their ways ; or poflels what unjuftly they have gotten, ye become guilty of their fins Com. 3. the Ten Commandment t. 145 fins without repentance. Efpeciaily, you have need to take notice of this, that are the children of parents, that have oppofed the purify of God's fervicr and worfhip, and the work of its reformation, and have been corrupters of it : Children may be partakers of their parents faults, and Co plagued for them feveral ways ; and we think that this for- feiture is more than ordinary. And therefore, as amongft men, there are fpecial crimes beyond ordinary procuring; fttch a fentence, lb is it here. And, 1. They be guilty by following their foot Heps, in walking in their parents fins, as Jeroboam's children did. 2. In approving their fathers way, praifing their fathers fayings or doings ; as it is, Pfah xlix. 13. 3. In winking at their parents fins and wickednefs. 4. In boalling of their oppreffions, blood-flied, 6*c. as if they were a£fs of valour and man-hood. 5. In being con- tent that their fathers finned, if it gained any poiTeffion to them. 6. In pofTriiing and enjoying without repentance, what to their knowledge they finfuiiy purchafed. 7. In /pending prodigally andriotoufly what the parents covetouU ly gathered -, the iin of the parent here, is the feed of the ion's fin, 8. In profeiiing forrow for the want of occafioa to live in ignorance, prophanity, or loofenefs, as iheir fa- thers did, as in Jer. xliv. 17, 18, 19. They laid that thing? went well then. In not being humbled before God for the fins of predeceflbrs, nor conferring them to him; as Levitt xxvi 4c. nor repairing the loffes or injuries which we knew they did to any that were wronged Of oppreiTed by them. THE THIRD COMMANDMENT. Ex ODUS xx. 7. Thou /halt not take the Name" of the Lord thy God in v&in, for the Lord will not hold him gvihle[sy that taketh his Name in vain, THIS Command the Lord prefTeth wkh a threatning, that it may be known that he is in earneft, and will reckon with men for the breaches of it : The fcope of it, is, To have the name of the Lord fan&ifjed, hallowed, and had in reverence by all his people 5 and fo every thing efchewed that may be dishonourable to that holy name, and which may make him, as it were, contemptible : This fcope is clear from Lev, xxii. 23, -where having forbidden T the 146 An Exp&fition of Com. 3. the prophaning of his name, he addeth this pofiiive precept as oppoiite thereto ; But 1 will be halloxved among the children cf lfrael\ So then it is that he himfelf may be hallowed, and had in reverence ainongft them, as Pfal. lxxxix. 7. and cxi. 9. And fo this command is much more extenfive than at iirft view it app^areth ; the fcopc thereof being ro keep the heart in a holy awe and reverence of God, and foin a holy way of uling, and reverend way of going about every thing which concerncth him. Fur more clear handling of it, let us confider, 1. What is meant by the name of Cad. 2. What is meant, by taking that name of God in vain. I. By the name of Cod, is often underftood God himfelf ; for to call on God's name and on himfelf are one. 2. Pro- perly hereby is underftood in titles, attributed to him in Icripture; as God, Jehovah the Lord, Holy, Juft, &c. or luch titles as fignify that excellent Being which we call God. 3. More largely it is taken for whatloever he maketh ufe of, for making or himfelf known, feeing othei wife he hath no name ; but whatever title he taketh to himielf, or what- ever thing he maketh ufe of, thereby to make himfelf known, that is his name; fuch are 1. His attributes, mer- ty, juiVice, omnipotency, 6*c. which Exod. xxxiv. 36, 37. arc called his name. 2. His word or gofpcl, called his name, Acts ix. 15. 3. His ordinances, iaeraments, Mat, xxvii. 19 Diicipline and cenfures, which ate the exercile t»f his authority, Matth. xviii. 20. 1 Cor. v 4. 4 Prayer is a piece ot his name; he is a God that heareth prayer, Vial. Ixiii. 2. 5. His works, Rom. i. 20, 21. 6 Ail lus- irorftiip. Deut. xii. 5. Lxod. xx 24. 6. Lots. Acls i. 26. by theie God maketh himfelf (when hetbinketh fit) known in his will, as he doth by his word. 7. Profefiion of fub- j £tion to him ; fo they that profcis this, aie faid to bear his name, and it fhould 1>e reverently ufed, as all ac- t ons which make himielf or his- will and decree (which is himielf) known, as lots do, Prov. xvi. 33. By all thefe God is to be known, and fome thing of him may be feen, and we take under name here all theie to be comprehended : The firft, becaufe the icope is to hallow himielf ii> obedience to all that he comrnandeth, as appear* *th, Lev. xx»i 21,32 and the ftrft petition in the Lord's prayer, Hallowed be thy n >mey being compared with the o- ther two that foiloweth, cleareth it. The iecond is properly «md primarily in the very letter here underwood. The third c ometh in by native confluence for attaining the fcope of t e command, fo that there is neither woict nor woik of tied, but a.! relateth to this. The Com. 3. the Ten Commandments. 147 The fecond thing to be cleared, is, What is meant by taking his name in vain. To take his name (as it is Pfal. L 1 6. and xvi. 4.) is to mention any of thofe things before fpokert of (which are fo many pieces of his name) or any way to meddle with them in thought, word, or deed, as by writ- ing, or otherwife: In vain> doth not only comprehend t t. Falfe fwearing, or blafpheming, charming, and what is wrong as to the matter : Nor, 2. Only prophane abnfingr of the Lord's name when the matter is right, by rafhntfs, precipitancy, frequency in fwearing: Nor, 3. Doth it only mean unneceflary fwearing, when it may be forborn : But 4. In vain is alfo when it is not mentioned or made ufe of to good purpofe, that is, to God's honour, the edification of others and of ourlelves •, fo whenever God's name is any way meddled with without fruit, it is in vain. The fcope of this command then we take to be, To pre ft the manifesting of reverence to God. 1. In a high efteem of his holy majefty. 2. In a reverent ufe of all his ordi- nances in the right way appointed by him. 3. In a good converfation adorning this doctrine of the gofpcl, and keep- ing his blcfled name, that is named over us, from being e- vil fpoken of, or contemned by others, becittfeofns, Piom. ii. 24. 4. And more efpecially (that God may he honour- ed) in a right, reverend, and edifying ufe of his name, in thinking, fpeaking, praying, reading, writing, fwearing, vowing, ire. and abstaining from all irreverence in thefe, unbecoming the greatnefs of God, and ufing each of them reverently, when called to go about them. If it be afked what the mentioning of God's name reve- rently is ? take ihefe rules to cleir it, 1. It is neceflaiy that the matter be lawful in which lis name is mentioned 5 by this, all hereticks, charmers, curl- ers, forefwearers, and blafphamers, are grofly guilty of fin* ning againft this command. 2. It is required that the matter be not only lawful, but important, and of fome weight : hence toting for a thing of nought, or fwearing in a thing or" no importance, are ;w a- bufing of the name of God, and a tempting of him. 3. It is required that the matter be necefiary alfo ; for if a thing may be decided other- ways, it ought to be neither by loting nor fwearing; hence in the hebiev, to iVctr is flail ufed in the paffive voice, to fhew, That men ought not to fwear, but when they can do no otherwife, and when a lawful call preiTeth to it. 4. It would be in the manner, grave, deliberate, under- stood, done in judgement, Jer. iv. 3. wiib hit &Sd rever- ence. T 2 ' 5. A 148 An Expnfttion of Com. 3. 5. A good end is to be propofed, namely, one of thefe three, God's honour, the good of others, or our own ne- ceflary vindication in lomething, that fo it be not taken to no purpofe. There is this difference betwixt this command and others § in other commands, God exprefTeth thehigheft degree of e- very kind of fin, to fcare men from the breaches of thefe commands ; here he mentioneth not forfwearing or blafphe- my, but taking the Lord's name in vain ; which is the low- eft degree of that kind; that by this, God may teach us what reverence we owe to him, and of what large extent rhe command is, and how careful he would have us to be, left we (hould come upon the borders of any thing that feemeth to be a breach of it. If it be afked, why the Lord is fo peremptory in urging this command, and in prcfling the thing here commanded in the very leaft ? Jnfw. 1. That he may in this fet oat his own grcatnefs, and work a fear and reverence of him in the hearts o^ his people ; therefore will he have them reverently ufing that which concerneth him, that the due diftance, rbetwixt God that is in heaven, and creatures that are on earth, may be im- printed on us, and entertained by us. Ecclef. v. i, %t 3. Lev. xxii. 31, 32. Pfal. Ixxxix. 9. 2. Becaufe bis name, whereby he holdeth forth fomething pf himfelf, or that infinite excellent Being, called God, is great, dreadful and glorious, and is fo to be had. in rever-r ence, Pfal. cxi. that more than ordinary w&tchfulnefs fbould be ufed in teftifying our refpett to it. 3. Becaufe this is the way to curb atheifm and prophani- ty, which the devil driveth on by thefe fteps •, firft, to think little of God, and then by little and little*, to innure men to prophanuy, and habituate them to baffle and affront the name of God ; Hence it is, that he taketh pofleffion, mainly, of young ones this way; and hardly ye will fee any that irreverently meddle with the name of God, but they are grofs, or fall at length to be grofs, in other things. 4. God5s name is precious, and given to his people for a great refuge, Prov. xviii. 10. therefore will he not have that which is their fipgular mercy to beabufed. 5. God is a friend in covenant, yet fo, as that ^elation may not in the leaft wear out his honour and our due dif- tance with him, Deut, xxviii. 58, Its the great and dreadful name eft be Lord our God. 6. Becaufe this honoureth God, and adorneth the pro- feffion of the gofpel before others, whereas, irreverence therein difhonoureth God before them. For Cora. 3. the Ten Commandments. 149 For mor£ particular confidering the matter and breaches of this command, we fhall draw it to thefe heads; and 1. We fhall fpeak to what concerneth fwearing, vowing, ex public covenanting with God. 2. To what concerned* blafphemy. 3. Concerning the taking the name of the Lord in vain, in wodhip, private or public, particular- ly, how it is taken in vain by hvpocrify. 4. Of taking it in vain out of worffiip rafhly and unneceffarily. 5. How it is taken in vain our conversion, as others are occaGoned, or caufed to bUfpheme God's name by our carriage. 3. Con- cerning lots, be. Thefe we fhall confidcr, efpecially, with rdpeft to our practice. In fpeaking of what concerneth oaths, we would, 1. fpeak of an oath. 2. Of the obligation of it, for this com- mand both requireth oaths, and the keeping of them, and it may be broken in reference to both. We would in the entry diftinguiihing betwixt thefe four, I. Oaths. 2. Aflfeverations. 3. Simple affirmation or af- fertions. 4. Imprecations or curfes. 1. Oaths are fuch, as directly invocate God by fuch ex- preffions, as, be, or by, by my bolimfs 1 have Jworn, Pial. Ixxxix. Jfrjcar by the Ltrd. 2. Affeverations (called vehement Affertions) are like ex- preffid thus, As the Lord livetb, As that light fbineths in con' feience, faiths &c. 3 Simple affertions are, fuch as in truth, truly, indeed t which but fpeak the thing (imply, and affirm that to be true or faife that is aflerted, and i"o be'ongeth to the ninth command only, as fuch. 4. Iciiprecations are either directed to ones felf condition* 2'!yf ana if fuch a thing be truth, then let me perijh ; Shame befall me if I do not this or this; or towards others, efperi- ally in thefe, Jhame befall thee, the devil take thee, a venge- ance on thee, and other cxprcilions abominable to mention. Again, in oaths which are for confirmation, let us tinguiih betwixt affcrtory oaths, that do but confirm fuch a thing to be truth, and promiflbry oaths, that engage th~ perfon fwearing to the performance of fuch a thing for the time to come, either abfolutely, or with qualifications. For clearing the matter, take this propofition, that oaths in both thefe cafes being well qualified, is a lawful piece of God's worfhip, and may, and fhould be made ufe of by his people ; this is a clear truth from thefe icripturts, Deut.. X. 20. Deut. vi. 13 Jer. iv, z. As for Anabaptifts, who deny the lawfulnefs of o^tH under the New-Teftament, we arc not now to medJ'e with them, begaufe there be few in thefe days that are in fuch i^o An Exptfition cf Com. 3. an error. We (hall confider. 1. What qualifications are re- quifit to right fwearing: Then, 2. clear fome practical queftions. 3. Shew wherein this command is violate in refpeft of fwearing. In an oath confider, 1. Its matter. 2. Its form. 3. Its rife, or mens call to it. 4 The expreffion its conceived in. 5 Our manner of going about it. 6. Our keeping of it, which follovveth after to be fpoken to diftinc/tly. Firft, for the matter of an oath, Aflertory oaths mud be of things that are, I. True. 2. Weighty. 3. They muft be fuch to our knowledge. Again, Promiflbry oaths muft be in things juft and lawful, poflible, profitable, and in our power, and which to our knowledge are fuch. 2. The form muft be, By the true God, it being a pecu- liar part of his worfhip, for we can fwear by none whom we cannot invocate, therefore h!ols, creatures, graces, &c. are excluded here, for none of thefe are God. 3. Its rife muft be edification, that is God's glory, our own vindication, or our neighbours good, or the call of a magiftrate putting us to it ; and it fhould be ufed for deci- ding of controveriies, when no other mean of clearing or deciding fuch a thing is remaining ; hence we fay, juratus fuit, he was fworn paflively v and the Hebrews have no ac- tive word for expreffing it, to let us fee, men ought not to fwear, but to be iworn, or by necefllty prefled to it. 4. As to the expreflions in which it is conceived, or the thing fworn ; it is required net only that it be truth to, and in the man's meaning that fweareth, but that the expreffion be plain and intelligible to his meaning and understanding, to whom the oath is given-, otherwiic it deludeth, but doth not clear. Hence thefe two rules are to be obferved. 1. That the meaning be fo clear, as may be, and is mod ordi- narily and obvioufly gathered from fuch words and exprcf- fions as are ufed. 2. That the expreflions be according as they are fuppofed to be underftood by others, efpecially him that exað the oath ; for if he mean one thing, and^we another, God's name is prophaned, and the end of an oath fruftrate ; much more equivocations in expreflions and men- tal refervations are to be condemned here ; the firft whereof taketh in ambiguity in word;; the fecond a different fenfe in our thoughts from what feemeth ta be meaned in our words. 3 As to the right manner of fwearing, thefe things ought to be noticed : 1 . That it be in judgment, that we under- stand the thing we fwear, and the nature of our oath, and him we fwear by, Jer. iv. 2. 2. Fear any reverence going about Com. 3. the Ten Commandments. 151 about, as being in an cfpecial way in God's own fight ; thus to /ear an oath, is a good property, and the heart would be filled with the apprehenfion of a prefent Cod. 3. Single* iiefs in the end, that it be not to deceive any, but toexprefs the truth truly and faithfully, called righteoufnefs, Jcr. iv. 2. And for the moft part thefe properties or qualifications may agree to oaths, affeverations and imprecations. For the further clearing of this matter, we would fpeak to fome queftions. And the firftqueftion is, how then differ oaths from affe- verations? Anpw. They fhould both be in truth and judgment with fear, and when called unto ; but in this they differ, that in oaths we are only to make mention of the true God, and fwear by him ; but affeverations may be thus expreffed, Ai thy foul liveth% 2 Kings ii. vcr. 2, 4, 6. and yet we do not iwear by the foul of any. A fecond queftion is, What we may judge of fuch oaths, as are, by angels, faints, Mary, Paul, and by other crea- tures, as heaven, light, the world, by foul, confeience, &;* Or by graces, as by faith. Anfw. We need not ufe much curiofity in diftincYions: For, we conceive them all to be (imply unlawful. 1. 1k- caufe none of thefe are God, and (wearing is a peculiar piece of his worfhip, Deut. vi. 13. And fwearing by any thing whatever it be, which is not God is condemned, Jer. v. 7. They have /worn by tho/ewho are not God's. 2. Becaufe we cannot invocate any of thefe, and therefore cannot fwear by them, feeing an oath carrieth along with it, an invoca- tion of him we fwear by. 3. Becauie they want thefe pro- perties due to fuch, to whom this worfhip belongeth. As 1. Omnifcience, to try whether we mean as we have fworn or not. 2. Omnipotency. A-nd 3. JuAice to a- venge, if it be not fo as we have fworn. 4 Sovereignty, to call the f wearers to a reckoning. 5. Becaufe it would de- rogate from the fcope of this command, which giveth this to God alone, as his due and implieth, that he alone hath all thefe properties in him, 6. Becaufe fuch oaths are ex- prefly prohibited by Chrift, Matth. iii. 34. Swear not at aiit neither by heaven nor earth ; For they (land in an inferior relation to God, and a*x his fecvants. 7. Becaufe as none or thefe things are God to take order with us, if we fwear talily ; fo none of them are fo ours, as we can lay them in pledge, for the left change to be made upon them, in cafe our oath be not true •, none of them can be added unto or riiminilhed from by us. We cannot make one of our hairs biack or white ; and therefore ought not to fwear by our head; *5* ** Expof.ticn $f Com. 3. head ; much lefs can we qui-- 1 our conference, or increafe our faith, that we fhculd fo freely fwear by thcfe, That ftface, Matth. v. 36. cleareth this : For that cf Matth, xxiiL 16, 17. tTC. fpeaketh of the obligation of an oath finfully made, as to that manner of fwearing, which yet ftiil bind- eth : but it warranteth not the making of fuch oaths. A third queftion is, What is it to be judged concerning af- feverations; fuch as, In conf good faith, as 1 (hall an- Jwer^ &c. as 1 am a Chrijitan ; as I h.:ve a foul to be faved^ and fuch like? Anfw, 1. We think, there is no queftion, but if thefe were rightly, and in the due manner made ufe of they might be lawfully ufed, as fcripture cleareth. 2 Yea, xtc think, if any oaths be made ufe of, thefe would firft be ufed ; and a man may be calied to ufe one of thefe, when he is not dire to witnefs a truth. Ah J how abominable to be beard amongft Chrifiians ! Men need not go to the Wild-Indians, nor to witches, to feek woiihippers of the Devil! Alas! There are many fuch to be found amongft Chriftians ! How found theic words? What devil now! The miekle devil, be It is horrible to mention, that which goeth out of fome mens mouths without any fear ! Ah ! What can be the rea- ibn that Chriftians thus wcrlhip the Devil, and fwear by him, as Ifrael did by Baal. There remain yet fome things concerning oaths, efpecial- ly promiffbry oaths to be cleared. As, 1. How promiffcry oaths differ from an affcrtory oath. And, I. They agree in this, that truth is the fcope of both. But, 2. They differ in this, that aflertory oaths, have but one verity, to wit, That the thing be, in the pre- sent time, true as the man fayeth or fweareth : But promif- fory oaths have a twofold verity, to wit ; one prefent, that the fwearer meaneth what he promifeth. 2. That for the time to come, he fhall endeavour, effectually to make the thing truth which he fayeth and fweareth : The fir ft, is only a truth in the peribn : The fecond is alfo a truth of the thing or matter. 2. We would difference vows from' prcmifibry oaths* Vows hr.ve God both for party and witnefs. Oaths may have fome other for, party, but God for witnefs to the giv- ing an oath or promife to fuch a party : Yet in fome things there is a great affinity, as to the matter, in both. Concerning promiffory oaths ; we may enquire, i. Con- cerning the makingof them. 2. Concerning theobligarion of them ; That a man may make fuch oaths tying himfelf to iomethingsin which he was before free ; is without all con- troverfy, and clearin the fcripture. Concerning fuch oaths it may be enquired. i. In what matter, 2. On what occafions. 3. With what conditions, they may be engaged in. And, 1. For the matter of them \ they may be in three forts of matter. 1. In fuch matter as is morally necefTtry, as the fearing ferving, worfhipping the true God, be. So was Jacob's oath and vow, Gen. xxviii. 20,21- That the L:rdJbould be bis God. And many of the covenants menti- Com. 3. the Ten Commandments. 15; ned in the Old-Teftament ; and David's fwearing, Pf. cxix. 1 06. To keep God'sjlatutes. 2. There is a civil lawful good matter; fuch as duties to fuperiors, or to make Tome obligation to others forth-com- ing ; or to return and requite fuch a particular good turn to one. Such are oaths of allegiance to lawful fuperiors : Such did the fpies (wear to Rachab Jpfliua ii. 12. &c. And David to Jonathan; and that thefe are lawful, having due qualifications, cannot be denied. 3 . There arc fome things indifferent ; as eating or abfUin * ing from fuch and fuch meats or drinks, or on fuch and fuch days; and although the thing be not (imply unlawful, yet oaths therein would be engaged in, with much prudence on fuch grounds, and with fuch qualifications and condition?, as may make it appear, the fwearer is not ufing the name of God unnecefiarily, and that he cannot other wife gain this point : Nor fuperititioufly to make it appear, that he doth not bring his confeience under a yoke of will-worfhip. One of which ways ordinarily men fail, in thefe oaths ; and \o they are neither to God's honour, nor others good ; and therefore fuch oaths are either rarely to be engaged in, or not at all. Next fuch oaths as to the occafions of parties engaging in them, may be divided into thefe three. The firft is, When we engage in public oaths and promi- fes folemnly, when authority calls us to it. 2. When the edification or fatisfaclion in another, in pri- vate calleth fcr it. There are fometimes when a Chriftian may be, yea is called to it, for gaining credit to fometuing, (that the other is called to believe) to interpofe reverently . the oath of God, as Jacob did to Laban. 3. One in fecret may thus engage himfelf to God, in law- ful and necefiary things ; as David, i have fw or n> tint I will keep thy righteous judgments. Yet in the third place, all thefe oaths, would (till be with thefe qualifications, mentioned Jer. iv. 2. Firft in truth, namely, the two-fold truth before mentioned. 2. In judg- ment, that is, with knowledge and deliberation, minding and understanding what it is we fwear. 3. With righteouf- nefs or juftice, that is, That it be in things, that are accord- ing to the law of equity, as well as piety, neither wrongiirg God nor others by our oaths ; for oaths are in themfeives frill, Vinculo, JEquitatis, and not by Iniquit atii : Bonds of equity and juftice, and not of iniquity and injuftice. There are alfo to be obferved thefe tacite or exprefs con- ditions in all promifibry oaths, (and fometimes it is fit to exprefs them and fometimes not) ; IfCcdwilf, and if no- il 2 thing t 56 An Expo/ition cf Com. 3. thing intcrveen to hinder, Jam. iv. If I live } and health permit. As much as in them lictb, they flball aim at if fome impoilibility intervcen not. 3. So far as they fulfilling or this, (hall be lawful ; for it only can tie to lawful things, and lawful means and courfes ; and this is efpecially to be underftood of indefinite oaths. 4. While, things ftand fo ; but if the cafe alter efTeutially, and men turn enemies to the kingdom or common wealth, to whom we are by oath ob- liged, to give or ft 11 fomewhac that we know would be made ufe of, to the probable ruin or hazard thereof: then it is Xiot in our power, Selva prcftcjiate fuperioris. It may be afked, How we fhali judge of indefinite oaths ; fuch as Soldiers give to their officers, to be obedient to them : Or of oaths in things which are indiftlnft, and the matter not obvious, as oaths in colleges, incorparations, towns, crc. Where the things fworn are complex. Anfwt,* Thefe cannot altogether be condemned. I. Be- caufe though a man have not, yea cannot have, a particu- lar and diftinct knowledge of all particulars ; yet he under- ftandeth fuch oaths, as binding to all neceffary and lawful things, as the general condition requireth. 2. Becaufe he taketh the oath for the end, and in the fenfe, that is com- monly taken, which bindeihin the efiential things, pertain- ing to the being of that incorporation, but taketh not in, e- very particular ftri&ly, By what is faid then \ We may 1. Condemn oaths in tri- vial things, as oaths in compliments-, when men fwear they will not go one before another. That men are welcome to their houfes : Then they will not let them go foon : That they fhall drink fo much tho' it may not be to excefs : That they fhall return fome petty thing thay have borrowed, and the like. 2. Rafh promifes, fuch as are haftily and unad- Tifedly or doubtingly made. But ere we come to particu- lars-, let us confider what is condemned, as perjury, which is the higheft degree. There ^re fever al forts of perjury mentioned \ feme where- of are more direct and immediate ; fome more mediate and indirect. The firft fort of perjury is: When one upon oath afler- teth as a truth, that which he knoweth is not a truth, or doubteth of it ; or is miflaken in it, through his own negli- gence, not being certain that it is as he faith, whether he affirm or deny : Thus Naboth's falfe wknefles were guilt) ; and many other inftances may be adduced. The fecond is : When one promifeth fomething, which he mindeth not to perform, and confirmeth that with an oath > Com. 3. the Ten Commandments. 157 oath : he is no doubt perjured, becaufe there is not a cor- respondent verity betwixt his oath and his purpofe. The third is: When men promife and intend for the time to perform \ yet, upon no juft ground, fail afterwards in performing what they have fworn. This is perjury, becauie there is not truth in fulfilling the thing fworn, according to the oath. Thefe are direct perjuries. More largely again, a man may be faid to forfwear him- felf. 1. When he fweareth to perform a thing, which is fimply impoffiblej efpecially, while he knoweth it to be fo : For as the former is not a 1 wearing in judgement and truth ; fo this is a prophane and wicked fv/earing, againft light and judgement, or a manifeft lie and falfhood : So that betwixt his promife to perform fuch a thing, and the performance, there is implied a contradiction. As for one to fwear, to be to-morrow at Rome, who is to day at Glafgow ; the very* (wearing is fore-fwearing. 2. When one fwearet?; an unlawful or wicked thing, or confirmeth it with an oath; like thofe forty that (Wore to kill Paul ; efpecially, if that oath be contrary to feme duty which lieth formerly by oath, on the perfon for fwearing: For, that is not to fwear in righteoufnefs andjufiice: Befide, that it withdraweth on a neceffity. either of breaking that oath, andfo of being per- jured, or of going on to fulfil it ; and fo of being doubly perjured, 3. Men are forfworn and perjured, when the/ fulfil a wicked oath ; as Herod did, JViatth. xiv. in behead- ing John the Baptift ; for, though he feemed not to over- turn, and make void his own oath, but to keep it : Yet this (as a!fo the former) over-turncth and rnaketh void, the fcope and nature of an oath in general, and is a plain contradic- tion to it, and maketh an oath, which fhould be vinculum aguitatis, a bond of equity ; (there being nulla obhgatio but ad offieiurn% no obligation but to duty,) to be vine turn ini- quitatiS) a bond of iniquity ; And fo thwartech with the very end wherefore fuch oaths are appointed (in which re- fpect David did better in net executing his rafh oath, but keeping the general fcope of all oaths, when he refuted not to hearken to Abigail's counfel, even to the non-perfor- mance of what he had fworn. Ic may be queftioned here, Whether one man may be ac- ctffbry to anothers perjury, if he conftrain him to (wear, of whom he hath afumption that he will forfwear. Arrfw* Diftinguifli 1. The matter in which, if it be of grave concernment, or of little moment. 2- Difiinguifa betwixt the publickncfs and privacy of it. 3. Diftinguifh betwixt parties; as betwixt a judge, who is to decide, and a party that is the puriuer. Ws *58 ^n Expofition of Com. 3^ We fay then firft, a party purfuing in a particular of his own concernment; efpecially if it be of no great concern- ment ; may, yea, fhould forbear preffing fuch a perfon to fwear, both for fparing the party, and for refpedt to the name of God ; fince he can hardly, in this cafe, be very hopeful to gain by it. 2. We fay, (notwithstanding in fome cafes,) that the judge may admit fome to fwear, efpecially in public fcandals. 1. Becaufe none can certainly know, but God may conftrain them to fwear truth. 2. Becaufe it is his way, ltft to de- cide all controverfies ; and a judge cannot efchew it, when it lieth on him to put a clofe to fuch a controverfy, as which he cannot win by any other means ; though great prudence is to be ufed in proceeding in fuch a cafe, efpecially, it be- ing of that nature as is in fcripture appointed to be decided by oath, as Exod. xxii. 11. The great queftion, is concerning a promiflbry oath, if in any cafe it may be made void, and ceafe to oblige, or in what cafes that may be ? That every oath bindeth, not according to the letter, we fuppofe needeth no reafons to clear and confirm it : There are two ways in general how the obligation of an oath pro- miflbry ceafeth. 1. When the oath itfelf is null, and never had any obligation. 2. When by fome other thing interveening, there is a loofing from the obligation which the oath once had. That it maybe clear that, notwithftanding of this, oaths are of a moft ftri£t obligation, having the great and dread- ful name of God interpofed in them ; and that many things, whatever weight be laid on them by men that way, do not loofe from it, fuch as thefe following which we fhall put by, in the firft place. 1. No man's temporal lofs in goods, name, or efrate, will loofe him from his oath, nor make it null and void, Pfal. xv. u/t. 2, that our engagement by oath is to fomething of its own nature indifferent, will not loofe us, though there be here no other tie upon us to the thing, and that without the oath we were free; yet the oath once engaged in, will tie us, as is clear from that fame fifteenth Plalm. For an oath is of its own nature obligatory, and according to Numb. . xxx. Perfons at their own difpofe muft do even in fuch cafes as they have bound their fouls. 3. Though we were engaged in the oath by the deceit and guile of others, the deceit being circumfiantial only, yet if the thing be not fin- ful, it bindeth us, as is clear in that oaih to the Gibeonites, wherein the deceit was fuch 4. Though by fear or violence the oath had been extorted, yet the matter being lawful, it bindeth Com. 3. the Ten Commandments. 159 bindeth becaufe of the honour of God's name interpofed. 5. Though ic was finful as to the manner, and rafhly made at firft, as that with the Gibeonites was ; yet is it binding, if hwful in the matter, there being a great difference betwixt juramentum i/licituto, an oath unlawfully come under as to its mariner, and juramentum de re illicitat an oath in an un- lawful matter. 6. Though we could devife and find out fome interpretation or meaning of the words of the oatli that might ieem to make for looting us from its obligation : yet, if that was not meaned at the firft tendering of the oath, but otherwife underftood by him that did take it, it will not ablblvc nor excufe from the guilt of perjury, To put afterwards a new glofson it ; becaufe an oath hjlrifti juris § and will not admit for any refpect nor en any account, of interpretations prejudicial to the native truth of it, left it fhould be found to be, according to Pfal. xxiv. a fwearing deceitfully. 7. Though there may be a good meaning and intention in reverfing the oath, and going crofs to ir, men not doing fo for a particular end of their own, but for a public good as is fuppofed ; yet that will not abfolve from the obligation of the oath, nor from the guilt of per- jury, as is clear in God's punifhing Saul's family for break- ing that oath with the Gibeonites, even though he did it out of his zeal to the children of Ifrael and Judah, as the fcrip- ture exprefly affirmeth, 2 Sam. xxi. 2. 8. Though the oath be conceived by a creature, as at leaft the immediate object of it, and fo ilnfully made in that refpeel; yet, be- ing made, it tieth from refpeel due to God, who fiiineth in his creatures, Matth. xxiii. 19, 20, 2r. 9. Though the thing become impoffible, if that impoffibility might have been prevented by our fearching ourfelves as far as in us lay, we are not freed from the guilt of perjury, though the thing fworn do now by our own lloathfulnefs become im- pcfiible ; or if the thing fworn might have been performed before any fuch impoffibiiity came on ; or if we might have prevented it by our fuitable circumfpedlion and diligence. 10. Though a finful oath, to wit, being made on a linful promife, in itfelf, bind notj yet the finful condition being fulfilled, it bindeth; as in the cafe of Judah, his promifing a kid to Thamar, upon that wretched condition of profti- tuting herfelf to his finful luft, who did offer the perfor- mance of what he had engaged to, upon that raoft finful condition now fulfilled, for the condition being fulfilled, the promife is abfolute ; and the fin was not in giving the kid, but in the condition that was made, which is paft. 11. Much lefs will it exempt any man from the guilt of perjury, that in fwearing he had a meaning of the words of the oath, con- t6s An Expofition of Com. 3. contrary to wl at in common fenfe they bear, and in the conftruftion of all indifferent perfons, or to their meaning fine jaramento, or extra juramentum : or that he had any refervation in his own mind ; the hrft is, equivocation ; the fecond is, mental refervation, that have no place in fuch an oath which fhould be plain, fingle, and clear. Nci- ther 12. Will a difpeniation from any other, as for inftaoce, from the Pope, who hath no power to difpenfe in oaths, nor from lawful fuperiors, except it be in things wherein by our relation to fuch fuperiors we are fubjected to them, loofe the obligation of our oath, nor free us from the guilt fcf perjury ; if, I fay, the matter of the oath be in things to which their power over us doth not extend, in fuch things doubtlefs they cannot difpenfe 13. The obligation of an oath cannot be loofed, nor the guilt of pcijury evited by commutation of the thing fworn, for it muH be accor to what is proceeded out of our mou-.h, Numb. xxx. 2. Pfal. xv. 4. 14 Nor can it be loofed, and perjury efc hew- ed, by an pofteriour tie and oath : for thereby the prior or former oath is not made null, but the pofteriour or lat- ter is made null by the former, for juramenlurn non derogat juri alienoy becaufe God is party, and we cannot reverie an obligation to him, which he or any other hath by a prior right and tie, But they are null and of no force, 1. When the thing fworn is (inful and unlawful in itfelf, becaufe there is, nuU Inm vinculum iniqait at is j there is not, neither can there be, any obligation to iniquity. 2. When it is unlawful to him that fweareth, as fuppofe one would fwear to do that which were incumbent for a magiftrate or minifter, he himfelf be- ing but a meer private perfon, and it no ways belonging to his ftation : it tieth him indeed to endeavour by all fuitable means the affecting of the thing by them, but not to do it himfelf, for it altereth not ftatioas. 3. When the thing is limply impcffible, oaths cannot bind, in that rale. ^. When the oath is engaged in by any, in whofe power the thing fworn is not, as by children, wives, fervants, or fubjects, in fuch things wherein they are fubject to others, and of which they are not mafters ; it tieth them only to endea- vour it with their approbation or permiffion, fee Nvrmb. xxx. 5. When the deceit is not in circumftantials, but in effcntials •, as, fuppofe one fhould fwear to fuch an other perfon to pay him fuch a debt, or to give fuch and fuch o- bedience, thinking him to be the very perfon to whom he oweth thefc things, who yet is not the perfon we fuppofe him to be -, the ground of the oath is null, and its obligati- on accordingly ceafeth, as when Jacob was deceived by his get- Com. 3. the Ten Canmandmcnls. lit getting Leah firft for rachel, becaufe fuch an oath wrong- eth another, to whom that which is fworn is due, and fup- pofeth the condition of being due. 6. When the oath is im- peditive of a greater good, or of a moral duty ; as fuppofe a man had fworn not to go to fuch a place, nor to fpeak to fuch a perfon, nor to eat fuch meat ; that oath (being at firft ram, and without judgment) if duty and neceflity call him to the contrary of what he hath fworn, bindeth not, becaufe a moral command may require him to go thither to take on fuch a charge there, or to fpeak to that perion for his edification, &c. yet this would be tenderly applied and with great circumfpeclion. 7. When the oath isinter- pofed to oblige to the performance of fome thing which have a tendency to an ill end ; as for inftance, if a man fliould fwear to meet with a woman -or committing filthi- nefs, to give armies for helping to oppofe an innocent, or any fuch likv thing ; for though coming to fuch a place, or giving luch armies may be lawful, yet as fo circumftantial ; this coming, and this giving of them with fuch an intention, is unlawful, and therefore the oath is null. For looting from the obligation of an oath which is law- ful, there are thefe cafes granted. 1. When it is contra* di£tz i by a fuperior, having power in that very particular, as Numb, xxx 2. When the cafe materially altereth, as if one mould fwear to give fuch a man armes, who after- ward turneth mad, or an enemy 5 to give obedience to fuch a commander, who afterwards becometh a private man, and ceafeth to be any more a commander 5 becaufe in fuch cafes the relation upon which the dutyand oath is founded, ceafeth. 3. When the party fworn unto, relaxeth us: For though none can abfolve from a vow, yet in a promiflbry oath, whereby fome right accureth to one from another, a man may difpenfe with his own right; as for inftance, he may in whole, or in part, forgive and difcharge fuch a fum of money that another by oath has fworn to give him, which when he doth, in fo far the oath and its obligation is loofed •, he having, as himfelf thinketh fit, accepted fatisfadtion for whole or part ; but in vows to God no man can difpenfe, he being party there. 4. When by fome after and unfore- seen enterveening emergent, the man is quiet difabled from performing his oath, as by ficknefs, plundering, other law- ful covenants not performed ; ah i how often are thefe bro- ken, even in that which we might eafily do ? We fo carry and keep to God as men could not but quarrel ; irreverent fwearing even in that which is right ; grofly prophane fwear- ing, as by God's foul, his wounds, blood, &t\ Uncothed, ftrange, newly-coined and invented oaths, no doubt by fpe- cial help of the devils art ; curfings, wherein the d^vil is mentioned, and his aid implored for this execution of mens paffionate and revengeful imprecations ; yea, not being fait* ably affected with the oaths of others,, net admonifhirig them, nor feeking to recover them, not endeavouring by all re- quiiite care the preventing of them, with- holding ofinftruc- tion and correction when called for, and not procuring the erection of fchools, &c may make many guilty of oarhs they never heard, when they fall out in perfons, whom it became them to teach and admonilh, &c. There are fome things near of kin unto (to fay fo) and of affinity with oaths; as 1. Adjurations, when we adjure or charge one by the name of God to do or forbear fuch a thing ; as Saul bound the people with a curfe, *\ Sam. xiv. And Jofhua charged Achen, Jofh. vii. and the high-pricfk Chrilt, Matriuxxvi. and Paul Timothy, 1 Tim. v. 21. and iri. 13. Adjurations differ thus from oaths, that by an oath we bind ourfelves to do or forbear fomewhat, or to tell truth ; by adjurations we bind others by interpofing the name of God for commanding, charging, perfuadmg to do or for- bear fuch a thing, and implying, if not exprtfiing fome threatning or curie if it be not done or forborne : There are three fens of thclc ia fcripture, 1. - When men adjure mm. 2. When Com. 3* the Ten Commandments. itij 2. When they adjure devils. 3. When they*adjure unrea- lizable creatures, as ferpents, drr. To each of thefe, a word. As to the !. We fay that men may fometitriw adjure other men in matters weighty, fuitable, and neccfTary to bj done, when it is rightly gone about, and not in paffion or for felf ends, but foberly, gravely, and fingly for the glory of God immediately or mediately, by another's good being interpofed; fo, many examples confirm, and fo necefiiry rcquireth, that when regard to men doth not fuitably weigh, that fuch a defire be put home to the confeience" from re- fpeft to God and his authority, who is witnefe and will judge ; this fome way fifteth a man before God, and fo may prove a good means, through his bleffing, to make the man' terious ; which fort of adjurations may be diftinguifhed thu£. i . There are proper adjurations or charges authoratauvely laid on in the name of God, or of Jefus Chriit ; this is done by magiftrates and minifters in their places, ?.s Paul charg- cth Timothy, I Tim. vi. 13. and givethhim charge tochargc others ver. 17. This being ufed in ferious and weighty matters, and not too frequently (left the name of God be- come thereby contemptible) k the cioft proper and moft weighty charge. 2. Th^re are obteftations which are ferious and weighty mtreattes and befeechiags in the name of God, and for Chrift's fake, that one may do or forbear fuch a thing, as when Paul befeecheth the Romans and Philippians by the mercies of God, Rcmi. xii. Phil, ii 1, 2. and Abigail inter- pofeth feriouily with David : this is moft properly done by inferiors, fubjecrs, children, be. to their fuperiors ; and hath in it alfo a more implicite threatning if fuch a thing be (lighted, as in Abigail's words to David, I Sam.xxv. is clear* 3 There are attentions, whereby one is feriouflyput to it to tell fome truth, cr to bear witnefs of fome truth amer- ced by another; thus Jofhua attefted Achan. 4. We fay, Thefe have a binding virtue in fome cafe?, and cunnot without contempt of God (who fo chargeth them, and before whom they are fo att-dred) be flighted ; and therefore if it be not properly perjury for a man, either not to fpeak at all, being attefted, or to fpeak what is not truth ; yet fure it is more than ordinary contempt, and a greater fin, than if no fuch adjurations; atteftation~, or obteftations had been ufed, becaufe the name of the Lord has been interpofed by others : and if fuch atteftations, be lawful, as we have proved them to be in fome cafes, theti ought they to have weight, or they are ufed in vain ; we fee our Lord Chrift anfwered to fuch, Macth. xxvi. after a whiles keeping filence. X z And 164 ^n Expo/ttion 9/ Com. 3. And in reference to thefe ye fail, f . In giving little en- tertainment unto, and laying little weight upon the charges and obteftations of minifters, which come unto you by them from this word and gofpel $ thefe charges of minifters are, as if an herauld gave a charge in the magiftrates name, which bindeth us from him, and more than another meflage deli- vered in other terms. In this then, minifters are asheraulds, charging you in their mafter's name, even in the name of the great God, and of Jefus Chrift, the Prince of the kings of the earth. 2. When one of you putteth not another ferioufly to iff to forbear and abandon fin, or to prattife fuch a duty, charging them, or rather obtefting them, as they will an- fwer to God to do fo, as often in the Canticles we find, / charge yoit) 0 daughters of Jenifalem. 3. In your overly, rafh, and flight way of ufing obtefta- tions and grave intreaties, meerly or moftly for the fafhion, or by way of compliment, or in petty and trivial things ; as when ye fay, for God's fake, for Gc*Ps bleffing do this or that, only as a cuftomary by-word ; this is no doubt more than an ordinary taking of God's name in vain in common difcourfe, becaufe ye take on you to bind others in the name of God, not confidering what ye are doing -, and in a mat- ter not neceflary, and of no weight, expofiwg the name of the Lord to contempt, and thereby tempting others to care but little for it ; this is a mod horrid and crying fin amongft our ordinary beggars, whereof others alfo are guilty, who are not fuitably affected with it, and do not in their places ferioufly endeavour to have it mended $ as alfo this is, when we defire one another lightly and irreverently to do fuch and fuch a little thing in the name of God, as to fit down or rife up, in God's name, &c* which thipgs are alas, too too frequent. 2. For adjuring of devils, it is two ways lawful, and two ways not. 1. It is lawful to command devils in the name of God by thofe who are called to it, and are gifted to caft them out. 2. Is it lawful for any by prayer to God, and the cxercife of faith on him, to endeavour to repel and refift them ; and to beg that he would rebulce them ; as thus, the Lord re- buke thee Satan 5 this way, we neither command the devil, nor pray to him, but pray unto the Lord to command him. Again : It is unlawful. 1. When one adjureth him, who is not called to it, as thofe fbns of Sceva did, Acts xix. I3> 14. This certainly being a peculiar and extraordinary gift, as thofe of prophefing, for- telling of things to come, fpeak- ing with tongues, and healing of the fick with a word, were 3 Com. 3. the Ten Commandments. 16+ were; ought not without fpecial warrant to be ufurped more than they. 2. It is unlawful when it is done by exhorting or obtefting of, or praying 'jnto the devil himfelf, and entreating him as we do God, which way implieth. 1. Firft friendfhip with him, when we intreat him as a friend. 2. Prayer or worfhip to h\iA9 who is not the cbjedt of it. 3. An obligation on us to him, when he yieldeth to obey ; and he will not fail, if by any means he can, to put that compliment or ob- ligation on us, and fo Necromancers, Witches, Exorcifts* &c. may caft out devils by collufion (though pofSbly not in a way fo explicit) whereby the devil gaineth his point upon fuch, as effectually is if there were a moft exprefly formed covenant betwjxc him and them ; and this the Pharifees falfly and ilafphemoufly, charged on our blefled Lord, Matth. xii ~j if by Belz^oub ; that is, by collufion with the prince of devils, he had caft out devils. There are no doubt many fins committed this way, while fome take on them confidently to command the devil, as if to avoid Satan, they could put him into bonds : and others feek health from de- vils or witches, (efpecially, when it is fuppofed to come from them,) and intreat them to do fuch and fuch things ; All which are breaches of this part of the third command- snent. 3. What is faid of adjuring devils, may be faid propor- tionally gf adjuring reasonable creatures, which is the fame ways lawful and unlawful : Charming alfo, and naming the Lord's name over difeafes, as if fome fpecial worth and ef* ficacy were in fome words \ is unlawful and condemned by this command. It followeth now that we may fay fomething to vows* which are bonds whereby a man bindeth himfelf (and fo they differ from adjurations) to God only as party, and that in things belonging to God ; willingly, and upon deliberation* (And fo they differ from promiffory oaths, wherein we bind ourfelves to others } and in matters which are not of them- fcWes religious. Under vows we comprehend. 1. Sacraments. 2. Cove- nants, folemnly engaged into before others. 3. Particular vows to God. 4. Promifes and engagements, whether in- ward, in the heart only, or alfo outwardly exprtiled to, or before the Lord : For though they have not always God's name, formally and exprefly interpofed in them ; yet he being party, and they being made to him, he cannot but be fingularly looked at, as party, witnefs and judge, in the making and performing of them : Therefore, do we com-* prchend i £6 An Expsfithn of Com. 3, prehend aN even purpofes, exprefied in prayer to him, a* being of the fame kind, tho* not of the like degree. We mind not here to meddle with fpeculative debates a» kont -ows, but to hold us only at what concerneth practice : And fay, 1 .' That fuch promifes to God, and engagements, being rightfy made and taken on, or rightly gone about; are not only lawful, but fometimes neceffarily calltd for as appeareth. i. From the command which is to vow, as well as to perform. Pfal. Ixxvi. 11. 2. From example of faints in all apes ; David faith, Pfal. cxix. when his frame is mo'ft tender, verfe 57. Ihavefaid, I will keep thy words. And thereafter, verfe 106 I have /worn, and will perform it\ Thai I will keep thy righteous judgments. For, faying and {wearing to God are near the fame ; and who fincercly fay in fecrbt, may in fome cafes alfo articulatly fwear. 3. From the end cf vows, which is to bind us to fomething the more ftraitly, ^nd to evidence our greater defire and wil- iingnefs, to be fo bound ; And therefore they being midfes for that end ; when the end is in a fpecial manner called for ; to which we are given, and much inclined : Asfuppofe A man fhould engage him (elf to rife fooner in the morning, that he might the more effectually crois the luft of his lazi- jiefs; and to keep more at home, the better to prevent the fonre of evil, and loofe company : It is not houfe-keeping frnpfy, or rifing foon, that is the matter of his vow ) but as Com, 3» the Ten Comtnandnunts. 16 * as they relate unto, or are made ufe of for fuch ends ; Therefore vows can only be made to God alone, Plal L\x\i. II. and Phi. exxxii. 2. 3. I lay, Rightly gone about : That is, 1, Deliberately, and judicioufly ; for, ignorance, hafte, and ralhnels fpill all. 2. With humility ; and due fenfe of our own cor- ruption, which maketh us, (Alas!) to ftand in fuch bands to keep it in, and of fuch up-ftirrings and ex- citements to duty. 3. With fear, finglencfs, and zca God ; with love to his honour, and to true holinefs ; Not for our feif ends, to gratify, an humour or pafiion, or ia fits of convi&ion, to flop the mouth of a challenge, and fo put it by. 4. The vow would be heartily, and chearfully undertak- en, not as a piece of bondage, but of liberty, that we may be thereby indeed engaged unto the Lord, having no hink or hesitation ; nor refervation in the making of it : What can be expedted as to the performance, if there be hefitation, ia the very undertaking ? 5. There fhould be much deniednefs in it. 1 . To ourfelves 2. To the oath, as not accounting ourfelves to be more re- ligious by k ; or more pleafing to God, as if it merited fbmewhat, nor yet more ftrengthned by making of it, but more engaged to perform and keer>what we have vowed. 6. There fhould be diligence in doing, going on, and help- ing and inciting others to join with us ; that fo it may thro* grace be made irrecoverable, which is the practice of the people of God, Jer. 1. 4, 5. 7. There fhould be engaging, in the lively exercife of faith ; drawing ftrength from Jefus Chrift, according to his own promife ; .and ofr ourfelves to make ufe of him, for that end : Yea, that iliould be laid for the foundation of our undertaking: Therefore everyfuch engaging, ijs a covenant- ing with God, and there is no covenanting with hirn, bu* by interpoflng of Jefus Chrift, both for the procuring of pardon for by part failings and guilt ; and for grace and ftrength, to perform, called for and engaged into duties, for the future. See a frame of Spirit, fit for covenanting, when ferioufly and fuitably gone about, Jer. 1. 4, 5. Concerning thefe engagements, we fay. 2. That they are of tbemfelves obligatory, and binding to thofe who come under them, as Numb. xxx. 2, 3, 3. Vowing is called the binding of a man's foul ; and PiaJ. Ivi. 12. it is (aid, Thy vows are upon me% 0 God% as preffiag him with a weight, till they were payed. If it be afked, 1. How vows binds? We anfwer, 1. \\\ moral duties, they make the obligation, no greater ; for* they 168 Jn Expofition of Com. 3. they being laid on by the command of God, and having his authority, there can be no addition to that in itfelf : But there is a two-fdd addition, I. In refpett of us ; fo that though the obligafion be not greater in itfelf, yet we join our approbation or oonfent unto that, whereby, as by apo- fitive fuperadded voluntary confent, we bind ourfelves ; fo that in fome refpedt we have two bonds (the law; and our oath both) for one. 2. Though it make not the former o- bligation to bind more ftrongly in itfelf: Yet it maketh that obligation to have a more deep impreffion upon us ; fo that a man, by vow bound to a commanded duty, will think himfelf more bound to it than before; and that command will have a deeper impreffion, and more weight on him, to perfuade him to do, and to challenge him when he hath omitted, than before. Again, in things that are merely acceffaries to a religious end, as extrinfic means; for itiftance, fading, flaying at home, vowing, never maketh the doing of thefe of themfelves to be afts of religious wor- fiiip ; but it it maketh our keeping of them to be by a religi- ous tie ; fo that without prophanity they cannot be altered out of the cafe of neceffity. If it be afksd, 2. What is to be thought of our common and ordinary engagements, 1. By baptifm. 2. At the Lord's (upper. 3. By oaths in covenants. 4. Engagements in private to God by vows, purpofes, promifes refolutions, in thoughts within 5 or, expreffed in prayer : (I fuppofe it doth not a little concern all of you to know, how they bind and when they are broken.) We anfwer. 1. That, all thefe are binding, and ftill accounted fo, (Pfal. cxix. 106. Pfal. lxvi.) is not to be doubted, yen, bind- ing in an eminent degree, as being made to God and not only before him ; The nature of the thing and our confent alfo bindeth: For, 1. If interpofing the name of God to men doth bind, much more to God. 2. if a promife fo- lemnly ratified bind to men, much more to God. Hence q. Our obligation in baptifm and the Lord's fupper, receive ftrength and conviction againft us from the covenanr, -Mrhich we folemnly retify and renew with God therein, and that before the world : And our breach of thefe vows is charged on us by the Lord, as an open breach of his cove- nant ; the obligation whereof is pleaded from them, Gen, xvi. ver. 10. and 14. and elfe- where. 2. Yet they do not bind absolutely, as the duty lieth u- pon us, and as we fhould aim at it ; for though we be bound by the law to be perfe&ly holy, and without fin ; yet doth not a vow fo tie us, or that obligation is not from our vow but Com. 3. the Ten Commandments. t6o but from the law ; becaufe our vow is to be underftood, 1. With refpecl to our nature, now corrupt and finful : And therefore to vow, abfolutely, to be without fin, or abfolutely to abftain from it, is injurious and impoffible. 2. With refpeft to our aim and defire. 2. With rcA pc6l to our not approving, or difaproving ourfelves in any thing, wherein we come fhort. 4. In refpeft of the obligation to endeavour it, which is, always and by all fuitable means to prefs at it, and to leave nothing undone which may further it: So then, 1. they do not bind abfo- lutely or fimply, but refpectively. 2. Not as to the the vic- tory, but as to the wreftling and fighting for victory. 3. Not as to the event, but as to the means which are in our power, and therefore fome plead, That they had not broken cove- nant, though they had fins, Pfal. lxiv. 17. 3. Tho' they bind not fimply or abfolutely, (and are not, therefore to be fo taken and underftood) yet they tie abfc-- lutely, 1. To the main, of having God ours in Chrift. 2. In * other things, thus : 1. They tie us to live in no known fin, efpecially, out- ward fins, and to delight in none. 2. To omit no known duty, but to eflay the doing of it. 3. As to the manner, to efiay it ferioufly ; fo that though a man cannot fwear, that he (hail have no corruption in him, while he is upon earth : Yet, in fo far he may : As 1. Not to approve of it. 2. To leave no means uneffkyed, confiding in his knowledge, that may help to mortify it, 3. Serioufly, and in good earned, to be aiming at the mortification of it, in the ufe of thefe. And fo this tie of a vow is, I. As far as in us lieth. 2. As univerfal as the duty is. 3. Conftant and always binding, 4. When it is taken on, we fhould not let it lie on, (to fay fo) till the fun go down, but endeavour that we may be free of it ; it bindeth us to quit fin, as well as to efchew it. It reaches not all infirmities, to make them breaches ; but known fins, or the leaft fins ftuck to. 3. Concerning thefe vows, we fay that the breach of them is a very great fin, and doth much more aggravate fir>ij£& where it is, than where it is not: So that, the fins of Chrif4|g tians againft baptifm, communions, oaths in covenants, fe-°'2# 7 cret engagements, refolutions and promifes to God, are much greater than the fins of others. Hence the Lord char- geth Ifrael with covenant-breaking, by virtue of their cir- cumcifion which thcyhad received as a feal thereof, and ag- gravated all their fins by that, and looketh 00 them in that refpeft, as Angularly finful, Bent. xxix. 24. Jer. xxii. 8. 4jc. which could not fo well be, i£ there were not fome pe- culiarity in that obligation. Our baptifm, doubtlefs, is ng Y k& 170 An Expo/it ion of Com. 3, lefs binding unto us, nor the baptrfmal vows lefs (infill, Col. ii. iii 12. Neither can there tre any reafon given, why the breach of an oath to man, (hould be charged on a per- son, as a fin and infamy; and the breach of an oath to God not be much more charged fo. Oh ! Take notice then, ye who fin willingly, who drink, fwear, omit prayer \ let your minds wander, and ftudy not holinefs in good earned, that your fins have thefe aggravations to make them horrible, infamous, and inexcufaole; f. There is a manifeft perju- ry againft the oath of God, which even according to the Pharifees doctrine, Matth. xv. 33. was abominable : Thou fhalt not (fay they) forfwear thyfelf, but (halt pay or per- form thy oath to the Lord. 2. There is unfaithful dealing and abominable treachery, tobreak under, tiuft and to keep no engagement to him. 3. There is not only perjury, and treachery (imply y but towards God, which is more, and draweth a great deal deeper, than towards any other. It is dreadful to deal unfaithfully, treacheroufly, aod perjuri- oufly with him, 4. All this is in things that are very equi table, and much for your own god, which maketh no frnall aggravation. j. This is done not only againft promifes, but againfi: many promifes, and many other bands. 6. That it is often and in many things that you fin againfr thefe promi- fes. 7. That fin is little refented or laid to heart on this confideration, and as fo aggravated. gfy it be faid, Then it is better to make no ; pro- mifes at all, than to come under fuch aggravations of guilt by breaches of them, for none keep them exactly ; i\ nd fo men muft needs be in. great and continual difquietoefs and anxiety, while under them: Were it not better then, to be doing without promifing ? Anfw. 1. It is not free to us, Not to make chem more than it is to break them ; or n* t to keep them, and when we are called to make fuch promifes, and nvake them not, it be- cometh fin tons as was faid. I: is not free to us, whether we fhall be baptized communicate, &s or not -, therefore whpfo- ever, would not fo engage, were to be ceniured and punillied asutterdefpifers-of theLord's covenant, Gen.xvii. 14. Ex.xii. 2. They, who refufe to take them, lay themfelvcs open to ihe temptation of being more eafily prevailed with, not to perform thefe duties, or of being fooner infnared in fuch fj s, becaufe they are not formally engaged by vow againfi: J fo they make themfelves culpably acceiTary to the gthni of tentation, and weakning of refolur.on ; to orjtraiy whereof, they are no doubt obliged. If you intend indeed to perform thefe duties, then ye v igc to do-fo \ but if ye will not fo much as promife anJi Com. 3. the Ten CcmmzndmerJs* 17I and engage to do them, it cannot be expected in resfon that ye will do them; especially confidering that even thofe who honctily promife and engage, do yet notwithstanding, find a great difficulty to do and perform. O take heed that you be not, by your refufing to engage, making a back door for yourfelves to go out from your duty, that fo you may the more eafily, and with the Iefs challenge (Lift it. If it be yet faid, that the Gn of fimple omitting the duty, is lefs than the omitting of it'after engagements and vows to the contrary. Anpiv. \< It is not fo to a Christian, who is called to engage himfelf, yea, who by baptiim is already en- gaged ; for I. The man that neither engageth to do, nor doth the duty, faileth twice, whereas he that engageth and performeth not, failed* but once : though that one* failing is, by its being crofs to his engagement, not a little ag- gravated ; fo that in fome re (peel each fault or failing execedeth the other *, the one is a greater fin confidered in itfelf, but the other is greater -coniidered complexly. 2. The man that engageth not, is more acceflary to his own falling! in refpeft that he ufed not that mean to prevent it ; yet the other when fallen, is more guilty, in refpe£t of the bread* of his engagement. 3. The manthat will not engage, bring- «th himfelf under a neceility of iinning ; for if he perform not, he faileth twice, as is faid if he perform he faileth, be- caufe he engaged no,t when he was called to it : So his per- forming, is not the performing* vow to God, who requreth promifing, in fome cai'es at ieaft, as well as performing. 4. The man that promifeth and voweth, and aifo perform- eth what he promifed and vowed, his performing is fo much the more acceptable, as it proceedeth not only from the awe of a command, but from a fpotaneous and free will of- fering of it to God, and fo is both obedience to a command and the performance of a vow ; for thus he chufeth obedi- ence, as it is, pfal. -cxix. 33. It is not fo with the other, whe- ther he perform it or not, though we think, that God of- ten letteththe man fall that will not engage, becaufe he iay- eth by his refufal, that he trufteth not to God for the per- formance, otherwifehe would engage and undertake on his account alfo ; he faith with all, that he aimeth to perform only becaufe he cannot efchew it; And if he could (hake ofT, and be freed from that obligation to holinefs, that he would not out of refpeft to God, or love to holinefs, take on a new one. 5. The man that engageth not, (inneth more innexcuiUbly in that he will not do that which is the leflerf and in his power. The lefs and more eafy a thing it be to promife and engage (as it is no doubt more eify than to perform) the omiilion of it is the greater fin, and more Y 2, inexcuf- 172 An Expofition of Com. 3. inexcufable. The cafe is indeed, as to heathens, otherwife, who were never thus engaged, nor called to engage them- selves: but, unto Chriftians it will be no exeufe. If it be replied, that this is very hard ; for then no Chrif- tian will be free of peijury, nor have peace. Anfw. 1. I grant the cafe is hard, and the ftrait great •, but it is fuch as floweth from our own corruption in this, as in other duties and parts of holinefs : for as the law. is holy, juft, and good, Rom. vii. and is not to be blamed, as acceffary to our fin > fo the vow is holy, juft, and good, and is not to be blamed, if in the circumftances right, becaufe of our breach, 2. As I think, it is hard to keep ourfelves free of fin, even againft light; fo I think, it is a difficulty to be kept free of this ag- gravation of fin, to wit, of our committing it againft our engagements ; and therefore (as the manner of the people of God is) I think it fafeft to take with thefe aggravations of our fins, as chief parts of them (to fpeak fo) and to take them with the reft to Jefus Chrift, that we may obtain par- don of them through him, and to maintain our peace ra- ther by often wafhing ourfelves from the filth of breaking, than by pleading no breach at all. 3. Yet may Chriftiaos even as in other duties of holinefs) in their vows and pro- mifes to God, have peace, and fay, in a gofpel fenfe, We have not turned back from thee, nor dealt falfly in thy co- venant, as it is, Pfal xliv. 17, 18 which certainly implieth not abfolute holinefs, or exaft performance of all the arti- cles of the covenant ; but that r. In the great and main ar- ticles they were honeft, and did not put another God in his room to provoke him to jealoufy. 2. That they intended truly the keeping of all, and faid nothing by their profeflion or engagements, which they minded not to perform. 3. That they had (brae teftimony as to what was pait, that they had in fome meafure walked according to their engagements, and had left nothing undone, at leaft willingly, and with approbation of thernfelves therein, that might have fur- thered them in keeping covenant, but had ftuck to him in doing and fuftering honeflly ; a man fincerely and in the ftrength of grace ftudying this, may attain to fuch a tefti- mony from his own confcienee, and to a good meafure of peace ; yea, a man that may have quietnefs in his perfor- ming duty upon the account of other ties, without engage- ing, may alfo come to have quietnefs in his engageing to it. If then there be a neceffity to engage, it may be alked, how peace may be attained in it, and how we may be helped to perform ? Anfw. 1. We would endeavour to be clear and quiet, as to the foundnefs of our bf-paft engagements, and of thefe we prefently enter in, as to the motives, grounds, ends, Com. 3. the Ten Commandments. 173 ends, and manner of engagehig, that all be right there. 2. If any thing be feen to be wrong, it fliould be taken with, and mended, that we ufe not vows mainly to put by a chal- lenge for the time, without any more of it. 3. Ye fliould ferioufly mind thefe directions. 1 . Forget not your vows and engagements, be minding them often, and thinking of them, fo as they may never be for- gotten, Jer. 1. 4, 5. 2. Defer not to pay them, Ecclcf. v. 4. Deut. xxiii. 2 1 . Delays make the impreffion of the weight of the vow, and of the dread of him to whom it is made, much to wear out ; and, taking liberty to be flack in paying of it, for, but for this once, or for a little while, is a dircft breach of itfelf, and maketh way for more. 3. Keep in mind, and entertain fuch a frame of fpirit as ye wore in, when they were at firft made ; fuch humility, tendernefs, awe of God, 6c. We often, alas, take on vows in a good frame, to be on the matter a fort of excufe for us, in let- ting fuch a frame go, or at leaft, to eafe us a little for the time, as if engaging were performance, which is not the leaft part of the deceit of our hearts. 4. The performance of the thing would be followed as it is undertaken, to wit, in the ftrength of grace, and by virtue of life drived from Jefus Chrift, quickning and ftrengthening us both as pro- mifing and performing, 5. We fliould be often confider- ing the fearfulnefs of the iin of breaking, aod examining ourfelves about our keeping of them ; making breaches, that are particularly obferved, the matter of confefEon to God, and of ferious repentance before him. If we would fuffer thefe things to fink down deep in us as in the light of God ; this no doubt would make them have a quite other impreffion. 6. We fliould ftill keep the knot faft, and if one promife or refolution feem to be loofed, we fliould forthwith call another j or if one obligation given, feem to be weakned, if we fliould give another, that there may be ftill fome obligation {landing over our heads : and follow- ing engagements, not formally, but foberly and ferioufly renewed, may be made ufe of to bind on the former upon us, and to make them more effectual, fo fay they, Jer. 1. 4, 5. going, and weeping as they go, Come let us join ourfelves unto the Lord in a per pi :ual covenant % never to be forgctien. This is to be underftood moftly, if not only, of private en- gagements; as for public folemn oaths and covenants, we neither find in fcripture that they have been frequent, but l>n fome great and very -rave occafion ; neither couM they well be, (fo gr^at niultuudes engaging in them)without de- minifliing from the weight of them, and fo without wrong- ipg of God's name. 7, We fhould by no means fuffer breaches, 174 ^n Expofition of Com. 3. brcache?, though never fo fmall, to lie long on, but fhould get us to the fountain with them, as foul and loathfome, ku they bring on more and greater. Now then try perjury end breach of vows and oath to God. 1. fo baptifm, which extendeth to engage profeffing believ- ers to the mortification of fin, and to the ftudy of holinefs afc to both tables of the law, and to a converfation as becom- erh the gofpel. 2. In, and at communions, where the fame covenant is fealed. 3. In your oaths folemnly taken in co- venants. 4. In your more private engagements to God and for him to others. Beikle thefe which are common, fome come under par- ticular oaths and engagements fry virtue of their ftations ; as mimfters, elders, magiftrates, for the faithful difcharge of their refpeftive duties; fome by their relations, office anJ place, as hufbands and wives each other ; as parents in reference to their children, to bring them up in the nurture 2nd admonition of the Lord, and in his fear ; fome by vir- tue of their common trades and callings, have come under particular oaths to fuch and fuch incorporations, trades, 6u. And fome on more particular occafions have come under engagements : O look well what ye do, and have done; there will, I fear, many be found perjured. I do not here fpeak of every particular infirmity, but certainly there is fin againft God, and perjury before him which can- not eafiiy, if at all be interpreted fo with men;, in which refpect, Mai. ii. the Lord condemned putting away an in- nocent wife, even though it feemed to have a permiffion by the law; in thefe things when men do not what they may do, or if there be yet more in their power than is done, or if the obligation of the oath 'on them awe them not, or weight them not to it, cannot but be a prophaning of the Lord's oath : many alas, according to their leveral relations and ftations. are found guilty here, who have little or no awe of God on them in thefe things. In fum, This command is broken thefe three ways, In reference to fuch engagements ; 1. In fliunning to make them when we are called to it. 2. In nor making them rightly. 3. In not performing of them when ma.de ; and it bindeth. 1. Abfolutely, to many things which cannot come within the compafs of ordinary infirmity. 2. Toefchew all known finful deeds, as fweariog, and may be inductive to St, drunkennefs, unlawful gaming, needlefs contentions, 6;, 3 To do all outward duties, as to read, hear, pray, &c, 4. To do them as ferioufly as we may. 5. Not to lie in a« ny leen or known fin here forbidden, nor to delay repen- taace, though for never fo little a whiles it difpenftih not all Com. 3. the Ten Commandments* 175 all here, becaufe thefc are in power, and when wc fail it is not out of ordinary infirmity. Befide what is laid, there are yet two ways of taking or ufing the name of God, which are fib or of k\o to oaths \ The firft is that of appealing to Go J to judge, as David dic. for attaining, effecting, and bringing to pafs of fomewhat to the prejudice of divine pro- vidence, fo thofe of Zidon did to Herod, Acts xii 2l. And thus often men make mediator* and faviouis as it were o'l themfelves and of other mea. ij6 An Expofition of Com. 3. 2. This blafphemy may either be immediately and direct- ly againft God himfelf, or any of the perfons of the blefled God-head; or mediately and indire&ly againft him, when it is againft his ordinances of the word, prayer, facramenfs, ire. by vilifying them in expreffions, or againft his people, or the work of his Spirit in them : He is indire&ly blafphe- med in them, when they or it, are mocked ; as when Paul's much learning in the gofpelis called madnefs, or when real and ferious religion, repentance, or holinefs, are called con* ceitednefs, pride, precifenefs, fancy, ire. 3. Blafphemy may be confidered, either as it is deliberate and purpofed, as in the Pharifces; or, 2. As it is out of infirmity, rafhnefs, and unwatchfulnefs, over expreffions : Or, 3. Out of ignorance, as Paul was a blafphemer before his converfion, 1 Tim. i. 15. 4. It may be confidered, 1. i^s*aga'nft tne Father, 2. As againft the Son 3. As againft the Holy Ghoft ; all are fpoken of, Matth. xii. and Mark iii. 1. Blafphemy againft the Father is, That which ftriketh cither againft the God-head (imply, or any of the attributes which are due to God, and fo its againft all the perfons in common ; or againft the trinity of perfons when it is denied, and fo that relation of Father in the God-head, is blafphe- med. 2. Blafphemy againft the Son, is when either his God- head in the eternity of it is denied, as it was by the Photi- nians and Arians ; or when the diftin&ion of his natures in their refpe&ive true properties retained by each nature is de- nied 5 or when he is denied in his offices, as if he did not fatify divine juftice for the fins of the ele£t as a Priefl, which is done by the Socinians ; or, as if he had not the kingdom or authority ; or when other mediators, or other fatisfac- tions to juftice are fet up and put in his room \ or when another head and hufband to the church, prince, or pope; or another word than what is written are made and obtrud- ed upon her, and the like, whereof there are many in po- pery, in which refpedl antichrift is faid to have many names of blafphemy, Rev. xiii. 3. Blafphemy againft the Spirit may be confidered, either as it is againft the third perfon of the God head, and fo it is againft the trinty : and was that error peculiar to Macedo- nia or the ^vi^ctTCAta^ci or pugnantes contra Spiriturri ; that i?5 fighters againft the Spirit ; or it may be confidered as it iooketh efpecially 10 the operation or work of that Spirit in a mans felf, and fo it is that peculiar blafphemy fpoken of, Mat. xii. 32. Which when all other blafphemies are declared to be pardonable, is faid never to be pardoned. This is the higheft Com. 3; the Ten Commandments* 177 highcft degree of blafphcmy, which may be fo, 1 I. In that it is not at any time fallen into by a believer or an elect 2. That it is not often fallen into, even by others that are re- probates. 3. That it is hardly known to the perfon himfelf that is guilty or it, but much lefs to o hers 4. That it is never repsnted of. and (we think) doth never affect, becaufe. it is never pardoned ; all other fins are pardonable, and ma- ny are actually pardoned. 1. Thirfin then is not every fin, though all fins grieve the Spirit, Eph. iv 27. Nor 2. Is it any fin of infirmity or of ig- norance, even fuch as Paul's was : Nor 3. Is it any fin (even tho'againft knowledge) committed againii the fecond table of the law, (uch as David fell into, and may be pardoned : Nor 4. Is it every fin that is againft Chrift and clear light, for Peter jdenicd him, but it was of infirmity, Mat. xx. 70, But this fin is 1. In the main of the gofpel, and as to its faving work. 2. It is not only againft light, but againft the fpirits prefent teftifying of it, or bearing witnefs to ic, and after fore- going convictions yielded unto in fome meafure, and (licking or lying on as weighty* and making the con- fcience to challenge, as may be gathered, from Hcb vi. 3. It is not in one particular fin or act, but in a total and re- iolute oppofing of the truth, whereof men are convinced, feeking to bear it down in others, and to extirpate it out of the world, as the Pharifees did, Matth xii who not only rejected Chrift as to themfelves, but oppoied him in all o- thers, and fought utterly to undo the truth ; This is the heir 9 come let us kilt him, fay they. 4. This oppofition flows from malice againft the truth, hatred of it, and from accounting it a thing unworthy to be in the world ; not out of fear or infirmity, or from miftake, but out of envy and defpight at it for itfelf : on this account the Lord objecteth it to the Pharifees, John xv. 24. But now they have both feen and hat- ed me, and my Father, and Matth xxi. 5. It is univerfai againft every thing of the fpirit, and obftinately conftant, without any relenting, grief, or fear, except only left it at- tain not its ends: The fear of that tormenteth it; and ma- lice and hatred groweth, as it is marred or obftructed, be- ing deliberately begun and profecuted. 6. It has in it afpe- cial contempt of, and difdain at thofe fpecial means and works of the fpirit, whereby a (inner is reclaimed, as con- victions, repentance, renewing-again to it, fac Thus Heb. x. 10. It doth difpight to the fpirit, and to Jefus Chrift; as to any application, it contemptoufly rejecteth him and his fatisfaction, and any glance of the fpirit that beareth that in ; fimple conrempt, through ignorance and infirmity, is againft the Son, bill this which is thus qualified, is againfc Z the 178 An Expofit'wn cf Com. -. the fpirit, and is never to be pardoned; the firft Is agamft the object Chrift, but the fecond is a gain ft him who is, or him as born in on finners by the fpirit, and as condemned by them after their being under thefe convictions, and ac- knowledging of them •, this irremiffiblenefs, is not Amply, that the fin fhall not be pardoned, for fo many fins are to the reprobates; nor yet (Imply, becaufe it endcth in final impenitency (though that be'with it too) fince many fins are followed by that alio : but we conceive it be in thefe, i. That feeing this fin (which can be faid of no other fin) doth wilfully and not cut of defpight, reject Chrift, there can be no other facrifice gotten to expiate it, Heb. x. 26. There remafpeth no mere facrifice for it, and though the per- fon after the firft commiSion of it may be kecped a while in the land of the living, yet the nature of that fin being to grow in malice, and to reject that remedy, there being no other, and thus being ftill wilfully and malicioufly rejected, availeth them not; fo their fin is never pardoned. 2, That the perfon guilty of this fin cannot be renewed by repentance, the heart of him fupreffing that woi k maliciouf- ly ; this impofUbility is not from the. in efficacy of grace, but from the order which God hath laid down in the working of repentance, and in the pardoning of the penitent \ (o that as he will pardon none but repenting believers, fo he will work repentance in none but in thofe who yield, through grace, to his Spirit's work. 3. That God in juftice hathfentenced that fin with impe- nitency and unpardonabljenefs, making that one fin thus ca- pital and unpardonable;' thereby to fcare. the more from thwarting with his Spirit, he has denied ever to give them that are guilty of it, repentance; and hath faid, that he will plague them with fpiritual impenitency unto the end. Fifthly , Blafphemy may be considered as it is, r. Doctri- nal, or maintained by fome men in their tenents, fuch were thofe of the old Heretieks, fuch are thofe of the Pelagians, Papifts, and Armenians, as to the nature of providence, and the work of grace upon hearts, or 2. As it is in exprei- flons indeliberateiy brought forth, or 3 In oaths, as when men fwear by the wounds, blood, foul, fee. of our blefTed Lord, which as they are horribly to hear, fo is rt reproach- ful to his Majefty, that thefe fhou'd be fo abufed, or 4. In deeds, writing, painting, acting, reprefenting any thing de- rogatory to him, which are alfo charged with hlafphemy, in abufing God's name to fuch ends. 5. It may be in a high degree, when men act fuch a blafphemy, or confequently v hen they punifh it not, when we do not rent our cioaths (as it were) at the hearing and feeing fuch things in tefttmp- »7 Com. J. the. Ten Commandments if} cy of our forrow and dctcftatioa (which was the fin of the princes, Jer. xxxvi. 24, 25. who though they were fome- what difpleafed, yet they had not zeal vigorous againft that wicked deed of the king :) when wc have riot fui table hatred againft fuch blafphemous doctrine, P*ev. ii. 6. much more it we extenuate them, defend them, or plead for them, or 6 It may be either, as we are guilty of it by cur own deeds^ or when we make ourfeives guilty of the blafphemy of o- thers, as having finfuily occaGoned it to them, tempted them to it, and laid fuch and fuch a (tumbling before them, as is (aid of David, 2 Sam. xii. 14. and of the Jews, Roth, ii; 24. They that cau/ed ethers to blafphcme the name of God becdufe of them ; thus Chi iftians, efpecially, thofe who have a profef- iion beyond ordinary, and particularly wives and fervants, by their mifcarriages become guilty oi the blafphemy of o- thers, againft godhnefs, and fuch and fuch duties of religi- on : becaufe they give orcafion to it, though that make it not a wju't the lefs fault to them that blafpheme; fee that caftcn up to his people, Ezek xxxvi 2C; 2f . O how tender fhould prof.ffbrs be in this matter ! left ungodly men get occafion to fpeak ill, who lye at the wait to catch all advan- tages to fortify themfeives in their natural prejudice at godli- nefs, and draw their conclufions (rem nvifcarriages, not fo much againft the particular perfens mifcarryihg, as againft the way of God, and the whole generation of the godly. There are thefe things efpecially that make others blaf- pheme, I. Some grofs outbreaking, as David's adultery, 2. Pride, pafiion and contention amongft godJy men, whuen they walk as rneri, 1 Cor. iii. 4. and contehtioiilTy, 1 Cor. vi. 3. Covetoufneis and e'arihly nVmdedrief$t 4 RTanifett unfinglenefs, and felf-defigns, driven under a' cloak of re- ligion, which mak'etli them call ail that are religious, cue? is, 5. Sinful (huaningand ihifting off fullering. 6. Und.utiful- nefs of inferiors in the feyeral duties of their relations to fiiperiors, as of wives to their hufbands, of fervants to their m^fters, of fubjecls to magiftrat.es, r Per. ii. 15. Tit ii. 4, 5, 10 7. Following of errors by profefiors, 2 Pet. ii. 2. 6. Blafphemy, may be conftdered either as it is, here in tire way by men living, or as it is by them in the place of torment j who keeping (till, no doubt their former wicked nature and corruption, and not conddering Go 1 as he is in himfelf, but as they feel him in the feverity of his jiiftice punifhing them, cannot have good thoughts of him, but will fret at his power and juftice, which they cannot get free of, though it is like, after their femence is part, this is to be coafidercd, as a part of their curled cftate, and doth in- 2 2 creafe iSiO An Expsfition of Com. f. creafc meritoriouily their judgment, as blafphemy in the way did. Thefe ways of breaking this command fpokcn unto are more grofs and extraordinary ; we mould now fpeak a word to fuch as are more common in our practice, and thefe are of two forrs. The i. is more grofs, when the name of God, or any thing bearing the name of God, as his ordinances, word, facraments, pi ayer, he. are prophaned, out of duty. This 5s done, i. When thefe are mocked or fcorned, which is a high degree of prophaning his* name. 2. When the fcrip- ture-phrafes, expreffions, or terms are bafBcd to fpeak fo) to our finful fcoffing, jeibing and geiring of others, though we do not directly mock or geir at the fcripture itfclf. 3. When in ordinary difcourie, and unr.ecefTanly Gcd's name is ufed, though we intend not fwearing, neither think that we do fwear 4. When ordinarily upon fuch and fuch cc- cafions, the Lord's name is uied in. irreverent, and unwar- rantable exclamations ; as, 0 Lrd 0 Gcd, what is this, or that, he. I hope in God, or truft in God to fee fuch a thing, he. And poflibly foenetimes in paffion 5. When it is ufed in way of by-word, or of certain irreverent pray- ers, when a perfon is troubled and grieved, and would ex- prefs that pafiion at fomething that falleth out not defired, God help me, God fave me, what is that ? what mean ye ? God forgive me, God blefs me, for Gou's bleffing do fuch a thing: I God will, in God's ftrength, and I truft in God, he. I mall do fuch and fuch a thing : for Gods fake do this or that, he. 6. When it is uled in meer compliments, God keep you, God be with you, God bleis you, he which, with many, are too ordinary compliments 7. When it is tifed lightly, in way of affeveration and indirect fwearing, God a bit, God have me, if I do fo, he. 8, When it is ufed in a fenfelefs and fuperftitious cuftom, upon fuch and fuch particular occasions, as when men fay O, God be blef- fed, and God blefs, at fternutation or neefing (which Piini- 11s reporteth to have been ufed by heathens, and particular- ly by Tyberius, who was none of the moft religious men,) God be here, God be in this houfe, when one entereth in- to a houfe ; or when the clock ftriketh. The 2. way (which is lefs grofs, but more ordinary) where-" by we fail in leference to this command, is in lawful and neceflary duties of worfhip, by finful and unprofitable dif- chargingof thefe; whereby the name of God is often taken irvvain, and his holinefs which he loveth, prophaned : this fault and failing is two ways fallen into. 1. k* Com. 3.' the Ten Commandments. iSt I. In refpecl of the manner of going about fuch ordinan- ces or duties of worfhip, 1. When the Lord is not Janet -fit -J in them, nor the rule and manner prescribed by him, kept. This way finned Nadab, and Abihu, Lev ,0. by their of- fering of ftrangfc fire. The Lord complaineth of Ifrael as guilty of this, Ifa.xxixi 13. compared with Matth xv. 8, 9. While they drew near with their lips, and I heir hearts were far away, they wotjhipt me in vain, faith the Lord, teaching for doclrincs the commandments of men. 2 Whop men ufe not fuch ordinances, and perform not fuch duties profita- bly, when prayer, reading of.the fcripture, facrament, fer- mons, fcc want their native fruit, then his name is taken in vain, and in that relpcct his ordinances fruftrated and made, as if they had net been ufed or performed, to 2 Con vi. 1. To receive the grace of God in vain, is to mils or let go the benefit of it, and to fruftrate and difappoint ourlelves of the native end and ufe of it : Phis is the firft way in refpeft of which our duties are in vain as to God, io as he will not regard them. The fecond way is as to ourfelves, and here again we may confider the taking of the Lord's name in vaio, in or- dinances in dutiestwo ways, either, 1. Simply, where there is no henefty at all in them, nor fruit from them, but mere hypocrify, or atleaft hypocrify in fuch particular acts. Or 2, When it is con?paritive, that is, though there may be fome reality and fruit, yet confidering what it (hould be ; yea, confidering what means the perfon hath, there is a great defect as to that which fhould and might have been; thus were the Hebrews challanged, Heb v. 12. net that they were altogether fruitlefs, but that they were not fo fruitful as under, and by fuch means they might have been, and that therefore they had in a great part ufed them, and received them in vain : This may and often doth befal even thofe who have fome meafure offincerity, yet fill far fhort what they might have attained of the knowledge of God, and of other bleffed fruits, by the right improvement of the means they had. We may adoVa third way how his name is taken in vain, and that in refpeft of itfelf, or of the ordinance or duty ; what indeed it is, and in refpect of what it appeareth to be when the {hew is much more than the fublrai.ee ; and whea the fincerity and reality, and inward revere, 7. teem of our heart, in naming God, keepeth no jaft ; with the words of our mouth, and our large ex* feffion. Thus did the Pharifees, and thus do all hypocrites take and bear God's name in vain, net being at ail ani. .. ' -. ifJ jSl An Expofuion of Com. 3, able to what they feem to be ; this may be alfo in others comparatively, in refpecl, I Of the law 2. In refpett of the means we have. 3. In refpeft of our profeffion. That our conviction may be the clearer, let us fee what belongeth to the right going about of duty, or to the fuita- ble mentioning of the Lord's name, the want whereof, or any part thereof maketh us more or lefs guilty of taking it in vain. I. Then there" is a neceffity that we propofe a good and right end, and aim fingly at it; for if all things Should be done to God's glory, this of the naming of the Lord (hould be in a fpecial manner fo ; This is a mans call to pray, preach, hear, f that fomcthing which is profitable may remain and ftick with us, according to the nature of the duty which is gone about, or the way of mentioning God, fuch as fume con- viclion and teftimony of the confeience. 1. That God's honour ; 2. The edification of others in way of inftruciion, or conviction or of reproof, or of comfort, be. 3. My own edification orfpirituai advantage, or, 4. My own exc* neration and peace, as to the performance of fuch a duty, were in fome meafure of finglenefs aimed at and endeavour- ed ; and as their is a miffing of any of thefe, repentance fhould be exercifed, and faith for pardon; fome fruit, fome fenfe, fome leffon, fome difcoveries, fome convictions, be. would be fought after to remain. When thefe or any of thefe (if all the reft of them can be altogether without one) are wanting, this command is fimply broken; if ia part they be wanting, it is comparatively more or lefs brok- en. Let ns then take a view in particulars. 1. Look to our profeffion, Oh ! what emptinefs is there, much more ap- pearance and fhew, than reality and fubftance ? Yea, what defiring to feem fomething, rather than to be ? ifourpro- frffions (who are leaft in them) were met and meafured by our reality, O how lamentably vaft a difproportion would be found ? the one would be quickly found much broader and longer than. the other, the outer-half much bagged as it were, being a great deal larger than the inner, even where there is moft fincerity and reality. 2. Look thro* public duties, if there he not much taking of God's name in vain, in hearing, praying, praifing, ufing the facraments, be. and if fo, O what a libel! might be drawn up againft us from every fab bath, prayer, fermon, be. whereof we often cannot tell what fruit remaineth, except it be 5n, guilt, and hardnefs ; and therefore doubclefs his name is much taken in vain in them, 3, Look through private duties in families, reading, praying finging, conferring catechifing, faying grace, or feekicg a bleffing, and giving thaaks at a table ; hew little regard 1 34 An Expcfuion of Com. 3: regard is often had to the name of the Lord in thefe ? and how little care and pains taken to walk by the former rules in them ? 4. Look through head duties, betwixt God and you, he w ye pray in fecret before God : ah! often fo, as ye would be afhamed to pray before men ; how do ye pray, meditate After the lot, there fliould he a reverent acknow- ledging of God's mind, without fretting or grumbling, and a chearful fubmitting to it, as we fee in all the cafes inftan- ced in fcripture. Thefe ru!es being oblerved, we think for dividing ot ftations or charges ; or of portions, which can- not be otherv. ife do::e, without offence or prejudice \ lots xnay be ufed. Yet, I would fay thefe few things, for caution here: 1. Ye fhould not in petty things ufe them, when the matter is of no value at all, or of very fmail value ; fo that ye are indifferent, how it falls out : Or when it is not of that weight, that ye wou'd give an oath in it ; but rather quit ir, (and there would be here a proportion kept ,) ye fhould ra- ther in fuch a cafe hazard fame lofs, than put to a lot, out of that reverence ye owe to God's name : Ail the cafes in fcripture are weighty: In your ordinary merchandize, I defire you to remember this ; ^ 2. Ye fhould not fail to ufe your reafon, and honed Sill, more in fharings and divifions, for preventing of a lot. Folks fometimes, betake themfelves to this for eafe, when yet their reafon rightly made ufe of, might bring to a fatif- fying decifion. God hath not given reafon toman in vain, or for nought : when reafon then may do it -, effay it, and forbear a lot. 3 Let it be in fuch a matter, and fo ufed, as ye may feek God in it, and in-call his name by prayer : to lot in a things that folks will not., or dare not pray in, agreeth not with fcripture examples, nor with thattendernefs which a believ- er fhould have at fuch a time: It fliould then be in a thing refpecling a promife. On the contrary, we may fee how men fail here, I. In weighty things, by not keeping the right manner before the lot, in the time of it, and after it is paft, when it endeth inot ftrife. 2. In trivial things, by making this too cuftoma- ry j fo that folk ufe the lot almoft in every thing, making that which is extraordinary to become ordinary, contrary to the nature thereof. It is an ultimate judge and decider, even as an oath is for ending all controverfies : It is like un- to Mofes (as one faith,) the great matters fhould be referved to it ; yea it is greater than Mofes, its God himfeif, thus in his providence paffing a decifion \ the lefler things would be Qtherwife decided, 3, W* Com. 3. the Ten Commandments. 189 3. We may gather from what is (aid, what is to be thought of inch games and paftimes as run to lottery (having than for the very foundation of them) and have an immediate dependence on providence for the iilne of them. * 1. That they are lottery cannot be denied, for they have ill that: is in lotting ; there is in them a putting of things to a doubtful event as to us ; and that event is guided either by God, or by fome other, and which ever of the two, we fay, it will be a breach of this command: fo trivially for our pleafure to cake the name of God in vain, as many formal- ly dp ; for none can tell, how fuch a thing will come to pafs by any rcafon. 2. That to do fo, or to ufe a lot in this cafe is a fin, may aJfo be made out clearly, 1. Becaufe it is againft the end of lots, which is to divide cr decide where there is controvefy and fo it interverteth their end, and becometh (inful *, even as f wearing where no controverfy is, is a fin. 2. There is either no neceffity at all to take that away, or there is but a made-neceflity of our own, it muft therefore be a tempting of God : as fuppofe this to be the end of lotting to know in the upihot whether Id much money fhould belong to you, or to me ; no doubt that point of right to whom the money belongeth, may be decided as well at the entry; therefore this way of decifion is in vain. 3. That lotting which hath in it no reverence to Go^ but baffleth his name ; nor is confident with the right manner of lotting, cannot be lawful ; but this is fuch : for it is not only, defuflo cpntraiy to the former rules, but in its own nature is inconfiftent with them ; this is clear, 1. From the great frequency of lotting in thefe games 2. In the little dependence on God for the event that is in them ; and in- deed a fpiritual frame of dependence on him, cannot well if at all confift with them. 3. From its inconiiftency with fc* rious prayer; what! can or dare men pray in earneft for God's guiding in thefe things, in every throw of the dice, or (huffling of the cards ? or in faith expect dill the revel- ing of his decree that way ? or when it is done and pair, can they fuitably acknowledge him in it ? Men dare not look io ferioufly on thefe things, yea they know they dare not. 4. That way of lotting which cannot but occ.dion the wronging of the name of the Lord, and his providence, can- not be right ; but this is fuch : for we muft fay, that either God's hand is not at all in fuch things, and fo we deny his providence : or we muft fay that he may be put to it by this common and coarfe way, and that in ourfport, and ^or our pleafure in his immediate providence to declare his mind ; which is a notable baffling (to Uy io) and prophana.tion of his J 90 Aw Expofitlon of Com. 3. his name; hence it is, the men fo often fwear, curfe, fret> and exclaim in thefe games at cards, dice, he. (wherein chance, luck, fortune, &c. are fo much looked to, and in a manner deued) and altogether overlook and mif regard the majefty of God, as if he had no providence at all in fuch things. 5. What is done without warrant of either fcripture pre- cept or practice, cannot be done in faith ? Now there can be no fuch warrant drawn from fcripture for fuch plays or games, the very foundation whereof is lottery, and not on- ly accidentally and rarely incident to them, as may be on the matter to other lawful recreations, if that can be called lottery at all, whkh is rather an undefigned, unexpected furpriiing incident of providence ; whereas in the other, the decifion by a lot is defigned, waited for, and all along the game referred unto, and hung upon : yea it is unfuitable and inconfiftent with the fcripture-way of ufing lots, which is always in mod grave and important things ; but this way of uiing them is manifestly to abufe them. 6. That which hath a native tendency to make any ordi- nance of God vile and contemptible, cannot be warrantable > Now that lotting in thefe games hath fuch a tendency to make the ordinance of a lot, and of prayer, which ihould at leatt be joined with it, contemptible; is obvious to any ierious and impartial confiderer of it, neither can it in rea- fon be thought that, That which is in fo lacred a manner, and with prayer to God, to be gone about in one thing, and is by him appointed for fuch an end as an oath is ; can war- rantably be ufed in a manner, and for ends fo vaftiy dif- ferent from the former in an otber thing. 7. If lots belong at all to this command, then thefe lot- ting-games are unlawful : for they cannot with any religious reafon be fuppofed to be commanded in it, and thererore they muft be forbidden. And if in trivial things lots may be unlawful, much more inuich games which end not ftrife and contentions, but often and ordinarily begin them, and bring them to a height : and therefore do the ancients de- claim againit this as a facrificing to devils, and invented by idolaters. If it be faidhere, That thefe things are thought but very little of by men ; Anfw. It is true, and no great wonder; for moft men ufe but to think little of the breach of this command, yet are there breaches finful notwithstanding ; as many take God's name in their mouth lightly, and think but little of it, and yet that maketh not their doing fo, ceafe to be a fin. God hath added this certification here the more peremptorily for that very end, that men may not think lit- tle, Com. 3. the Ten Comm'nts. if tie, or lightfy of the very lead: breach of this command (to let pafs more grofs breaches of it.) If it be further objtfted here, Why may not fuch plays or games be ufed as well as other playes, wherein fometimes chance or fortune (as they call it) wiil call: the ballancc ? Anf-jj 1. Though in thofe other, chance may now and then occafionally occur, yet that is but accidental ; thefe are Am- ply, or at ieaft moftly guided by lotting, and immediate providences, and cannot be prevented or made to be other- ways by the be ft art and fkill of men. 2. In thefe other games there is an intervention of fecond caufes, and anufeof mens parts, natural and moral, for obtaining fuch an end •Itimate (in fome refpeft) and immediate; a.* for example, when men ftrike a ball with a club, or throw a boul to a hole, they are guided therein rationally, as they are in com- ing down a flair ; and they aft therein, as in other things by fecond caufes and ufe of means, whether of body e-r mind ; but in thefe lotting games it is not {Oy for all is caft and hung upon extraordinary providence, even as if a man, who cannot, would betake himfelf to fwiming in, or walk- ing upon the water, when an other betaketh himfelf to a bridge or a boat. In fumme ; As lots and oaths are much for one end, to wit, the ending of controverfy and ftrife, Heb. vi. 16. Prov. xviii. 18. So ought the fame rules almoft to be obferved in them both. Then 1. Before the lot, we fhould look to and follow God's call and depend on him in it. 2. In the time of lotting, we fhould aft reverently. 3. After the lot we fhould reverence the Lord, and fubmit to the event of it as to his mind, even though our frame has not been fo right: As an oath bindeth when taken in lawful matter, though there hath been rafhnefs as to the manner, by virtue of God's name which is interpofed ; fodo lots, becaufe, how- ever we be as to our frame, it is he who decideth as to the event ; therefore ought that deciflon to be looked on as moft facred : God having thought good befide the general rules in his word to give evidence of his mind by lots, as to fome particular events; and though thefe games at dice or cards may in the compleat frame of them require fome fkill, how to manage fuch throws or fuch particular cards when a man hath gotten them ; yet that, that throw is fuch, caf- ting up fo many blacks and no more, that fuch a man hath fuch cards and no other, that is meerly by immediate pro- vidence, and fo muft of neceffity be a lot; or it is by fome other means which would (if affa?ci) wrong God alio very much; and though {kill may poffibly influence the event as to the upfhot of the game, yet ia thefe throwings or fhuf- fi-Dffs. 192 *4n Expcfuicn of Com. 3. flings there is no fkill, or if there be any thing that is ac- counted ar4 or ikill, it is but deceit, fteing the fcope is by thefe to lea\e it to providence in its decifion. This doctrine concerning fuch games, was the doftrine of the ancients, who did vehemently inveigh againft this foci °f lottery, fee Cyprian de aleatoribuSj who fathereth it on Zabulus and callcth it the fnara of the devil, and compn- reth it with idplatry, fj Ambrcfe de Tobia, page 590. It was alfo in (ome councils condemned, Can. apolt. cancn 42. Con. Trull cannon 50. This hath been the confrant ordinary judgment of protcf- tant writers on this command, and fbme of them have writ- ten peculiar tr^a tiles to this purpofe, particularly Dar.ceus; wherein he proveth that fuch lottery is unlawful in itfelf, and mod prejudicial to men, this is likewife the doctrine of the fchocl-men, though none of the mod rigid cafuifts, yea it is the doctrine of our own church, thefe being as unlaw- ful g^mes condemned of old ; and of late, to wit, Anno 1638. by the general a'fembly of Glafgow, according to a former aft of an afTembly held at Edinburgh, Anno. 1596. Lafthy Confider for fcarring from fuch games, thefe two things 1 . The contrary events (that follow moft ordinarily en fuch lottery :) (trifes and contentions are occafioned, if cot caufed by them, which are ended by the other, fovery different are the events. 2. Confider that molt men, who ufe them fall often into grofs prophaning of God's name, or into high paffions at beft. An omen, or fign, or token is, When men propofe to and refolve with themfclves, that if they meet with fuch aDd fuch z thing they will conftruft fo and fo of it, or when they feek it from God for that end; Thus Abraham's fer- vant did at the well, feek to know the mind of the Lord, and accordingly drew conclufions about it, concerning a wife to his mafter's fon, Gen. xxiv. So did Jonathan about his affaulting of the Phiiiftines, 1 Sam. xiv. So likewife did Gideon about his fuccefs againft the Midianites, Judg. vi. And Mary for confirmation of her faith concerning what was told her by the angel, Luke i. 34. This is ftill to be un- derftood as to fome particular fa ft or event, and not in a common traft, or for the determination of a general truth ; as for example, Mary believed that Chrift was to be born, but knew not that fhe was to be his mother ; but Zacharias John the baptift's father, did (it feemeth) doubt of God's power, or of the event or truth of what was told to him ; and therefore he finned in feeking a fign when the other did not ; The Phiiiftines finned meft groily, when they fent back the ark and did hang the dcciScn of that queftion, whe- ther, Com. 3. the Ten Commandments. 193 iher their plagues came from the hand of God, or by chance, Upon the motion cf the kine ? 1 Sam. vi. And it is always a finful tempting of God, when men out of curiofity from unbelief, or needhfiy, put him to give a fign that they may thereby know his power, will, orwifdom. An obfervation is, when we gather fuch a thing from fuch a providence that occureth without any fore-cafting of ours, or determining with ourfelves before hand about it, being a meerly iurprifing unexpected emergent : we (hall only fay in general concerning oaiens and obfervations, that when they agree not with the word, and our duty revealed and enjoined therein, they are not to be adventured on nor regarded, but utterly flighted, becaufe then certainly they degenerate and become extravagant; neither are the exam* pies of fuch who beiog led by an extraordinary fpirit have uled them, to be followed by others who have not the fame fpirit ; doubtlefs it is fafe for us to take heed to the more fure word of prophecy, and to follow the unerring rule of the word of God, and not extraordinary examples for which we have no warrant. Superfluous obfervations are not fo much about daily occurring providences, which all are obliged pioufly to mark and improve to the be ft fpiritual advantage, and in the care- ful marking and fun able improving whereof, there lieth a fpecial piece of fpiritual wifdom, more efpecially of fuch providences which may from the Lord, help either to con- firm a man in his duty, or deter him from a fin or fnare ; as they are about fome fet and marked adtions of creatures, and thefe very fechlefs and filly too (though I deny net, but that fimpiy they are providences alfo) which are reput- ed to be fo many fixed rules and canons of natural wifdom, but really inftituted fpells, or frcets, or the devils rudiment3 and grammar, (ro fay fo) to fink mens minds into atheifm. And obfervations are always fuperftitious when we collect and conclude that fuch and fuch events evil or good, will happen to us, or befall us from fuch and fuch occurring works and pafiages of providence, for which no reafon can be drawn either out of the word of God, or out of the courfe of nature ; in a word, for which there is neither fcripture-v/arrant, nor can any natural caufe or reafon be afHgned ; as for inftance, to think, it is unluckly to meet fuch and fuch perfons firft in the morning (which ufeth to be called an evil foot) for a woman with child to ftep over a hair-teather, for folks to neefe putting on their (hoes, for one to have fait falling toward him on the table (the fear whereof maketh fome to fuffer no fait to come to their ta- ble) to have a hare crofs ones way, to burn in the right ear, B b ta /p4 ^;l Expofu'wn of Com. 3. to bleed fome drops of blood, &c. Again to think that it Bbadeth good luck for folks to have drink fpilt on them, to find eld iron, to burn on the left*ear, to dream on fuch and fuch tilings, <£c. There is a multitude of fuch freets and lu- peiftitious observations which many retain flill, and but few witJiQjJt fome and free of all; a tin from which it is ro be' feared the land hath never been througly purged, fioce it was pagan, a fin very natural to men, and which hath a- mongfl Chriftians its obiervahle increafe and decreafe accor- Of this fort, or very like them is, folks meeting with fuch a. word in fuch a fermon, which may have fome allufion, or fecming anfwerahlencfs' to a cafe, or particular, formerly dark or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the fcripture, and the analogy of faith : And their having fuch a place of fcripture brought to tlieir mind, or at the firft opening of the Bible caft: up to them, which they look on as more be- fitting their condition, and that becaufe io iuggefted and caft: up, without pondering the word itfelfj and lay moie weight on that word on that very account, for folving of fuch a doubt, and for clearing and determining them as ro fuch a tldng, than on any other having the lame authority, and no lets, and it may be much more fuitablenc's to thy the thing, without any further tender and fcrious fc runny, as if that were a fpecial and extraordinary revelation of God's mind to them thereabout ; which is a moil dangerous practice. And (as we difcourfed before on the practical breaches of the fecond command) is to make a weerd or a fbHunc- book of the book of God, which he never appoin- ted for fuch i:n end ; again I fay, a moft dangerous practice, and yet too frequently incident to fome religious perfons, officially in their trouble and difficulty, whereof fome ftu- pendious inftances might be given, which would fright all from ever daring any more to adventure on fuch a practice rot bottomed on the word itfelf, which God hath certainly given to h;s people ro be ufed by them with Chriftian pru- dence, according to its own principles, and not to be lotted with, or to have their ftate or condition, or the decilion of "what they are dark or donbtful about, at haphazard caft on it, according to their own groundleis fancies and ima- ginations. We come now to the threatning or certification where- with ; this command is prefled, The Lord w HI not hold him guilt- Com. 3. the Ten Co9imardm'ents. ror guiltlcfs that takcih bis name in vain. In which, three things are contained : I. The fcarfulnefs and teniblenefs of the judgment and punifhment, whereby the Lor J will avenge the breach of this command. 2 The extent of it, as to e- very particular individual per (on found guilty, The Lord will not bold htii guilt lcfs'% him, whoever he be, whate vet he be ; if there were but one, he fliall not escape ; and if there be many, not one of them fhall be miffed or pafled by in tills reckoning. 3. There is the peremptorinefs and infallible certainty of it, Cod will not be cfiflVaded from it, nor will he alter this fentence, but it muftand fliail (land againft him. The punifhment is implied in that, Not to be hoiden guilt- le/jf wherein there is more contained than is exprefFLd, im- plying thefe three : 1. That he fliall not be forgiven nor abibived, and Co fliall never enjoy Gods favour and Friend; fhip, which no man, who bath finned, can without pardon, enjoy; thus the judgment is negatively to be undei flood, he ihall never enter into heaven, no'; *ee the face of God, if he repent not. 2. Pofiicively, it implieth that he fliall be found guilty ; and fliall be dealt with as a guilty perTori, that he fliall be eternally condemned, fiiut out from God's prefence, and caft into hell to be there tormented for ever ana ever. 3. Eminently it implieth a very high degree of puniihment, that the degree fliall be eminent, and that in refpecl of other fins, this fin fliall have a peculiar weight added unto its curfe, and be ranked amongft thofe fins which fliall be in the juftice of God moft feverely puhiihed ; a par- ticular inftance and proof whereof, is in hypocrites, whofe judgment fliall be in hell amongft the (oreft ; the hypocrites portion of wraith will be a large portion. The peremptorinefs is implied in thefe words, The Lord iv ill not hold bun guilt !efst the Lord will nt plieth, 1. That iinners fliall be reckoned wirh, ?.p.d j'u for fin ; in which reckoning this fin (hall be efpecidly t notice of. 2. That all finners fhall be fumrnoiied to ap before the judgment teat and tribunal of God, and nave their particular libel and accudtions of their particular fins, wherein this fin fhall be particularly taken notice of, as a main article: 3. That there fliall be a fentence and doom pafled upon the guilty, and that whofoever fliall be found guilty of this fin, fliall find juftice feverely pa (Ting ientence upon them. 4. That there (hall be a holy rigid execution or that fentence without mercy, by a high degree of wrath upon all who fliall be !'o fentenced. If any afk, How this threatning \$ to b^ underfiood ? for ^nfw. We (hould diftinguifh betwixt fuel), who repenting for if, do by faith ia Chrift make peace with Gcd, and o- E b z thers j<)6 j4ii Expcjition of Com. 3, thers who continue in it without repentance : and fo fay, I. That it is not to be underftood as if the breach of this command were declared to be (imply unpardonable to any whofhall be guilty of it ; foi that is neither confident the with groiu.ds of the gofpel, nor with experience, whereby it is found that grace often extendeth itfeif to the pardoning e- ven of fuch. 2. But that it is in itfeif a fin m oft hateful to God, and a fin that bringeth great wrath on all that are guilty of it, and fhall be found to be fo, before his judg- ment feat. 3. It faith that all who are guilty of it, while their peace is not made with God through Jeius Chrift, yea in fome refpeft thereafter, fliould look on themfelves as thus highly guilty •> and that all who are not pardoned, fhould account themfelves to be liable to this ftroke of wrath, and to be under this fentence of the law that ftan- deth particularly pronouced againft them. 4. It faith, That men do by this fin, exceedingly hazard their eternal falva- tion, and that their repentance is rare, and fo likewife their pardon ; it being found in experience, that men, habituat- ed to this fin of taking God's name in vain, do but feldom get repent^ncei 5. That when repentance cometh, and is given, fuch as are guilty of it, will be in an efpecial manner challenged for it, and it found to be in a high degree, bit- ter unto them in all their after refleftions upon it. 6. That it will very readily have much influence in marring a mans peace, and obftrudting the intimation of God's favour, and t^e joy of his falvation, even when it is pardoned 5 as we fee in David, who made the name of God to be blafphamed, and was therefore put, Pfal. li. to cry and cry again for the joy of God's falvation ; for removing (amongft other rea- sons) of that fcandaL And withall, it bringeth on tempo- ral judgments as it did on David, 2 Sam. xii. 7. That when it is pardoned, it will in the fad remembrance of it, make them lothe themfelves, and walk humbly, foftly, and in the bitternefs of their fouls; and withall, to think much of, and to magnify, and wonder at grace that did evtr pardon fuch finners, as it did Paul who lotheth himfelf, and high- ly exalteth grace on this account, That it pardoned him who was a blafphemer : As for fuch who never betake them- felves for pardon, nor obtain mercy, it has in thefeeffe&s ; j. It maketh their confeience liable to the fore and grievous challenge of this fin, and to the plain and fharp threatning that is pronounced againft it, which being delpifed, and God himfelf much wronged thereby, cannot but bite, nay, gnaw the confeience fo much more. 2 Juftice hath a clear r ^ind to proceed upon againft them, not only as finners k b;it as guilty nf this fin in particular, and fo be- caufe Com. 3. the Ten Commandments. 197 cau-fe of it, in a fpecial manner liable to wiath. 3. An e- minent degree of wrath in hell *, for as there are different degrees of torment in hell, io this fin, no doubt, will make thole who are guilty of it, (hare of that torment in a high degree. 4. That it further hardeneth and incapacitateth for pardon (though not (Imply) the perfons that are guilty of it. If it be afksd, Why this fin is fo threatned and punifhed even beyond other fins ? Anfvj. Becaufe it is accompanied with the mod hainous aggravations, and fo draweth on the greatell guilt; As, 1. It is a fin immediately againft God himfelf, and is not, as fins of the fecond table, nay not as other particular fins of the firft table, whereby men divert from God to idolatry, giving to idols what is his due, or turn their back on him, or flight his commanded worfhip, as in the firft, fecond, and fourth commands; but this doth immediately and di- reclly, and by commifiion terminate on God himfelf mod daringly and prefumptuoufiy, as it were baffling and affront- ing him who has made himfelf known by his name. 2. It is the fruit fign, or fymptome, yea and caufe of the mod grofs atheifm in the heart, and enmity againfi: God ; for it is his enemies property to take bis name in vain, Pfalm exxxix. 20 It cannot be in the heighth, but atheifm is, and the awe of God is not ; and where there is much of it, there is proportionably much atheifm, it fpeaketh forth plainly, that there is no right knowledge or faith of his greatnefs, holinefs, power, juftice, he. which would make men fear him, and ftand in awe of him ; bcv.cz ordinarily thofe who are grofs in this, areotherways grofs in many o- ther tilings ; for it fktethi and difpofcth for atheifm, and it inureth and inhabituateth a man to contemn and defpife God, whereas, on the contrary, if a man make conlciencc of any thing, it will be of this. 3. It is that which difhonoureth God mo ft amongft o- thers, and giveth them occafion to blafpheme, as David's fin did, and as thofe falfe prophets and feducers with their followers are laid to do, 2 Pet. ii. :, 2. and where this pre- vaileth, all religion is accounted, among fuch, but as a fan- cy and nothing, and therefore he will puaiih it feverely. 4. It is often and rnoft ordinarily the guilt of fuch as ac- knowledge God in profeffion, but in works deny him, and do not worfliip him as God : It is agaitait light and convic- tions, yea, and profeffions of an mtereft in God ; therefore, there is an emphafis- here, The name of the Lord thy t 5. It is not fa of infirmity, as other fins which pleaTure, or profit may puili on men to j there U otdiaaril v here none uf 199 An Expofition cf Com. 3. pf thefe, but cither fimple atheifm ; or prophane cufrom that maketh it fo much the worfe, that it is cuftomary. The fccOnd reafon why the Lord thus threatneth and pu- is that he may thereby vindicate his own i.efe, and imprint the awe and terriblenefs of this great dreadful name the Lcrd our Cod, upon the hearts of all, it being one of the greatelt benefits beftowed, or which can n men, to wit, the manifeflation of the name , it cometh to be abufed (being theabufeof the thing, and fo the gieateft abufe) it is the morefeverely ged, and thus one way or other the Lord will have bis Koiin jreatnefs known araorigft all his creatures} and therefore, whofoever (hall think little of his bleffed and holy name here, and thereupon baffle and prophane it, God fhall c them think more cf it hereafter^ when he rifeth up to take vengeance. 3. He f and puniiheth it, becaufe men take a ry and latitude in it, in formal praying, rafh fwearing, joltings, writings, tenents, difputes, plays, by lots, 6"<>o<>co< >->^oc< THE FOURTH COMMANDMENT. Exodus xx. Ver. 8, 9, 10, 11, 8. Remember the Sabbath-day, to keep it holy : 9. Six days /bait thou labour , and do all thy work. 10. But the /event h day is the Sabbath 0/ the Lord thy God; in it thou /halt not do any work, Thou, nor thy /on, mr thy daughter, thy manservant, nor thy maid-/ervantt nor thy cattel, nor thy ft ranger that is within thy gates, i 1 . For \n fix days the Lord made heaven and earth, the fea, and all that in them is % and re/led the feventh day, wherefore the Lord bie/Jed the /abbathday% and tallowed it. THE Lord in his infinite wifdom and goodnefshath fo far confulted man's infirmity, as to fum up his duty Cc ia ±bt An Expojiticn of Com. 4/ in thefe ten commands, called ten words, that thereby his darknefs and dulnefs by fin, might be helped by an eaiy ab- breviation •, The firft command therefore containeth man's duty to God in immediate worihip, requiring that the only true God fhould be worfiiipped : The 2. ftinteth and limi- teth men to that worfliip alone which he prefcribeth : The 3. Commandeth reverencing cf him in ail his ordinances, and a reverent manner of going about them. This fourth pointeth out the time which moft folemnly the Lord will have fet a -part /or his worfliip, that fo he, who is both Lord of us, and of our time, may fhew what {hare he has referved as a tribute due to himfclf, who hath libe- rally vouchfafed on us the reft ; which time is not to be un- derftood exclusively, as if he would have only that fpent in worfliip (there being no exclusive determination of the fre- quency of exercife of worfliip, or duration of them in fcrip- lure, that is to fay, that they (half be fo long and fo often, and no longer, nor oftener) but that he will precifely have this time as an acknowledgment from us, even as when he gave Adam the ufe of all the trees in the garden, he referv- ed one ; fo when he giveth fix days to us, he keepeth a (e- venth for himfelf. This command is placed in a manner betwixt the two ta- bles, becaufe it is atranfition as it were from the one to the other, and containeth in it duties of immediate fervice to God, and of charity towards men, and fo in fome fort ferv- eth to reconcile (if we may fpeak fo) the two tables, and to knit them together, that fo their harmony may be the more clearly feen : It is aifo more largely and fully fet down for plurality and variety of expreffions and words than any other in either of the tables ; yet hath it notwithstanding, been in all times in a fpecial manner aivauked and fet upon, ani endeavours ufed to overturn it: Satan arming fometimes To darken the meaning of it, fome'imes toloofe from the ftrici tie of obferving it, and that not only by old Sabbatarians, An- ti-iabbatarians, and corrupt fchool-men, but even by thole whom God hath made orthodox in the main ; And efpeci- ally by a generation in thefe days, who having a hatred at ail ordinances^ and at all the commands of the decalogue, yet do efpecially vent it againft this command ; becaufe in it is contained a, main foundation of godlinefs. As it is won- derfully great prefumption for men to alTault and fet upon God's authority, even where he hath ftrengthred himfelf (as it were) moft, by more full explication, and more large prefting of duty, and forbidding of the contrary fin, as he bath done in this command, more than in any of all the reft; Com. 4. the Ten Commandments. 233 reft ; So it will be necefiary before vrz c.in fpeak to ths practical part of piety comprehended in it, concerning ths i and why neceflary i as agreeable to this com- mand Com. 4. the Ten Commandments. 205 mand no doubt ; whence we may argue, if the fubftance of this command be kept even when the particular day is chan- ged, then is the command moral (which this very change confirmeth) but the former is true, as is clear in experience ; therefore it foiloweth, that the law (lands unrepealed ; for it is palpable, that the day, as to its number or frequency, and duration, with the manner of fanclifying of it, belongs to the fubftance of the commandment, but what day as to its order, firft, fecond, or feventh doth not, becaufe the firft cometh in immediately upon religion, God's honour, and the good of fouls, which the other doth not : This ar- gument will (land good againft all who will acknowledge this law to have been once given by God till they can evi- dence a repeal. To fpeak fomewhat more particularly to this, the way we (hall make out the morality of it, is by confidering, How the fcripture fpeaketh of it in general 2. How it ipeaketh of the decalogue. 3. How it fpeaketh of this command in particular. 4. By adducing fome fcriptural arguments for it t As for the 1. To wit, the fcriptures fpeaking of it in general, we fay, If the fcripture fpeak as frequently in clear- ing the fourth command, or the fabbath (which is the mo- rality of it) and prefs it as ferioufly, and that in reference to all times of the church as it doth any other moral duty ; then for fubftance this command is moral and perpetually binding, (for that feemethtobe the character whereby rnoft fafely to conclude concerning a command, to confider how the fcripture fpeaketh of it,) but the fcripture doth as often mention, and is as much, and as ferious in preffing of that command, and that in reference to all ftates of the church S9 of any other, trgo, &c. We fhall make om this, by fhew- ing 1. Its frequency in mentioning of it. 2. Its fcrioulneis in preffing it, 3, Its averting of it as belonging to all times and ftates of the church. 1. Look through all the fcriptures, and ye will find the .fancYifying of afabbath mentioned ; as firft, Gen. ii. begin- neth with the very firft feventh after the creation ; then it is fpoken ofExod.xvi before the law was given; then Exod.xx it is contained exprefly in the law, and that by a particular and fpecial command in the firft table thereof, and is often after repeated, hxod. xxxi. and Levit. xxiii. 3. where it is fet down as the firft feaft before all the extraor- dinary ones; which preference can be for no other reafon, but becaufe of its perpetuity; yea, it is made a rule or pat- tern, by which the extraordinary fabbaths, or feafts in their fanftification are to be regulate ; again it is repeated, Diut. V. Wilh zz6 An Expojition of Com. 4, with the reft of the commands, and in the hiftorica! part c( fcripture* as Ncheminh ix. 13. It is alfo mentioned ia the Pfaln^s, the xcii. Pfalm, being peculiarly iiuitled a Pfalm or fong for the fabbath day: The prophets again do not forget it, fee Ifa lii 58. Jer. xvii. and Ezekiel xx. 22. In the New Teftament the fanctifying of a day or fabbath is mentioned in ihe evangclifts, Matth. xxiv. 20. Luke xxxiii. Acts xiii. 14, 15, 21. and xx. 7. in the epiftles, as 1 Cor. xvi. 2nd Rev. i. 10. As if all hai purpofely -concurred for making out the concernment and perpetuity of this duty. 2. Confider how weightily, ferioufly and preflingly the fcripture fpeaketh cf it ; firft it is fpoken of Gen. ii. as back- ed with a reafon. 2. Through the law the fanftification of it in particular is defcribed. 3. It is fpoken of as a -mercy and lingular privilege that God gave to his people, Exod. xvi. 29. Neh. ix. 14. and Ezek. xx. 12. 4. Many promi- fes containing many biefllngs are made to the confeieutious and right keepers of it, Ifa. lvi. 58. 5. The breach of it is feverely threatned and plagued, Numb. xv. Neh. xiii. Jer. xviii. and Ezek. xx, 6. Many examples of the godly, their care in keeping it are fet down, fee Neh. xiii. Luke xxiii. 56. Acts xx. 7. and Rev. i. 10. 7. The duties of it are par- ticularly fet down, as hearing, praying, reading, delighting in God, works of mercy, A public mourning of the whole land. 2. Of feveral families together : Fami- lies Hi all mourn then. 3. Families a part. 4. Their wive a part, and fo every particular perfon in fecret. In whicl place, it is clear, \ . That there is a worfhip of families, be- iides public and fecret worfhip. 2, That, that 'worfhip in- caidcth the fame duties, jointly performed by the members of the fanlily, which perions in fecret perform ; and (6 fa- mily worfhip, will be a worfhipping of God, (befide what is in public and fecret,) in a domeflick and family-relation, jointly. Thirdly, That, this command requireth fuch a family- worfhip diftintt from public and fecret, and fomething to be performed in worfhipping of God amongft perfons fo re- lated, which is not required of others; may thus be made out. 1. The thing called for in this command is certainly wor- fhip, yea, immediate worfhip; it being a command of the firft table, and fuch a thing as the fancYifying of the fabbath. 2. This command taketh in all domeftick-relations, pa- rents, children, fons and daughters, mafters and fervants, men or. women yea and ftrangers that maybe for the time* cr on that day, fojourning there ; thefe are all cenftituent members of a family. 3. The thing required of them is not (imply reft from la- bour, for, i. That is commanded for the beads (left men fhculd be hindred from, or interrupted in their holy reft by their waiting on them) and none will fay, We hope that there is no more required as to children or fervants, than as to the beads. 2. Under the negative, thou (halt do no work, is included the affirmative, thou (halt fanclify that day to the Lord. 3. The fame duty is required of all alike (in fome refpect) thou father, and thou ion, thou mafter, and thou fervant, and if worfhip be called for from the fa* ther, and mafter, for the fanclifying of that day, fo it mull "be alfo from the child and fervant. 4. The manner of performing this worfhip of fancYifying the Lord's day in holy duties, is required not only to be in public, nor only in fecret, but by the members of each fa- mily jointly, and a-part from other families, -For, 1. It cannot be understood to require wormip only in public together, becaufe, 1. There may be io fomc cafes no accefs to public worfhip, and yet the command of fane- tifying the Lord's day lieth flill on, and no doubt by fami- lies. 2. Waiting on public worfhip is but one piece of fane- tifying Com. 4. the Ten Commandments. tifying the Lord's clay, and that but in a pirt of It ; there- fore there muft be fome other thing included here. 2' It cannot be underftocd of the m after of the family, bis put- the members of the family Separately to feek and wor- fhip God, and of his own going about holy duties hii a-part. For, 1. Though that be worfhip, yet is it not worfhip from perfons in fuch a relation or family worfhip, more than if they were not in fuch a relation, or of fuch a famiiy ; and though it might be faitt, that fuch and fuch perfons fane- tified the iabbath, yet could it not be faid, that the family as fuch did it •, even as families or perfons ieeking God ia fecret, could not be exonered thereby, as to their being ia the congregation ; nor their ferving of God be fo accepted as congregational fervice, if they met not together when they might: Juft fo it is here i yea as it lieth, by this com- mand, on a congregation and a minifter to fancYify the Lord's day, and to come together for that end 5 fo doth it lye on the family and matter of it. % By this command there is more required than fecret or folitary fanctifying of the fabbnh, even a peculiar fanciin- cation of it with one family difticct from another : I fay, 1. More than folitary worfhip, becaufe the Lord's faying thoU) without repeating fon, daughter, and 1 Tim. iii. A ruling sf their own houfe *weil% with fome refemblance unto ruling in the church by ecclefinftical difcipline, with which it is fome way compar- ed, ashavingafitnefs, or as being an evidence of fitnefs, for that. This difciplioe confifteth efpecially in thefe three, 1. la making good domeitfc laws for children and fervants in or- dering every thing aright, that concerned* the promoting of godlinefs and edification amongft them, and in timing of things rightly, fo as every duty that is to be done in the fa- G g mjly 234 -An Expofiticn cf Corn. 4. mily, msy be done in the beautiful feafon of it. 2. In put- ting forth a paternal or parental and rnafterJy authority in carrying on thefe ends, commanding or charging as Abra- ham did, ruling fo as children and fervants may be kept in fubjecrion ; it is very infuitable and no ways allowable, that mailers iliould command in their own bufinefs, and only en- treat in the things of God. 3. In exacting an account of obedience and cenfuring difobedience ; Job and David do reprove their own wives, by virtue of the authority of their headfhip, David will not fuffer a wicked perfon to abide in his houfe ; that is, when commands and rebukes will not do he will even extrude and put away. If it be afkedhere, en whom doth the burden of difch^rg- Jrjg duties in the family efpecially lie, and what is to be thought of chaplains ? Anfiv. I will not altogether condemn chaplains, for cer- tainly matters may make ufe of helps, and God as often blcf- fed it, and that practice of Levites being in families, Deut, xii. ver. 13. 18, 19. (though it was a mare through his ovvn fault to that Levite, who went taking a place to fojourn in, Judges xvii, in Micah's houfe) feemeth to infinc&te that there hath been, and rrftght have been, fomewhat of this, and good if well improved \ yet when putting the charge u- pon chaplains, either merely for rnafters of families their own eafe, and when they think thcmfelves altogether exo~ nered of that burden, becaufe they have fuch with them, or when it is becaufe they think lefs of, and undervalue that duty thcmfelves, or account it below them to catechize and inftruft fervants, or to pray in their families, or becaufe they cannot beftow fo much time on thefe duties, who can yet be flow much more idly, that is utterly culpable and rnexcuf- able ; the burden lyeth on the matter primarily and chiefly, and therefore he can never denude himfelf wholly of it, more than of his other ncceffary affairs, except when more public affairs call him, or when infn mities impede him; fo? here the command faith, thou, to wit, Mnfierl nor thy fai nor fervants &c. it fpeaketh direilly and immediately to fckn, becaufe the performance of the duty i3 especially cal- led for from him •, fo in that example of Abraham, it is he that commandeth his houfhold to keep the way of the Lord, Job himfelf effereth the facrifke, David will not fend home, but goeth himfelf to blefs his houfe (though they had other- ways much employment if that could excufe) and the man that is to be chofen an elder, is fuch as ruleth h;s own houfe well ; having of a chaplain, will give no great proof of the matters own dexterity, yet we lay, that one may foi better effe&uating the end take help, though he cannot a!-' together Com. 4, the Ten Commandments. 513 j together devolve the burden on another; yea we think when the matter is negligent or abfent, duty falleth to be performed by thefe of the family, on whom the weight of his affairs doth in his failing or falling fhort, He, if qualified Co that amongft other defects they fhould make up this, or in fuch a cafe the moft fit and bed qualified in the family ought to be pitched on for this. From what hath been faid, Family-worfli'p appeareth to be fo convincingly clear, necefTary and important a dutyf that any objections or fcrup'es, that can be moved againftit* muft needs be but of little weight and importance; and may be eaGly folved and fatisfied : It will not therefore be need- ful to concfefcend particularly on them, and as for the ad- vantages that wait on the confeientious and fultable practice of this duty they are many, a few whereof v/e flhal) very briefly wuuh upon ; As 1. It hath God's fpecial approbation, teftimooy, and-commsadation.-an J he hath a great delight and complacency in the diligent and faithful praflifers of it,, Gen. xviii. ver 19. 2. It advanceth to a high degree of fa miliarity with God,; and is attended with fweet communica- tions of his mind as himfeif thinketh fit, ibid, comparing ver. 19. with ver. 17, and 18. 3. It is readily, and often follow- ed with luccefs more or lefe towards the fpirimal good and edification of Servants aod children, eitherin the mailer's life- time, or when he is gone, Gen. 18. ver. 19. Abraham will command his children andhoufbold after him, and they J}) all kesp the way of the Lord, they /bail keep, is emphatic and obferva- ble * and with promifed bleffings on the mafttr, or head of the family, ibid. That the Lord may bring upon Abraham, that which he hath fppken of him. 4 It is a notable mean of the propagation and increafe of the knowledge of God : G what plenty of the growth of ihe knowledge of God mighf, and would be, in the church, ifallmafters of families made con.* fcience of family duties ? and particularly of catechifing and iaftrucTmg them in the knowledge and of the principles of religion ? And what -can one minifler do as to this alone ign a numerous congregation, if all, or molr, nv. Iters of fami- lies be negligent, who yet rouft anfwer to God for the fotiJs cf their children and fervant-s, as well as the mini fie r for all under his charge \ thefe being under their charge, as well as the other under his, as is clear, from this lame commami. 5. It very much furthers, through GodV blefiing all the ira- mily. for profiting by the miniftry of the word, and for join- ing in public duties of worihip, as is obvious 6 It pro- cureth, or at leaft, is a fit, hopeful and promiling means for procuring a fuitable difcharge of all forts of duties, called for fronuhe fever?.! members of the family in their refprff- G g 2 tive 1^6 An Expdjition of Corm 4.^ tivc capacities. 7. It is nobly contributive, through God's blcfiing, for preventing many public fcandals in the church whereby the name of God is much difhonoured, and the profeflion thereof difgraced. 8. The ruling of a man's own houfe well, doth not a little fit him, that is otherwife qua- lified for it, and called to it, for ruling in the houfe of God, I Tim. iii. ver. 4. And by proportion, for other public employments, whereof he is capable, and to which he is cal- led. 9. It is waited with fweetly, fmiiing, quieting and fa- tisfying reflections in a (trait, and particularly at death *, and failings in it (let be utter neglects) are wailed then with fad and bitter challenges, as may be gathered from David*s laft words, 2 Sam. xxiii.5. Although my houfe he not fo vjithGcd, &c, The contrary prejudices either of the utter neglect, or of the carelefs and overly performance of thefe family du- ties, may be eafily difcovered by the due coniideration of thefe fore-mentioned, and other fuch like advantages : And from all that is faid on this fubject, the horrid aggravations of the grievous fin of neglecting family-worfhip, fo clearly commanded, fo much commended and prefied, fo much practifed by the faints, held forth to be fo advantageous in its practice, and fo prejudicial and feverely threatned in its neglect, cannot be but at firft view obvious to any that will but with ordinary ferioufnefs take notice of them. Having cleared that this command is moral, not as to the fetting a-part of time for duty (which every command fnp- pofeth) but of fo much time, particularly flinted and defin- ed in the command : We come now to fee what is fpecially commanded here ; the command divideth itfelf here in man- dat, or mandatory part in the firft words thereof, and in an amplificatory part, wherein it is more fully cleared and pref- fed : The ift is, Remember the Sabbath day tofanflifyit, or hep it holy : For the opening up and winning at the clear meaning thereof, we would confider three words. The firft is, what it is to remember, or as (it is infinitive- ly fet down) re'membring to remember ; this is prefixed and would look rather like the inferring of fomething command- ed already, than the new inftituting of a command, and fo indeed it feemeth to fuppofe a day formerly inftitute and fet a-part for God (as was hinted before) which by this cam* mand his people are put to mind : It doth beiide, import thefe four with a refpect as it .were to four times. 1. A conftant and continued duty at all times, and in all days, that is, that we would remember, that God has fet a-part a feventh day for himfelf, and therefore every day we would remember to caft our affairs fo, as they may not be impe- diments to us in the fanftifying of that day, and we would endea- Com. 4^ the Ten Commandments* 237 endeavour always to keep our hearts in fuch a frame as we may not L„ Jifcompofed, when that day (hall come, and this affirmative part of this command bindcth/>/7z/>^r, or al- ways, and its negative, adfemper, on other days, as well as on the fabbath. 2. It importeth a timely preparing for the fabbath, when it is a-coming, or when it draweth near, this remembring it, calleth for fomething to be done in reference to if, be- fore it come, a man by this is obliged to endeavour to hare a frame of heart, that he may be ready to meet the fabbath* and enter kindly to the duties of it, when it fhall come, o- therwife, if it come on him when he is in his common or courfe frame, and not fitted for it, it will fay he has not been remembring it before it came. 3 Remembring importeth an intenfenefs and ferioufnefs in going about the duties of the day, when it cometh, and that it ihould be with all carefulneis fancl'ified, and that men fhould be mindful of the duties called for, left their hearts divert from them, or fiacken, beniil and grow formal ia them ; whereby mens inclination to forget this duty, or to be fuperficiaj in it, is much hinted at ; this word we take to be moral, being a mean for furthering the great duty aimed at, of fanftifying the Lord's day or fabbath coming. 4 Remembring may import this, that the fabbath, even when it is pad, ihould not be foon forgotten, but that we fhould look on the. fabbath pail: to remember it, left by loof- ingthe fruits of it, when it is by, we make ourfelves guilty of prophaning of it. The next word is, the day cfihe fabb.ith By fabbath here is meaned reft, as it is exponed by theapoftle, Heb. iv\ and that not every reft, but a holy reft from our own works, that there may be accefs to poiitive fancYifying of that day: for the fanclifying of that day is the end, and this is but a mean and neceflary fu pooled help, without wh'ch the djy cannot be fanCfcified in holy duties ; holy duties and ourown works being for the time inconfiftent; betides, that reft on this day is not only called for, as ceafing from our ordinary affairs in the time of worfiiip, is called for on any other day, bur more efpecially and iblemnly in refpeel of the d^y itfelf ; for at other times our duties require a time for them, and therefore that time cannot be employed in another or- dinary work and in worfiiip alio, uut here the Lord requir- eth time and reft to be fan&ified ; and therefore we are to perform holy duties in that time, becaufe it is to be far cd. Other times and refts are drawn after worfhip, this time and reft draweth worfhipjneceffrrily after it ; hence it wa* that only the Jew: fcafts were called iabbaihs, I rnton religious *38 'An Expofition of Com. 4; religious fabbaths, not civil or politic, as their years were, becaufc they included a reft upon deftination to an holy ufe. That which is mainly queftionable here, is concerning the day, expreffed in this command, concerning which may be afked, 1. What fort of day, or the quamdiu. 2. How of- ten, or the quoties. 3. What day of the feven or the qitan* do. 4. When we are to reckon its beginning. Foranfwer to theflrft we fay, There are two forts of days stationed in fcripture, one is artificial of twelve hours, fo the Jews dlvidrd 'heir day. making their hours longer or ihorter as the day was long or fhort, but they kept up the jiLAiber of their hours always ; the other is a natural day, which is a feventh part of the week, and containeth twenty four hours, taking in fo much time as interveeneth betwixt the funs beginning to afcend, after midnight, the nocturnal folftice, till it pals the meridional altitude, which is the funs vertical point for that day, till it come to that fame very point of midnight again, which is the fun's natural courfe every twenty four hours, comprehending both the artificial day, which is from mid night to mid day, and the artificial night alfo, which is from mid-day to mid-night again. The day mentioned here is the natural day, becaufe it is a feventh day, proportionable to each of fix days, given un- to us, and they with the feventh making up the week, it muft contain as many hours as any of the reft doth; but the fix days, wherein God made heaven and earth , &c* are natural days ; therefore the feveruh, viz. the day of reft, muft be fo alfo. Let us only for further clearing and for directing of our own practice, fpeak here a word or two more. 1. We fay it is a whole natural day, that is, as it is ufually employed by us on any of the fix days for our own works, that as we fpend fo much time in our ordinary callings on other days, fo fhould we employ fo much in God's worfhip fecret, pri- vate: and public on that day ; what proportion of time we ufe to give, cr may and fhould give ordinarily to our caU lings on other days, we would give as much to God and his vorfhip, to our fouls, and our fpiritual ftate on the Lord's day, or fabbath. Therefore, 2, There is not to be underftood here a rigid preffing of alt thefe hours to be fpent in duties of immediate u'orfhip, but our working and waking time, having a re* fpecl to cur infirmities, and alfo to our duties, left under pretext of infirmity we encroach upon God's day, and give him lefs than we give to ourfelves, or fhould and may give him : And fo in fcripture they accounted, what is betwixt fifing and going to bed, as lull the work of oae day* or one days Com. 4, the Ten Commandments. days work; fcr .is God in conceding fix days to us, hath yet fo done it, as there may be a rcferve of particular times tor worfhip c illed for from us to him every day, for keeping up our communion with him; fo on the feventh day doth the Lord allow fo much conveniency of fleep and other refrcfh* ing, as may be fubfervient for the main end of the day, thefe being works of mercy and necefiity, which Chrift allowed on the fabbath, which was made for man, and not man for the fabbath. 3 Yet care would be had, left under pretext of thefe wc exceed, and apply too much of what is the Lord's unneccf- farily for ourfelves and on our lufts ; and if we will wake for ordinary bufmefs, and keep up, on fuch and fuch a dier, other day?, yea if we might do it, or others no more ftrong than we, do it, the pretence of infirmity will not excufe us, cfpeciaily feeing hardly it can be often inftanced, that time- oufnefs at God's work in that day, or earneltnefs and con- tinuance in it, hath proved hurtful, which we may account as a-part of God's bleffing on the feventh day, that left meat and fleep may be as refrefhful as. more at another time : Thus much for the quamdiu% or the continuance of the day. Secondly , It may be enquired how often, by virtue of this command that day doth recur? if it be one of feven ? crf if it be the very feventh ? And if this day be taken definite- ly for the very feventh day after the creation, or indefinitely for one day of feven, as rfis Lord fhould otherwise deter- mine, or had always determined; aftricling them to a day, but not any particular day by virtue of this command, but to fuch a day as was formerly defcribed or prefcribed from the beginning, during the Jewifli ftate, and to fuch another day as God fhouid after ChrifVs coming reveal unto them, and pitch upon for his fervice ? for taking it for granted, that a feventh day ao moral is commanded, it follovreth to be enquired, whether it be the feventh in number, that is, one cf feven, or the feventh in order, that is the f:venth day ? For anf.vering this we would premit, r. That there is x great difference betwixt thefe two ; The one viz. that there be a feventh doth concern the matter and fubftance of piety : the other, viz. which of thefe feventh it be, fs more circum- ftantial and is alike, if it be appointed by God, and have the bleifing. / 2. That it is ufual for God in his commands concerning worfhip; not at firft to exprefs a particular definitely, but to deliver it in the bofom of a general indefinitely, medi- ately and by clear confequeace, as it were feveial fpecies un- der oae genus. Aa 240 An Expofitlon ef Com. 4. As for inftance, r. when Deut. xii. 5. he commandeth his people to offer their facrifkes in the place which he fhould choofe, here there is a ftinting or aftricting of them to the place which God fiiouid reveal unto them ; this be- fore the temple was built, tied them to the ark, and fome- times to one place, and fometimes to another, as it was re- moved and placed, till it was brought to Jerusalem ; but af- ter the temple was built and chofen for the place, it aftric- ted men to that ; yea when the temple is deftroyed, and Chrift come, it aftricteth men to no place by another, but it obligeth men to worfhip God every where in fpirit and truth. It is true, this is a ceremonial precept, and will not hold in all things, cfpecially as to its abolition, yet while it flood by a poiitive authority or precept, it fheweth that God may command a particular, as one day of feven, and yet not inftantly fo determine, but that one and the fame com- mand may inforce to diverfe days at diverfe times, upon fup- pofition of God's manifefting his mind, even as by one com- mand, men were aftricled fucceffively to diverfe places. . 2. See it inftanced in the fecond command, wherein God requireth fuch a worfhip, as he himfelf fhould prefcribe, which is the mora! affirmative part of it, and difchargeth all worfhip by images, that is, the moral negative part there- of; by virtue whereof believers were then tied to offer fa- crifices, to circumcife, to keep the paffbver, fyc. But now believers are tied to baptize, to celebrate the Lord's fupper, 6t. ytt by virtus of one and the fame command: fo here, that command which requires the feventh day from the Jews, may require the firft day from us Chriftians, for the fabbath, becaufe thefe particulars are not exprefly, directly, and im- mediately called for by thefe commands, but indirectly and by confequence ; yet this fecond command tied the Jews to abftain from blood, and to circumcife, before the ceremo- nial law was added to them, becaufe thefe commands were formerly revealed to them, but it tied them to thefe acci- dentally (to fay fo) and by confequence only, even fo we fay of the fourth command as to the feventh day, it being inftituted before: confider for this, Exod. xvi. 26. where fix days for gathering manna, and a feventh for reft, are fpoken of. A third inftance is in tithes, which was the Lord's re- quiring part of their means or fubftance, as this was a part of their time; he there required the tenth part of their in- creafe, as here he doth the feventh part of their time; yet God in proportioning their eftates, did not particularly li- mit to any exact and precife order,- but as to this proper* lion of their eitates whatever they were ; fo we fay bere; had Com. 4. the Ten Commandment!. 24I' had not the day been determined otherways than by this command, it would not have implied any particular definite day of the (even. 3. We premit, that though the feventh day be called mo- ral, as is cxprefied in the command, or underftood, yet it is but moral-pofitive, and fo alterable at the will of the Law- giver, and therefore the queftion would not be much differ* ent, if acknowledging the feventh day to be commanded to the Jews, as well as one of feven, we yet afierted the feventh to be difcharged, and one of feven to be ftill retained, for fo one of fev^n wculd be binding now, and not the feventh. 4. Yet left we fhould i'eem to admit fomewhat changeable in the very command itfelf precifely considered, we would put difference betwixt the commanding pnrt of the law, and its explicatory part ; the command may be moral and inde- finite, although iome things in reafonsand motives were not fo 5 as in the preface which inforceth all the commands, and in the promife annexed to the fifth, there was fomething peculiar to that people, yet cannot we caft off all becaufe of that, fuppofe there had no more been in this fourth com- mand, but remember the day of reft to keep it kly, that would not have inferred the feventh day, though we think the Jews, becaufe of its former fancliScation, would have been obliged to keep that day by virtue of this command : And fuppofe that in the explications or reafons, there may be fomething added peculiar to that people (which cannot be a feventh day, but at the mod (if any thing) the feventh day) yet that which is in the commanding part, will ftill ftand moral, viz. that the day of reft fhould be re- membred ; and if it can be made out thatJt was determin- ed to the Jews to fan&ify the feventh day (though it were in the reafons added) and to us afterward to fanclify the firft day, they will be both found to be a feventh day, and a day of reft, and therefore to be remembred and to be fanctified, this would refolve into the fame thing on the matter; yet we conceive it fafeft to affert, that in this command God hath fet apart a feventh day to himfelf, which is to be fanc- tified by us, by our application of it to holy ufes, but dotfi not by it exprefly, directly, and primarily bind to the fe- venth day, but fecondarily and by confequence, viz. as it was otherwife before declared by him, and fo it bindeth now that fame way to the fanftifying of the firft day of the week, as being now revealed by God, juft as in the former inftances or examples we touched upon. That a feventh day (whatever it be which is chofen cf Ged) and not the feveuth day in order, 19 to be fanclified nk by $4$ ^n Exp -jit ion of Corn. 4J rtu£ of this command, as injoimngthat, .%s tne fubftanea and matter of it, may be made out by thefe arguments. ;. 1. That which is the fubftance of this command is1 lb oral, and bindeth perpetually, as we have formerly prov- ed) for if its fubftance be not moral, then itfelf is not fa either) but that a feventh day fhould be fanftified hath been maintained in the church by the apoftles in their retaining the fir ft day of the week, white the feventh, hath been laid by and never ufed ; therefore it was not the feventh, but a feventh day which was primarily commanded in this com- mand ; fo that no particular day is infiituted here more thar* any pohYive fervice is preferibed in the feconJ command; yet the obfervation of what was preferibed, or (hould be preferibed, was included. Even fo it is here in reference to that day ■, and as we may infer that the feconJ command enjoyned not fuch and fuch ordinances primarily* because they are abolifhed ; and that ftxhas were negative and pro- hibited, as not making of images are moral, becaufe they arc continued, and images are to be reveled ; jaft fo may we con- clude "that a feventh day here was primarily commanded, and is moral, becaufe it i5 continued, and that the feventh was not fo commanded, becaufe it is rejected and laid a fide. This argument efpccially made out in the defrgnacion of the Lord's day will prove this; for if that feventh day was- the fubftance of this command, then either it is to be conti- nued as moral, v/hich were againft the current of the Ne^- Teftament, wherein, as Ch rift hath fet forth different ordi- nances, fo a different chief folemn time for wovfhip; or we muft fay that this fourth command beiongeth not to us at all, the contrary whereof we have made out : It muft then follow ihat this command refpecteth, which therefore be** geth to us, as it did to the Jew?, r.s well as any other command (and particularly the fecond command) dcth. Arg 2. It God hath put a difference fome wary betwixt the Sabbath commanded here, and the day of li is own reft, the feventh day, then it would feem it is not that day which is commanded; But he hath put a difference, 1. In the mandatory part, Remember; what? not the feventh clay, bat the Sabbath day, or day of reft: 2. fcn the bleffing it is not laid, he bUJfed t fa feventh Jay, but the Sabbath ; there- fore is that difference fo palpable, as being fpecially intend- ed ; r, if the fcope of the command v.ere only the :nth day, it had been much more clear to have fet it down trways ; and no other probable reafon of the difference can be giv . $ Eeither a feventh day is commanded primarily, ana tutu the fevculb but ieccmdariiy and eonfequential or Com. 4. the Ten Commandments. 243 or the feventh was commanded the Jews primarily, and ono oftheleven, but confequentially (for both were command- ed to them) and the firft, to wit the fe vent h as being in ufe before. But it cannot be (aid, that the feventh day was primarily commanded, and one of feveo confequentially on- ly, becauie the general is firft commanded, and then the: particular} as when God required tithes of increafe and cat- tle, by the command of tithes he firft required the propor- tion, and then what particular proportion as to order, he himtelf (hould carve out to them ; and fo consequently came in the tenth beaft (which parTed under the rod) by a parti- cular command, Ljv. xxvii 32, 33. becauie their God de- termined ; but if that tenth had not been let down, the ge- neral command had determined upon the tenth of cattle, as of (heaves, or bolls of corn, even fo it is as to the day, the command requireth one of feven primarily •, but that it is this feventh, followeth from another determination. Arg. 4 If the moral grounds and reafons which prefs this command, do mod directly refpect a feventh day, and not the feventh ; then it is not the feventh day, but a fev- enth day, which is primarily commanded in it (for the rea- fons bear out, efpeciah'y what is mors! in it, and principally intended) but the moral reafons preiiing in it, plead more Arongly and directly for a feventh day, and but indirectly for the feventh day, as it was then instituted ; crgo> be. That the reafons do directly prefs a feventh day, and in a manner ftick ciofely to it, may thus be made out. 1. If the reafons equally prefs en us the firft day, and the observations of it (fuppofing it now to be obferved accord- ing to divine warrant) then they da not primarily prefs the feventh ; but the reafons equally prefs on us the tit ft daj% ergo, inc. The major is clear, for the fame thing cannot prefs two days primarily nor equally; that the realons con- cern us as well as them upon the fuppofition afcrefaid, may thus appear. 1. They are imiverfai, and do not belong to that people more than any other, for the conceffion of fix days is to all snd God's cxamp;e of refting, concerned! all. 2. If the breaking of that command be equally finful to us with them, and ftrike againfi the equity of the com- mand, and God's example in us as well as in them, then thefe reafons concern us alfo, and m as well as tfcera : Now that they do fo, and agredge the fin of prophaning our Lord's day, as they did the fin of prophaning their Sabbath, we muft either grant, or we mult deny that they concern U9 at all : BefiJe the weight of a challenge from the consci- ence by virtue of them, will put a tender heart cut of quaf- II h 2 tion *44 An Expofttion of Com. 4? tion of it, feeing God giveth us fix days to ourfelves, as he did to them, and his example propofed to us, ought to be refpe&ed by us, as well as by them, and the general equity is in both. 3. If the reafons be a fufHcient ground of allowance tons working days together, even the laft fix of the week, as they were to them for the firft fix ; then they determine not the feventh day to be the day of reft primarily, but a feventh following thefe fix of labour ; but they do allow us warrant- ably to work fix days, even the laft fix of the week, ergo, they, do not determine the feventh day primarily; the con- nexion of the major feemeth to be very clear: For firft thefe muft ftand and fall together, if the conceffion (to call it fo) concern us in the fix working days, fo much the refer- vation of a feventh. 2. As the conceffion concerneth usia the fix working days, fo muft the prohibition of work on a feventh of reft, for the one determineth the other, if the conceffion be for fix in number ; but if the conceffion be for a feventh in number; but if the conceffion be of fix in or- der, then it is the feventh that is to be referved, and if the feventh be related to in the prohibition of work, then the conceffion muft look'to the firft fix days, which it doth not as we have fhewed. And therefore, 3. Seeing the fix days conceffion looketh to fix in number, fo many thou mayft or fhall work together, and no more the prohibition muft alfo refpeft the number, viz. a feventh and not the feventh day : the minor will be clear to the judicious confiderer, by a particular application of the reafons of the fourth command- xnent. Further, if the conceffion refpeft not the number, but the order (as it muft, if the prohibition of work on the fev- enth, refpecT: the order and not the number) then, 1. What warrant we have for our fix work days ? If it be not here, where is it ? for fure we cannot take God's time without his order and warrant •, 2. And more efpecially, then could not we by virtue of this command plead allowance for working fix days different from the work of the firft fix ; if fo we would not be aftri&ed by the command 10 fanirify one (feeing the one inferrcth and determineth the other, and they muft go together) which were abfurd. Yet agaiD, it may be made out that the reafons preft a feventh, and not the feventh, by confidering the words and force of the confequence in both. The 6rft reafon is, Sixdaysjbalt thou labour , but the feventh is the Lord's. 1. It fayeth not, take the firft fix, but of feven take fix to labour, and give the Lord the feventh, for he Com. 4. the' Ten Commandment!. 245 he has referved it to himfelf. 2. The fame equity is in the inference for a feventh, that is, tor the feventh, if not more* he has given thee fix, therefore give thou him a feventh, will not conclude more formally then give him the feventh; a feventh is the part of time as well as the feventh, which is the equity the command goeth on. 3. Had the com- mand intended to infer the feventh primarily, it would have been more clearly exprefled thus, he hath given thee the firft fix, therefore give thou him the feventh. The fecond reafon from God's example inferrcth the fame, he wrought fix and refted the feventh, do thou fo likewife, and fo thefe that work fix now and reft a feventh (as we now do) follow God's example, as well as they that wrought fix and refted the feventh did. Arg* 5. If the pofitive part of the command muft be ex* pounded by the negative, c Com. 4. the Ten Co- its. the falsification of this day (which belonged! to the y do) or where horn we are to reckon it, feting it Is gr : by all to be a 'natural day ; Now it is qi whether its begiming is to be recfc fun-fcuing or darfcnefs, to fun-fetiing the next day, or be to be reckoned from morning, that is (as v when the fun beginneth to afcend towards us afi right, which is morning largely taken, a3 it is eve largely taken, when the km beginneth to decline after mid- day. In this debar? then, we uke evening and morning largely, as they divide the whole natural day, fo the morning is frota twelve at night to twelve in the day, and the evening from twelve in the clay to twelve at night ; And it muft be fo here* for 1. Mofes Gen. i. divideth the natural day in morning and evening, which two put together, make up the whole day ; and thefe ilx days, make up each of them morning and evening, arc natural days, the whole week being ded in ftv^n of them : And that reckoning from God's ex- ample is no doub: propofed for our imitation in this. Her.cs: the tra rning watch was before day, and the morning facri- fice about nine of the clock, fo the evening focrifice was a- bout three in the afternoon, and the evening watch about nine at night. 2- It is granted by all, and is clear from this com- mand; that as we account the fix working days of the week fo muft we account the feTenth, for one muft begin where another encleth ; and if one of them begin at the evening or morning, all the reft muft do fo likewife. 3 We fv: the fandtifying of the ordinary Sabbath was from morning) to evening, I fay of the ordinary Sabbath ; bee extraordinary Sabbaths, as of the paajver, Exod. xii. and of the atonement, Levit. xxiii. there were fpecial reafoiis; and though otherwise, they were to be fanct-fied a$ fabb yet they were to begin in the evening before, was added as* a fpecial folemnity of thefe folemn times, and therefore The example or inftance of thefe will not be conciu-dent here to the prejudice of what we afferr, but rather, to the feeing ; there is a particular excepting of them from the ordinary rule, and the particular intimation of their beginning in the evening, will rather confirm our afTertion, that the ordina- ry Sabbaths did begin in the morning, 4. It is not quefti- oned, ff on the evening before, people fhouid be preparing for the Sabbath following, we faid that this is included m the word Remember \ but if we fpeak of the Sabbath to be- gin at the evening before, then it will be comprehended as a *48 An Expofition of Com. 4. part of the very day, and fo it will conclude the work or ob- servation of the day to clofe at the next evening. We conceive efpeciaily to us Chriftians, the day is to be* gin in the morning, as is faid, and to eominue til* the next morning for which we reafon thus. Arg. 1. As other days begin, or as days began at the firft, fo muft this, but days ordinarily began in the morning, er- go y 6 c. If the firft fix of Mofes's reckoning begin fo, then this beginneth Co alfo, but they do begin fo, which may be cleared from Gen. i. where the evening and the morning make the firft day after the creation. I. If there the morning and the evening do fully divide the natural day, then the morning muft go before the even- ing, every morning being for its own evening : But they do divide the natural day, all being comprehended under fix days, ergo, &c. the confequence is clear to natural fenfc, for the forenoon, which is the morning muft be before the afternoon, which is the evening 5 the afcending of the fun is fure before its declining, and feeing the morning na- tural (to fpeak fo) of the natural day, is from the twelfth hour at night, this muft be the beginning of the day. Again, the queftion there, being only, whether to rec- kon the evening or the morning firft ; it would feem necef- fary to reckon the morning firft ; for if the evening be firft, that evening muft either be, 1 . The evening of a day preceed- ing morning, feeing every evening fuppofeth a morning to go before it in proper fpeech (and I fuppofe the hiftory of the creation, Gen. i. is not fet down in metaphorical terms ;) or, 2. It muft be an evening without a morning, and that in proper fpeech (here ufed) is abfurd, and feems alfo to be as impofiible in nature, to wit, that there fhould be a confequentand pofterior evening or afternoon, without a pre- ceeding morning or forenoon as that there fhould be an ef- fect without a caufe; or, 3 It muft be the evening follow- ing its own morning, and fo that morning muft be loft pre- ceeding the firft evening recorded, Gen. i. The evening and the morning were thejirft day, which to affirm would not on- ly be abfurd, but would alfo manifeftly fatten the lofs of a days time on the fcriptures calculation : and it feemethhard in all fpeech and fcripture-phrafe to put the evening before its own morning, feeing there muft be both morning and e- vening in each day ; neither doth the fcripture fpeak any way. of evening, but when its drawn towards night, which ftill fuppofeth the morning of that fame day to be pafied, or ?lfe we muft divide the day in the middle of the artificial day, and make the natural day begin zi twelve of the noon day, which Com. 4. the Ten Commandments. 24$ which will be as much again ft the fcripture-phrafe, that rec* koncth ftilV the whole artificial day as belonging to one na- tural day, the artificial day and night being the two parts of one whole natural day. All the force of the oppofite reafon is this, the evening is firft named, ergo, it is firft, Anfwer. Mofes his fcope is not to (hew what part of one day is before another, but to divide one day from another, and to (hew what goeth to make a whole day, to wit, an evening and a morning, not becaufe it prefuppofeth the morning, and being added to it, a morning alone, but an evening added to the morn- ing which preceeded, that made the firft, fecond, and third day, 6r. as one would reckon thus, there is a whole day, becaufe there is both evening and morning. In this account it is mod fuitable to begin with the evening, cannot but be a day, whereas it h not proper to fay morning with the evening, as evening now added to it* morning compleateth the firft day, and evening now being paft as the morning before, God did put a period by and with the c* vening to the firft day, it being the evening compleateth the day, and divideth it from the following day, and not the morning : as one wouW fay, the afternoon with the fore- noon, maketh a compleat a day, and the afternoon or even- ing is firft named, becaufe, 1. The day is not compleat without it, feeing it compleateth it ; 2. Becaufe the day can- not be extended beyond it, now the firft day is clofed, be- cauie the evening of it is come. Arg . 2. What time of the day God began his reft ; we muft begin ours, but he began his in the morning of the feventh day, the artificial night having interveened betwixt that and the fixth, which is clear; for 1. God's refting this day is more than his in the other nights of the fix days, it being granted by all that he. made nothing in the night. 2. There had not been otherwife been any intermifiion be- twixt his labour and his reft, which is yet fuppofed by diftin- guifhing the days. Again, if by virtue of a command of a day to be fanclN fied, we fhould begin the night or the evening before, then, thefe two or three abfurditles would follow, j. Then we would confound the preparation by the word Remember, and the day together. 2. Then we Chriftians might alfo, by virtue of the conceffion of fix days for work, begin to work the night before Monday, as die Jews on this fuppofi* lion might have begun their work the night before Sunday. 3. Then we are alnaoft no fooner begun torthe work of fanc- tifying of the day, then to break it off fbf reft, and wherx I i its Z^n Ah Expofitkn of Corn. $ its fancYificatidn is clofed, as foon to fall to our ordinary callings. Arg* J- If by this command a whole nntur*l day is to be employed for duties of worfhip ; as another d#y is employ* ed in our ordinary callings, then is it to begin in the morn- ing. The antecedent will not be denied, the conferment \6 thus made good \ if men acount all the labour of their working time from one nights reft to another, to belong to one day, then muft they begin in the morning, or elie they rnuft account what they work after the firft evening to belong another day : But that way of reckoning was never heard of. the twelfth hour belonging to that lame day with the firft hour. Again, if by this command, a whole artificial day toge- ther, (that is, our walking and working time, betwixt two flights) be to be employed for God's worfliip, then the be- ginning nuift be in the morning, for if the latter or follovjv ing evening belong to this natural day, before- Sleeping time come on, then the even before cannot belong to it, for it cannot have hoth : But by this command a whole waking day, or an artificial day is to ber (an&ified together, and the c- ven after it before waking time end as well as the morning : Therefore it muft begin in the morning, and not on the even- ing before. Further it by virtue of the concefiaon of fix working day* we may not work the evening after; then the day begmneth in the morning, for the week day following muft begin as the Sabbath did, bur the former is true, ergo% £jc% Thefe things will make out the minor I. It caa hardly bethought confident with this command to work immediately, when it groweth dark before folks reft. 2. It is faid, Luke xxiii. 56. and xxiv. 1. of the women that ftayed from the grave till the firft day 6f the week, that they refted according to the commandment on the f&bbath day, and early in the. morning came to the fe pule lire.. 3. Becaufe Chrift account cth a whole natural day that which lafteth till men cannot work. 4. God's working clays (ro fay fo) were fuch, made not any thing in the evening before the firft day. 5, The ordinary phrafe, To morrow is the h:-ly Sab fat hf £xod. xvu 23 &c. She veth that the day pee fen I will la ft till to mor- row come, and tomorrow is ever by an interveening night : So if on the forbidden day men may not work till to mor- row, then that evening belongeth to it by this command, and if on the fixth t come till to mor row, that i$$ after the 1 . :n. then it cloth not be- gin ;u c . en, but lo it is 10 ■ Yet again; It is cS mplcs of ordir Sabbaths Com. 4. the Ten Commandments. 2yr fabbaths keeping and fan&Tfying fri fciipture,~ they began in the morning: For inftance, it is laid, Exod. xvi. 27. Seme of the people went out to gather on the Sabbath diyt no doubt in the morning, for they knew well there was none of it to be found any day after the funs waxing hot ; they might have drefied of it the night before, and not been quarrel- led with, they being forbidden gathering on the Sabbath. The proofs of the former argument gave light to thisalfd. There are yet two arguments to be added, wh.ch do efpe- cially, belong to us Chriftians, for clearing the beginning of our Lord's day to be in the morning ; The firft is takeu from ChrilVs resurrection thus : That day, and that time of the day, ought tote our fab- bath, and the beginning of it, when the Lord began to ifeft-, after finishing the work of redemption, and arofe ; but that was the fir ft day in the weekf in the morning ergo%u!:i be changed. We would uoJerifand here, that there might be fomewhat peculiar or typical in their feventh day, and yet nothing (o in the fourth command ; which coir*- eth one ot feven, but not the feventh: And thougj* we couid no: particularly pitch upon what is typical or pecu- liar in it, yet we mjy conceive that iomething there is, as in tithes, ©Sitings, be. though the particular thing which fe typ^ed, be hardly in Articled : As, 1. If its beginning was on the evening to them (as fome think) the reafon of it was peculiar, to \.it, their coming out of Egypt at evening, Exod, xii. And in (0 far at leaft it would be pecuiiar to them •, and by Chrift's riling in the morning is changed. 2. It is preffed peculiarly on the account of God's redeem- ing them from Egypt, they had that to think on, that iornc- time they were, where they got not liberty to reft any day, therefore (hould they eafe their fervants, as it is Deuc v. 14, 15 This holdeth especially, if it was on :he feventh day that their freedom from Egypt began, Exod. xii. (which was after that, made the fkft day of their year, that is, the mor- row arter they did eat the paiTover) as it b made probable* by fexnue, j. It was peculiarly difcovered to them by God's raining' manna from heaven fix days, and by his vvith-hoiding it from them the feventh. 4.. it was peculiarly accompanied with fpecial ceremonial fervices beyond other days. . i 5. God's manner of dealing with them before Chrift, was to prefs duties by temporal acd external ad van t prefty, and more implicitely by fpirituai mercies, thereforc- reeab!e to that way and time to prcrs the fe- venth diem, which minded them of the G creation ; but it is other wife e church under the gof- pel : HenccMhc'.r facraments had refpecl (externally) to their deliverance fiom Egypt and temporal things, whereas ours haverefpect purely to what is fpirifuah 6. The apoftie, Col. i\ 16. taiieth in their fabbaths with their other days, and though he take not in all day alike, yet it can.hnrdly be denied, but their feventh day- fabhatbt. cometh in there, where all the Jev/ifh. times are put toge- ther: Therefore it Would feem there is a type, not in the command, but in that day, though not properly, yet acci- dentally in refpecl: of its warlhip, end application, &c. com' plexly taken ; artel that therefore this fever>th-day-fabbah is expired at leall, if not repealed, feeing char, days and t;nr\*s keot i 56 An Expofiticn 9/ Gom. 4; kept by the Jews are enumerate with their other fervices which were antiquated ; even as when the apoftle condem- ned difference about meat or drink, his meaning is not to condemn, what difference is made in the Lord's Supper in the New-Teftament, but what is from the Old, fo may the fame be faid of days ; It is their old difference he crieth down. Propof.y* As it is meet that the day of worfhip under the gofpel, fhould be another then what was under the law, and fhould therefore be changed ; fo it is meet that the change fhould be into the firft day of the week, and to no other day. For, I. No other day has been honoured with fo many gofpel privileges, as 1. With Chrift's refurrettion, Matth. xxviii. It was the firft day of his victory and reft. 2. With Chrift's appearing twice, at leaft, on it to his difciples, fingling it out from other days; or his appearing is for no purpofe particularly recorded by the Evangelift John, to have been on that day, if there were not foinething remarkable in it befide what is in another day. 3. The Spirits giving at Pentecoft, Adb ii. will befound to be on the firft day of the week : Now no other day can claim fo many privileges, and fo many ways relate to Chrift. 2. If the grounds upon which the feventh day under the law was preferred during that world, do in this renewing of the world agree only to the firft day of the week ; then is the firft day to fuccced: But thefe grounds proportionally agree only to the firft day under the gofpel, which agreed to the feventh under the law, ergo, That which made the feventh day preferable was, 1. That God has ended all his works on the fixth, and refted the feventh : It was the firft day after the creation ; fo the firft day of the week is that day on which Chrift rofe (having perfected the work of redemption, and obtained victory o- ver death, under whofe power fomc way for a time, his bo* dy was before that) and was thereby manifeftly declared to be the Son of God, to wit, by his refurrection from the dead, Rom. i. 4. 2. The force of the example will hold here, God made the world in fix days, and refted the feventh, therefore reft ye with him ; fo Chrift having for a time fuffered, fully overcome the firft day, and began his eftate of exaltation, therefore reft with him, and rejoice that day, it being the beginning of this new joyful world. 3. No other day can be fubftituted in place of thcoM feventh day, referving entire the morality of this command ; therefore it muft be this that is pu: in the place of that j for. this Com. 4. the Ten Commandments. 257 this command requireth, 1. One day of every feven, allow- ing fix of every (even to work, and that together : Now i£ the day had gone beyond the fabbath enfuing, it had not been one day of feven ; if it had been the fecond, third, or fourth day, then the fix working days had not gone toge- ther. But now the firft being appointed for God next to the feventh, God hath his part or tribute called for, and then came fix working days together unto us of that fame week, and o ftil) they run, God hath one, and we have fix of the fame week. If it be here objected, that this way, the new world is be- gun with a fabbath, whereas the fabbath clofed and ended the old world, dnfiv. 1. Thus God hath no lofs of what he required ; tor this way, no week wanteth its fabbath. 2. It is mod fuitable that the oid world fhould end in a fabbath, and the new begin in a fabbath, that fo the worfhip of the new (which molt diftincUy difcovereth the change) might the more immediately and convincingly preach the change, which could not fo well have been done if working days of both had met together, or a working day of the one, and the fabbath of the other. 3. Though the old fabbath was^ the feventh in order from the creation, yet it was the firflt day after man's creation, God beginning as it were, and en- tring him with that : Even fo when men are brought into this new world or change, God will begin it with gladnefs and joy to them. Propof. 4. The day of folemq public worfhip required to be obferved by this command, was really changed from the feventh or laft day to the firft day of the week, according to the former grounds. That it was really changed, may be made out by thefe. 1. That the apoftles and primitive Chriftians after Chrift's refurrecYion and afcenfion, had their folemn day for meet- ing to worfhip God, yet neither did they by themfelves to- gether, in practice keep the feventh, nor by command ap- pointed it to be kept, nor gave it the title of the Lord's day : It is true, that often they kept it in a fort with the Jews, as they did Pentecoft, for the opportunity of the multitude coming together on thefe days, or to bury it with honour ; as they did praftife for a time feveral of the Jewifh rites an- tiquated for their gaining, and till they were fully informed of their abolition \ but in conftituted churches of the gen* tiles \ we never read that they kept it, but another day. 2. The apoftles and primitive Chriftians kept and efteem- ed-the firft day for their folemn day, beyond and above all days, yea, and it only as the Chriftian Sabbath* For 1. on that day they ufed to meet ordinarily, aod that not occafion- K k ally 2t8 ExpcJItfon cf Com. 4, ally, but purpofery and determ:ir>a:c!y, John xx. ry-.^fl I which is clearly the fir ft day. 2 They arc pnrpofely toge- ther, and not for fear, (for fear fevrttereth) bet while are together, they do for fear fhut the door?, b bably \<:d from the news of the rcfurrecY:ou ro be together ; and fo again, ver. 26. they meet, and Chrift with them: And though it may poflibly be, that on other days they met yet doubtlefs this holdeth forth fomething peculiar to this day i and feme leffbn to be taken from it : That 1 Ch rift's coming to them is efpecially tryfted on that day, and that while they are together. 2. That when they met at any o- ther time, or ever he came to them, it is n they were or came together the feconJ, third cr fourth cr the week, bur on the fii ft 9 and wherefore dech the li^.y Ghoft record that day, or their meeting on thar day, when he omitteth the naming of other day?: biK that t! its excrcifes may be efptcblly taken notice of, and though other days had been much alike in exereffes to them, yet the recording of this day fo often, and omitting the other, io- timateth a difference, fure they are not alike in this : fo much for the xx. of John> which is the firft place of fcripturc we make ufe of. The fecond is Am /•'' 7 &c. but the /event h is the Lord's, to it is the Lord's in a peculiar way, we having lefler right to employ that day for our own ufe than another day, and this claim of the forft day to be the Lord's, iofcrretb a condc (cenfion or difpenfation whereby the laft day becometh ours, for had there been two days belonging to him, one dzy could not have been peculiarly called his •, in which refcedt, 1 Cor, xi. *w *vpmufw.9 the Lord's Supper is diftinguiihed from ^Vitfu i**w} their own fnpperj even fo the Lord's day is diftingotihed from ocher days. 3- It layeth on a neceffity of ufing it for the Lord, and not for our/elves, becaufe it is his and will infer the fame moral duties and ends which the command obligeth to. 4. It will infer an appointment of ChrifTs, whereby he appropriated* that day to his fervice, and claimeth it to him- felf ; why, becaufe he calleth it his, even as in the fourth commandment there is no expr*fs indication of the feventh day, yet becaufe the feventh was called the Lord's,, and in his former way and dipeniations intimated as a day to be kept for him, therefore it is underftood and taken for grant- ed by the Jews, to be inflituted, feeing he calleth it his ; fo may we conclude here, that there is an institution and ap- pointment of the fii'ft day to be the Lord's, becaufe it is claimed by him as his, although no fuch plain exprefs infti* tution be of it as of other ordinances, it being clear that the inftitution of days is left more generally to be gathered : From all which we may gather the conclusion, to wit, that the firft day of the week is ftiled by the fame peculiar titles claimed by the Lord exprefly as his right and due, and upon as valid grounds under the New-Teftament, as the ieventh- dry was under the old •, therefore now the feventh day is changed, and the firft is come in its room which was the thing to be proved. In the Lift room we argue from the apoftles ordinance, 1 Cor. Itvi, 1, 2. concerning contributions for the faints; As /have (faith Paul) given order to the churches' of Gallatia, even /o do ye, that is, thejirfi day of the 'week let every one of you lay by kirn. &c. 1 lay we argue thus, That not the feventb, Com. 4. th Ten Commandments, afcj feventh, but ihe firft day, is the chief folemri dsy for wor. iftcr Chrift's refurreftion. If the firft day of the week be particularly and eminently pitched one by the apoftle, and that in diverfe churches as the riucft time for cxpreflirig their charity, then muft "there be fi i eminent in the firft day, giving ground for iuch ointment and ordinance ; as the apoftle fogling that from other days for fuch an end (and no other reafon can be given, but that that day being more eJpecialiy and imme- diately a] for God, is molt fit for that duty, which is a work of mercy) but it is there clear, that the apoftle pitcheth Jinguhirly on that day bcfiJe ether davs, Erg^ ire. For ftrengthntnq of the argument, consider, I. That it is clear to be the firft day of the week, iiace that fame phrafe which isufed by the evangelifb, Matth. xxviii. 1 . Mark xvi. 2- Luke xxiv. 1. Is made ufe of hereby the apoftle, who no queftion folio. reth the evangelifts phrale. yea his following th m phrafe may hint at a reafon, why he commandeth cha- rity to be on that day, or fets it a-part for that ufe as beyond other days, to wit. our Lord's reiurrecYion. 2. It is clear, that he thinkcth it not indifferent what day it be done on, nor that all days are alike, therefore he pitch* eth on that day, the firft chy, and that not in one church only but in many. 3. That this is not commended only to them, but comman- ded and enjoined even in reference to the dzyt and will the apoftle load churches with commands in that circumft,incc without ground, and univerfally (to fpeak fo) prefer one day to another, and Co as he will have uniformity In the ve- ry day in the church of Corinth, with other churches unne- ceflarily ? Let it not be faid, nay nor thought. 4. That this day was commanded even'in the churches of Galiatia, in which churches he had condemned the observa- tion of days, whereby it would feem to be clear, that he counteth not the preferring of this firft day, as one of thefe days, the obfervation whereof is prohibited and Condemn by him, nor willeth it to be laid alide ; and that purpolely he palled the feventh day as amongft thofe days, which were not to be obferved and retained but laid afide. 5. That the thing required is a duty of the Sabbath, bf- hig a .work of mercy, as Ila. lviii. giving bread to the hungry, is mentioned particularly, as one of the duties of God's holy ■ 6. That the mentioning of the firft day of the week mu/c be looked on, as relating to, and as compared with, th<^ practice of keepirfg folema^raeetings ok ihn day, and this ceraraaad 264 An Expfition of Com. 4, command of doing this on the firft day of the week muft be more ftrong and infer fome what more being compared with other places, then if fuch things were not recorded other wife of the firft day. 7. This command fuppofeth them to be already acquaint- ed with fome fpecial privileges of the firft day beyond o- thers, when he commendeth this as a motive to them to be more charitable, to wit, that it was to be done on that day. 8. That there muft be fome peculiar thing in this day making it fir, yea more fit for fuch a purpofe, as doing works of charity in it; rather then any other: And the apoltles commanding this (and that in many churches) dothncceflar- ily prefuppofe a reafon why he doth it, drawn from fome fitnels of this day by another. Now if we will enquire, no reafon can be given but thatfeventh-day-Sabbath was expir- ed, and that this firft day was inftituted in its place, for otherways any day was alike 5 yea the feventh day being the laft day of the week, and the day when men ufually reckon their weeks fuccefs, it would feem more reafonable for this end, that men at the clofe of the week fhould lay up by them as God had blefiTed them, then to referve it, to the begin- ning of another week, were not more efpecially to be fancli- fied then the laft, and the laft to be accounted but an ordi- nary working day : The fitnefs then floweth from this, that the firft day of the week being the day of folemn commu- nion with God, and with one another, and the day of their partaking moft liberally of fpiritual bleflings from him, that therefore they fhould be moft readily warmed in their affec* tions, and be moft liberal in their communications to fuch as wanted, efpecially if we confider the Jews to be parties for whom that collection or contribution was ; It is the a- poftlcs great argument, whereby he pleadeth for charity to the poor Jews from the Chriftian Gentiles, Rom. xv. 26, 27* That the Gentiles were their debtors in temporals, be- caufe they had received fpiritual things from them. Now this argument is moft frefh and powerful, when believers do on the firft day of the week record God's privileging them with his ordinances, and giving them his day in place of the ordinances and day, which the Jews once had, and yet deriving thefe unto them by the Jews •, I fay this argu- ment will then be moft frefh to incite to that duty in parti- cular. If any fay that it was accidental, that the firft day was chofen or named rather than another, becaufe one behoved to be named and it was alike which • But i, I demand why it Cccfc 4. the Ten Commandments. miverfaW If it were from one church only ?t rr. ly, have been thought fo, but he doth rail for this diN ty 011 that day from more churches : 2. Why doth he not die, but command it as having more than an in- ency in the very day: And 3. Can it be by guefs or at (to fpeak fo) that fo many privileges are fallen on that day ? Arid that io many things are recorded of it, and afuiclcd to it by commands, which is not done of, and to, any other days : And if one place would not fuffice to prove .that the Erit day aod not the feventh was preferred by the '^s, as the chief day folemn public worfhip, yet all thefe things put together muft prove a preferrence in that day, or we inuft fay that the penman of holy fcripture have been ve- rv partial, who have marked many things, and recorded thv-m concerning God's worfhip on that day, and have ne- ver fo much as once for folemn fervice named, what was done on the fecond, third, fourth, fifth days; we muft ei- ther fay, that this is inadvertantly done (which were b!af- phemy, confidering by what fpirit they wrote) or we mull Jay it is dene to put a preference on that day, and to (hew that it is especially to be taken notice of, as the moft folemn day for Gou's worfhip by Chriftians (which is the thing to be ccr.rirmed) for, the day that is claimed as the Lord's, kept for, him, and fingularly marked to be privileged beyond c- vher days, muft be his day ; but this firft day is fuch, ergo^ Propsf. 5 This change of the day whereby the feventh is laid ande, and the firft fubftituted in its room, is of divine authority and inftitution ; and not by any meer human or ^cclefiaftick connitution. I conceive there is indeed no mids betwixt a divine inftitution, which hath God's warrant and authority ftamped on it, and for conscience fake is to be obferved as being obligatory thereof, and that immediately ; and humane or eccleftaftick cenftitutions, which may reach the external man, but in the matters of worfhip cannot bind the confeienee, or impofe them as neceffary : Now that this change is not by the laft, but by the firft, we prove thefe ways. i. Thus, if i* be not humane or ecclefiaftick, then it muft be divine; butit is not humane or ecclefiaftick, ergo it is divine : That it it is not humane will appear, 1. If it reach the confeience, and that immediately ; then iris not humane but divine, but it doth fo. 2. If no man or church on earth have power to alter God's day, now, nay, nor (imply 'or at all, then it is not humane or ecclefiaftick, but, 1. 'None can change it, aa we might clear from great abfurdities, that L i would 3,6$ An Expojitien of Com. 4] would follow 2. If any church have this power let them fliew it, the old church had it not, neither the new, as is cleared in the firft queftion. 2. We proceed to evince this change to be by divine infti- tution thefe four ways. 1. From reafons flowing from fcripture, or confequences drawn from it, 1. Thus, whereby genuine and native con- fequences drawn from fcripture any thing is fo impofed, as it cannot without fin, be altered or neglected, there is a di- vine inftitution ; but in the change of the feventh day Sab- bath to the firft, fuch confequences may be drawn from fcripture, as will (upon fuppofition of the change) adrift it to the firft day, (6 as that cannot be altered or neglected without fin, ergOy it is of divine inftitution : The queftion can be only of the minor, which is made out from what is faid in the third propofition, thus, If thefe very grounds which plead the conveniency of the change fimply, do plead the conveniency of that change to the firft day, then by clear and unforced confequence, the firft day is chofen, and cannot without fin be paffed by, al- tered, or ncgledted, except we fay thefe reafons have no weight ; but thefe very grounds will be found to plead for, and to be applicable to, the firft day of the week alonely : And therefore befide all other days in the new world it may be called the day, which God fpecially made, as it is the day of ChrifVs reft from the work of redemption, anfwerable to God's reft after the creation, ^rm^t^ov, is oppof- ed to t\>V/«v JWvov, even as this firft day, called the Lord's day, is oppofed to our days or .common days, and that is called the Lord's : And fo we refume and clofe thcfc fix proportions, 1. The day may be changed from the laft to the firft : 2. It is meet it fhould be fo, and there is good rcafon for it: It can only be^ro the fir ft : 4. It is fo changed actually: y. Its change is not by humane, but by divine inftitution : 6 Its inftitution feemeth to be from the rife of the £>ofpcl-churci., and the very day of Chriffs refurreclion. II nee we in Fee, 1. Good warrant, even God's warrant for employing the feventh day to ourfelves, feeing God feeketh but one day in feveo, and now has chofen and claimeth the firft. 2. GodV warrant for fanctifying the firft-day-fabbath or the Lord's diy as his inftitution. 3. That the Lord's day is to be fine- lifted by us Chriftians, and that by virtue of this command, as the feventh day was by the Je;vs on its grounds. We come now to fpea-k of the falsification of this day,, which is the main thing, and for which all the refc is inter* ded, we (ha!! firft con iider the precept, and then 2. therea-: fans whereby it is in forced. ; j The precept is, fanctify it, or keep it holy, fancYifying of ifis twice mentioned in this command, 1. [n the end, it is (aid, God hallowed or fanftified it, that is by reparation, defti nation and appointment for holy ufes, acd as a part of worihip, fo he fancYSed the temple, altar, ire. not by infuf- iog any holinefs in them, but by appointing them for fcoljr ufes ; Thus only God can fan&ify a day, or any other thing, fo as to make it a part of worfhip, and no man or power oft1 earth whomsoever can do that. 2. In the precept itfelf we* are commanded to fancYfy it, that is, by the application of it unto the ufes wherefore he hath fetita-part; thus we fancYify what be hath fancYfled when we ufe it and employ it according to his appointment. And fo we are to conftder the fancYifying of this day in thefe duties called for from uS on it. This fancYfication is two ways fet down, 1. In its cefla* tion and reft, feparating it from their ufes, and fo keep. it from the common ufes, to which other days may and aib to be applied: 2. In its fpecial application to, and employ-- naent in holy ufes. For clearnefs we fhall confidcr t!rs fan 6t iff cation, i. In refpeft of its reft, what we are to abllain from : 2. Compa- ratively, with that ftri&nefs called for from the Jews : 3. Eminently what is required more as to holinefs this day than on other days wherein alio the Lord's people fhould be holy I and wherein this goeth beyond thefe ? 4. Pofititejy, in what duties it fhould be taken up: 5. Comp-ex'y, in refpeel of what is called for to the right fancYifying or that day before h come on; ia the time of it, and after it rs paft, and thar in 25 8 -'An Expo/it ion cf Com. 4. in public and private, and by all relations, maftcr, fervant, &c. and throughout the whole man, thoughts, words, and deeds, and throughout the whole day: 6. Oppofitively, or negatively, what are the breaches of this command, and the aggravations of thefe fins which break it. 1. Then, we consider it in its reft, which is required; and becaufe there are extremes, fome giving it too little, as the Jews did before the captivity : fome too much, even to being fuperftitious, as the Jews after the captivity, and the Scribes and Pharifees, particularly in ChriiVs time did ; ftretching this reft too far. We muft therefore confider it more narrowly and particularly for quieting of our confei- ences, for the Jews are by the prophets, Ezek xx. Jer. xvii. and by Chrift, Matth. xii. reproved for both extremes ref- pectively. We do then in this matter aflert firft, That there is a reft required here, which isextenfive to a man's words, thoughts, and aftions, whereby many things lawful on other days, become unlawful on this day. Yet 2. We affert, That by this reft all fort of actions are not condemned, but only fuch as are inconfiftent with the end and fcope of this command ; as by other fcriptures, and the praftice of Chrift and the faints is clear \ we conceive thefe therefore to be permitted. 1. All duties of piety as was facrificing under the Old Tef- tament, or preaching, hearing or going about the facraments under the New Teftament : In which fenie, Matth* xii. our Lord faith, the priefts prophaned the fabbath, and were blamelefs, not that formally they prophaned the fabbath, or did indeed break that command, but materially they wrought in killing beafts, 6c. which had been unlawful had it not been in the exerciies of piety. 2. All things that have a tendency, as neceflary helps and means to the performance of the former works of piety, are lawful, as going to the congregation to hear the law, calling the aflembly for worfliip by trumpets, or bells, or by a voice, journeying, going, or riding to church, <&c. becaufe the duties of the fabbath cannot well be done without fome of thefe, nor at all without others of them. If it fhould be afked here, What that, which is called a fabbath-day's journey, A£ls i. 12. was among the Jews? and whence it came, and what way it may be ftinted or li- mited among Chriftians ? Anfw. It was to them two thouf- and cubits, which according to the according to the differ- ent meafuringof that diftance of ground, confifting of thefe two thoufand cubits, by a lefTer or longer cubit, is reckon- ed to be more or lefs by learned men ; but all agree (fays Good- Com. 4. the Ten Commandments. 271 Goodwin in his Mofes and Aaron) in this, but thefe two tbcufand cubits was a fabbath days journey. It arofe to be reckoned fo from thefe grounds ; 1. From their expounding Exod xvii. 29 Let none go out of bis place ; thus, let none go without the bounds of the city, which with its fuburbs was two thoufand cubits or a mile about, 2. That the tabernacle of the congregation was fo far from the tents of thefe who pitched about in the wildernefs, Num. ii. as they fuppofed ; and that the people kept that diftance from the people in entering with the ark into Jordan, Jof, iii. 4. whence they gathered, That a man might ftill go to tne ark or place of worfhip,^ as it was then in thefe cafes at a diftance from them, and no further on the fabbath day. But we fay, whatever fuperftitioufly or on cuftom they took up (for that is but the tradition) we cannot ftinta fab- bath day's journey to fo many miles, fewer or more, but it rauft be as the man is in providence caft to refide further from, or nearer to the place where the ordinances are dif- penfed 5 for one may go many miles and not prophane the fabbath, if he cannot have the public ordinances nearer, whereas another may break the fabbath by going but to his neighbours door, yea by walking in his own houfe, or to his door, if either it be done idly, or with refpedt to another civil or worldly end, which agreeth not to that day ; it is not here remotenefs or nearnefs, but what fweyeth us, and what is our end, that we are to try by. 3. All works of mercy are lawful on that day, as laying befide us fomething to the poor, 1 Cor. xvi. 1. fending or leading fomething to thofe who are in want, Ifa. Iviii. vide- ing others, to comfort, ftrengthen, or otherwife to edify them Chriftianly; though idle and carnal vifits (albeit a- las ! too rife) are not permitted. 4. .Good works, as Chrift faith, Matth. xii. 12. It is law- ful to do good or well on the fabbath, fuch are giving of phyfic (whdn it is neceflary) bringing of phyficians, laving a man's life, and taking pains for it, Cc. Luke xiii. (theic good works may be clafled either with works of mercy be- fore, or with works of neceffity that follow, both being good works, as they are works of mercy or of neceffity.) 5. Works of neceffity, fuch as feeding beafts, leading them to the water, pulling them out of ditches, when they are fallen into them on that day, and much more preparing boneftly fober allowance for the fuftaining of the body, as the difciples pluckt the ears of corn, Matth. xii. and the Jews, Exod. xvi. 13. drefled the manna on the fabbath, tho' they were not to gather it, yet on the fixch day to bake and feethe a part > and to keep a part till the morrow, but not till 272 Ah ExPtfitw .lk by. For fome may do fomething at one time, and not at another \ yea, one fnan may take more pains in uphold- ing his body than is called for from another who is ftronger, fo that it isimpoffible to fet particular rules which will agree to all, but men would look, J. To their end. 2 To their need. 3. To what may conveniently ati t?,d, Tel Com. 4. the Ten Commandments. 273 Yet it i9 needful here to add fome qualifications or caveats, left folk indulge themfclves too much, and exceed under the pretext of the former liberty which the I»ord hath con- defcended to leave men at. r. That men would fee that the neceffity be real, that real ficknefs keepeth at home, that real hazard maketh them fly, or maketh them bide at home, that it be fuch a receffity as they cannot contrive a way conveniently to evite when it comtth, or could not forfee before it came. 2. Men would fee that that neceffity be not brought oa by themfelves : If the thing might have been done at ano- ther time, that neceffity will not excufe; though if the fia be taken wich, and repented of, and Chrift fled unto for the pardon of it, we may go about the doing that lawfully* which finfully we have neceffitated ourfelves unto \ as fup* pofe one had got warning to fly the day before to bring fuch a phyfician, or to provide fuch drugs, &c. if he did it not* then he finneth, yet when neceffity cometh, he may ft ill do it, but not with a good conscience, till he firft acknowledge the former fault of his neglect. 3. It would be adverted, if that thing, may be done, as well another time, or may not without prejudice (that is ( onfiderable) be delayed till the next day : Thus taking or giving of phyfic on the Lord's day, making ordinary civil irifits, beginning voyages, , there* ' fore give me the feventh It is but a finall fix to return a feventa. 2. As a reftriftiolj, thou (halt do whatever work thou haft to do within the fix t none of it on the feventh. 3. As a command whereby God dif- tiibuteth our time, and commandeth fix for our work, and, the feventh for his: And thfjs thefe words forbid idlenefs, and command lawful diligence in thefe fix days ; which \vs conceive here to be implied. I. Becaufe God is not carving out what time we may be idle in, but what time we (hould employ in our own lawful works as well as in his ; for it cannot be thought that he giv- eth us fix to be idle on ; it muft therefore be to work on, fee ing as our life fnould be taken up in doing either what more immediately concerneth ourfeWes, or what more immedi- ately concerneth God ; fo the fcope of this command being to proportion our time betwixt thefe two, what is al- lowed for either of them, muft imply an approving of it for that very end. 2. The oppoGtion al fo will confirm tl. Thefe fix days are to be applied to our work, as the feventh is to be applied to God's, which is move than a permiffiops and if the negative part be imperative, In it thou /baft not work, then the pofitive, Six days Jhatt thai iv:: well be uaderftood fo aifo. 3. God's example will nrefs ir, I we are to follow it, not only in reft ing on the ieventh, but alfo in working in the fix days as he did. 4. In working th fix days cometh in as a mean to further and fit for the fruc- tification of the feventh, for fo a man puttah t nefs and has the more freedom for the rejl on tl whereas idlenefs often linfully necedtateth to iht brea if, and to a defire that it may be gone, Amos viii 5. idlenefs is reproved here, and diligence commanded under one confideration, to wit, as the remove of the iovLv.cv :md practice of the latter do capacitate us to give God his due ou Uis owa day wiiea it corueth ; Even as they arc alfo included iu i86 ^n E*p*fitUn of Com. 4; ln the eight command, Thou (halt not Jleal ; for as idlenefs becometh a fnare and temptation to a man to Ileal, and hindreth him from works of charity, and fuitable diligence in the works of his lawful calling, readily preventeth the one, and tapacitateth foi the other; fo it is here, for it is not unufuai that the lame fin and duty may be forbidden and commanded in diver'e commands upon diverfe confede- rations *, And this sgreeth well both with the words and fcope of this command And 5. According to the holy and wife ceconomy of God's gocdnefs, our labour may be commanded to make his reft to be to us the more relifhing and re f re filing. The tenth verfe cenraineth three things for explication, 1. The Lord's claim of the feventh day, as having referved that to bimfelf, it it his, it L to him, and by him, and for him feparated from other days. 2 A consequent flowing from this : Therefore that day is not to be employed to any of our own works, no not the leaft, No manner of work , no word, no thought nor deed of any fuch fort under whatfo- cver pretext, befide the excepted cafes. 3 Its extenfion as to all relations, fo to ail ranks, parent and child mafter and fervant, fee. yea, it is thou for thy felf ; and for alt thou haft the overfight and charge of, fons, fervants, frrangers, yea, and beafts, not that they are capable of lanctifying a day more than the beafls in Nineveh were of religious faf- ting, Jonah iii yet this fheweth what pught to be the maf- ters care, it being for his uie that beafts are put to work. God enjoineth all w?ys of abstaining from every, thing that is a mans own work on the Sabbath and will have him folemn in it : In a word, All within thy gates, looketh not only to matters and all in their families, or within their doors, but to magiftrates and governors, and all within their jurifdiction (gates being the place of judgment, and nfed in fcripture to ihew the extent as well as feat of power) that they fhould fee to their fanffifying of this day ; and the failing of any under them is their fin, when they endea- vour not to prevent and amend it : And thus Nehcmiah underftood this command, Neh'. xiii when he put forth his power not only in contending with the native nobles, but even againft ftrangers, for retraining them from violating this day. Hence we gather, r. That idlenefs is a fin, and that they will hardly give God his due on the feventh day, who are not diligent in the duties of feme lawful calling and (ration for God's honour and other goods through the fix days of the week; and indeed this is often feen, that fuch arc lazy and carelefs, and idle on that day, paffing it over events they Com. 4. the Ten Cf?nmanc?rrtrnts. 287 they do on other days, without any difference at all, except it be that they come to church. 2. We gather that humane, whether ecclefiaftic or civil, appointment of ordinary fixed Jays for worihip throughout the whole day, befide the fabbath, will not agree with this command allowing men fix for labour. It is true, God might fovereignly limit men, but where he hath given liber- ty (if it were but by conceffion) who can reftrain ? CoHcerning days therefore, we lay down thefe four ; I. That there can be no folemn fetting a-part of any day to a- ny creature •, Thus faints days are unlawful : for the fabbath. or day of reft: is to the Lord, and to none ether, it being a peculiar piece of worihip to him who hath divided time be- twixt his worihip and our work. And although men fhould keep the day, and alter the worfhip, yet this is a taking of that which was once abufed, and never enjoined, for to ap- ply it to God, and wanteth not offence : even as the retain- ing of oiher things in worfhip which have bten abufed, and are not nec.ffary, is offenfive. a. No man can inftitute a- ny day, even to the true God, as a part of worfhip, fo as to bind confeiences to it, or to equal it with this d3y : That is a part of God's royal prerogative, and a thing peculiar to fan&ify and blefs a day. 3 Even thofe days which are pre- tended to be fet a-part to and for God, and yet not as a part of worfhip, cannot be impofed in a conftant and ordinary way (as annaverfary days aid feafls are) becaufe by an ordi- nary rule of God hath given to man fix days for work, ex- cept id ordinary cafes he (hall pleafe to call for fome part of them again. 4. Yet extraordinarily upon occafions of hu- miliation, or joy, and thankfgiviug days, for that time, may be fet a-part for God, without wronging this conceffion, even as in extraordinary times we may work, and not reft on the fabbath day, though ordinarily we may not: This proportioning of time therefore is for the ordinary rule, but yet adrnitteth of the exception of extraordinary cafe-. 3. We gather that matters and parents ought to have a fpecial ovcrilght of their own children and families ia the worfhipping of God, and that efpecially in reference to ths fanctifying of this day ; and that there is a fpecial commu- nion in worihipping of God amongft the fcveral relations of a family. 4. We gather that magiftrates, and all who have power over others, ought to fee to' the retraining of vice, and to the performing of outward duties, particularly fuch as re- late to the fanclification of the fabbath (as well as to abftaia from, and to do fuch and fuch things themfelves in their own perfons) in and by thefe over whom they have power; and ihat :C3 Ait Expijiticn of Com. 4. that it is no lefs fcandalous and finful for a nbagiftratc not .e that fin be crufhed, that the fabbath be fanctified, ance? of religion be entertained and received d'nd J in and by thofe over whom he hath charge, then if he committed fuch fins himfelf, then if he difcc iced the ordinances and break the fabbath himfelf, or ?red his own family or him felt to be without the worfhip Why? beqaufe tfhtfc arc within his gate#; and he is to account for them : He is to rule for God, and their ich is mainly fpiritua! ; he is to be a terror to evil doers., as well as to be an encouragement to them that do well ; and men are according to their places and parts to be forth coming for God and the good of others'. And yet this cannot be called a constraining or forcing of confiden- ces \ for a magiftrate or matter thus to reftram thefe who are under them ; it is but the ufing of that power, which God hath committed to them to make men to do their duty, and to abftain from difhonouring God, and the punifhing of them, it they do otherwife-, in which refpeft he beareth not the fivord in vain. The 2. and main reafon fclloweth, ver. it. wherein this command is three ways preffed alio. 1. By God's example, who during the fpace of fix days wrought (though he might as eafily have made all in one day) and refted the feventh, and not before the fe?enth, on which he wrought none j even fo it becometh men to do, feeing he intended this for their imitation, and for that end doth propofe it here ; God's reft on the feventh is not abfolute and in every refpecl:, (for John v. 17. he worketh hitherto, that is, in the works of providence, fuftaining, preferving, and governing the crea- tures made by him, and all their actions) but all things needful for the perfecting of the world were then made and finifhed. (Whence by the way we may gather, that not on- )y all creatures were made, angels even theie that fince tur- ned devils, ijc. but that they were made within the fix days of creation, when heaven, earth, iea and ail that was in them was made) Therefore all our works that are neceiiary to bz done in the fix working days, would be done and ended, that we may reft on the fabbath, as he did. The 2. way is by his blcffing of it God blejfed the diy, which is to be underftood not fimply in refpeel of the day, which is not properly capable of bleffing, but in rcf- prcl of the true obfervers of it, he bleffeth it to them, and fTeth them in it, which may be in thefe three : 1. That jft of that day (hall not prejudge them in the weeks work, but that their labour iha.ll be therefore bkffed, fo ihct Jr y {hall mils nothing by obferving that day, a-s the Lord Com. 4. the Ten Commandments. 289 Lord bleflcd the feventh year, whereon they refted, and yec noi ft mJing they were as well provided as when they la- b u ed, Lev xxv. 20, 21, 22. And it is like, that if we will compare fuch as make confeience tofaodcify the fabbath witn others, who think and feem to gain by breaking of it, this would be found at the years end to be verified. 2. That the Lord ha h fet a part that day for a fpiritual bleffing, and the communication of it to his people (fo the bread and wine are bleffed in the facrament oi the Lord's fupper to be a mean of conveying fpiritual bleffings to the worthy receiv- ers) ha lvi. and Pfalrn xcii. 3. That God will abundant* ly manifeft his gracious prefence, and multiply his ipiritu- al We flings that day upon its due obfervers, more than on o- ther days wherein he is al fo fought -, as there is this day a double woifhip Doth in refpect of the duty, and of the day whereon it is done, fo there fhall be a doub'e bleffing beyoud what is on other days; In which refpeci, even prayers in, and towards the temple, (while it ftood by divine appoint- mentj as a feparate place from others) had a bleffing beyond prayers in other places; and thus Chrift blefled the loaves' and the few fmall fillies, John vi. when he made them by the multiplication on the matter to feed far beyond their or- dinary proportionablenefs ; fo fervice on this day groweth in its bleffing: Hence we may lee an ufual connexion be- twixt univerfal thriving in religion, grace and piety, and fuitable obedience to this command, in the tender fan&ifi- cation of the fabbath 5 and withal a reafon, why fo few make progrefs in godlinefs, even little keeping holy the fabbath as they ought. The 3 way is by his hallowing it, wherefore he hallowed it or fandtified it, that is, per moJum deftinandi, or by way o£ appointing of it for holy ufes, and feparating it from other days (as is faid :) The inference wherefore^ as to the hallow- ing pointeth at the reafon or end wherefore God #d it, viz. that there might thereby be an excitement left to men, to imitate God ; and that man might not only have God's com- mand, but his example alfo to bind this duty on him. If it be afked here, why God will have a day fet a part for holy exercifes befide other days ? It may be anfwered, 1. It is meet that God be acknowledged Lord of our time, by this tribute being referved to himfelf. 2. Becaufe maa having but a finite underftanding, befide the new corrupti- on of it, cannot be intenfely taken up with fpiritual and hea- venly things, and with temporal and earthly things, both at once, or at the fame inftant ; for even Adam in innocency could not do that, therefore the Lord hath gracicufly iet a-part a day fg* man's help in that, 3. It is tg uash fl^a Q 9 tbat a£o An Expcfition of Com. 4,' that his chief end is to converfc with God, and to live with him, and that he ought to carry in his own affairs along the v eek, and order things fo as the labbath may be duly fanc- tified, when it fhall come in that fweet foul repofing con- verfc with him. 4. To (hew man wherein his happinefs eonfifteth, it is even in this, to walk and converfe with God, and to be in his worfhip ; this is his reft. 5. To fliew the excellency of religion, and of the works of piety, or of God's worfhip, above menrs employments in earthly and worldly things : It was a labbath to Adam in innocency, to be abftracled from bis labour for the worfhip of God ; the ©ne is men's toil, the other is men's fpiritual reft and eafe, far contrary to that which men in the world ordinarily think and judge. \\ e lee now how great and grievous a fin it is to break this command, and with what care this day fhould be hal- lowed. For, 1. It is a command of the firft table, and fo the breach or it is, in feme refpecl, more than murther, adul- tery, ftealing, &q. it is included in the firft and great com- mandment. 2. Amongft all the commands of the firft taWe, yea all the commands, this religious obfervance of the fabbath, is aicft forcibly prefixed with more reaions, and with more full aud particalar explication: Becaufe 1. All the commands hang fome way on this; and obedience is ordinarily given to them with the fame readinefs> as this day is employed ia Gcd's fervice. 2. It keepeth life, as it were, in all the reft, and when men are cold in this, fo are they in all the reft. 3. This trieth men in their love to God beft : If indeed his company and fervice be more delighted in, than the world : and is a notable indication of the frame of the foul; it mak- eth proof both of their ftate and frame, as men are uftffflly and liabitually on the fabbath, fo in effect arc»thcy, as to thefe. 3. No breach of any command hath more aggravations ; for 1. It is againft reafon and equity; when God hath given us fo many and fo good reafons for it. 2. It is high ingra- titude, the fabbath being a mercy ; and a great mercy indeed it V: to be privileged with accefs to converfc with God a whole day of every week in duties of worfhip. 3. It is againft love, God's love hath inftituted it, and our love fhould in a fpeaal mr.nnervent itfelf to him on it. 4 It is cruelty againft our- felvcs , for the fabbath kept ho'y, is backed with the pro- paiie of a fpecial blefljng, and we by this fin prejudge our- (elves of ihat ; yea the fabbath rightly fpent, is a meanbotli or hoh.'ufs and of a^ttrnsfs to God, at iouior^ijty to him, and Cora. 4. the Ten CsmmdnJtientf. let and of communion with him, it pTOmoteth both 1 So that it is eminently verified here, thac the . (i» againft this command, fin againft, and forfake their own mercy. 4. No lin doth more evidence univerfal ur.tendernefs, and as it is a fin in kfelf, fo it evidenceth, efpecially when grofs, a very finful and way atheiftical frame, and difpofition, as may be gathered from Neh. xiii. Yea, 5. It occafioneth and breedeth ot'ier fins; it habl- tuateth to finning; and hardeneth againft challenges, fo that men ordinarily become very grofs and loofe, and fall ia fcandalous fins, who neglect the fanclirication of the fab- bath, which is the quickner and fomenter fome way of all duties, and knitteth the two tables or the law together Hence it cometh to pafs, that we often hear men that have turned to be very loofe, grofs and fcandaions (and as fome of them on fcaftolds and gibbets) cry out of fabbath-breaking, imputing the one to the other, as a main canfe; for by this fin men grow ftout againft challenges, and formal in fecret duties, and fo at length fit quite up. 6, No fin hath more fliarp challenge for it, end more fa4 judgments avengiDg it, then fins againft this command ; have there be^n any men deeply challenged for fin, or at death '(whether ordinary or violent) brought to exprefe and utter their challenges but fins againil this command have been main ones ? The flighting of the Lord's fabbath made Jeru- falcm to be burnt with fire, Jer. xvii. laft ; for this (in the? are threatned with terrible plagues, Ezek. xx. 2r, 24. not only in temporal things, ver. 23. but with fpiritual plagues to whkh they* are given up, ver. 25, 26. You know that a man was ftoned for gathering fticks on the fabbath, ^u;n. xv. fee aife Exod. xvi. 28. and Ezek. xxii. 8. where the Lord accounteth fabbath-breaking a refufing to keep his commandments and laws, and a delpifing of his holy things : O is it pofible, that a man can ha well that brcakcth the lab- bath, or to whom it is not a delight i If any (houldaik here, if indeed the breaches of this com- mand be greater fins than the breaches of the commands of the fecond table ? and it fo, if God will be avenged on thel'e feverely ? For anfwer (premitting this one word, that in comf 1 ing breaches of the commands of the two tables, wc wo compare fins of alike nature together, that i6, fins of pre- emption with fins of prefumpnon, and fins of infirmity with fins of infirmity) we fay, that a prefumptuous lin a- gainft the fourth command, if it were but to go unne- cefTarily to the door, or to gather flicks, is a greater fin Shan a prefumptuous murther, becaufe it iirlketh more im- ■*£> *; O02 mediately 595 A* Expofition of Com. 4; mediately againft God : And that a fin of infirmity agaioft the fourth command, is greater than a fin of infirmity a- gainft the fixth : Yet we grant that prefumptuous murther is a greater fin than a fin of infirmity againft the fourth command, becaufe prefumptionand high handednefs in the manner of finning, in a fin little on the matter compara- tively, dareth God, as it were, and flxiketh immediately a- gainft him, and fo is an additional high aggravation of it ; befide what it is in the nature of it : And though our cen- fures againft prefumptuous breaches of the fabbath which are now as great fins as formerly (as is clear from what is juft now faid) be oiten more mitigated now under the gof- pel, neither was it as we conceive, ordinary to ftone the prefumptuous prophaners of the fabbath, even amongft the Jews ; yet will this be no good reafoning •, men do not now execute punishments upon tranfgrefibrs of the fir ft table, as on tranfgrefibrs of the fecond ; therefore trafgreflions of the fecond table are greater fins than tranfgreffions of the com- mands of the firft ; for fo we would be in hazard to poft- pone all the laws or commands of the firft table to thefe of the fecond ; but we are to confider that temporal puniftx- roents are heightned or leflened according as "the peace and order of civil iocieties may be more or lets therein concern- ed, fo that it is not by thefe meafures that we are to make the eftimate of the greatnefs or fmallnefs of fins in the fight of God, and in order to his righteous and absolute judg- ments, and therefore it is enough that we enquire what God hath done, and will do, and what tinners may expect from him, however men may over-look and pafs them by, yet before God they are often taken notice of, and plagued e- Ten in this life, and will be for ever hereafter, if they re- pent not. We may now therefore in the clofe, exhort, befeech, ob- teft and charge you all, as in the fight of God, who is a levere avenger of them, that ye would be aware of the fins whereby this command is tranigrefied : particularly guard againft. 1. Not preparing for it, or not remembring of it ; many prophane the fabbath, or ever they come to public, yea, be- fore it come, in foroe refpecl. 2. Carnal thoughts and a common frame of heart, yea, even to fpeak fo, a particular frame that looketh but to out own condition or cafe : As not ftirring itfelf to be over and above that, to be affected with God and his glorious works of creation and redemption, to give him praiie for his mar- vellous goodnefs on that day ; there is alas, generally little delight and praiie in his worfhip, even on his own holy day. 3. Ge- Com. 4. the Ten Commmdmcnts. 293 3. General unedifying difcourfes, and of the news of the time, of health, and other things not necefiary to that day. 4. Little profiting under the gofpel, and not growing in knowledge and practice ; many a fabbath is thus prophaned* few getting or feeking the bleffing of it, or on it. 5. Going to the fields and viliting of neighbours to put off a piece of time, that fo much time may be faved on other days of the week, wherein many men think they have more to do; and not feeking to edify, or to be edified when they vifit. Certainly by this going abroad and running up and down the ftreets unneceffarily, ye indifpofe yourielves. ye offend others, and tempt them to follow you, ye flight either duties in your families, or in fecret, or it may be both, in a great meafure ; I fuppofe that if ye made confcience of thefe, there would not be fo much time to go abroad; take fome other day for recreating yourfelves •, If ye fay, ye have then fomewhat elfe to do: And have ye nothing to do this day ? Or will ye take more boldly from God's day, then from your own ? Is facriledge lets than taking what is your own? What if all did fo gad abroad? (And it may be they have no lefs rcafon) What a fabbath day would we have ? There is a remarkable word, Exod. xvi. 29. that on the fabbath none might go out of his place, which though it be not to be underftood as reftrain- iog exercifes of piety, or works of neceffity and mercy, as we fliewed before ; yet it would feem to be the meaning of the word?, that on that which we call taking the air, and on Yifiting, there was a reftraint thereby intended. 6 Men's fitting upon choice in the church at fuch a dif- tance that they can fcarcely hear, and that they may the more fecurely confer together on common purpofes ; fo that thfey do not fo much as aim to profite, of whom we may oppofite- ly fay (as Chrift faid of the priefts, that they prophaned the fabbath and were blamelefs,) That they fome way kept it and are guilty ; many alio ikep, weary, and wander id their thoughts, and are as ftones and ftatutes in the church. ■7. Little ones and boys going and running up and down playing and making a noife, and fervants gadding; all which will be charged on magiftrates, minifters, elders, maf- ters and parents, who are not confcion.ibly aiming and en» dtavouring in the diligent uie of all fuitable means to amend and prevent fuch abufes, and to punifli continuance in them : Efpecially look to it when few plead or appear againft fuch fins. 8. Much idle loitering over of the fabbath, doing nothing, and much fleeping it over, Idleneis is a fin any day, much more on this day, 9. Little 194 4n Expofificn of Com. 4. 9. Little care of fanclifying the Sabbath when men arc from home, or when they are not in their own congregati- ons, when they are not in their own houfes, or have not any to take the overfight of them : There is much liberty ta< ken this way, and there are many complaints of it; What sny brethren ? Doth not the Sabbath require as ftri£t factifi- cation abroad as at home ? If any (hould afk remedies of all thefe, and fuch like e- vils, I know none better than thefe that are in the command hfelf. The £rft is, Remember ', what? 1. Remember bygone fallings, and repent of them : 2. Remember coming ta judgment, that ye may be found of it in peace as to this or any or any other guilt, and endeavour to prevent it : 3 Re* member to be all the week over in your worfhip, and walk, minding it. A fecond is, be well employed throughout the week, and be not given to idlenefs or lazinefs in your particular cal- lings, nor in fpiritual exercifes, there will be no fanclifying of this day without that, be not therefore flothful in bufinefs, but fervent in fpirit, ferving the Lord, Rom. xii. 11. 3, See that nothing unbecoming thereof the day be ad- mitted, no manner, not only of deeds, but of words or thoughts. 4. Let every one take infpection of others, and ferioufly mind rr in your feveral places, as ye are called. 5, Follow God's example in other things, as it U propo- fed to you for your imitation, and ye will do it the better in this. 6. Aim. at the bleffing as well as the duty, hang on him- felf for life and ftrength to difcharge the duty, and for the bleffing, fince he is the author and beftower of both, and to do the duty delightfully and with joy, through the faith cf his bleffing ; and acknowledge his unfpeakable goodnefs in privileging you with his day, and the worfhip thereof, ftili waiting on him, and trufting in him for whatever good may come to you in it. THE C ^95 1 THE FIFTH COMMANDMENT. Exodus xx. Verfe 12. Vcrfe 12. Honour thy father and thy mother; that thy day: may be long upon the land which the Lord thy God groetb thee. OUR. Lord Jefus Chrift, Matth, xxii. 37. Summeth up the whole law in thefe two words, which he calleth the two great commandments, Thou/halt Jove the Lord thy God with all heart, with all thy thy foul, and with all thy rnini^ and thy neighbour a? thyfelf, the two legs that piety in practice w&lketh upon ; the one comprehendeth our duty to God, which runneth thro' all the ten commands, but doth more eminently exert itfelf in the firft four, whereof we have fpoken: The other containeth our duty to our neighbour; which is fet down moreparticularly in the Iaft iix commands, whereof we are now to fpeak ; and however many do net igncrantly and wickedly look on duty to man as femewhat extrinfick to religion, and duty to God, yet both have the fame authority* both are pnfin one fum of the law, both are written on tables of ftone with the Lord's own finger, and put within the ark : and therefore we ought with a proportionable care to en- quire what God requireth of us as duty to others, as well as to himfelf : And we fhould make nt> lefs conference of o- bed ence 10 the one than to the other. Before we come particularly to the fifth command, we (hall fpeak a little of thefe two, 1. Why love to God is cal- led the firft and great command, and love to our neighbour the fecond, and only like to the firft, Matth.xx. 38 2. Why hath the Lord carved out mens duties to others as well as 10 himfelf For the former of thefe, confider in the firft place th.;r the commands of the fecond table, are equal to the com- mands of the firft, in refpect of the authority that enjoineth them: He that faith, Thou /baft have no other God's before me> faith alio, Tkoujbalt not kill, dec. Jam. ii. 11. In which refpeftit is faid, Matth. xxii 39. The fecond is like unto this. 2. If we compare the two tables together, as to the matter contained in them, and the immediate object of each duty commanded ; the duties of the firft table are greater than the duties of the lecond tabic lefcr; the one relating morst immediately, the other more mediately to religion, in which reljp 29°" An Eicpc/itfan &f Com. e. refpe£i they cxprefs peculiarly our love to God, which is cal- led the firft and great command ; for the firft four commands require that which in its own nature is worfhip, and is in an immediate way to be given to God ; but the duties requir- ed in the other fix, are not properly, formally, and imme- diately called for as parts of worflilp to God, tho', as they are acknowledgments of him, they may be confequentially thereto referred. As to the 2. Why the Lord hath in fo fliort a fum parti- cularly fet down our duty to others, as well as to himfeif, and (hewed how every one fhould carry towards another : We would fpeak to it the rather, that there arc fix com- mands in the fecond table, and but four in the firft table and the Lord commending the duties of the fecond table, hath faid, the fecond is like unto the firft , becaufe he would have it in our careful obfervance, going along with the firft ; And the apoftles as well as the Lord, in prefHng holinefs, • do ordinarily inftance in the duties of the fecond table, as Luke x. 26. What is written in the law ? how readejl thou P Matth. v. 27. Thoujhalt not commit adultery, nor every thing to he truth fpoken by him which he know- £th not to be falfe : But, i . It will keep a man from running into the extream of contrary judging of him as wicked, falfe, carnal, natural, gracelefs (a lamentable ill amongft evea good people, too ready often to give fucji defignations and i , ithets to their neighbours, whether inferior or fuperior to them, on very little ground, and fometimes to perfons, who without breach of charity, may be fuppofed for true reli- gion, not to be much, if any thing at all, fhort of them- ielves) or fuch an one as fome may call him, even though he know nothing of his goodnefs, yet becaufe he knoweth not his evil, he forbeareth to conclude fo harfhly of him. 2. It will make him live with him as (to him at leaft) nega- tively gracious, and accept of what he faith for truth, not knowing any thing to the contrary, in fo far as Chriftiaa prudence will permit him ; and thus far a charitable con^ itrudiion wijl lead us in reference to our neighbour, for we are not bound pofitively without ground to determine a thing to be right or wrong, or a man gracious or wicked when we have not certain knowledge, and fo may be deceived; but we ought to walk with men whofe hypocrify and difho- nefty we know not, as with good and honeft men ; yea, c- ven where fome flips or efcapesare to be found. 2. Honour comprehendeth and taketh in humility fo far as it refpecleth and relateth to a humble carriage amongft men. which is a grace moderating a man fo, that he preferreth not himfelf inordinately to others, either in refpeft of place or parts, or other fuch like grounds, which Chrift commendeth in the gofpel, and enjoineth that men fhould not love the vrp- permoft rooms, or firft falutations, but feek to prefer o- thcrs, and be to their own honour as weaned children, or new-born babes, Matth. xviii. 3. readier to ferve and give honour to others, than defirous of fervice and honour from themj and this is r,ot in compliment, but in reality. 3* Com. J. the Ten Commandments. 309 3. It taketh in efteem of others, and vindicating of their name and fame, that they may be accounted of, and be ia good repute with others; endeavouring their vindication then moft when they are wronged ; feeing a good nimc is fo efTential a part of honour, EccleC vii. 1. 4. It taketh ia praife which is the commendation of a fact praife worthy, or of fuch and inch laudable things, beftowed on the per- fon by God. 5. Gratulation and rejoicing at anothers goodf as if it were our own. 6. It taketh in mercy and commu* nication by way of charity to others. Now all thefe effVcls of honour are to be drawn forth ac» cording to the ftations we are in, and the relations we fut- tain, and as we ftand in reference to others according to their ftations and relations, ofhufband, wife, fervant, maf- ter, fon, father, friend, be. And no doubt more even of this outward refpect would contribute not a little to our hearty and comfortable living together. Thefe being fome of the commanded duties, the contrary vices are prohibited, As 1. Rafh judging, taking up of pre- judice upon unfure grounds that will not bear fuch a thing: and this may be either a weaknefs proceeding from igno- rance, or a prejudice flowing from malice at the man's per- fon, which is more readily inclined to cenftrue fo and fo of fuch a man and his actions than of another : The firfl may- be removed, and the perfon faulty in it, will be defirous to have it removed, and will efteem more of the perfon mi(- taken, when it is removed, as Eli did of Hannah, 1. Sam, i. 17. The fecoad is hardly removed, and admitieth not ot" the mean which may remove it, leaving no room for ir.for- mation, apology, vindication, da good name a teftimo- ny of that virtue which is in a man, he is firft to ftudy virtue as tfie folid good, whereof the other is but the luftre, vir- tue being indeed the main thing to be fought after, whether a good name (as to men) be feparate from it or not. 2. Yet may k be fought as a thing that is defireable and good % (it being fought in a right manner, and by way of concomit- ance) a good name being above great riches , Prov. xxii. i. 3. It is ever to be fought in the way of virtue and well-doing ilattery and crooked dealing being never warrantably, and in- the following of good, men are to walk through ill report as- well as good report. 4. It is to be fought in things re- lating to godlineis, not in riches, or henour, or eloquence, or great learning, but honeftly, faith fulnefs, holin: is j thus Paul difclaimeth, feeking the applaufe of being a learned, or eloquent or wife man, he difdained thefe ; feeking it only in the faithful fingle and zealous difdrarge of his miniftry among the Corinthians : 5. This teftimony or refpect is to be fought after, even with a piece of holy ambition in the cnoicUnces of others, but not fo much in the outward evi- dences Com. 5. the Ten Commandments. 3ij> dences and teftifications of it : To be commended and ap- proved in the confidences of thefe we live among is defin- able, and that which aifo Paul bimfelf aimed at. 6. This reipeft would be a ftep for an higher end, that fo all our refpeel may be improved and made ufe of for the honour of God. 5. Qiteft. Ifitbeafked how and in what manner, r.rc we to puriue or feek our own honour ? Anf-w. See what the fcripture faith, 1 Sam. ii. 30. Them thai honour me /will ho- nour : And firft the honouring of God is praife-worthy and honourable in itfclf ; Gold hath not more its luftre, a ruby ♦and diamond its beauty, nor the fun its light and glory, then godlinefs and virtue, whereby God is honoured, are radient to their own praife. 2, If after by reafon of human infir- mity, and other difadvantages, this radiency be obfeured or through mens ignorance, folly, or malignity, this wor- thinefs not obferved or not efteemed, the Lord undertakes for the former, and vindicates from the latter, telling us plainly, them that honour me, 1 will honour, and hence it isf that we fo often find in fcripture, honour attributed to thofe things that are fo low and mean in the. eyes of men, As r. To taking with inftrudlion, Prov. iii. 16. 2. To yielding to correction, even when unjuft, 1 Pet. ii. 20. 3. Submiiiion to parents, as in this command. 4 To humili- ty and paffing of wrongs*, an4 ceafing from ltrife, Prov.xx. 3. In a word therefore, the high-path-way to honour, is by humility, the fear of the Lord, obedience, fubmiffion and feif-deniednefs : Whereby the Lord, as it were, to make honour the more honourable, will have it rather to be his pure gift, then either our ftudy or purchafe. §>uejl% 6. If it be afked, how one can fulfil that part o£ the command^ enjoining us to prefer another to ourfelves ? jfnfw. 1. This is not to be univerfally and Amply under- ftood, as if we were called in every thing to do fo, and to every perfon ; for we may know that fome are more igno- rant and more prophane than we are in many practices^ guilty of things we may be free of, and fo we are not oblig- ed to judge contrary to truth ; Yet, 2. In fome one refpeft or other we may prefer them, as 1. In that they may have fomething beyond us, they are poflibly more humble, more fingle, zealous, diligent, &c. though inferior to us in other things. 2. They may have much good we know not. 3. We certainly know, or at leaft may know, more evil in our- felves than in them, and therefore are to prefer them to ourfelves. 4. We know more aggravations of our own e- vils than of theirs \ and therefore (imply we may without R v bypocrify ji4 ^n Expcjition of Com. $1 hypocrify prefer men generally to ourfelves, though we in particulars could not do fo, nor give unto every one in every thing the precedency. We come now to fpeak a little of the promife, which Is added to ftir up to the more ferious obfervation of this com- mand, and as for the nature of it, it is a temporal one, pe- culiarly applied to Ifrael here, yet generally agreeing to all, and fo applied as to the fubftance ot it by the apoftle, Ephef. vi. 2, 3. where he putteth earth for land, whereby heinfinu- ateth that it is to be underftood of any land wherein God fhall pleafe to caft a mans lot to refide or inhabit as well as of Judea, fo then, If it be afked, whether or not this promife is to be Smply underftood, and the accomplifhment of it without any re- flriction expecled or looked for ? Anfw. Although this pro- mife feems to have a peculiar refpect unto that difpenfation, wherein not only the faints everlafting reft was prefigured by that temporal reft in the land of Canaan, but alfo the more obfeure mantfeftations of the life and immorality brought to light by the gofpel, fupplied as it were by more full and affuring promifes of earthly bleffings, yet feeing the the apoftle, aswehave touched, doth in the preffing olthU command alfo accomodate to us, its promife, we think it holds out that fuch, who through grace are enabled to give obedience to the command, may by vrrtue of the promife annexed, expert from God even outward things, in fo far as the having of them, fhall be for their good and fpiritual advantage. And 2. They may with confidence promife fchemfelves, that whatever they have in the world, or how many or few days, foever they may have in it, yet all (hall be with God's bleffing and peace: And 3. That their death fiiali never be untimely : And 4. What feemingefflct foever rhay be in the performance as to length of days* here (halt be abundantly made up through eternity hereafter in hea- ven ; what then will or can be the prejudice of few days on earth. From the annexing of this promife to the command, thefe two things clearly follow, 1. That there are temporal promifes made to godlinefs. 2.' That a godly man hath that right which none other hath to fnherit the earth. If it be aiked here, whether or not a wicked man hath a right to any thing in the world ? Anfwer. There is a three- fold right, the fir ft is, a creature -rights whereby any of God's creatures have a right to any thing in his creation that'is ufeful for them, when it is fimply neceflary ; and not occupied by another under the like need ; and after the fimilitudc of this right, crowe's, and fo the other living creatuiest Com. 5. the Ten Commandments. 3;- creatures, may take their meat on the field of any ma* ftarving, may for himielf, or his brother (if in the like con- dition) when the proper owner of any corn cannot be got* ten, put to his hand and take of them for preventing of death by hunger; and fo like wife it may be in other things, all things being made for the ufe of man at the fir ft, and committed to him ; and the orderly dividing of mens lots and portions, having been but the better to further that end and not to mar it, is not to take place when it thwarteth vrith it; thus the the difclples did pluck and eat the ears of corn when they were an hungred, though the corn was not their own : God alfo, who hath the abfolute dominion hath fo given to man a property, that he hath rcferved a right to himfelf to make ufe of it (wfyen need requireth) for the good of other creatures ; thus he providcth for crows, ravens, Ac. out of one mans flock or other. 2. There is a pofitive or civil right amongft men, fo that one man hath right to fuch a piece of land, another not: both thefe rights a wicked man may have, and both land and fuch right to it good men may often want in particular cafes; So that if there were a civil conteft betwixt a good man and a wick: i for fome land or ether fuch thing, the qualifications of the perfons would never make the right oi the one better or more valid, nor of the other, worie or lefs valid, as we may fee, Levit. xix. 15. 3. There is a right by grace which fanc- tjfieth the former rights, and putteth a man in cafe n&t on- ly warrantahiy before men, but alfo before God, to make ufe of the creatures, fo that he may fee and vifit his taber- nacle and take the moderate ufe of any lawful refreshment, and not fin, Job v. 24. The man hath not only his daily bread, but hath it by God's promife, and upon this ground we pray, Give us this day our daily bread. This right is peculiar to a be'iever and godly man, which. none other poffefs what they ivill, can lay claim unto, fori godlinefs and no other thing, Hath the przmife both of this Ufe and of that which is to come, I Tim. iv. 8. therefore we may upon good ground fay, that godlinefs is great grin. If it be yet further afked, But what advantage have god- ly men by thefe temporal promifes ? ' Anfw. This is not their advantage to be alway abounding ia thofe outward things ; that is, neither fo defafio and eventually, nor were it meet It fliould be fo ; but, 1. They have a promife of what ?s needful and ufeful fimply, even of temporal things which no wicked man hath, they fhall, Pfal. Ixxxiv. want no good things yea though lions fuffer hunger } Pfal.xxxiv. 10. yet they thatfeek the Lord} fljll not want any good thing, z. They R r % *aay 316 An Expsfition of Com. 5.' may pray for thefe things fo far as they are needful, and imy confidently expect them, and go to God for them by virtue of that right, ere they get them, fo Matth. vi. II. It is our daily bread by allowance, and promifed before we get it. 3. If a natural man abound, he cannot promife him- felf the continuance of meat till the end of his life ; no, not fo much as his dinner to morrow, nor life till then : but a believer live, he may expect the continuance of as much food as fhall-be neceffary for him ; if he have nothing, he totuhm be revealetb his fecrst> who havelargeft promifes and commendations, err. Let us therefore learn to be hum- ble and fober, without affecting to be wife above what is et, this grace of humility in the lively exercife of it, is In a fpecial manner called for by the Lord at this time, of t reeling and falling of many, the want whereof uieth to preceecle ?.nd predifpofe for a fall. To dole this we fhall only add, That wherever there may be a pride, there alfo is an humility oppofite to it. Man may be proud in refpe<& of outward things, as of eftate. riches, ..ent, employment, &c. And alio in refpect of things of the mind, yea, even of fpiritual things: As, i. Of parts 2nd gifts, as knowledge, quicknefs of wit, fruitfulneis of . anion, * = eth rheic e- ftate, Com. 3. 4. In what concerneth truth, and more e- fpecially our neighbours name, Com. -9. Laftly, in what concerneth the inward frame of our hearts toward our own eftate, and the eftate of others, Com. 10. For underftanding this command, Thou fo alt not kill : we may conuder, 1. Its object; 2. Its act, to kill: 3. its Sub- ject (to fpeak fo) Thou. As for the fir ft, this command cannot be confidered, as relating to beafts; as if they were not to be killed, becaufe God gave man all the hearts for his ufe to feed on them, Gen. ix. 3. and we are to eat of whatever is fold in the fhara- b!es, by his allowance, who'e is the earth and the fulnrfs thereof, 1 Cor. x. 25. Befide man in all thefe comm is properly directed in reference to his neighbour and not to beads: Yet I grant by Striking a beaft, a man may offend, as, 1. When that ftroke wrongeth his neighbour, to whom that beaft belongetii. 2. When in our Striking th ee Efc, z. Unreafonablenefs, as if we would require that capacity in a beaft, that is in reafonable creatures, and for aircrew offend when they anfwer notour expectation. *. \ft there is a breaking out into anger and pjffioin at bfttres] as when a horfe rideth not well, a dog nuiaeth not well, a 3^4 dn Expofition of Com. 6. hawk flyeth not well, be. which fpeaketk an impoteney in us, who are fo eafiiy mattered by irrational paflions, which will fometimes alfo feize upon us in reference to fenfelefs and lifelefs creatures, when they do not accomodate us to our minds. 3. When there is bitternefs and cruelty in ftriking : Something of this the Lord reproveth by making Balaam's afs fpeak, and rebuke the madnefs of that prophet, who unreafonably fmote the afs, and wiflied he had had a fword to kill her, Numb. xxii. 29. whereas a juft man pi- tieth his beaft, and regardeth the life thereof, Prov. xii. 10. But for the better underflanding of the object of the com- mand, we fhall proceed to fpeak to it, and the aft of killing (which is the fecond thing) complexedly, and if we confider killing in reference to a mans felf, it is certainly underftood here; for that being the fum of all the commands of the fecond table, Thou (bait love thy neighbour as thy felf, it muft be underftood as repeated in each of them; as here, Thou /halt not kill thy neighbour more than thy felf or fha It prefer ve htm as thyfelf which fuppofeth that it is not free for a man to wrong himfclf more than to wrong others; and generally thefe reafons whereby the Lord reftraining us from killing others, will alfo hold in the reftraining us from killing, and othervvife wronging ourfelves ; therefore there is no queftion, if it be a (in to wrong, hurt or torture others whether in bocy or in th€ir foul, as to the tranquility and quiet frame thereof, and any ways to procure or further their death, it will be no lefs to do thus to ourfelves ; be- caufe love to ourfelves is the pattern that we ought to walk by in loving others. We may be guilty of the breach of this command in re- ference to ourfelves by omiffions as vveii as commiflions, as when things needful for entertainment and health of the body are, either defignedly, or with an exccflive mifregard to health and life, omitted We may further fall into the breach of this command in reference to ourfelves, either directly, as purpofing and in- tending hurt to our own body; or indirectly, by cafting ourlelves in unneceffary feen dangers, by wilful or carelefs over ufing of known unwholefome food, by exceffive and immoderate toil, by fpending and wafting the body with un- chafteneis, bj drunkennefs and gluttony (whereby many more are deftroyed than with the fword, according to the comruoD faying, plures gula quam gladio pereunt) and many Other w?ys. If we confider this command with refpect to others, we may conceive it in reference to a threefold life, which wc fhould endeavour to prefofve and promote in them, in any one Com. 6. the Ten Commandments. 325 one of which a commiffion or omiflion will make a breach thereof. 1 . There is a life of the body ; and whatever cometh from us that wrongeth that, either directly, as ftrokes, challen- ges or appeals, &c. or indirectly, if it were but by keeping back fomething that is in our power to give which might be uferul to our neighbour in his need, that no doubt mak- cth guilty of this fin of killing in refpect of this bodily life. I have mentioned'appeals to duels under the former branch, becaufe albiet that in the matter of private duels, the pride and corruption of men do ordinarily either commend a vain bravery and gallantry, or pretend the excufes of a feeming obligation in the point of honour or occefiary defence : Yet we are furc that the judgment of God, which is according to truth, by pointing out on the part as well as of the accepter as of the appealer; thefe enfuing irregularities do condemn the thing as exceeding finful. As, I. Impotency of mind and excefs of paffion, which if fooner in the accepter, doth only add deliberation to his other guilt. 2. Contempt of the public laws and civil order. 3 An ufurpation of the magiftrates fword, which is given to him, both for punifh- infJ and protecting. And 4. An invafion of God's right of vengeance, which he hath fo exprefly referved to himfelf, and frpm this the accepter obferviog ordinarily no more moderament in his defence, than there was neceffity for the engagement, hath no excufe more than the challenger, fo that in effect: although the mediate rife maybe thought to be on the appealers part, yet the fin is common, and is in a word a plain complication of hatred againft our neighbour, contempt againft the laws and powers cf God, who hath appointed them, and a bold and uefparate defpiling and rafli» iog upon death, judgment and eternity, which do fo em- inently attend all iuch rencounters ; O how much more he- roic and noble, were it for men to approve the wife and great kings choice, he that isjlow to anger ii better than the mighty , and he that ruleth his fpirit than be tint taketh a city, to hear him, who U higher than the princes of the earth, who commands us, Love your enemies blefs them that curfe yev, do good to them that hate yen, and pray j or them -which defpitefuliy ufe you, and confirmed all by his own moft powerful example : And laftly, the Trudy of that divine goodnefs, which embraceth both good and evil, juft and unjuft, to afpire to that height of all felicity and gloiy in being perfect as our Father, which is in heaven is perfect ; But to proceed. 2. There is a fpiritual and eternal life of the foui, thus fin deadneth and kiileth men, and in this refpect ail who are 3^5 4n Expofition of Com. 6. qcc unfaithful to others in the matter of their foul?, or whQ cauSe them ro fin, or finfully give to prevent the fin of others, and to rtffrain to £ Om % a5 Eli is on this account dplfetigft by the Lord I JSara in. baching, vcriti 1 fpreadirg lieftfiestftid fatfc dodtrinc; thus Antichnft is npronouCy a pAiticly guilty afttiw fin of foul murther ; as a!! fialfe i cers are lefs or more according to the nature b-f t ibe taught by them and their indttftry in prop ratio" the fame ; andlifcewife all that tolerate and do not retrain them, whofe office obligeth them according to their power: all th'efe and other wife ma i accefibry to o- qs, and fo make their.fflvcs £$ty of this great and cruel oul-murth This fort of murther aioun'detl . and yet is in an efpecial manner.fcrbi dden by this command, and the prevention of it accordingly called for, u being a greater evi- dence of love to our neighbour to be careful of his foul than ofhii body, the one'belng more precious than the other: vjn: : prophets, teachers and feducers, fe em or- dinarily to be molt tender of mens pcrfons, and moil defirous to plealc them, yet are they in this fort horridly guiuy of their murther. 3. There is a life of contentment, confining in the tran- quility of the mind, and the calm form of a quiet fp with comfort, joy and* chearfulnefs : To this pur-pofe faith Pa*U 1 Then. iii. 8. llivet ifyeftuniTfajtintheLsrd: and it is faid of Jacob, Gen. xlv. 27. when be heard that Jofeph lived, hisfpirlt r as 11 it had been dead before, he- caufe of his great heavinefs, ariling from the atrt cf h?s fen. Thus we become guilty of this tin of hi tragi whea we obftruct or interrupt the ipirituai comfort and joy, or the inward contentment or our neighbour, by fear, heavine/s, difquietnefs, difcouragement, &c. whereby his life is made bitter, and his tranquility impaired, and ro his hurt proctu or furthered : As Jdfeplvs brethren did not only become guilty of his blood, but of weighting their Father, deadning, as it were his fpirit, which after he news of Jofeph's being alive revived : So people may he guilty - gainft their miniilers, when they make them do their work not with joy, but grief, as it is lieb. xiii. t 7. Again, murther, as it refpefteth the bodily \*te of cur neighbour, is either immediate as Cain's was of Abel, Jo- ab's of Abner and Amafa ; or mediate, as Saul's was of ,: Lord's priefts, David's cf Uriah, and Achab's of Na- both. Agnin, killing may be conuaered either as purpofed, fucii as Cain's was of Abel, and Joab's of Abrier and A ma fa, or now w 328 -. Aii Expcfition of Com. $1 not purpofed ; which again is twofold: 1. Innocent which is even by the law of God every way 10, and is indeed no breach of this command : As when a man following his duty, doth that which befide, and contrary to his intention, and without any previous neglect or overfight in him, proved* the hurt and death of another. 2. Culpable, becaufe al- though it do proceed beyond the purpofe of the perfon, yet it is occafioned and cauled by a culpable negligence: As, iuppofe one were hewing with an ax, which he either knew or might have known to be loofe, and the head net well faflned to the helve, did not advertife thofe about it ; if by flying off, it happened tu« wound or kill any perfon, he were not innocent; but if without any inadvertancy he either knew not that it were foofe, or that any were about him, if then it fhould fall of and kill his neighbour, in this he is guihlefs: So, when the Lord commanded thofe who built houfes to build fettlements about the roofs of them, if any perfon fell where the battlements were, the niafter was free; if the battlements were not, he was guilty. Murther is alfo either to be coniidered, as committed af- ter provocation, or without all provocation, which is a great aggravation of the fin, though the provocation maketh it not ceafe to be a fin. Further it may be coniidered, as it is the murther of wicked and evil men, and that on the ac- count of their religion, which is a molt horrid aggravation of the murther. Laftly this murther is either ordinarily, as of meer equals, or inferiors; or extraordinary aggredged by the quality of the perfon murthered, whether he be a fuperior, as a ma- giftrate, a parent ; or whether he be of a near relation, as a brother, or kinfman, 6r. We come a little more particularly to confider the extent and nature of the fin forbidden here (which is not certainly to be underftod by taking this life by public juftice, or in a lawful or juit war, or in ncceffary and pure felf-defiance) that we may the better underftand the contrary duty com- manded : It implieth then a hurting, which we may confider, 1. As in the heart. 2. As in the mouth or words. 3 As ingeftures. 4. As in deeds ; for we take it for granted that it reacheth further than the grofs outward act, as by ChrifVs exposition of it in Matth. v. is incontrovertibly clear. The heart is the fountain, fpring, and treafure of all evil, in it brccdeth all evil, and from it proceedeth this murther, Matth. xv. 19. He that in heart hateth his brother is a mur- therer, 1 John iii. 15. In award whatever is oppofite to leve in the heart, is a breach of this comoaarjd : As, 1. Haired, Com. 6. the Ten Commandments. + 3:9 Hatred^ which is malitious, and limply wifhcth ill to out neighbour, and only becaufe we love him not, without any other reafon, as one wickedly faid, Non amo te Zabidi, nee poffum die ere qnare, Hoc tantum poffum diceref non amo te. So Cain hated his brother without caufe. 2. Anger, that fupponeth a pretended wrong, and is delirous of re- venge, becaufe of ingratitude, pretended injuftice, isc. 3. Envy, whereby we are grieved with the good of another, fuppofing, though groundlefly that it obftructeth ours, and therefore we leek to overturn it : Anger is cruel, and 'jurat/) oittragiousf but -who can Ji and before envy ? Saith Solomon, There is often feCrct hatred on this ground more irrecon- cileable, than where many and grave reafons can be given, 4. Rage, which preffeth revenge beyond what is condign, though it follow it lawfully, as to outward means. 5. Sa- vitia, or cruelty, that delighteth in the hurt and prejudice of another, all thefe and others of this kind go generally un- der the name of hatred and anger. If any afk here, Is there no anger lawful ? Anfvj. Yes* for there is fomewhat of it natural, yea, and fometimes it lawfully immixeth itfelf in duty, as in zeal, when God is diflionoured, which was in Moles, Exod. xxxii. And no doubt, indignation at wicked men, in fome cafes, is lawful and alfo required. But carnal anger is forbidden; which, 1. Is a defire of revenge where there hath no wrong beer* done to us. 2. When the revenge defired is difproporti- oned to, and greater than the wrong. 3. When it is pre- pofterioufly defired, without intervening juftice. 4. When it is not defired for the right end, to wit, the man's gaining, but only for the fatisfying of our carnal humcur. 5. When it is immoderate and corrupt in the manner of it, (o as the name of God is dishonoured by it. This unlawful anger, when it is, 1. Againft a fuperior, it is called grudge. 2. When againft an equal, rancour. 3. When againft an in- ferior, difdain and contempt ; thefe two laft follow ordinarily Upon the firft. 2. This command is broken by injurious wofds, as in that fifth chapter of Matthew, He that Jhall fay to his bro~ ther, thou fool, is guilty : O what guilt will there be found to have been in imprecations, curlings, wrathful willies, difdainful and paffionate fpeeches, when Chrift will call men to an account for the breach of this command ? 3. It is broken in geftures, fuch as high looks, fierce T t lock?, 33° * ^n Expofitlon of Com. 7; looks, gnafliing with the teeth, ACts vii. 54. foaming with the mouth, and fuch like, wherewith even our blefled Lord and his fcrvants have been followed ; and as there may be adultery in looks, fo there is alfo murther in them 5 fuck looks had Cain, Gen. iv. 5. 4. It is broken in deeds, even when death followeth not, as in wounding, imuing, oppreffing, cruel withdrawing of the means of life, extortion, exaction, biting, ufury, litigious wrangling, violent compulficn, raifing and racking of land or houfe rents beyond the juft value, and fqueezing and ex- acting upon poor labourers and tenents, without any due regard to them or their labours ; which laft is a frequent fin, but little regarded, a crying fin, but little cared for. Next, it is broken by withholding what might be1 ufeful and refrefhful, as by neglecting the fick and diftreffed, want of hofpitality, efpecially to the poor: All thefe are finfui breaches, whether direCtly or indirectly incurred, neither is it fuffident that we abftain (imply from committing fomeof thefe, but we muft alfo make confeience to praetife all con- trary duties. The laft thing propofed to be fpoken to, was the perfoa thou ; where, in a word, we are to diftinguifh private men from public men, who are magistrates and bear the fword, whom this command doth not reftrain from executing of juftice ; yet thefe may alfo fin in their pafiions; and un- juftly put forth their authority, and be carnal in punifhing and palling fentence, even when there is ground in juftice; and thus magistrates may become guilty, though in the ex- ecuting of juftice, not fimply, but by reafon of other con- curring circumftances. Thus much fhortly on this com- inand. THE SEVENTH COMMANDMENT. Exodus xx. Verfe 14. Thou Jhalt not commit adulury. THE Lord having fpoken of fuch fins as do more re- fpeCt mans being, fimply in the former command, he cosietk now to direft in thofe things that concern a man ih Cora. 7. the Ten Commandments. 3jt in his life, in the ordering of his converfation : And as it will be found one way or other, that by our pafiion, ha- tred, and anger, in one degree or other, the former com- mand is broken often, fo this fin (th.it in the very name of it is abominable) is not To unfrequent, even amongft Chrif- tians, as might in all reafon be fuppofed and fufpecled. The vile fin of inordinate concupifcence and luft en t red into mankind exceeding early after Adam's fall, and in no- thing the bitter fruit of original fin, and that pravicy of cur nature fooner kyeths, and did kyeth, then in it. Hence is it that Adam's and Eve's nakednefs, and their being afham- ed, is fpoken of in fcripture, which implieth a finfulnefs and inordinatenefs in them, which formerly they were not tainted with; as alfo a fhame or plague following upon it : and this corrupt nature being ftill in man, it is hard to fpeak of, or to hear thefe things holily ; and therefore there is a neceflity both of holinefs and of wifdom here, left \vc break this command, even when fpeaking of it, and hear- ing it fpoke of; yet the breach of it being a (in fo rife, and the fpirit in fcripture thinking it needful to fpeak of it, yea, ifr being put in a particular and diftincl command by itfe'f ; and our raoft holy and blefled Lord Je(us having himfelf commented on it, Matth. v. there is a neceflity of frying fomewhat of it, but fo as to contain within the bounds of fcripture expreflions : O! be therefore afraid of finning in hearing ; remember and confider that the Lord feeth and in a fpecial manner abhorreth fuch vile imaginations as fhall be irritated and excited even from his holy command enjoining the contrary, which is indeed both an evidence and a part of the finfulnefs of fin, as the apoftle fpeakech, Rom. vii. To take therefore a view of it, let us confider the fcope of the command, which we conceive is in a fpecial manner, and obvioufly holden forth in thefe few places of fcripture, commending holinefs in refpecl of a mans perfon, and con- demning uncleannefs in all its branches, 1 Theii. iv. 3 4, 5. 7. For this is the will of God, even your fantlificat ion, thai ye Jljould ahftain from fornication, that every one of you f 0011 Id know to pojfefs his veffel in fantlificat ion and honour, not in the luft of concupifcence , even as the Gentiles -which knew not God for God hath not called us unto undeannefs, but unto ho- linefs, Ephef. v. 3, 4, 5. But fornication, and all unclean- nefs, or covetoufnefs, let it not be once named among ft you, as kecometh faints : Neither filthinefs, nor foolijh talking, nor jefling, which are not convenient : But rather giving of thanks For this ye know} that no whoremonger^ nor unzUta p-rfn, T t z nor 332 An Exfofition of Com. 7. ncr covetous man who is an idolater, hath any inheritance in the kingdom of Chrtft and of God, Gal. v. 19. Novj the work of the flefh are manifefl, -which are thefe, adultery, fornication vncleannefs, lafavioufnefs. Rom. xiii. 13. Let us walk koneft- ly as in the day, not in rioting anddrunkennefs, not in chamber- ing and wantonnefs, not infirife and envying. Col. iii. 5. Mortify therefore your members, which are upon the earth ; fornication^ andeannefs , inordinate affeBion, evil concupifcence% and covetovfnefs, which is idolatery. In which places, as we fee the fin forbidden in this command, held out under the mod odious designations, viz. a work of the fleflj, fornication, adultery, ancleannefs, la/civkufnefs, inordinate affe£lion% evil ioncvpifcence, Eph. v. 6. A work of darknefs, that bringeth Cod's wrasfh on the children of difobedience , as it did bring it on Sodom the old world, and the Canaanites moft fignaliy ; and feldom is there a remarkable plague and puniihment brought on a perfon or land, but this fin of vilenefs hath a main hand in the procuring of it ; and where it reigneth, it is ufualiy, if not always, accompanied with many grofs fins, which are occafioned by it, and given way to for its fake, as drunkennefs, murther, idolatry, £?c. For further clearing of this command, confider I. The fpecies or kinds of faults condemned in it, and the virtues cr graces commended. 2, The manner of beiDg guilty of thG Com. 7. the Ten Commandments. 333 the breach of it, which becaufe this command will be found to be fpiritual, as the other commands are) reacheth to the heart and affections as they do. 3. Con fid er the fia Irere forbidden in its incitements, foments, and other fins more implicitely comprehended under it •, as idlenefs, glut- tony, drunkennefs, impudency, gaudineis and und i:\flnefs in apparel or nakednefs, dancing, ringing of bawdy longs, loofe company or feilowfhip, and every appearance of this ill, and what may lead to it, and difpofe for it, or is an e- vidence of it. 4. See its oppofice virtues, and the means ufeful for the fubduing of it, as chaftity, modefty, fhame- facedntfs, temperance, lawful marriage, the remedy there- qf, &c. which are required in this command, and are very ufeful for a holy life. That thefe things ought to be fpoken of, none. will deny; that they belong to one of the commands, the perfection of the law requireth it; and that they come in here undur this command, the nature of them, and their conjunction with, or influence upon the fin condemned, or duty commanded here, will make it evident ; the fin of adultery being a prime branch of the carnalnefs of our nature, under it the reft of that kind are comprehended for making of them the more odious. . Now in considering the act of vilenefs forbidden, we may I. Look to thefe ills, that are Amply unnatural, of which thefe that be guilty are called in the fcripture, Rev. xxi. 8. the abominable, fuch are thefe, 1. Who proftitute themfelves to the abomination of filthy feilowfhip with devils, as they fup- pofe and imagine. 2. Thefe who commit beaftiality, a vile- nefs mod deteftable in reasonable creatures, it is called con- fufion, Lev., xviii. 23. 3. Thefe who abufe themfeives with mankind fpoken of, I Tim. i 10. Rom i. 26. 27. cal- led a!fo in the fcripture fodomy, going after firange fi*jb, hav- ing been the abominable practice of thefe mifcreams, whom God let forth for an example fuffering the vengeance of eter- nalfire when he rained, as it were, fomething of hell from heaven on them burning them quick, and frying them in a manner to death in their own fkins, becaufe of the lufts wherewith they burned. Thefe are abominations againft nature, againft which the laws, both of God and men do feverely animadvert, fee Lev. xvii. and 20. Dcut. xxii. 2. The act of vilenefs inhibited taketh in thefe ills of un* cleannefs, that are fome refpect againft nature a'.io, tfcoiigfi not fo obvioufly, nor fo grofs, fuch as are betwixt psrfons within degrees of confanguinity and affinity ; This unclean- nefs is called inceit, fuch are reckoned up, Lev, xviii. 20, Dcut xxii. for this the Canaanites we;e c , and it w sbo r.j 334 'An Expofition cf Com. 7, abominable even to heathens, 1 Cor. v. 1. &c. the evil of inceft flows from the unnaturalnefs of mens confounding the relations and degrees, that nature hath fet men diftinft- ly in* as for inftance, nature hath made the father's wife a mother, to join therefore with her, deftroyeth that relation, and is unbecoming that reverence and refpedl we owe to pa- rents ; Hence this inceft is always either in a direct or ob- lique line, but not in the collateral, beyond the relations or brother and fitter, which are indeed the very beginnings the collateral lines, and as it were, almoft one in their com- mon parents ; thus conjunftion with one of the fartheft and moft remote of a line that is direct, is inceft, which yet is net fo with the very firft after thefc excepted, of the line that is collateral; a man might not marry his fore grand-fa- thers wife; nor his fifter, but may marry his coufin-gsr- man, and becaufe man and wife become one flefh, it is in- ceft which is within the degrees to the wife, as well as if it ■were within the hufband himfelf, and is fo called confufi* on, Lev. xx, 12, 14. 3. Confider it as it is againft a tie or bond, called the covenant of God, Prov. ii. 17. and this may be three ways confidered, 1. When both perfons are married, as David and Bathfheda were, this is moft abominable, and that which we call double adultery. 2. When the man is mar- ried, and the woman folute or free. 3. When the woman is married and the man free, thefe two laft are both grofs, yet the latter is accounted groffer, as having thefe aggrava- tions, of difturbing the peace of our neighbour family, the corrupting his feed and off-fpring, and the alienating of his inheritance added unto it, therefore not only the firft, but even the third hath been ordinarily punifhed by death a- mongft men ; and certainly the guilt of the fecond, is little inferior, if not equal, to either of them : fori. It hath the fame wickednefs of adultery, with the other two, as being contrary to the covenant of God. 2. It is in like manner peccant againft the remedy of uncleannefs anddiforder, for which the Lord did appoint marriage. 3. It doth no lefs difturb the quiet and profperity of families, provoking jea- loufy in the wife, the more impotent, becaufe the weaker veflel, alienating affections,* and often hindering a lawful propagation, but continually marring the education of the children lawfully begotten, and the parents care of their provifion : Neither are thefe things to be reftricted to the man, as if he were only therein criminal; the free woman the adulterefs, by her manifeft acceffion, doth evidently in- volve herfelf in the fame guilt ; if a free man ly with his neighbours wife, the aggravations, flowing from her marri- ed Com. 7. the Ten Commandments* 535 cd ftate, are all charged upon the man, and by the law of God he ii therefore condemned as the adulterer. Doth not then the parity of reafon, in the cafe of a married man with a free woman, equally transfer on her the guilt of his confequences ? Neither is it any excufe for the women, that the man is ordinarily the temptor; becaufe not only hath nature put the woman's greater weaknefs, under the fecurity of a far greater meafure of modefty, but the Lord's righteous law ft alfo binding both upon without diilincYion : fo that I think, we may well underltand all the three forts of adul- tery, to be forbidden by the fame I>aws, and under the fame pains ; and therefore conclude with Job xxxi. 9. 1 1. that adultery, without reftriction, is an iniquity to be punifbed by the judge upon the man, as well as upon the woman. Of this fort is alfo bigamy, the marrying of two wives to- gether ; and poligamy, the marrying of many wives, and keeping concubines with wives : For God made but two at the beginning, one male, and the other famale ; and hath appointed every man to have his own wife, and every wo- man to have her own hufband. And although many holy men have failed in this, yet can we not exempt them from fin ; neither will we afcribe it to God's particular difpenfa- tion to them, which we dare not make fo common as that practice was, confidering efpecially what abufe it came to, as may be inftanced in Solomon, and from whom it had its rife, viz. Lamech, and what bitter fruits and fad effects it hath had following on it in families and pofterity, as may be feen on Abraham, Jacob's, Samuel's father Helkanah, which made mens marriage a vexation to them, contrary to its ends : But now our Lord, by reducing marriage to its firft institution, hath very exprefly abolifhed it in the New Tef- tament. 4. Confider it in free and unmarried perfons, and thus it is fornication ; if it be conftrained or forced, its death by God's law, Deut. xxii. 23, &c. only to the .man ; the other is free, and it is called a rape, if it be continued in, its whoredom and filthinefs ; if with one woman, it is concu- binatus, an unwarrantable abufing the ordinance of mar- riage, and defpifing of it : if with fun dry parties, it is proi- titution, and moft abominable \ and whatever way it be, it is abominable, bringing on the wrath of Godl Ephef. v. 6. Col. iii 6. Not once to be named amongft the faints: and whether marriage follow or not, yet it isftill finful. It may have feveral aggravations: As, 1. If it be in times of light ; 2. If with perfons unfuitable to be converfed with ; 3. If in families profeffing godlinefs ; efpecially, in the the fourth place, if the per Ion be a great profeffor ; 4. If it 336 4n Exptfition of Com. 7, it be in a time when God is quarrelling and contending with a whole foc;ety or land, and threatning his judgments a- gainft all : Now altho* this be at this time aggravated from all the!econfiderations, yet, oh ! how much doth it abound, and how frequent is it ! 5. Confidcr this aft of vilenefs inhibited, as it may be a* rnongft and betwixt perfons married and living in conjugal fociety 5 for the ufe of the marriage-bed is not left arbitra- ry more than the ufe of meat and drink ; but is bouncftd by the Lord, both in the contra&ing and in the enjoyment \ and when thefe bounds which are fet, are tranfgrtffed, the tranfgrefibrs are guilty. Thus men and women may begin their marriage carnally, by wooing carnally, which will make them guilty, altho5 there be no more: Marrying with perfons of a different relipjon, or with other unfuitable disparities, maketh guilty of the breach of this command, that fort of marriage not being the lawful remedy of fornication, or when we are fweyed more with temporal ends, and with refpeft :o the fatisfyingof flefhly lufts, then with confeientious refptfifc to what God allows, and right reafon requires, referring all to God's glory ; for this thwarteth with the end of marriage and doth tranfehange marriage into a cloak for covering covetouf- nefs or filthineis \ and ib before marriage there may be guift. Thus alfo married perfons may break this command, if they do not poffefs and enjoy one another in hdinefs andko* nour, 1 Theff. iv. 4, 5. and do to give to one another all due benovolence : Thus men do fin in the defeat, by not co- . habiting, by withdrawing without confent one from ano- ther, and by proving a fnare one to another : The apoftlc calleth it, 1 Cor. vii. 5. defrauding of one another: And many pieces of unkindlinefs amongft married perfons, un- becoming the honour and refpedi that the one fhould have to the other, may be here comprehended. But men fin more and oftener in tUe txctk} viz. by carnal living with their own lawful married wives, and ufing marriage for luft, living in the luft of concupifence, as the apoftle calleth it 5 and that as the Gentiles did even in their marriage-flati- ons, 1 Theff. iv. 5. And he calleth it, Col. iii. 5. inordinate tjfettion ; an affedtion which a man hath to his wife as to an whore, rather than what becometh a wife : Thefe things, when reproved, muft not be offended at ; but the Lord looked unto for the purging of this corrupt nature, of fuch filthinefs, as is fhameful even to mention. This incrdinatenefs may be in refpeft of frequency, un- feafonablenefs, carnalnels in the manner ; and what need is there to fay more ? It may alto have place among married perfons, when their conjugal fellowship hindreth them from Com. 7. the Ten Commandment:. fetting a-part any time for extraordinary devotion?, which yet they ought to do, as may be drawn rrom what the ap< f- tle faith ; l Cor. vii. 5. Though excefs in this alio is to be guarded againft, but when there are times of trouble, and of private or public calamity, wherein the bridegroom is called to come out of his chamber ; in fuch times as thefe, married perfons may be readily guilty of inordinatenefs : And it is known that there were, upon feme occafions, rcftraints under the law when a man might not touch a Tvoman though his own wife, to {hew that in conjugal fo- ciety men fhould obferve a purity, and that they have doc unlimited liberty in this, more than in other things, as eat- ing, drinking, he, For although all pleafure in meat and di ink be not unlawful, yet carnal fenfualnefs is : So what is nartiral, fuitable, and feafonable, here is allowed, arid crdinacy forlvdden.. Thus during the marriage ftate, guilt may be contracted. Again, men may thus fin by unjufl: diffblving of marriages, by deiergng, divorcing without the juft caufe of it, extrud- ing, and fuch like acts, contrary to the nature of that itrict- eft bend and covenant. I grant it is not always necelTary to j divorce even where there i§ adultery ; the Lord is not offended with reconciliation, where the punifliment of the not executed by the magiftrate. But if the divorce be made, and the woman afterward married to another, her return to her firft hufband, evea after lawful diiTolution of her fecond marriage, is an abo- mination and exceeding defiling, Jer. iii. 1. Thus in dif- fering marriages there may be guilt. Lah.lv, this uncleannefs may be confidered as it is in a fo- litary perfon, when alone, in their actions of darknefs and abominable imaginations, which are to be loathed rather then named ; yet thefe things which are done in fecret are ften of God, though it be^ fhame to fpeak cf them : ke Ephef. v. 11, 12. This fecret uncleannefs, again, may be by a perfon, either waking, or fleeping, mentioned, Lev. xv. which confefiediy becometh men or women's guilt, ac- cording as they have drawn it on, or by unfuitabie imagi- nations difpoled themfelves for it ; yea, when it hath not ingrata reccrdaiio, an unfavory and difpleafing rememb- rance, and a holy horror following thereupon, there is guilt : Of this we fpoke fomewhat in the preface to the commands. Thefe abominations then are not reftricled to the outward acf, but ^re extended further, and many ways men commit this wicktdnefs: as 1. In heart, Chriif calletb the lu/ling of zfier a ~cmjn a committing cj adultery in his heart. Mat. U u v. ib\ 33s 'Jn Expofitkn quia actafequitur, the laft of vices, be- caufe ufuaily followeth former loofe carriages. 6. Thqre- 5s no lawful mean of recreation which is ufeful for the health of the bodyy but is, and may, and fhould be fan&ified by the word and prayer, yet, . I fuppofe neither ufeth this to be fo, neither would any think it very fuitable, or*well confiftent with a praying frame, and can that which ftandeth not with the ferious exercife of repentance, and a praying difpofition, or that which none would think a lit pofture to meet death, or the Lord's ap- pearing with, be in reafbn thought confiftent with a Chrif- tian walk? which fliou Id always be with the loins girded, and the lamps burning : It is fomewhat like this, or lefs than this, which the Lord condemned Ifa. iii. 16. walking, or min* Com. 7. the Ten Commandments'. 341 mincing, or tripping, and making a triftkiing vjith their feet. What is that, but difdainlng the grave way of walking, to a{\\ i in it ? as many do now in our days ; and (hall this be difpleafing to the Lord, and not the other ? feeing he loveth, and is beft pleaied with the native way of carry- ing the body. Junius and Rivet from him, calleth this min- cing or nipping, ing or ftanding on the earth in an artificial wtif. Betides thefe thiogs that are more general in folks car- riage, there is fomewhat further in our cloathing and diet, which is to be fpoken to here, feeing in thefe we ought to be Chiiftian, fober, grave, 6c. and 1:1 nothing do our light - nefs, vanity, (as we ordinarily ufe to call people vain from their apparel) pride, wantonnefs, and rioting appear more, than in vain garbs. Hence the apoftle Paul, 1 Tim. ii. 9. joineth modeft apparel with fhame-facedneis and fobriety or chaftky, as alio doth the apoftle Peter, 1 Pet. iii. 2, 3. and in Jez.be! and others, decking and dnjjing to feek love, is ever accounted an high degree of loofenels : It is a wonder that men fhould take pleafure to deboaxd in their cloathing, which is the badge of their periidioufnefs, and was at firft appointed to cover their fhame and nakednefs. It is obfer- ved that the Hebrew word njQ beged, doth fignify both per- fidioumefs and cloathing and cometh from that word, which fignifiet.h to break covenant, the Lord thereby intending by the very confideration of our clothes, to humble us, and. keep us in mind of our firft breach of covenant with him ; and yet fuch is our wickednefs, that we will glory in that which is indeed our fhame, as if it were a fpecial ornament ; and whereas at firft, cioching was appointed for covering nakednefs, for preventing of incitements to luft and for de- cency, now Jezebel like, it is madejule of to be a provocation thcrcuuto,— i'ee Prov vii. 10. God in his firft appointment of raiment, for Dreventing of vanity, and commending ho- ned: februry therein, did make for our firft parents codts of fkios. And therefore we fay, that in men and women both, there is condemned by the Lord; 1. Coftlinefs and txect- five bravery of apparel, 1 Tim. ii. 9. which faith not t] ve are to fofter (ordidnefs or bafenefs, or that men in ail places or ftations, and of all ranks, fhould as to their ap- parel, be equal, but that none fhould exceed. It is firangt-, that fometime the pooreft and meaneft for place, and often for qualifications, are fineft this way, as if it were the belt cr only way to commend 4and fet them out; and that fome fhould have more in cioaths than in their irock, is utterly intolerable. 2. Strangenefs in the ever-changing fafiiions, and 342 An Expofition of Com. and extravagant modes of apparel, while as the Lord by nature hath continue^ the fhape of mens bgdies to be the fame-, for what is meant cllc by Orange apparel, lb often forbidden in the fcripture, but that which is commonly cal- led tie fajbicn, or new fajhion, a new and uncouth garb? And certainly mens minds are often infected withlalcivious thoughts, and luftful inclinations, even by the ufe and fight of gaudy and vain clothing; and we will lee, light, ioofe, conceited minds difcover tlumit Ives in nothing fooner than in their apparel, and fafhions, and conceitednefs in them. 3. There js a Ijghtnefs in cloathing as to colour, mounting as they call it, &c. and in drefiing of the body, which may be feci in thefe drejjing of the hair, in powdering* , laces , rib* bens, pointSy See. which are fo much in ufe with the gallants of the time; this efpecially in women, is iniifted on and condemned, I fa. iii. 16, 17. &c. fome things indeed there mentioned, are not {imply unlawful, efpecially to perfons of higher quality, and at all times; but the particulars fc l- lowing are condemned ; i. A ft c fling of, and having a luft after, brave cloathing, making our back our God, as fome do their belly, Phil. iii. 1 9. and this may be where cloaths are but means, yet the luft and appetite after them may be great. 2. Haughtinefs and vanity in cloaths and drefEngs, when we think ourfelves better with them then without them; or efteem ourfelves becaufe of them above others, in other things fuperior, or at leaft equal to us. 3 Excefs in thefe, in their fuperfluity and coftlinefs, as is faid, above and beyond our ftate and ftation. 4. Wantonnefs and light- nefs in them, which is efpecially in nakednefs$ as to fuch and fuch parts of the body, which in modefty are hid ; for women having cloaths for a cover, ought to make ufe of them for that end, and it is more than propable, that, that walking with fir etched out necks , there reproved^'Teismh to women, their making more of their necks, and their breafts bare, then fhould be, or is defent, they affefled to difcover and raife their gorgets, when God commendeth modefty, and nature is beft pleafed in its own unaffected freedom, yet they ftretched them out: It is both a wonderful and fad* thing, that women fhould need to be reproved for fuch things, which are in themfelves, 1. So grofs, that let the moft innocent be required, whence thefe, more than ordi- nary difcoveries, do proceed ; and they muft at leaft grant that the firft praflifers of fuch a fafhion, Oould have no o- ther defigfn in it, then the more thereby to pleafe and allure mens carnal eyes and regards: And 2. So impudent; for if to be all naked be flxameful and exceeding ready to pro- voke Com. 7. the Ten Commavdments. voke luft. muft not nakednefs in part; more or lers, be, ?.cd c!o the farqe ? So that this will be found a gl their flume ; for nakednefs liitbci to was a as a reproach : We read of old of fuch as were grave, that they covered t ■ ': a vail: And 1 Cor. xi. mar- ried wo mens going abroad uncovered, 's looked on as un- natural \ What would fuch fay if they lived in our 1 we are perfwaded the graveft amongft women arc meft a- verle from this etil, and the lighted -are rnoft prone and given to it : And feeing all women thould be grave, it muft import a difciaiming of that qualification where this ' nels is delighted in : If therefore there be ?-ny fhame, if there be any conference, we will expect to prevail with fome who are touched with the fenfe of gravity, that they be geed examples to the reft, and once endeavour : tually to bring gravity and modeft fhame f aft nef* m faihioa again. There is in clothes a bafc effiminatenefs amongft men (which lbme way emafculateth or unmanneth them) who delight in thole things, which women dote upon, as dr of hair i powdrifigSy andwajhings (when exceeding in) 1 jewels, &c. which are fpoken of, and reproved in the daughter of Zion, If a. iii. and fo muft be much more mr- fu i t a bl e to m en . A I fo 1/2 ter changing 'J apparel i 3 c o ; men putting en women, ahd women mens cloaths, v.! unfuitable to that diftinclion of fexes which the Lord inade* and is condemned in the word as a eon fu lion, an ab- furd unnatural thing; and an inlet to much v. Whereof the Dutch Annot?,tOFs, as feverai fathers did before them, on I Cor. xi. 14. make mens heori&i.hg wearing of long hair, to be fome degree, it being given to women, not only for an ornament and covering, bar in part for diftinction of the fatnale fex from the ir And hear having touched a little on this vain dr effing 0 hair (now almoft in as many various modes, as t fafhions of apparel) especially incident to women ; It not be impertinent to fubjoin a ft range ftory, whu ' pious, and grave Mr. Bolton in his four laft things; ?i?z 40. repeats from his author the famous Hercules Saxonia, profefibr of Phyiick in Padua ; " The Plica (faith he) is * 14 moft loathfomeand horrible difeafe ra the hair, mil*