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To the Right Honourable, truly Noble, and renownedly 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 all f 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, retaining ftiil its own natural irreconcileable antipathy with the other, and lufting againft the other; fo that in all their actings, 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 providence 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

and the Spirit and regenerate part calling for them alfo, to keep it awake and on its guard, againft the furprizing prejudice 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 purely 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 inseparable 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 confederation (That they are appointed thereunto ; as the apoftle writing 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 afflictions, 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 able y 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 durations 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 ; wherein 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

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 paying 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 honourable 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 collectors of fuch cuftorns under him.

It is now, noble madam, a long time, not far from towards 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 fpiritual 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 tribulations, each of them more trying than another ; and fome of them fuch, that I think (as once thebleft author of this treating 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 perfuaded 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 experiences of the good and profit of all thefe afil ; fticms and tribulations

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 complacency 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 glory 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 practical plain declarations to the world that this is not your country ? but that you are in expectation of one, even a heavenly 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 removal 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 incomprehensibly 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

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 communicate nor given out of his own hand to any difpenfation, whether of ordinances, or of providences more imiling or more crofs, abrtradtly from hisbleffing and grace) to teach to profit. 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 honour 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 advantage, 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 flatterer 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 furtherance 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 dedication, 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 minded the publication of it with a dedication to any noble lady f 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 commendation 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

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 endeavour 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-<c tutes," and are conftrained to fay, " Surely this is a wife li and underftanding people;" thegreateft meafureof meer- t ly apprehenfiveandfpeculative knowledge of the truths and will of God, doth not make truly wife, becaufe not wife, to falvation, nor evidenceth the perfons that have it to be really happy, the Lord not having pronounced them to be fuch that only know, but who knowing thefe things do them ; though, alas, many not at all, or but very little considering this, feek to know only, or mainly, that they themfelves may know, or that they may make it known to others that they do know (a notable disappointment of the end of all found fcripture-theology, which is as to the whole, aad every part, head, and article thereof, practice, and not mere fpeculation) the great foul-ruining practical error o£ many profeffbrs of this knowing age upon the one hand ; as there is an other error in practice, lamentably incident to not a few well-meaning fouls, on the other hand, whereby defiring and delighting only to hear, read, and know what fpeaks to their prefent cafe and fpiritual exerciie, or immediately prefleth fomewhat in practice, they much weary of, and liften but little to what ferveth for more full and clear information of their judgments in the literal meaning of the fcriptures, in the doctrinal part of religion, and in what may increafe, better, and advance their knowledge in the principles thereof, till they be found in the faith, cftablifhed in the prefent truth, and have their loins girt about with it; whereby it comes to pafs, that although fome fuch may, through grace, havechofen the better part which will not be taken from them; yet they are not only through their ignorance filled with many confufions, and with perplexing, and almoft inextricable fears and doubts about their own fpiritual ftate and condition, but are alfo eminently expofed to the dreadful hazard of being catched and carried away as a ready prey, by every error and feet

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to The Epiftle Dedicatory.

matter, plaufibly pretending but any the leaft refpe<Tk to the: practice and power of godlinefs ; which hath been very prejudicial to the church of God in all ages, and moft obferv-ably in this, as there is much ground to fear it may yet further be, if we be tried with warm andfuitabletentations. Happy therefore, yea, thrice happy they, who are by the jfkill and conduft of him that is given to be a leader and pilot to his people, helped to ftemn the port, and to fteer a ftraight and fteddy courfe betwixt the fhelves and rocks of thefe extreams, on the right and left hand, on which thou-lands have fplit and made (hipwreck; and to make it their bufinefs as to feek diligently after knowledge of the truths of religion ; to cry and lift up their voice for it as for fiiver and for hid treafure; and to run to and fro thorough the ufe of all divinely appointed means that knowledge may be increafed; fo, vigoroufly to drive it as their defign, to pra&ife all they know, and to have their practice foot.fide with, and marching up, the full length of, their knowledge and profeffion. That your ladyfhip may more and more (as you, through grace, already in a great meafure do) thus ftemn the port, fetching fome more wind to fill your fails from God's blefBng on this judgment-inftru&ing and afte&ion-moving practical treatife, till you arrive with a plerophory of faith with up-fails top and top-gallant, at that peaceful port and heavenly harbour of reft, prepared for the people of God, is the ferious defire of

Noble Madam,

Your Ladyfhip's much obliged,

and Devouted Servant

for Chrift's fake!

T O

To the CHRISTIAN

R E A D E R.

TH E fubjeA matter of this treatife muft without ail controvefy be paffing excellent, it being not only a portion of divinely-infpired Scripture, but fuch a portion of it as is the moral law; the moft Straight infallible, perfect, and perpetual-binding rule of life and manners, that fhort fummary and abridgement of all called for duties and forbidden iins (whatever Socinians with whom Anabaptifts and Arminian-remonftrants on the matter join hands) on a woful defign to transform the gofpel into a new law or covenant of works, that thereby in place of the righteoufnefs of faith, a righteoufnefs of works may be c-ftablifhed, by their alledged fupplements and amendments of, and additaments to it, to be made in the New Tefta-ment; and papifb by their vainly boafted of works of fu-per-erogation and counsels of perfection, whereby they would have the law out done, by doing more than it requi-reth, audacioufly averr to the contrary;) even thefe ten words (afterward contradied by the Lord Chrift into two words or commandments) immediately pronounced by God himfelf, and twice written with his own finger on tables of ftone, comprising'a great many various matters and pur-pofes; fo that it may without any the leaft hesitation or hyperbole be aficrted ; there was never fo much matter and marrow, with fo much admirably-holy, cunning, compen-ded, couched, and conveyed in fo few words, by the molt laconick, concife, fententious and Angularly Significant fpokfman in the world: And no wonder, lince it is he that gave men tongues, and taught them to fpeak, that fpeaketh here, who hath infinitely beyond the moft expert of them, (being all but battologifts and bablers, befide him) the art of fpeaking much, marvelloufly much in few words ; and would even in this have as according to oiir meafure humbly to imitate him ; And no doubt it is one of the many moe, and more grofe evidences of the declenfion of this generation from the ancient, lovely, and laudible fimplici-ty, that many men forgetting that God at firft appointed words to be the external figns of the internal conceptions of their minds, and foolifhly fancying that becaufe they love and admire to hear themfelves talk, others do or are obliged to do fo; affctt to multiply words, if not without

B 2 Lsaw-

knowledge yet without neceffity, and with vaft difpropor-tion to the matter : And whereas a few of their words rightly difpofed, might fufficiently ferve to bring us to the very outmoft border and boundary of their conceptions, and alio to make fuitable impreffions of them (all the end of words) yet ere we can come that length, we muft needs wear away our time, and weary ourfclves in wandering through the wafie wildernefs of the unneceffary and fuper-fluous remainder of them: And this doth ufher in, or rather is ufhered in by, an other piece of neighbour-vanity, whereby men wearying of wonted and long-worn words, though fufficiently Significant, grow fond upon novel, new-coined, and never before heard of ones, ftretching their wit (if fuperfluity of words, though but new and neat, be worth to be placed araongft the produ&ions of wit; "for thereby we are made never a whit the wifer, nor more knowing) and putting their invention on the tenters to find out (no new matter) but new words, whereby often old, plain and obvious matters are intricatcd and obfeured, at Jeaft to more ordinary readers and hearers, a notable per-verfion of the end of words, for which the^ inftituter of them will call to an account; neither are they fatisfied with fuch curiofity in coarfer and more common matters ; but this alien and foreign, yea even romantick and wanton ftile of language is introduced into,, and male-partly obtruded ■upon theologicks and mod fnblimely fpiritual purpofes, whether difcourfed by vive voyce, or committed to writing; (which ought I grant to be fpoke as becometh the oracles of God, with a grave opppfitnefs of phrafe, keeping fome proportion with the majefty of the matter, that they may not be expofed to contempt by any unbecoming incongruity or bafenefs) by which it cometh to pafs to the unfpeakable prejudice and obftru&ion of edification, that many in iheir nicenefs, nauceating the form of fimple and found words, are ready to hifs and hbwtoffthe theatre of the church the xnoft precious and profitable points of truth, though abundantly beautiful, majeftick and powerful in their own native fpiritual Simplicity, as unfit to aft their part, and as being but dull and blunt things, if not altogether unworthy to be owned and received as truths; if they appear not, whether 5n the pulpit or prefs, cloathed with this ftrange and gaudy attire, with this comedians coat drefled up with the feathers of arrogant humane eloquence, 4 and be daubed with this rhetorick and affedtedly-belaboured elegancy of fpeech (which our truly, manly, and magnanimous Chriftian author did undervalue : And no great wonder, fince even the heathen moral philofopher Seneca did look at it as fcarce

worthy

worthy of a man; for writing to his Lucillus, he willethhim inftead of being bufied about words, to caufe himfelf have a feeling of the futytance thereof ii? his heart; and to think thofe whom he fecth to have an affe&ed and laboured kind of fpeech to have their fpirits occupied about vain things; comparing fuch to divers young men well trimmed and frizled, who feem as they were newly come out of a box; from which kind of men nothing firm or generous is to be expe&ed. And further affirmeth that a virtuous man fpeaketh more remifly, but more fecurely, and whatever he faith hath more confidence in it than curiofity; that fpeech being the image of the mind, if a man difguife and poiifh. it too curioufly, it is a token that the fpeaker is an hypocrite and little worth: and that it is no manly ornament to fpeak affe&edly) nay, this hath of late with other extrava-gances rifen to fuch a prodigiouB height amongft the wifdonn of words, or word-wifdom monopolizing men of this age, that if the great apoftle Paul who fpoke wifdom (though not of this fort, nor of this world) amongft them that were perfeft, and did upon defign, not from any defedt, decline all wifdom of words, all enticing words of mens wifdom and excellency of fpeech, that the crofs of Chrift might not be made of none effect, and that the faith of his hearers might not ftand in the wifdom of men but in the power of God, and who loved to fpeak in the demonstration of the Spirit and of power, wherein the kingdom of God confifteth and not in words: if that great ap^ftle were now preaching, he wold probably be looked at by fuch worthy and wile heads as but a weak man, and of rude and contemptible fpeech, as he was the big-talking dofrors of the church of Corinth,) if not a mere babler, as he was by the philosophers and orators at Athens. The fubjt;& matter I fay of this treatife muft needs be mod excellent, being the fpiritual, holy, juft and good law; the royal law, binding us to the obedience of God our King ; the law which Jefus Chrift came not to deftroy but to fulfill whereof he is the end of righteoufnefs to every one that believeth r which doth as a fchool-mafter lead to him (by difcovering the holy nature and will of God, an4 men's duty to walk conformly to it, by convincing of the moft finful pollution of our nature, heart, and life, of univerfal difconformity to it; and innumerable tranfgreffions of it, of the obligation to the wrath and curfe of God becaufe of the fame, of utter inability to keep it and to help ourfeives out of this tinfui and wrathful eftate; by humbling under the convifkion and fenfe of both, by puttiDg*on to the renounciation of felf-rightcoufnefs or righteoufnefs according to this Jav/: And

finaily

M To the READER.

linaliy by convincing of the abfolute and indifpenfable necef* iity of another righteoufneSs, and fo of this imputed righ-reoufnefs; the law that is fo very neceffary to all men ia common, and to every regenerate and unregenerate man in particular ; from which, ere one jot or title canpafs unful-f.iled. Heaven and earth mujl pafs ; and which the prince of paftors, infinitely fkilful to pitch pertinent Subjects of preach-amonglt many others made choice* of, to be a maia iubjeft of that foiemn fermon of his en the mount •, wherein he did not, as many would have expected, fore aloft ia abftrufe contemplations, but gracioufly (looped and condescended to our capacity for catching of us, by a plain familiar and prsitical expoSnion of the commands (as indeed religion liech not in high flown notions and curious Speculations, nor in great Swellings of words, but in the llnglc and Sedulous practice of thefe things that arc generally look-ed on as more low and common, as the great art of preaching liech in the powerful p. effing thereof) infinuating of how much moment the right underftandiogof them is, and how much religion lies in the Serious ftudy of Suitable obedience thereto.not in order tojuftificatio^butglorifyingGod, ivhojujKjietk freely by his grace thro 1 the redemption that is in Jefus ; without which obedience or holinefs no man Jhall fee the Lord. And if the treatife bears but any tolerable proportion to Such a text and theam, it cannot but have its own excellency ; and that thou may ft be induced to think it doth, I Avail need only to tell thee that it is (though, alas, pofthu-mus and for any thing I know never by him intended for the preSs. otherwise it had been much more full, for he is much Shorter on the commands of the fecond table, than oo thefe pfthf firft, touching only on Some chief heads* not judging it fit belike as that time and in that exerciSe, to wit, Sabaih-day-morning-Le<Tfcure5 before Sermon, to dwell long on that Subject (which a particular profecution would have necefhtated him to) especially iince he was at the lame time to the Same auditory preaching Sabbath-afternoons on the third chapter of the epiStle to the Coiofians, a Subject much of the Same nature, but what he Saith is material and excellent) great Mr. Durham ; who had fome excellency peculiar to himSelf in what he Spoke or writ; as Sppeareth by his lingular, and Some way Serephick, comment on the revelation, wherein with AquiUne-fharp fioht-€dnefs from the top of the high-mountain of fellowship with Gody he hath deeply pryed inio, and (truck up a great light in Several mylterious things much hid even from id any wife and Sagacious men before ; and by his moft iv/eet and favovry, yet molt Solid, expolttion of the §ong of Sok>-

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 delightful 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 better 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 allnight 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 beloved'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 Father 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 commandments 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

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 forgeries ? 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 having 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 erroneous, 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 devil ; No real redemption, no real redeemer; no real mifery, no real mercy; no repl heaven, no real hell (but »b! the

real

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 before 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 before the time or at it,) becaufe of which its teacher, (of late better taught (if he would humble himfelf to receive inflection,) 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 divinely 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 treatife 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 therein atfo, saarvelloufly helped him with exquifitive. fkill, as it C were

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 declined 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 letter 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 examination, 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 performed ; 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 fpiritual 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, repentance and felf-loarthing; for how can the breaches of this law in omiffions and commiffions, be diftinftly and particularly 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 general, 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 command 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 unto 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 appear 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

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 inhabitants 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 cover and make as if they had never been, fo very many various 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 thecurfe 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 eternally 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 themfeives, do now contend with women, partly by their unnaturally nourimed long hair, and horrid buihes of vanity, (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

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 abominably affe&to affix to their fore-heads the hair of beafts ? (High extravagances of this age almoft in all ranks of persons, and never at a greater height than fince God begaa to contend with us, and to call us to lay afide our ornaments, 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 condemned 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 fathers, by feverai councils, by fome imperial ftatutcs, by almoft 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 condemned 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 writer 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 accompanying 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 fathers and dodlors of the church, <c the devils temples, chap# c< pels, fhops and fchools •," as the plays are called by them, fi the devils fpe&acles, lectures, facrifices, recreations/* &c* 2Dd the players, |C the devils chiefeft factors;" of fuch as have them in their own dwelling-houfes (as fome now have) which they give away in a manner to be fynagouges to the devil to keep his conventicles in ; and of fuch as contribute whether to the aciors of their encouragement to follow that lewd way of living, or for liberty to look on ? which Auguftine, Vincentius and others call a " heinous fin and an €i offering or facrificing to the devil, the firft inventor of *' them) (hew their negieft of Chriftian duty and carelefnefs €i in finning, whereas they willingly commit themfelves to €t the fnare of the devil;" which hath been often fadly ex-amplified, particularly in thefe two Chriftian women fpoken of by Tertullian in his book de fpe&aculis, cap. 26. to the truth of which, he faith, " God is witnefs." The one whereof, was at her returning home from a ftage play, immediately poffefied with a devil} who being by exorcifm ex-

poftu-

poftulated with, how he durft thus afiult, and enter into a believing woman I Anfwered boldly, That he had done it moft juftly : For, faid he, in meo earn invent^ I found her in my own temple, or in my own ground, or in my own dominion, or jurifdiftion ; and as if he had faid, about my own work and bufinefs. The other who the fame night, after hearing a tragedian, had a linning-fhect prefented to her, in her fleep : the attor in the play being alfo named, with a (harp upbraiding of her, for this deed of hers ; and lived not above five days after. And in Alipius, a dear friend, and convert of Auguftine's -, who (as that father Narrats, in the fixth book of his confeffion, cap. 8.) being importuned one day by fome of his friends, and fellow-ftu-dents, meeting him on the way, to go along with them to fee a fword-play, earneftly at firft withftood them ; and being at laft drawn along with them, he refolved to be abfent, while he wa9 prefent, and to (hut his eyes all the while he was there: and accordingly did, when he took his place: but when a great fhout was made, occafioned by fome accident in the play, he opened his eyes; Yet-with a refolu-tion to contemn the fight, whatever it fhould be : but forthwith he was fmitten with a grievous wound in his foul, and was not now the fame man, that he came thither: But a true companion of them, that brought him ; he beheld, he fliouted, he grew out-ragious, and brought away madneft with him; whereby he was excited to return thither again, drawing others along with him, and even out-ftripping thefe, by whom he was firft drawn away: Yet after this length ot profanity, he was mercifully recovered, but not till a long time after, (Perfons that are once mifled by ftage plays, though civil or religious, being feldom fpeedily reclaimed from them.) This alfo was examplified, in that late English gentlewoman of good-rank, who fpending much of her precious time, in attendance on ftage plays; *nd falling at laft into a dangerous ficknefs, whereof (he died, Anno 1631. Friends in her extremity, fent for a minifter to prepare her for death ; who beginning to inftruft and exhort her to repent and call on God for mercy, (he made him no reply at all; but cried out Hieronimo, Hieronimo; O let me fee Hieronimo afted ! And fo calling for a play, inftead of calling on God for mercy, clofed her dying eyes, and had a fearful end, aafwerable to her miferable life* And in thefc feveral perfons, who were diftra&ed with the vifible apparition of the devil on the ftage, at the Bell-fa-vage play-houfc, in Queen Elizabeth's days, while they were there beholding the hiftory of Faftus, prophanely acted : To which might be *dded many other lamentable example

arnples and warnings, of fuch, who by little and little, hare made defection from the faith, being allured hereto by dangerous cuftom, of beholding fuch plays, wherein (Tertullian faith,) " They communicate with the devil." Will any man or woman, dare to appear before the dreadful tribunal of God, to maintain and make out the warrantablenefs of allowing more time to thefe and fuch other practices-(feveral of which, are excellently difcourfed by the author in the following tract; and mod of them with their refpec-tive authorities, by Mr. Prinn in his hijioria mafiix,) than to reading of this and other fuch treatifes : If any will, they muft anfwer it: I mind not through grace, to take part with them, in fo bold and defperate an adventure.

Now Chriftian reader, without further prefacing, to bring thee in upon the treafure of the treatife itfelf: If thou wilt read it ferioufly, and confider it fuitably; I think I may humbly in the name of the Lord, bid thee a defiance, to come away from it, without a bofom full of convictions, of much guilt; and without crying out with the leper under the law, unclean, unclean; with Job, behold I am vile i with David, looking ftedfaftly on theglafs of this law, brightly fliined on, by God's light, and reflecting a moft clear difcovery, of innumerable trafgrefiions of it, as fo many attorns, in a clear fun-fhine : Who can under/land his errors ? Cleanfe thou me from fecret faults; with the prophet Ifaiah, We are all as an unclean thing, (as unclean-nefs itfelf, in the abftradt, moft unclean,) and all our rigb-teoufnejfes are as filthy rags ; with the apoftle James, In ma* ny things we offend all; and finally with the apoftle Paul, •we know that the law is fpiritual, but I am carnal, and fold

under fin 0 wretched man that I am, who /ball deliver me

from the body of this death ? That thou mayeft alfo with the fame apoftle, be in cafe to fay and fing, to the commendation of his grace, 1 thank Cod through Jefus Chrifl our Lord, is the cordial defire of,

Thy Servant in the Gofpel

for Chrift's fake.

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Chriftian and Candid Reader^

THOU feeft that in this epiftle, which for the moll: part of it was written above two years ago, I have fpoken a word of ftage-plays, prophane interludes, como-dies, &c. at that time, and feveral years before, much- in ufe amongftus; whereto I would now add, a few words more, and deduce a little their infamous, idolatrous, de-vilifh, and damnable pedigree and original, and give thee a brief account of the judgement of the ancient Chriftian church about them ; that the aftors in them, with the patrons and haunters of them, may with the greater difTatisfac-tion refleft on their own by-paft unfuit&ble and difconform, practice, and that all others may forever hereafter learn to fear, and to do no more fo unchriftianly: To which I am the rather induced, that the worthy author of this treatife, hath only in paffing made mention of them as a breach of the feventh command, they being then utterly in defuetude with us, and it having not fo much as once entered into his thoughts, that after fo bright and glorious a fun-fhine of gofpei light, the generation would ever, let be fo quickly, have fo far degenerated, as to fuffer themfelves to be tempted to have any fellowship with fuch unfruitful works of darknefs : I fay then, that ftage-plays, in their feveral forts, were prohibited, reprobated and condemned, and the actors in them appointed to be excommunicated by the Canons of feveral more particular, and of fome general councils (which canons I forbear for brevities fake, to fet down at length) as namely, by the fifth cannon of the firft council at Aries in France, Anno 314. in the time of Conftan-tine the great; by the twentieth canon of the fecond council held there, Anno 326 or more probable 389. as Fr. Longus a Carioliano reckoneth in his Aim of all the councils ; by the fifty feventh, fixty fecond, and fixty feventh cannons of the EUberine council in Spain, Anno 305. by the eleventh and thirty fifth canons of the third (to wit, from Conftantine's time, as Spondanus reckoneth) council of Carthage, Anno 397. the very fame with the thirteenth and thirty fifth canons of the council of Hippo in Africk, teld Anno 35)3, as Longus a Carioliano fheweth j who fets D down

down the fum of the canons framed at Hippo, at the clofe of the canons made in this third council of Carthage ; by the twelfth canon of the African council held, Anno 408. where Auguftioe was prefent; the canons of both which councils, luppofe perfons to have been excommunicated on this account, and provide for their reconciliation to the church, in cafe of repentance and turning from thefe practices to the Lord ; and by the fifty firft fixty fecond cannons of the fixth general council (called by fome the fifth) held at Conftantjnople, Anno 6S0. the canons whereof were renewed in that council held at Conftantinople, Anno 692. which is called Qmnifextum ; thefe two canons are very exprefs and peremptory in this thing. And can any Chriftians warrantably, and without Go, recreate them-felves with beholding fuch p'ays, the actors wherein deferve to be excommunicated ? what ? is there nobetter, no more innocent and inoffenfive way ? or is this the only or the belt way to recreate men ; to refine, Sharpen, and polifli their wits; to perfwade nnd prevail with them to hate and £et: ▼ice, 2nd to love and follow virtue •, to acquaint them from hiftory with, to imprefs on them the remembrance, and to excite them to the imitation of, the noble and truly instable actions of illuftrious heroes, and other great men ; to breed them to a fuitable confidence 5 to make them eloquent and fine fpokfmen; and to help them to a becoming geft" in all aftions, places, and focieties ? the grave Seers, and great lights of the church, did never fee any fuch thing in them ; but on the contrary, have with common iuffrage judged them to be the moft effectual and compendious way to make men foft, diffolute, and fenfual •, nay, even in aman-fier quite to ecnafculate, if not to brutifie them* and have, without any difcord declared, that the lightnefs, lafcivious-nefs, and lewdnefs that in thefe players were touched under, and covered over with fuch (hreds and pieces of learning, hiftory, eloquence, invention, wit, and art, were thereby only made the more dangerous, and that Satan (hewed his pernicious and peftilent policy, not a little in this tincturing, fugaring, and guilding thefe poifonable pills, that they might go the better down, diffuie themfelves the lefs fefibly, and operate the more ftrongly. And however fome empty and effeminate, vain and vicious, Roman em-p ors reduced with fuch plays, yet fome of the graveft and fobefreft, manlieft and braveft even heathen emperors, did oppofe and exterminate them (Co that Guevara noteth it to have been one of the tokens and charafterifticks to know a virtuous or vicious prince of Rome by, 10 wit, whether he maintat^ed players, jefters, and juglcrs among the people,

or

or not) as did alfo many fenators, Chriftian emperors, and well regulated republicks, both Pagan and Chriftian; as unbefeeming exercifes, and effeminate arts, which did much di(honour and corrupt the ftate, and as feminstories of all vices and intolerable mifchiefs in the common-wealth : And no doubt, whatever good is pretended to be got in a play-houfe, or at the itage (hardly without a predominant mixture of evil) may be learned as well, as ealily, and much more fafely, if not more cheap too, elfewhere. As they have been thus forbidden and cenfured by councils, fo I fay more particularly they have been very unanimoufly condemned by the fathers, on thefe and other fuch like grounds : I. As being a breach of the feventh commandment, wherein a multitude of modern divines writing on this command, accord with them. 2. As being a conforming to, and participating with Pagans in their idolatrous and fuperftitious pra&ices* exprefly forbidden to the people of God in the fcripture ; which put Cyprian de fpeft. peremptorily to con-elude, li That the fcriptnre hath everlafiingly condemned c< all forts of fuch fpe&acles and ftage-plays, when it took il away idolatry, the mother of thsm, whence all thefe rnon* m iters of vanity, lightnefs and lewdnefs did proceed." 3. As being crpfs to, and a practical rencunciation of, the baptif-mal vow of Chriftians, wherein they engage to renounce the devil and all his pomps and works, of which fort they account the acting and beholding popular ftage plays to be* 4. As being the removal of a diftinguifhing cbara&er o£ Chriftians from Heathen Gentiles, " Who (as Tertuilian ■? fays, lib. de fpect. cap. 24.) did moll of all difcern men * f by this; that they abandoned and renounced all ftage-41 plays." 5. As being-unfuitable to, if not inconfifter.t with the gofpel, which forbiderh Chriftians to make provi-flon for the fieth to fulfill the lufts thereof, to be caterers for their corruptions, and to be conform to the world $ and commandeth them to walk circumfpe&ly, accurately, even with fpiritual precifenefs and ftriflnefs, not as fools, but as wife, redeeming the time ; wofully wafted away, and miferably mifpent this way ; to abftain from all appearance of evil -, to rejoice in the Lord ; and when they are merry, to fing pfalms, and to vent and exprefs their mirth in fongs of praife to God, and not in this wanton way ; and aflur-cth them withal, that evil communicartions corrupt good manners. 6. As being a corruption of manners, incentives tp lightnefs and luft, and feminaries and nurferies of wan-tonnefs and uncleannefs. And 7. as holding their pedigree, original, and inftitution from the devil, the inventor-of them ; And being at firft idolatrotffly and fuperftitiouf-

D % lj

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ly celebrated to the honour, and for many hundreds of years together, dedicated, devouted, and appropriated to the worfliip and fervice of the heathen devil-gods; (Who as Auguftine affirmeth, lib. 4. de civ. Dei, cap. 36. intituled De ludis Scenicify &c that is, concerning ftage-plays, which, the gods required to be celebrated to them by their worfhip-pers) did themfelves importunately demand thefe plays to be exhibited to them for their honour, fiercely and cruelly command them, denounce calamities if they were not exhibited, avenge moft feverely, if any thing about them was regle&ed, and if they amended what was formerly omitted or negledlcd in them, fhew themfelves pacified and well pleafed. Which may further appear by thefe few inftances taken out of famous writers, whereof the firft may be that which is mentioned by Pol. Virg. de invent, rerum, lib. 4, cap. 14. page 375. where he fays, <c That plays were chief-€S ly celebrated for the health and fafety of men with lee-u tifternes; (that is, b^ds that were dreffed up in their €i temples for lulling and rocking (as it were) their gods a-gi fieep when they raged with anger) the beginning of which €t playes (fays he) it is manifeft was the work of the devil; «' For fays he there was one Velefius a wealthy Roman « f (fometime before the inftitution of the confular office) 4t who had three fons defperately fick of the peftilence, for 4i whom when he prayed to his houfhold gods, he was by « c them bidden go to Tarentum, and take, water from be-*' fore, or from befide the altar of Pluto and Proferpina, *? and give them to drink (or as others, to wafh them in) €i which he having done, they were reftored to health ; and gl in giatitude commanded by thefe infernal fpirits to cele-41 brate night plays to them, which he and they according-g( ly did for three nights together. The next may be that « f which is reported by Titus Livius, lib. 2. and by Auguf-4i tine, lib. 4. de civ. Dei, cap. 26. and by Lud. Vivesinhis u notes upon that chapter, concerning one Titus Latinus, §t or Larinus, who in the fecond confulfhip of M. Minutius u and Aur Sempronius, Ann. ab urb. cond. 263. when the u gods were difpleafed, was warned in a dream to go to the €t fenate, and tell them they were not fatisfied withe preful-u tor or dancer before, or ring-leader in the laft plays, in g| which plays they take pleafure, being recreated by them, il and that unlefs the plays were renewed by their order " with greater ftate and fumptuoufnefs (called by Florus in 11 his braviary on that book, religious ceremonies) fome u great calamity fhould be inflated (or as others, the prd-u lent not be removed) which the man not doing was fharp-

n ly rebuked, and yet delaying out of reverence to the fe-u nate, and from fear that himfelf ihould be looked at as €i frantick, his fon was taken from him \ and yet ftill de-cc ferring, he was feized in all his joints with a tormenting • f difeafe, fo that he could not ftir; and at laft telling hi« u friends he was by them willed to acquaint the fenate " and being carried to them, and having done his errand, <c was prefently reftored to his health (fo much power may <f the devil in the righteous judgment of God have granted u to him, to feduce men unto, and detain them in his wor-u fliip and fervice) wherewith the fenate was fo much tak-u en, that they forthwith commanded the plays to be ce-f< lebrated with greater care, coft, and (hew, than former-cc ly. The third that may be fpoke of alfo by Titus Livius, c< lib. 7. In the confufhip of C. Sulpitius Peticus, and C, <c LuciniusStolo, Annoaburb cond. 390. In the time of u the great and raging peftilence wherein Furius Camillus, u dictator and deliverer of Rome from the Gaules died j is wherein for procuring the mercy of the gods there was a <f le&ifterne, but when by no device of man, nor help of the €i gods, the violence of the plague could be affwaged, th'cir f< minds were fo pofleft with fuperftition, that the ftage-** plays were, as men fay, firft invented (that is belike, " plays in that pompous, ludicrous, effeminate, and luxurious mode on the ftage, which had never before beea il ufed in the city (for feveral plays they had ere this time) " a ftrange device for a martial people, who before time cc for moft part at lead) accuftomed to behold games of u aftivity and ftrength in the great lift called Circus ; and u from this fmall beginning (fays he) in a fecond and whol-u fom ftate, this folly grew to fuch a height of madnefs, as *' is untolerable to the moft opulent ftates and empires, and u yet thefe plays fo brought in, and fet forth called by Fiorus u in his braviary on that book, new and ftrange religions ,c (employed about a religious bufinefs, did neither rid mens €t minds of fcruple and fuperftition, nor eafe their bodies : f< Thus they are condemned as fuperftitionand innovarioncf u their old religion, by thefe two famous heathen hiftorians, u The fourth may be that which is made mention of by Tit. u Livius alfo towards the end of his forty book concerning u Flavius Flaccus, fellow conful with his own German bro-u ther L. Manlius Oecipinus, Ann. ab urb. cond. 575. u Who declared that before he would meddle with his of-H fice, he would difcharge both himfelf and the city of du-u tj towards the gods, in paying the vows that he had made " on that fame day, that he had his laft bat le with the f * Celtiberiansj anem the celebrating plaves to the honour

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u of the mcft mighty and gracious god Jupiter, and ta. <c build a temple to Fortuna jEqueflris; and accordingly C( levied a great tax for that end, which behoved to be re-41 trenched, becaufe of the exorbitency of it. The fifth •! and laft (hall be that which is touched by Pol. Virg. *' vbi prions p<ig, 377. concerning the Romans, their taking u care for Appollo his plays, which were firft dedicated to c< him in the time of the fecond punick war for obtaining u victory from him, to drive Hanibal out of Italy. To €{ thefe may be added what Spondanus in his Ecclef. AnnaL €t f-jg. 263. reports from Zozimus concerning Conftantine •' the Great, when he returned victorious over the Ger-u man.- to Millara, That he quite neglcfted and contem* cc ned fuch plays, to the great grief of the heathens, who <c alledged that thefe plays were inftituted by the gods for c * the cure of the peftilence and other difeafes, and for a-€S verting of wars. From all which is manifeft, that the cl original of thefe ftage-plays and fuch others, was from €i the devil, and celebrated by the heathens to the honour 6 * and worfhip of their devil-gods in way of religious facri-<s fices to them; either as pacificatory or gratificatoryj €i with whom in their idolatries and fuperftitions, thefcrip-

" tures forbid all fymbolizing and fellowfhip". Let

us hear now in the next place feme more of thefe Fathers fpeak their own and the churches thoughts, a little more particularly of ftage- plays, with refpect to fuch grounds, having heard fome of them already : Clem. Alex. crat. ad-bcrt. adv. Gentes % call ftage-plays and comedies, and amorous poems, te3chersof adultery, and defilers of mens ears with fornications ; and fays, That not only the ufe, the fight the hearing, but the very memory of ftage-plays fliould be abolifhed : And elfewhere (for I do here purpofely forbear very particular citations, becaufe ordinary readers will not much, if at all fearch after them; and the learned that have a mind to it, will eafily find them out) tells Chriftian youths, That their pseJagogues muft not lead them to plays or theatres that may not unfitly be called the chairs of peftilence, becaufe thefe conventicles, where men and women meet together promifcuoimy to behold one another, are the occafion of Iewdnefs, and there they give or plot wicked counM. Cyprian de fpeft. ftiles theatres the ftews of public chaftity, the mafterfhipof obfeenity, which teach. thefe fins in public, that men may more ufually and eafily commit them in private, he iearneth to commit who accuf-tometh himfelf to behold the theatrical reprefentations of uncleannefs : It is not lawful for faithful Chriftians, yea it h altogether unlawful to be prefent at thefe plays: And

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elfewhere he faith, (he that perchance came a chart matron to the plays, goes away a ftrumpet from the play-houfe: (We may here notice what the fatyrical poet Juvenal fays to this purpofe, Sat. 6. That a man in his time could not pick one chaft woman, whom he might fafely love as his wife out of the whole play-houfe, and that all women, who frequent ftage plays, are infamous, and forfeit their good names. It were good that our women who love and haunt fuch phys, would confider this : as alfo what is reported of Sempronius Sophus, a noble PvOman, who divorced from his wife for this alone caufe, that fhe frequented ftage-plays without his knowledge, which might mak€ her an a-dulterefs: which divorfe the whole Roman fenate did approve (though it was the very firft they did approve) as being a mean to keep women chafte: So great an enemy til chaftity were thefe plays judged to be ; which is touched by Rhodiginus, amongft others, in his antique legions, lib, 28. cap. 16} Tertuiin calls the play-houfe, the chappel of venery, the houfe of letchery, the confiftory of unc-leaancfs: And in his i\pol. adv Gent. We renounce your fpeftacles and ftage-plays, even as we reject their original, which ws knew to have had their conception from fupcrftition; we have nothing at all to do with the fury of your Circus, with the difhonefty. of the theatre, we come not at all to your plays, Origi a Epift. ad Rom. fays, That Chriftians intra not lift up their eyes to ftage-plays, the pleafurable delights or polluted eyes, left their lulls be inflamed by them. Ladan* tius % cUvero cultu, fays, That thefe interludes with which men are delighted, and whereat they are willingly prefent, be* caufe they are the greateft inftigations to vice, and the moik powerful inftruments to corrupt mens minds, are wholly to be abolifhed from anaongft us. Greg. Naz. de rc8. educ* calls ftage-players the fervants of lewdnefs, and ftage•;■ the difhoneft, unfeemly inftruclions of lalcivious men, repute nothing filthy but modefty; and pFay houfes lalcivious chops of all filthinefs and impurity. Arnbrofe in Pfal. 118. ftiles ftage-plays fpeaacles of vanity, by which the devil conveys incentiverof pleafure to mens hearts ; Jet us therefore (lays he) turn away our eyes from thefe vanities and ftage plays. Hiorom. Epi/f, ad Satvinem, Have nothing to do with ftage plays, becaufe they are the pleating incendaries of mens lulls. Auguftine de Civ. Dei> 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

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 ordinances 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. Bernardferm. ad miles tern* pli,fays } That all the faithful foldiers of Jefus Chrift abominate and reject all dicing and ftage plays, as vanities and falfe frenzies. Let Salvian his weighty words, de gab. Dei 9 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

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 runneth this way) declared in a national fynod held at RcJchel, Anno 1571. where this canon was unanimoufly framed; congregations fliall be admonifhed by their ministers feriouf-ly to reprehend and fupprefs all dances, mumeries and interludes, 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 private 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 confuted 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 pretence 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 ga<inft the ungodlinefs and unrighteoufnefs of men, who €| hold the truth in unrighteoufnels: M and in many nations the viiible tokens and demonftrations of it do abound. 4< For there is in them no peace; to them that go out, nor f ' to them that come in great vexation is upon all their inhabi-t{ tants. Nation is deftroyed againft nation, and city of city; cc for God doth vex them with all adverfity". For whatever may be the thoughts and counfels of men in thefe things, the judgments of God are not merely fubfervient unto their Iufts and paffions •, it is in his own controverfy with thf world for negleft of the gofpel and oppofition unto it that he pleadeth in them, neither can our prefent in the enjoyment of outward mercies be any evidence unto us that we are not the objefts of the fame difplcafure. All men are in the fame condition among whom the fame fins and the fame relapfes from the power of religion are found ; for God is no ref-pefter of perfons, it is indeed an efft£t of divine patience, which if abufed unto fecurity, will iflTue in a more fore revenge* In the mean time the voice of God unto us in alt the miferiesand defolations we hear of in the world, i?, that unlefs we repent, we fhali all likewife perifh. Neither arc we altogether left without pregnant warnings among our-felves in many fevere difpenfations of divine providence. And thofe who are not utterly hardened through the de-ceitiulnefs of fin, may eafily fee the hand of God lifted up in various intimations of his difpleafure. But hitherto it muft.be acknowledged and oa&ht to be bewailed, that the

fecurity

fecurity of the world feems to be unfhaken, and the inundation of fm not to be ftemmed in the leaft meafure.

What are the reafons and caufes cf the prefent general defection, from the truth, power, holinefs and glory of the gofpel or Chriftian religion, I have enquired into and declared in a peculiar treatife defigned unto that end. Some few things fuited into the prefent occafion may be here ob-ferved. All decays in religion begin in individual perfons, chough it extend itfelf unto families, and Co the infection fpreads unto greater focieties f eccleflaftical and national. For fuch alfo is the order in the genuine progrefs of the power of religion whereunto it is oppofed. The teftimony that God gave unto Abraham was, that keeping the way of the Lord himfelf, he taught and commanded his children and houfhold after him fo to do. And if the living power of godlinefs expreffed in the hiftory of Chrift, and the gofpel in an holy converfation, be not preferved in individual perfons; the profeiSon of the pureft religion in churches, or the higheft pretence unto it in public, national acts are . neither uieful to the fouls of men, nor do any way tend to the glory of God. And the fole ufe of all outward religious order and profeffion is loft, where they are not applied unto the ingenerating and promoting of holiciefe, or evangelical obedience in particular perfons. Wherefore if any revival of the power of religion in the world may be put unto the fatal declenfion, which it differs under, thtf forming and restoring ot the principles of it in the hearts and con-fciences of fuch perfons, is the way whereby it mud be attempted ; from and by them muft it be dtfeufed into families, and greater focieties : Here muft all reformation begin, or in the ufe of means fuited thereunto. How this may be af; fected, we have one inftance among many, propofed unto us in the enfuing difcourfe.

The general and undoubted reafon of all fins and mifcar-riages amongft men, is the neglect of the holy and perfect rule of obedience, or of the law of God, without a re--courfe unto a diligent conscientious attendance thereunto, without a due fenie of the authority of God therein ; and of the account which they muft fliortiy give of their regard unto it; there can be no juft expectation of the re-introduction of the power and glory of religion. And many ways there are, whereby men are diverted from the due condde-ration of, and holy compliance with this rule.

Firft, falfe and corrupt interpretations of the law, do countenance many in various lufts \ and the neglect of manifold duties. The Pharifees of old reprefenting the defiga and fenfe-of theiaw, as regarding outward afts and practices

E 2 onlf»

only, laid an axe to the root of all true holinefs and religion in the apoftatizing church of the Jews. Under a pretence of eftablifhing a falie legal righteoufnefs, they deftroyed the true righteoufnefs of the law. And thefe things go together always. Thofc who plead for a righteoufnefs of their own, as it were by the works of the law, do conftannly by falfe glcffes and interpretations deftroy the fpirituality, and all animating principles of the law itfelf. For, rightly to underftand the ienfe of the law, and to feek for righteoufnefs by it; or as it were by its works, are altogether incon-fiftent; whereas therefore, many men, partly by their natural blindnefs, are not able to difcern the fpiritual fenfe of the law, and partly out of their diflike of, and enmity unto it, will not comply with the light which is tendered unto them, they have fought by falfe interpretations to accomodate the law itfelf unto their own luft and inclination. So evidently was it with the Pharifees of old. Nor are the prefent apprehenfions of many about thefe things much different from theirs. For fuch expofitions of the law are embraced, wherein there is little refpeft unto the fpiritual frame of the heart, or the internal actings of the adverfe principles of fin and obedience? The extent of the commandment is alfo by many exceedingly ftraitned, nor will any thing fcarcely be allowed to be commanded or forbidden in it, but what the letter doth plainly exprefs. And it is evident how fuch apprehenfions will infenfibly weaken the fenfe of a neceflity of univerfal mortification, and abate the diligence of the mind in endeavouring after a renewed fpiritual frame of heart; by fuch means a declenfion from ail true holinefs and piety will be effectually promoted. For, when men once begin t.o fatisfy themfelves in the outward duties of divine worfhip and righteoufnefs, which if alone, are but a dead carcafs of religion, they will not long abide in a confcientious obfervation even of them.

2. The feparation of the duties of the law from the grace of the gofpel, will have the like effect. For this will iffue in a pretence of morality, fet up it* oppofition unto true evangelical obedience. And there is no way whereby the whole rule of duty can be rendered more ineffectual and tifelefs unto the fouls of men. For take away that reconciliation which is made in Chrift between the law and the gofpel, and it will prove a killing letter only. And fo far as this imagination is gone about it quickly manifefts itfelf in its fruits. For every attempt of men againft the grace of God will iffue in the ruin of morality among themfelves.

Such apprehenfions as thefe in a coincidence with abounding tenuuons iuited unto the lufts of all forts of men,

caanot

cannot but promote the intereft and prevalency of fin and Antichrift in the world. However manifefl it is, that this is a great neglect and contempt of the holy rule of obedience in the moft, with ignorance and mif-underftanding of the defign and fenfe of it in many. Wherefore an upright endeavour to declare and vindicate the authority and meaning of it, as alfo to make application of it unto the confci-ences of profefled Chriftians, to direfr them in, and prefs them unto the conftant performance of all duties of obedience, cannot but be efteemed feafonable, and through the bleffing of God may be Angularly ufeful. So our Lord Te-fus Chrift himfelf obferving the mifchief that had befallen the church by the falfe expofition of the law, obtruded on the people by the Pharifees, began his prophetical miniftry in the vindication of it from their corrupting glofles, restoring its priftine crown of purity and fpirituality, as the Tews have yet a tradition, that it (hall be fo in the days of the Meffiah. And on the fame confideration it cannot be denied, but that the endeavour of this worthy fervant of Chrift in the work of the gofpel, the author of theenfuing expofition of the decalogue, is both feafonable and worthy of acceptation. For as other endeavours alfo are required in all them on whom it is incumbent, to take care in their refpe&ive ftations for the improvement of holinefs in the church, and the obftrudtion of the progrefs of fin, what in them lietfc » f° for the reafons before mentioned, that this particular way is peculiarly feafonable and ufeful #

And I am perfuaded, that every pious, humble and unprejudiced reader, will judge that much benefit may be obtained by his performance. Some may eafily fee how fhort that meafure of duties which they have prefcribed unto themfelves doth come, of whit is indi'fpeniibly required of them; and others may take a plain profpecr of that whole fcheme of obedience in principles, matter, manner, and end ; which they fincerely endeavour to come up unto. % And fundry things there are which appear to me with a notable degree of excellency in the whole difcourfe.

i. Plainnefs and profpicuity in teaching ; feems to have been defigned by the author throughout the whole book. Hereby it is accomodated unto the meaneft capacities, which is the greateft excellency of difcourfes of this nature as unto outward form and cr<!cr. For, whereas its only end is to direfk the practice of all forts of Chriftians, all ornaments of fpeech, everv thing that diverts from plainnefs, fobriety, and gravity, is impertinent thereunto. Wherefore as the things themfelves treated 0^ are fuch, as

the

j8 To the READER.

the raoft wife, knowing, and learned among believer* ought to be exercifed in continually: So, the way and of manner their delivery or declaration, is accommodated unto the underftanding and capacity of the meaneft of them that are fo, that benefit may redound unto all.

2. In particular inftances and cafes relating to daily practice are fo diftindUy propofed, ftated and determined, as that the whole is a complete Chriftian, directory in our walking before God in ail duties of obedience ; let the pious reader fingle out any one duty or head of duties to make his triaK upon, and if I greatly miftake not, he will difcern with vAiat wifdom, and from what deep experience his plain direfaons are managed and do proceed. As to give a particular inftance, let him confider what he difco-vereth concerning pubiick prayer, and the mifcarriages therein, which men are liable unto, pages 73, 74, 75. or apply hiinfclf unto what he fuppoies himfelf more immedi-diately concerned in, unaffected plainnefs, perfpicuous brevity, with folidity of judgment, will every where reprefent themfclves unto him.

3. Add hereunto, that conftant refpeft which is had in the whole difcourfe unto the heart and inward principles of obedience, with the contrary actings of the flefh, and temptations of all forts. And thence it is that thefe difcourfes, (though delivered with all plainnefs of frcech) will not be well underftood by any, but thofe who in fome meafure have their fenfes exercifed to difcern both good and evil.

In the whole a full teftimony is given, not only againft the profligate lives of many, called Chriftians, but that barren carelefs profeflion alfo, which too many fatisfy them-felves withall; who pretend more unto the truth and power of religion. And as thefe who are fincere in their obedience, may in the examination of themfelves, by the rules here laid down, difcern the decays which poffibly they have fallen under in this hour of temptation, which is come on Ae face of the earth, to try them that dwell therein ; fo alfo may they be directed in their Chriftian courfe unto the glory of God, and the comfort of their own fouls : Which chat all may be, is the hearty deSre of,

Chriftian Reader,

Thy fervant in the Work oE

the L 0 R D,

JOHN OWEN. T O

C 39 ]

XXXX>0CO;>O<XXXXXX>0<X>0<XXXX>O:XX>0<>XX> .

vr^^^ ryi"r^T^T r^V *^r*'»^* ;jr ^ ^V T ' ^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 accounted fo great a teftimony, as made all other commendatory 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 dignity 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, immediately 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 commanded 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 commandments, cot only the prophets and apoitles/but our

birffcd

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 recommended, 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 many 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 delivered 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 nature 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 commandment, 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 before 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

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 whichthe people of ifrael, as his feed, v.as comprehended ; therefor* It appears that this was never the Lord's intent in covenanting 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 preaching, 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 covenant 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 thefe 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

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 rejected, 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, praifes, 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 covenant 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 Creator, 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 glorify 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 condition 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

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 complexly in their full adminifl ration, with preface, promifes, Sacrifices, <bc. In the firft fenfe they are a law having the matter, but not the form of the covenant of works: fo Mofes by it is faid to defcribe fuch righteoufnefs as the covenant of works doth require, yet he doth not prodound it as the righteoufnefs they were to rely on, buthisfcope is put to them to a Mediator, by revealing fin through the law, Rom. x. 3. In the fecond fenfe, it is a covenant of grace, that fame in fubftance with the covenant made with Abraham, and with the covenant made with believers now, but differing in its admiciftration.

3. Diftinguifh betwixt God's intention in giving, and the believers in Ifrael their making ufe of this law ; and the carnal multitude among that people their way of receiving ir> 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 ordering 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 expounding of it, thefe two terms, moral, and of perpetual authority, 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 people 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-

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 innate 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 altered, 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 obedience 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 notice, 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, &c f

7. The

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, forbidding 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 ; concerning 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, affirmatively or negatively, every one of them hath two parts; one affirmative, implied rn negative precepts, requiring the duties that are contrary to the tins forbidden ; another negative, implied in the affirmative precepts, forbidding the fins that are contrary to the duties commanded ; as for example, 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* dayi implies a prohibition of prophaning it; in which fenfe all the commandments may in fome refpeci be galled negative (and fo a pan of the fourth commandment is negatively expreffed, Thou Jhaft do no work) or affirmative ; ia which refpeft Chrift comprehendeth all the negatives under 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 negatively expreffed ; fome politively, to (hew us that both are comprehended.

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 duty, yet it doth not tie us to all occafionsand times, as negatives 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

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 affirmative 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 Sabbath, 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 called 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 giving of alms when we have it, and fome indigent perfon offers, whofe neceflity calls for it, Gal. vi. 10. So when fe-crecy of prayer is offered, (and no other more neceffary duty 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 duty : 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 affirmative precepts,

4. Some

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, <bc. for if they do that, they mufi: yield and give place to thefe : But if no other duty be called for, then they ought to be done; for we fhould be in lome duty. And though fuch duties be in themfelves moral, fuppofe praying, hearing, and fuch others, which might be inftanced, yet the timing of them, or going about at fuch a time, and in fuch a manner, is not moral limply, but as thefe are by circum-flances called for.

6. When without fin fuch a duty cannot be omitted ; and although there be not any inward exercife of mind, or frame of fpirit fuitable thereto, yet the confeience calls for it, or there is fome one fpecial occafion or other that puts us to it.

3. Obferve, that this rule of negatives, tying ad/emper, or obliging in all circumftances of time, is not to beunder-ftood, but where the matter is moral ; therefore we would diftinguifli again betwixt negative morals, and negative po-fitives; for pofitives, whether negative or affirmative, give ftiil place to morals. As for inftance, that part of the fourth commandment is negative, In it (that is on the feventh day) thou Jhait do no manner of work; yet fometimes, when neceffity calls for it, fome manner of work? is lawful on that day, becaufe it is only a negative pofitive, and not a negative moral: And fo David's eating of fhijw-bread, was againft a negative command, though not againft a negative moral, but a negative pofitive.

4. Take this rule, that in all commands, jointly and feve-rally, we would have fpecial refpeft unto the fcope God aims at by them all in generator by fuch a command in particular. Now the general fcope is (2 Cor. vii. 1. 1 Pet. i. 15. 16.) perfect and abfolute holinefs, even as he is holy ; and therefore whatever he requires, he requires that it be abfolirVely perfect in its kind, as that our love to him be with the whole heart, &c* and fo our love to others be as to our felves : our chafiity and purity, all muft be abfolute. (fee I Tim. i. 5.) This rule will teach us what we are to aim and level at: And whatever expofition of the commandments comes not up to this fcope, is no doubt defective ; and by this rule only can we be helped to the right meaning of e-

G very

very commandment; for each of them has Its peculiar fcopc both as to the duties it requires and fins it condemns. And by this rule it is, that our Lord Chrilt (whofe exposition with that of the prophet is beft) draws in the leaft and fmal-left branches of fihhinefs to the feventh commandment, which difchargeth ail things contrary to perfeft and complete purity.

5. The fifth rule is, that the law is fpiritual, Rom viL 14. 2nd that not only outward obedience to fuch duties, or outward abftinence from fuch finful afts is called for •, but the law having a fpiritual meaning, calls for fpiritual fervice, and that in thefe three. 1. As it requires fpiritual duties, fuch as faith, fear, love to God, and to others ; right habits, as well as right affe&ions, and outward actions; and therefore Paul, to prove the fpirituality of the law, inftan-ceth in the habit of luft, Rom. vii. as a thing thereby dif-charged. 1 The law is fpiritual, in that the obligation-thereof reaches to the fpirit, and very inwards of the heart, affections and thoughts, as well as to the outward man: the love it requires, is love with ail the foul, heart, and mind. Hence there is heart-idolatry, murder, and adultery, as well as outward, therein condemned, 3 It is fpiritual, rn refpeft of the manner; it requires as to all outward duties, that they be done to a fpiritual end, froai a fpiritual principle, and in a fpiritual way, oppofite to the carnal way, to which the unrenewed heart of man k inclined ; in which fenfe we are commanded tp walk in the fpirit, Gal. v. 16. and fo praying and praifing which this law calls for is praying and praifing in the Spirit, 1 Cor. xiv. ver. 14. *5> 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 further it are commanded likewife : Hence under care to preserve 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, <bc are required, though they be not all duties of that day. 3. Where a duty is required, the owning and fuitable a-

vowing

Preface' the Ten Commandments. $t

vowing of that duty is required alfo : and fo believing ia God, and the profeffion of faith are required in the fame commandment, Rom. x. 10. Where the duty of one relation is required (as of childrens fubjecYton) there is required the duty of the other relation, (as of parents) yea, and alfo of all under that name.

Again, in negative precepts, obferve : I. Where great fins are forbidden, ail the leffer of that fort are forbidden alfo; as under adultery, murder, and idolatry, all light obfeene, whorilli words, wanton looks, unchafte thoughts, revenge, rafh anger, worldly affections, <bc are forbidden ; and they are comprehended and prohibited under the grof-feft terms, to make them the more deteftable, odious, and dreadful. 2. All means that may prevent thefc fins are commanded, and all fnares, or occaiions, or incitements to them are prohibited. 3. Where any fin is forbidden, there the lead (caudal about ir, or the lead appearance of the guilt of committing it, is forbidden alfo ; for God will have his people holy, and (binning in holinefs, unfpotted, and without fcandal, and abftaining not only from all evil ; but from all appearance of it, 1 Theff. v. 22. 4. We are not only forbidden the committing of fuch fins ourfelves, delighting in them, and inclining to them, but accounting light or little of them in others ; yea, we are commanded and ought to mourn for them, when committed by them.

The fevemh rule is, whatever duties lies upon others, we are commanded in our places to further them in it, asmaf-ters are to further their fervants, hufbands their wives, one neighbour another, by advice, direction, encouragement, prayer, and other helps, as in the fourth commandment is clear, where the fervants duty, and the ftrangers, is irn-pofed on the mailer; and whatever iin is difcharged ia ourfelves, we are difcharged any manner of way to partake in the fame with others, whether by advice, example, connivance, miniftring occalion, or by fporting and laughing at it in them; fo the rule is, 1 Tim v. 22. Keep thy fe,f pure, partake not cf other mens fins : Men may be free them-ielves, as to their own perfonal breaches, and yet highly partake of the other breaches of the law.

8. The breach of one commandment virtually breaks ail: there is fuch a connexion and linking together of the commandments, that if the authority of God be flighted iu one, it is fo in all, Jam, ii. 10. 1 John i. 4, 20.

9. One thing may in divers refpecls (as an end or means) be commanded or forbidden in many, yea in all the commandments, as ignorance and drunkennefs are, becaufe they difable for all duties, and difpofe to all fins: Of this

G z kind

r $i An Expofoion of Preface,

kind is idlenefs alfo; and fo knowledge, fobriety, watch-fulnefs, foe* are commanded in all the commandments; for without thefe men are unfitted and incapacitated for performing any commanded duty.

10, The tenth and hft rule is, The law is holy, juft, and good, therefore the leaft motion againft it, or diiconteot-ment with it, is fin, Rom vii. 12 In fum, take thefe few watch-words concerning the obligation of the law.

1. That it obligeth to all duties, and to all forts of duties, public, private, to God, to others, and to ourfelves •, and that words, actions, geftures, yea thoughts, and the lead motions of the heart, come under its obligation : His commandment is exceeding broad, fo that there is nothing fo little, but it ought to be ruled by this word, and that in all perfons of all ranks, whether as to doing or fuffering.

2. That it obligeth to the right manner of duties, as well as to the matter, and to every thing that belongeth to duties, and thus in its true extent it reacheth unto the forbidding of all the (ins that are contrary to duties commanded.

3. That it obligeth the whole man, the outward, in deeds words, geftures, and appearances or (hews; the inward, in the underftanding, will, affections, memory, confeience; and fo it requires that the mind, wilt, and whole nature be fanctified, and conform to all thefe commands.

4. That it obligeth to obedience in all thefe always, and in the high eft degree, fo that the lead difconformity in habit or aft is a tranfgreffion ; the obedience it requires is perfect in all thefe refpedts, that not only there muft be no breach, of any of thefe commands directly, much lefs a continuance in a breach, but that a'fo, 1. There muft be no appearance of breaking them, I Theff. v. 22. 2. There muft be no confent to break them, tho* it come not forth to act:, Mattb. v. 28. There muft be no cafting ourfelves in the way of any temptation or fnare, whereby we may be enticed or occafioned (to fpeak fo) to break them; as David was by his looking on a woman, 2. Sam. xi. 2. which Job guards againft, Job xxxi. verfe 1, 4. there muft be no corrupt motion, affection, or inclination to evil, even where it gets not afTent, there muft be no tickling of delight in the thing, though the heart dare not confent to act it, nor any difcon-tentment with the reftraint that keepeth from fuch a thing were lawful ; but on the contrary,- we muft account every commanded thing right, Pfalm cxix. 128.

5. The involuntary motions of the mind which never get affent to any of thefe evils, nor are delighted in, yet even thefe are prohibited by this law; becaufe they flow from a corrupt fountain, and are the evidences of difconformity to

God's

God's image in our nature, and they ought not fo much as to be in us. Hence doth the apoftle complain of lull, Rom. vii. though refifted by him.

6. It reacheth not only to ftreams of actual corruption, but to the fountain of original (in, whereby we entertain within us the feed and incentives unto actual evils that contradict this holy law. By all which we may fee what holi-nefs it'calls for, and how often (if we were examined in all the commands by thefe rules) we would be found defective and faulty : and what matter of humiliation and repentance we may have for what is paft, and what challenges we may have hereafter from this law; with what need of continual applications to the blood of fprinkling, and of wafhing in that open fountain, to the houfe of David, and inhabitants of Jerufalem, for fin and uncleannefs ; and what need of endeavours to have our fteps ordered more exactly according to it.

Before we clofe the preface, I fhall firft add two diftinc-tions more, then two more rules : 3. Give you fome fcriptures for your memories caufe. 4 Give fome directions or helps to thofe who make confeience to ftudy this law. 5. An-fwer and clear a fpecial cafe.

1. Then, ye would diftinguifh betwixt this law, as given to Adam, and as given to Ifrael; for, as given to him, it was a covenant of works 5 but, as given to them, it is a covenant of grace 9 and fo from us now it calls for gofpel-duties, as faith in Chrift, 1 Tim. i. 5. Repentance, hope in God, 6r. And although it call for legal duties, yet in a gofpel manner •, therefore we are in the fir ft commandment commanded to have God for our God, which cannot be by finners obeyed, but in Chrift Jefus ; the covenant of works being broken, and tie of friendfhip thereby between God and man made void ; fo that now men, as to that covenant, are without God in the world, and without Chrift and the promifes, Ephef. ii. 12, 13. And io our having God for our God (which is pointed at in the preface to the command • ments) and Chrift for our Saviour, and doling with his righteoufnefs, and the promifes of the covenant (which are all yea and amen in him) muft go together.

2. Diftinguifh betwixt the divers adminiftrations of the covenant of grace, and of the law. in refpecl of positives, falling under the fecond commandment ; for that commandment tied the Ifraeiites before Chrift to circumciiion, facrifices, the feventh day of the week, and other ceremonies agreeable to the adminiftration of the iaw, and covenant of grace then \ but now it forbiddeth th^ni to us, arid requireth other duties •, for the prkfthood being changed,

there

there is of neceflity a change alfo of the laws belonging thereto ; yet that commandment, as a part of the moral law, doth perpetually oblige and tie to worfhip God, and none r, and that according to the manner which he prefcribes.

Next unto the rules already laid down, for the better un«» djiitiHiding of the commandments, we add two more.

The £Lrft is, that the commandments are to be expounded, as that none of them may contradict another.; that is, there is nothing commanded in one that is forbidden in another, or contrary; one duty doth juftle not with, northruft &\n another, but they differ only; and then two duties coming together, in that cafe one of them ceafeth to be a duty for that time, as is faid in that diftinclion of affirmative and negative commands.

The fecond rule is, that all thefe commandments bind and call for obedience from men, according to their places, and other qualifications and circumftances : The fifth commandment calieth for one thing from a magiftrate, another from a (ubjeft ; a magiftrate is to edify one way, a minifter another, a private Chriftian another; a fervant is one way to reprove his fellow-fervant, a mafter another way; The law requires more from a man of parts, power and riches, than from another, as to exercife and improvement of thefe gifts : The law being juft, has in it a proportionablenefs to peaces, parts, <bc. and fets bounds to ftations, but alters them not, nor confounds them.

3. For the help of your memories, and that ye may have thefe rules more obvious, ye may draw them all under thefe five icriptures. *

The firft fcripture is, Pfal, cxtx. 96. Thy commandment is exceeding broad; which though it be more extenfive in its meaning, yet it doth certainly include this law, which in an efpecial way is the commandment, and in the fenfe and com* prehenfive meaning Thereof is exceeding broad; for it takes in the fulnefs and extent of the whole law, in its obligation, as to all things, perfons and duties of all forts.

The fecond fcripture is, Rom. vii. 14. which fpeaks to the fpirituality of the law in the obedience which it calleth for, the law is fpiritual.

The third fcripture is, Rom. vii. 12. which fpeaks the perfection of its nature, the law u juft ; therefore fretting againft what it commandeth, or wilhing it were otherwife, is a breach thereof: // is huly ; therefore to be difconfor-mableunto it, is to be unholy; it is good, and therefore it ought to be loved and delighted in.

The fourth fcripture is, 1 Tim. 5. and it fpeaketh the great end of the law \ The end of the commandment is charity

out

preface. t : e Ten Commandments*

cut of a pure heirt> 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 traditions of the fathers, Mat A, xv. feeking of falvation by the obfervanon of circumcifion, &c. 3. When its authority in practice is denied. 4. When it is turned from practice 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 manner 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 pronounce 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 opened 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 understanding and practice, and makes men exceeding carelefs.

4. As ye hear and learn anything to be duty or fin, reflect 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

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 repentance, 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 canonical; and therefore the beft commentary upon the commandments ; yet ye would not defpife the light holden forth in human writing, fuch as the larger catechifm, which is very 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 dreaming, he be fubjeft to the rule of the law, and if its obligation 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 procured 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 reafon, 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 finful 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 objectively 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 <have heard) to the committing of fome aft; fuch have (as it were) a more deliberate confent with them, and fome-tia>es delight, yea fometimes external motion of the body

H en-

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, delegations, &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 motions 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 many words, there are divers (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 imaginations, 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 mother, 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 incident 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-men r 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 devils 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 entertain 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 mother (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 nature 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 being his aim to defile them thereby, and draw them to fin ; or becaufe they are troublefome and heavy to men, he having 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 thereby 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, becaufe 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 determinate 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 particular employments, will run up and down behcre the fancy in their fleep, and fo their finful exercifes alio: or, 3. By not praying to God to guard againft them, and neglecting to prefs more after mortification for that end : or, 4. By not being fuitably affefted with them after they :.re paft

H z snd

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 fancy imaginable as conhftefit with it; Befides, doth not this law oblige and tie always ? even fleeping men (as we conceive) 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, <bc. in their fleep ; andlhe more renewed and holy Chnftians are in their ordinary walk, fo are they in their dreams; and even in this, fanftified perfons differ from unrenewed ones.

6. The fixth argument is this, we fuppofe thefe grounds that prove involuntary luft in the firft motions thereof, and before they can come to confent to be fin, will infer thefe motions in fleeping men (of which we fpeak) to be iinful alfo : For 1. Though thefe motions of luft be involuntary, and weaken not the deliberate ufe of reafon more than the ether: And 2. Though they be ia the regenerate wreftled

againft

againft, and not approved more than the other, yet becaufe thefe are not according to reafon, (though not brought forth by it) and not anfwerable to that fimple purity aod angelick holinefs which fhould be in man, and it is hard to imagine the moft paffing motions of luft, running never fo fwiftly through us, not to leave behind them fome dreg of defilement by reafon of our corruption, that fideth ftill in lefs or more with temptation (which cannot be faid of fins objected by the tempter to our Lord) and fuch lufts, or motions of luft, have ftill by the orthodox, according to Paul's do&rine, Rom. vii. been thought iinful upon the forefaid reafons; and we fee not but thefe fame reafons will hold here.

Laftly, we add, that generally the confeiences of the godly look on this kind of pra&ices, although committed ia fkep, with horror, and no reafoning or difputing will truly quiet them, till they be humbled before God under them, and yet they ufe not to be fo troubled in other things that are meerly ceremonial: How doth Auguftine complain of this, yea confefs and lament it ? ConfeiT. lib is. c^p. 30. (though elfe where he accounts it no fin) yet he cries out of it, and that he thought it a mercy, that he had not done in deep he confented to adV, Reperimus nos noafeciJfe f dole-dmus tamen qitoquo modo in nobis faftmn fuijfe , It grieves him that it (hould be any way done in hicn, and he aggregeth it thus, that he had not always rejected thefe as fometimes hz had done : And do not the godly fometimes in their fleep make oppontion to thefe motions ? and how often do chey in prayer wreftle againft this evil, and that (as I conceive) from another apprehenfion of it than (Imply becaufe of any punimment or affli&ioo that is in it ? for many things more ajfliiting do not fo efFe£t them ; and yet even thefe know the reafons that are made ufe of againft th£ finfulnefs of it, which makexh me think there is fonriething dire&ly againft confeience and purity in thefe finful aftions or motions.

To conclude, fure we are, this oginion is not unsuitable to the end of the law, and thatabfolute purity and angelical holinefs God calleth for in it 5 namely, that not only when we are awake we are to be ftill with him, but that our ileep fhould not break our communion with him : And certainly, it is moft fate for man to humble himfelf under the fenfe of his Gnful nature ; and the fad necefflty of finning, both waking and Seeping, he hath brought on himfelf % that thereby he may the better prefs on himfelf the necefflty of a Mediator for righteoufneis; which arc the gre. t ends and ufet; of the law.

We come now nu>re particularly to the words which the

Lord

Lord himfelf fpokc, concerning the number of thefe commandments, 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 commandment, 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 relation betwixt this commandment and the preface, as including 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 number, 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 commanding 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 obedience 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 covenant 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 obedience, 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 obedience annexed to them, which none of the cxhejr Hath, at

leaft

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 required 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 fecond commandment concerning outward worfhip according 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 commandment 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 outwardly 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 obedience 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 commandments

ments have threatnings exprefTed in them, which others have not, as the fecond, and the third, not thdt any commandment 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 convincingly 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 command.

The thing commanded is negatively fet down, Thoufkalt hive no other Gcds t 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 aggravation 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 required 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, omnipotence, 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. Served, 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 under 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. Delighting 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,

3. That it rcquireth the diligent ufe of all means that may help and further us in thefe ; as reading, and meditation, Oudy, hc\

4. That thefe things which in fome refpect may be given to creatures, as love, fear, <bc % yet when they are required as duties to God, they are required in a far more eminent way ; fo that creatures muft yield and give place when God cometh in competition with them in thefe ; and thefe things which arc proper to God, as refting on him, adoriug of him, are to be given to no other.

5. All thefe things are fo required, as none of them thruft out another; but that all fo confift, as every duty may keep its own place, without prejudice to any other.

In the next place, we would confider the negative part of this commandment, for the extent thereof will be beft dilcerned by confidering what is forbidden therein, and bow it may be broken : It is indeed the commandment, ia reference to which, beyond all the reft, almoft the generality of men think themfelves mod innocent; and yet upon trial it will be found, that men are moft guilty of the breach thereof: We may look upon the breach of this commandment more largely,as God is any way wronged in that which is his due.; or more ftridlly, as it relateth to that which is more properly idolatry.

Being more largely confidered it is broken two ways.

1. When what, is proper and effential to God, is denied to him in effect, or practically ; as when he is nat accounted eterna^omnipotent.one bleffed God in three perfons: and thus men arc guilty, either in opinion or in practice, when; they walk fo before God, as if they thought him not omnipotent, omnifcient, <bc. And fo Tit. i. 16. it is faid of fome, That they profefs to know God 9 hut in ivtrks they deny him.

2. It is broken, when any thing unbecoming the holy majefty of God is attributed unto him ; as that he changeth favoureth prophanity, 6c SoPfal.L 21. It is faid of fome prophaae men, that they thought him like unto themfelves. Thefe two may be called more general idolatry. We fliall fpeak further to them afterward.

3. The third way it is broken, (confidering the breach of this commandment ftri&ly) is by attributing that which is due to God,and properly belong to him,to creatures; as truf-tingin them,callingon themby prayer,accountingthem omnipotent, omnifcient, or believing that they have influence or power to guide the world, which fome do attribute to ftars,to the heavens, to fortune, to faints,to angels, to devils ; this is properly idolatry : And becaufe it is the chief fcope of this cQ&unandmcat, and we are biddea exprefly to keep

* our

ourfelves from idc's, i John v. we (hall infift a little on St« And firft, We fhali prernit ibme diftinctions of idolatry. 2. Shew how men fell in it. 3. What are the fpecia! men commit idolatry with. 4. Which are the mod fubtile and dangerous idois. 5. Give fotne rule9 whereby ye may try this fin of idolatry, even when it is moft fubtile.

And firft idolatry may be diftinguifhed, 1. Into idolatry againft the firft commandment, when worfhip is not direc-, ted to the right, bur to the wrong object ; and idolatry a-gainft the fecond commandment, which ftriketh againft the prefcribed manner of worflbipping God : We are now to fp^ak to the firft.

2. This idolatry is either, I. Doctrinal or idolatry in the judgment, when one profefTedly believeth fuch a thing be-^ fide Gcd to have fome divinity in it; as heathens do of their Mars and Jupiter, and Papifts do of their faints: Or 2. It is practical, when believe no fuch things and will not ow.i any ftich opinion, yet on the matter they are guilty of the fame thing as covetous men, err. The firft taketh in ail Heathens, Turks, Hereticks, that by their doctrines and Opinions wrong the true God, or his worflrp: The fecond taketh in all lelf-feeking, ambitious, covetous, and voluptuous perfons, 6v. who fall in with the former in their practice, tho' not in opinion.

3. It may be diftinguifhed into idolatry that hath fome-thing for its object, as the Egyptians worihipped beafts and the Perfians the fun or fire, and that which has nothing but mens imaginations for its object, as thefe who wprftiip feigned gods ; in which refpect the apoftle faith, an idol is nothing, 1 Cor. viii. 4

4. We would diftinguifh betwixt the objects of idolatry; and they are either £uch as are in themfelves Amply ilnful, as devils, prophane men : or they are fuch as are good in themfelves, but abufed and wronged when they are a . objects of idolatry, as angels faints, fun, moon, <sc.

$. Diftinguifh betwixt idolatry that is more grofs and pro-feffed, and that which is more latent, fubtile, and denied: This diftinction is like that before mentioned into opinion and practice, and much concideth with it.

6. Diftinguifh betwixt heart-idolatry, Ezek. xiv. Exodus xiv. 11, 12, and xvi. 2, 3. and external idolatry: The former confifteth in an inward heart -re tjpect to fome idol, as this tumultuous people were enflaved to their eafe and bellies in the laft two forecited places 5 the other in fome external idolatrous gefture or action.

In practical idolatry we are to diftinguifh betwixt the letting out our affections upon fimply finful obje&s, and the

1 Z kiting

letting them cut excefEvely upon lawful objects. Thus men are guilty of idolatry with finful objects, when they love and covtt another man's houfe, wife, or goods, when things unlawful and forbidden have the heart. Again, men are guilty of idolatry in making lawful objects idols ; as when by excefs or inordinatenefs of love to their own means, wife, houfc, &c. they put them in God's room, as Nebuchadnezzar did with Babylon, Dan. iv. 30. So then, in the former fenfe, men make their lufts or fins, whatever they be, their idols, gluttons that ferve their appetite, drunkards their drunkennefs, make their bellies and appetite their i-idol ; for to whatever men yield themfelves to obey, they are fervants unto that which they obey, Rom vi. 16. An idol is fomething exceffively eiteemed of, and idolatry is the transferring of God's due, outwardly or inwardly, to what is not God, whether we efteem it God or not.

We (hall firft fpeak of practical heart idolatry, efpecially when lawful things are made idols, which is the moft fub-tile kind of idolatry, and that which men moft ordinarily fall into : And it may be cleared thefe five ways; by all which, men give that which is due to God unto creatures. There are five things that are incontrovertible due to God, to wit, 1. Eftimation and honour above all. 2. Love with, all the heart. 3. Confidence and truft. 4. Fear and reverence. 5. Service and obedience.

Firft then, men commit idolatry, when any thing, even any lawful thing, getteth too much refpect from them ; fo that their happinefs is placed in it, and they can lefs abide to want it in effect, whatever they may fay in words, than communion with God himfelf; When men have fuch an exceffive efteem of wife, children, houfes, lands, great places, (be. and when they are taken from them, they cry as IVIicah, Judg. xviii. 24. Ye have taken away my gods from me> and-w^at have 1 more ? When all the other contentments 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 removed, it then appeareth how it is affected, and ftuck into. 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

The fecond way whereby* men commit idolatry with creatures, 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 immoderately 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 duty 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 creature marreth their refting en God, and on his providence.

Hence

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 richer 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 become fo adJi&ed and devoured to them, as to call them Rabbi, and to be as it were( fworn to their words and opinions (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 predominant, every perfon or humour that a man fetteth himfelf thus to pleafe is an idol: in this refpect it is faid, Men cannot ferve two matters, Cod and Mammon; and if we yet ferve men, we are not the fervants ofChriji % 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

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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 maxim, ready to give Jlin for Jkin, 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 anxious 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, opinion, 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 thrift 1 '. 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 God y 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, <bc, thefe may get, and often get more of their confidence, and weight of their eternal peace, than they fliould: So the Jews laid the great ftrefs and weight of their faivation upon this idol, Rom. x, 3.

The feventh may be, outward ordinances in purity, external forms, and profeffion of religion : when men reft u-pon thefe, and prefs not after the power : as the Jews, who Oried up the temple of the Lord, the covenant betwixt him and them, ahd ;heir externa! gelation iq him, Jer. vit 4

J2 An Exprfition of Com. £

The eighth is, any gift of God, which he hath beftowed on men, fuch as beauty, ftrength, wit, learning: when men who have them lay too much weight on them, to think too much of them •, yea grace itfelf, the fenfe of God's love, and inward peace, may be put in Chrift's room, and more fought for fometimes than Chrift himfelf: Now when thefe ai*refted on, delighted in, and he flighted •, or when they are miffed, and he not del'gJued in, then they are idols.

Ninthly, Eafe, qnietnefs, and man's own contentment, is oft-times a great idol; and it is fo when a man is fo addicted to his eafe, as he cannot abide to be troubled. Thus was it with that man, Lukexii. 19. Soul t take thee reft: His eafe was his idol, and he refted on it, and made it the end of all his buildings, and laying up of goods \ but his riches were his idol, as he grounded his expe&ation of reft upon that which he poflefied: So many idle men, who frame their life fo as they may not be troubled, though they be no ways profitable, but fpend what they have, making this the drift of all they do, that they may have an eafy life* when this overfwayeth them as their laft end, (though 0-therwife, if they were not wedded to their eafe, might be more profitable) and often with abftaining from, and ne-gVetting of many neceflary duties, that they may efchew trouble, it is a prevailing idol.

A tenth is, wandering fancies and chimera's, the mind pleafing itfelf with them, and delighting to entertain them, and purfuing them from a defign to find fatisfa&ion in them, even in fuch things as never had, nor it may be, can have a being, except in their own imagination and fancy; fuch are called by Solomon, Ecclef. vi. 9. The wandering of the defire (oppofed to the fight of the eyes, which others delight in) as when men fpread their wits and inventions on pen-ning romances, love-pafiions, ftage-plays, comodies, mafks, balls, eSrc. or which is more fubtile, yet much pra&ifed, when the minds of men frame imaginary and fidtious revenge, delight, eminency, &c. to themfelves.

The means and fecond caufes, phyficians, armies, mini-fters, (tars, and natural caufes, by which God ufeth to work, (by fome called nature) are oft-times fo trufted and leaned to, as they are made men's idols; nay by many in thefe days, judiciary aitrology, palmeftry, £jc. are much ftudied and doted on, and the fcriptures antiquitated and laid afide in a great meafure.

Next, ifitbealked, what idols are moft fubtile ? Anf. I. An idol is then moil fubtile, when it lurketh in the heart, and feateth itfelf principally in men's minds, aim, and inward conteutraerjtj and tfccy inwardly afcribe too much to

fuch

fuch a thing, and yet, it may be, in their external practice, there is not much to di(cover this.

2. Then are idols moft fubtile, when they lye in fu ch things to which fome what of fear, love, delight, isc. is allowable, as in lawful things, which may in fome meafure be lawfully loved, feared, and fought for.

3. When they are in negatives, as in omiffions, eafe, drr. then they are more fubtile than when they lye in fomething men pofitively feek after, or in the coramiffion of fomething forbidden.

4. When they pafs under a lawful name, as when pride goeth under the name of henefty. Anxiety under the name of lawful care, <bc. then they are hardly difcovered.

5. When flicking to one idol, the man rejecleth all others, (as he conceiveth) out of refpect to God, as may be inftan-ced in the cafes of a monafiick life, regular obedience, fome lingular opinion fo much fiuck to, and laid weight on by many.

6. When it is in means that we have ufed, or are allowed by God for attaining fuch an end, as it is hard to keep bounds in this cafe, fo it is hard to difcover the idolatry of the heart in it.

In all which it is to be advertifed, that idolatry in thefe things confifteth moftiy in the inordinatenefs of the heart and affections to them, and that it lieth not fo much in our actions about them, as in the manner of our a&ing, and the circumftances accompanying us and our actions, anxiety, eftimation, exceffive care, love, he.

For clearing the difference betwixt this idolatrous love, fear, fervice, and true love, be. take thefe rules.

1. When our love to creatures drowneth our love to God, and rnaketh us to caff off duties we owe to him, as in De-rnas. 2. When in part it marreth us in the performance o£ duties to God, as in Eli. 3. When it fo taketh us up in our practice throughout the day; that we give not necef-fary time to the worfhip of God, in praying, reading, hearing, <&c. 4. When it indifpofeth for thefe, fo that when we are praying or hearing, the heart is carried away after creatures, and the mind is taken up with fome other thing than God, as Ezek xxxiii. 3. 5. When they too much, and very unneceffarily haunt the heart in meditation, or when we lye down or raife, and at fuch times when our thinking on fuch employments contributeth not to the furtherance of them, it (heweth that they h**e too much of the heart when they poffefs it always, and when it is feldoo* taken up actually with better things, but thefe fical in eafily ind at all times,

K It

It mar appear now, i. How common thi3 fin of idolatry is.

2. How great guilt and hazard men are lying under thereby, becaufe, i. Few are convinced of it. 2 Many years idolatry licth together upon the confeiences of many. 3. There is little repentance for it, though many ways one may infenfibly Aide into it.

It is not fo very ufeful or needful here particularly to enquire what idol is predominant, and hath chief room, if ihefe three things be granted. 1. That there may be, and are many idols often at once, as legions diffracting the man, and fwarming in his heart. 2 that fucceffively they may be changed, according to men's intentions and conditions. 3. That men fhould fludy the mortification oi all, and the giving God his due, fo as none be fpared ; for if any one be fpared, none at all are mortified and ftain,

It would become believers, and it would be their advantage, to think much upon fuch fcriptures as thefe lfa. xxx. 22. And ye fljalt be my people, and J will be your God. Luke xiv. 8. When thou art bidden of any man to a wedding, Jit net down in the Ingheft room ; left a more honourable man than thou ie bidden of him. 1 Cor. x. from ver. 5. to ver. 15. And that they would ftudy conformity to them, and learn to abhor idols -, yea, all creatures, in fo far as they become idols to them.

We are now further to profecute the branches of this commandment, which is a key to all the reft; and becaufe God's fovereignty is hold en forth here, there is no .fin that may not be reduced to it, as being a difobedience to this fo-vereign God : We fhall firft permit fome general ways whereby it is broken, then infift in fome particulars.

More generally, it is broken three ways, as hath been faid already.

1. By derogating from God thar which is his due; (o ail contempt of him, difobedience to him, wronging his inG-nite^Attributes, as if he were not Omnipotent, Omnifcient, Infinite, <bc. denying of his providence in lefs or more, are breaches of this commandment. Thus he is wronged, when he getteth not every way that which is his due.

2. By attributing to God what is not confident with his abfolute perfection, purity, and holrnefs, as that he doth or can do wrong, change, nor keep his promifes, or not guide the world wifely; that he hath any bodily ihape, or may be comprehended.

3. When, what is due to God, as faith, hope, love, fear, &<:. is given to creatures, whether to idols literally, or to men, to faints, angels, ordinances, (as facraments) itars, herbs, gold, phyGcians, &e. when too much weight

is

is laid on them, cr any thing not agreeing tothem is afcrihh ed to them, by which witch-craft, charming, coverouinc ( judicial aftrology, &c. are reproved, as drawing the hearts of men away from the living God.

If it be afked, May not fome things in the tvorld be loved ? and may nut fome confidence be placed in men, means, isc. I anfwer, love may be given to fome things, and naturally is called for to fome things; but, 1. Not (imply, but with fubordination to God; not for them feives, but out of ojbedience to God, and as they may be ufeful to us in helping us to honour him, and as they are his gifts. 2. We are not exceffively to love or reft on thefe, but fo, as from love to God, we are ready to quit, yea, to hate them, as Chrift fpeakethof father and mother, Luke xiv 26. Again, there may be fome kind of confidence given to fome things ; but f 1. Not (imply. Nor, 2. For themfelves. 3 Nor always. 4 Nor in ail things ; but, I. This confidence muft be fub-ordinante to God's appointment. 2. It muft be with dependence on his bleffing for making means effe&ual, and fo may we expeft health from meat, drink, phyfick, &c. for io they are looked on as means conducing to fuch an end ; and yet it is the Lord alone that mull be refted on. 3. Tlvere may be comparative confidence, whereby men lean more to one mean than to another, as more to a fkilfui phyiician than to an unfkilful, and more to an army, as to overcoming an enemy, than when it is wanting, becaufe that confidence is in fome external thing, and concerneth not faivation, and but compared means amongft themfelves , as they are ordinarily made ufc of by God for attaining thele ends ', but in this cale the means are not limply confided in.

Next, we are to confider that this command may be broken all theie ways in tour refpe&s.

1. In do&rine; as when men maintain fuch things as dif-honour God, or give his due to creatures, and do teach them, Match v. 33. to 38.

2. By opinion or judgment; as fuppofe men (hould not vent and publifh fuch things, yet if they in their heart think or believe lo, Pfal. xiv. ver. 1.

3. Though it come not to a fettled judgment, but only reacheth the imagination; fo that loofe, unbecoming thoughts of God, or mifapprehenfions derogatory to him, are entertained ; as Pfal. 1. 21. Acts xvih 29.

4. In practice j when men live as if there were no God, Pfal. xxxvi. ver. !. as if he were not omniicienr, juft, &c. Thefe do indeed deny him, whatever be their profeflion to she contrary, Tit, i 16* Thus all prophaue men^ who live

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loofely, are guilty; as alfo formal hypocrites, who reft on the out-fide of duties.

Therefore, in the third place, we are to confider, that this commandment, in the extent thereof, doth condemn, i. All grofs idolaters of any fort, who ufually are mentioned under the name of heathens. 2. Jews, who worfhip not the true God, in his (on Jefus Chrift. 3. All hereticks, that deny the God-head of any of the Perfons; as Sabelli-ans, who make but one perfon ; Arrians, who make Chrift a made God ; Photinians, who make him a pure man 5 and all that make a plurality of gods, or that leiTen the divine attributes, and give to faints God's due, in adoration or invocation ; or in a word, whoever contradift any ttuth, or maintain any error : for thereby they fallen it u-pon God and his word, and wrong him who owneth no fuch thing: And to thefe may be added all ignorant perfons who know not God. 4. All prophane men, whether aiheifts in heart or in praftice, difobedient perfons, in dee4 denying God, and not giving him his due, which is obedience, whatever in words they profefs concerning him. 5. All hypocrites, who give him but an out-fide fervice, and fo are not in their obedience fincere and perfect as before him. 6, All compacters with the devil, who confult him, or who leave God's way, and feek to come to the knowledge of any thing by an unlawful way •, which is, 1. To meddle "with God's iecrets when he has not revealed them. 2. It is to be beholden to God's enemy, the devil, for revealing fuch things, 3. It is a making ufeofan unwarrantable mean, which has no bleffing promifed to it ; therefore cannot be ufed as a mean with fubordination to God, even tho* the matter enquired after by fuch means, or by the devil, be fuch as he may know. 7. All charming bjvwords, herbs, or fuch means as God hath not appointed for that end, or which have no natural and phyfical efficacy for bringing it forth; as in fetking health from witches, when there muft be words fo often repeated, or they muft be faid fading or going backward, &c. all laying weight on thefe, or the like circumftances, without any reafon. 8. All fpells, fearing of events, and ufing fuperftitious means to prevent thefe, as laying bits of timber at doors, carrying a Bible meerly for a charm, without ufing it, efteeming days and times unlucky and unfortunate; thefe draw men off from God to fome other thing : Of this fort is all divining by lots, ftars, rods, or any other way, not having a warrant, to find out fome fecret, or to know fomething that is to come 5 (it being God's property and prerogative to declare what is to come, Ifa xli.) for when there is no efficacy, no reafon in

the

Com. iT the Ten Commandments. yy

the mean ufed, the effect muft be looked for, either from God, or from the devil : Now when God has neither put it naturally in the mean, nor by his revealed will any way warranted it, as fometimes he doth, (as when he appointed wafliingin Jordan for curing Naaman's leprofy, and anointing in the primitive times for healing the fick) it cannot be from him. Hence fometimes one charm or word to one at one time, will do what it never doth to another: Thefe means have always fome circumftance in word or action immediately and explicitely, or implicitely flowing from the devil, which may be good in itfelf, yet has no force for the end, and fo draweth men to own the devils inftitution, which is exceeding derogatory to the honour of God.

4. We gather the breaches of this commandment from the duties that are required in it, fuch as faith, love, obedience, hope, fear, knowledge, <bc. in which we may fail thefe ways in the general. 1. When we want thefe graces, or perform not thefe duties required. 2. When they are counterfeited, and not real; as when our humility is not real, our prayers not fincere, but in fhew only. 3 When they are defective as to the meafure of knowledge, faith, £>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 commandment 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 finned againft, either by ignorance, or by oroiilion of fome-thing they call for, or by the commiiiion of fomething unbecoming 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 worker.

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 relations, 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, <bc. All which, and whatever taketh the heart off God, are breaches of this commandment.

Next, we fhall infill more particularly upon fomemanifeft breaches oppofite to the great and principal fcope of this Commandment.

1. The firft is, ignorance, which is a direct breach ; for the commandment requireth us to know him, 1 Cor. ii. 8, 9. And if he be not known, there is no ether duty can be rightly performed the knowledge of God being the ground of all duties.

For clearing of it, confider that fome things concerning God are kept from us, other things are revealed to us. Thefe things which are kept from us we cannot know : And 1. They are either fuch as we cannot fee now, becaufe :hey are incomprehenfible in themfelves, as God's infinite nature and attributes; which, as they are in themfelves, cannot be comprehenfibly conceived, no not in heaven : but while we are upon earth, we fee but darkly, as through a giafs, and our knowledge of him is rather faith than fight; or they are fuch things which are conceivable, but God has not thought good to reveal them unto men ; as whenhewillend the world when he will take every man frcin this life, who are particular*

ly ele&ed, ire. to be ignorant of thefe is no fin. It is a duty nottofeek to know them, yea curiofityin thefe is finful; ignorance here is called rather a nefcience than ignorance, which implieth a privation of knowledge which men ought to have ; or, 2. Thefe things concerning God are fuch as not only in themfeives may be known ; but fuch as we ought to know, becaufe they are revealed to us. Ignorance of thefe is finful : As, i. Being a difconformity to that knowledge and holinefs after which God created us. 2. A fruit of original fin. 3. A caufe of many fins. 4. A difconformity to the law, which rcquireth us fo to know and acknowledge God as he has revealed himfelf to us*, and that in his effence, in the trinity of perfons, in his attributes, covenants, works of creation and redemption, and in his relations to us ; and that we fhould fo know him, that we may thereby know our-felves alfo : And this is that great duty called for in this commandment, that we may know hirn, and his will.

Again, this ignorance, as to thefe things we ought to know, may be looked on as threefold, according to the diversity of its caufes.

1. There is a natural ignorance that is the fruit of our natural corruption and blindnefs, which hath feized on mens memories and judgments, and, as they think, incapacitated them to learn ; and indeed doth fo, as to the fpiritual and faving up-taking of the matters of God, till the eyes of the mind be opened by the power of grace.

2. There is a wilful ignorance, when men have parts, means, and occafions, whereby they may attain knowledge and yet they will not know, but flight and defpife the means which draweth often a judicial blindnefs along with it.

3 There is a lazy ignorance, whereby fome do not wilfully reject the means of knowledge, yet are Co negligent, that they do nota&ually ftir themfeives for atr^ining of knowledge. Now though there be difference among thefe, yet the leaft of them is finful, and will not wholly excufe, it being a fruit of original fin (at the beft) entertained by our own negleft of fuch means as might have more removed it : And *hus a dull wit, or weak memory, can no more (imply txcufe, than other grofs difconformities to the law in our natures (appearing in fome more than others) which follow upon original fin.

In fum, men may be three ways guilty of the breach of this law, in refpeft of ignorance.

i. As to the objett matter whereof they are ignorant^ which may be lefs or more, according as iefs or more of that is known, which wc £hou!d know concerning God, and

which

So An Expo fit ion ef Com. i;

which he hath revealed; and this is efpecially to be under-flood of thefe fubftantial things more neceflary to be known there being a great difference betwixt thefe, and other things which do not fo immediately concern God ; fuch as chronologic queftions, fome prophecies, cafes, &c> 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 knowledge 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 natural 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 (properly 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.

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 cannot dilcern what is duty, and what is fin : So fome Pharisees 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 paffion, both to anfwer for; which drunkennefs, or paffion he caufed to himfelf by his unwatchfulnefs: and all the effects 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 infidelity of Heathens and Jews, and the atheifm ofiuch as believe 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, being 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 temerity 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 preemption, or vain confidence ; and becauie every grace has many oppofite vices, ye may fee it is the eafier to fail in obedience 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 defperation 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, looking for what is promifed, without making God's way to attain 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 prefumption is not, that it accounteth God's mercy roo great, or expe&eth 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 committing 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 reverencing of him.

5. Confider what is oppofite to fear'and reverence, and there you will find much carnal' fecurity and vain confidence 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 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 patience 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 taken up with him, or wondering at him and his way with lingers, <bc ?

Laftly, When invocation and prayer is flighted, this commandment is broken: When he is not by calling upon him acknowledged in everything, and particularly, when internal prayer in frequent ejaculations to God (as Nthe-miah ii. 4.) is neglefted.

Now if ail thefe were extended to ourfelves, and thefe wc< have intereft in, and that in thoughts, words, and deeds,

L 2 accord-

according to all the former general rules, what guilt would be found to lye upon every one of us, in reference to his a tributes, relations to us, and works for us ? and as thefe hold hirn forth to be worfiiipped as fuch, fo when that is flighted or neglefted, it cannot but infer great guilt; efpe-cially, when his due is not given by fuch as we are, to fuch as he is, it make thus exceedingly guilty: and though the fame thing be often mentioned, yet it is under a divers consideration ; for, as one thing may break more commandments than one, fo may ont thing, divers ways, break one and the fame commandment, as it oppofeth or marreth divers graces and duties.

THE SECOND COMMANDMENT.

Exodus xx, 4, 5, 6.

Ver. 4. Thou /halt not make unto thee any graven image % or any likenefs of any thing that is in heaven above, or that is in the earth benesth, or that is in the waters under the earth.

Ver. 5. ThcuJJjalt not bow down thyfelfto them, nor ferve them : for I the Lord thy God am a jealous God, vifiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me ;

Ver. 6. And jljewing mercy unto thoufands of them that love me % and keep my commandments*

THIS Commandment is more largely fet down than the former, partly to clear the mandatory part of it, and partly to prefs it, in which two it may be taken up. The preceptive, or commanding part, is expreffed in two things, ver. 4. and 5. at the beginning. 1. That no image be made : And 2. That it not be worfhipped.

Next, it isprefled three ways : I. From a reafon. 2. By a threatning. 3 By a promife : The wprdsare multiplied, that they may the more fully and clearly exprefs what is intended.

1. That this commandment is againft; all making of images for religious fcrvice, is clear from a three-fold extent mentioned in the prohibition. 1. The image of nothing in heaven above, or the earth Deneath, or under the earth ; that is, the Cmilitude of no creature is allowed for this end.

2. Men are forbidden to make either fimilitude or lika-jieff, that is, no fort of image, whether that which is engraven in, or hewn out of ftone, wood, filver, £tc. or that which is made by painting *, all kinds are discharged.

3. No

3. No fort of worfhip or fcrvice religious is to be given to them, whether mediate or immediate, whether primarily as to themfelves, or fecondariiy with refpect to that which they reprefent. This is underflood under the fecond part of the commandment, Then/halt net bow down to them, nor ferve or wor/Jjip them : under which two, all external reverence is discharged, which is clear from the reafon adjoined, becaufe God is jealous, and he will not only not endure idolatry, but whatever may look like it -, as a jealous hufband will not abide any fufpicious-like carriage ia his wife.

That we may have the clearer accefs to the meaning and ufe of this commandment; let us fee; 1. What is the fcope of it. 2. Wherein it is different from the former.

The fcope of this commandment is net meerly and only to forbid making and worfhipping of images, which is the moft grofs way of abufing the worfhip of God ; but under that, to forbid all manner of groflenefs in the external worfhip of God, and to command exaclnefs and precifenefs in it (as well as internal worfhip) according to the rule pref-cribed thereanent by the Lord ; and lo this commandment includeth all externals commanded in the ceremonial law, and doth forbid all wilUworfhip and fuperftition in the wor (hip of God, all honouring him by precept taught by men, and not by himfelf, Ifa. xxix. 13. and Matth. xv. 9. So then, in the firft commandment, the worfhipping of the only true God is commanded, and the worfhipping of any idol is forbidden : here the true worfhip 01 hat God is prefcrib-ed, and the contrary forbidden. The firft commandment fheweth who is to be worfhipped the fecond: how he is to be worfhipped ; not in the manner that heathens worfhipped their idols, nor in any other manner that men fhould feign and devife to themfelves, but in the manner he himfelf prefcribeth. In fum, this commandment holdeth forth thefe three things. I. That God will not only be ferved inwardly in the heart, by good thoughts and intentions (which is prefcribed in the firft commandment) but alfo outwardly, in the confeffing him before men, in external fervice and worfhip, in words and geftures fuitable ; for the forbidding this fort of external gefturesj worfhipping and bowing before idols, cloth include the contrary affirmative in all its kinds (according to the firft rule before-mentioned for the right underitand-ingof all the commandments.) Thus it takerh in all ordinances of word, prayer, facraments, cereroonu-.s, &c. and failing in thefe, breaketh this commandment^ when even they are not rightly gone about.

2. It

2. It holdeth forth this, that in that external rervice and worfhip, God will not have men following their own hu-moar, but will have them to walk by the rule given, or to be given by him to them, and otherwife it is in vain whatever worfhip men perform to him, Matth. xv. 9. Hence it is faid here, Thou jhab not make to tkyjelf, that is, at thy own pleafure, without my command, otherwife what is by God's command is made to him; and this is to be extended to all ordinances, yea both to the worfhip itfelf, and alfo to the manner of that worfhip, all is to be done according to God's command only.

3 It holdeth forth a fpiritual fervice due to God, or that we lhould be fpiritual in all external fervice. There Should not be in us any carnal apprehenfions of God, as if he were like any thing that we could imagine, Acte xvii. 29 as is fully clear from Deut. iv. 15. be. Alfo all rafhnefs and carnality in external performances is here difcharged under bowing to images.

So then, under thefe three, we take up the fum of this commandment, whereby it differeth from the former, which may alfo be cleared from thefe reafoos.

1. The firft is, that this commandment looketh to external worfhip, and the ordering of that; which is clear; 1. Becaufe the things forbidden in it, as making of images, and bowing to them, are external a£Vs. 2. Thefe are mentioned as relating to God's worfhip; for they are placed in the firft table of the law, and for this end images are only mentioned, as made ufe of by heathens in all their worfhip, Lev. xxvi. u The Lord will not have his people doing fo to him, Deut. xii. 3, 4, 5. 6fe. 3. And, that making and wor« fhipping of images are but one part of man's abufing of the external worfhip of God, which is mentioned for all of that kind (as adultery is put for all uncleannefs in the feventh commandment) and all kinds of falfe worfhip, or all the feveral ways of mens abufing the external worfhip of God, are, condemned under it. 1. Becaufe it is moft grofs, and this being a moft grofs way of adding to his worfhip, it fer-veth to fiiew, how God accounteth every adding to his word, or altering of it, to be a grofs and heinous fin, Deut. iv. 23, 24, 25. 2. Becaufe the nations about, efpecially Egypt, ferved their gods fo: and men naturally are bent to it, as appeareth almoft by the practice of all nations; and, Rom. i 25. be. by the Israelites practice in the golden calf, Exod. xxxii. from ver. 1. to ver. 7. and by Jeroboam's practice, 1 Kings xii. 28. Now the Lord will not be ferved (oj but as he commandeth, Deut. xii.- 4 Tejbzll not do fo to the

Lord,

Lord> 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 worfhip 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 commandment, 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 condemned 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, xxxvii v 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 commandment; 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°> Z 1 ' S ee thou enquire not how thefe nations vjorfhipped their gods* to wit, by images, <bc. as if ye would do fo to the Lord: no, but, ver. 32. Whatfoevcr thing / command you\ obferve to do it, thou/halt not add thereto nor diminijh from it: which cleareth the fcope of this command, as being pur-pofely there opened up, Te Jhall not do fo to the Lord your God > 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 reckoning of the ancient Jews, as may be feen from Jofephus lib. iii. 9. Ainfworth, and others. This tkea being laid down-

as a truth ; we fhall, i. fhortly put by fome queftions concerning images for clearing the words. 2. Come particularly to fhew, what is required and what is forbidden in this commandment, and how we break it in our ordinary practice : 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 viable, 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 pictures) 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 commandment, 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 unlawful, 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 condemned (though civil and political images and ftatutes, which are ufed as ornaments, or badges of honour, or remembrancers 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

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 condemned, 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 human 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 religious 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 appearing fometimes in the likenefs of a man, or the Spirits descending as a dove, or as cloven tongues of fire: It is anfwered,

I. There is a great difference betwixt a fign of the Spirits prefcnce, and a reprefentation of the Spirit. 2. Betwixt what reprefenteth the Spirit, as he is one of the persons 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 warrant 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 likenefs; 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 being 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 under 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 foever, 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,

ufe, when religious worfhip or reverence is purpofely intended to them, or there is, by feme oneoceafion 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 angels f faints, <bc which has beeo abufed to idolatry by being worshipped, or moll readily may be fo abufed. 3. Images e-recledfor helping our prayers to be accepted, and which have altars, lights, or temples appointed for them, (which will be clearer, when we come to fpeak of religious worfhip and bowing) Thus peregrinations and vows to images, touching of them with fome apprehenfion of fruit and advantage thereby, efpecially when healing is expected from them ; and fo are they abufed alio, though help be expected not from the image, but from him whom it is faid to reprefenu And thus alio, when any image once lawful cometh to be abufed, it ought to be removed, as the brazen ferpent was by Hezekiah : and under this prohibition, come in the i-mages of falfe gods, as Cupid, Venus, Appollo, Jupiter, isc. which were once abufed. Beftdes, fome of thefe* idols being nothing, the pourtraying of them maketh them appear fomething : And if it was the Lord's way to command the breaking and deftroying of all idols and images of falfe gods ; can it be fuitable to retain them in memory ? that a generation following might have that oceafion and help to idolatry, {viz. the images of old idols) from Chrif-tians: and if it was David's and the faints way, Pfal. xvi. 4. not fo much as to mention their names, but with detefta-tion, ought God's people for fport or delight to look 011 thefe images ? Zeal for God would abhor thefe curiofiiies; and what edification can be in them ?

Y* r e are now to clear the fecond quefiion, if any wor/hip may be given, and what worfhip is due to images of any fort ? aud if it be not a breach of this command to give a-ny religious worfhip to any of them ? That we may anfwer.

1. Confider, there was a twofold wo. flipping of images, even amongft heathens. The firft was more grofs, when the worfhip was given to the image, as being fome God head of itfelf: thus fome think the images of Baal, Afhteroth, 6*c. and particular images, that have fpecial names, were wor-fhipped; thus are men faid properly to worfhip the works of their hands. This is againft the, firft commandment. 2. Their was a worfhipping of images as reprefenting God, jand fo the worfhip was gone about as a part of fei vice done to the true God, fuch was (in conformity to the heathens pra&ice) the worfhip given to the calf, Excd. xxxii, j; 7.

M 2 and

and fuch were the groves and facrificings in the high places 2 Chron. xxxiii. 17.

More particularly, there is an immediate worfhipping of images as idols, when they in themfelves, or for themfelves are worfhipped : and fecondly, there is a mediate worfhipping of images for that which they rcprefent, when men worfhip fomething in them or fignified by them,

Thi3 again may be diftinguifhed with refpeft to the ob-jeft, when the worfhip is directed either firft to a falfe god f orelfe fecondly to the true God.

2. Confider, that there are divers fort of worfhip given to the images of the true God, or of his faints. 1. Some religious worfhip which is more than civil, yet not that which is due to God, fuch Bellarmine giveth them for themfelves properly, and calleth it M?** 2. A divine worfhip due to what is typified, fuch many give to the images of God and Chrift, this they call, >.%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 circumstances 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 therefore, 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

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 religious 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 adoration of the very crofs (as they fay) whereon Chrift differed, 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, Whether 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 worfhipping 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

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 gods i 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 acknowledged, 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 worshipping 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 bodily 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 115. 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

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 practical 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 delivery 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, T<at it may go before us, that is, not to Egypt, but Canaan whether God called them ; do clearly imply, that they looked on it only as a reprefentation of Jehovah.

2. It is clear that they facrifked burnt-offerings and peace-offerings before this image, and this was the fame fervice which was due to the Lord, and fo it was proclaimed, Exod xxxii. 5. and therefore it was to the Lord, and not to the image (foritfelf) that they facrifked.

3. It is clear that they are changed for turning out of the way, and that becaufe of their making a molten image, which feemeth to infer, that their guilt was rather in the

manner

manner of worfhip and making of that image for worfhip, than in quitting God altogether ; and thus they grofly failed in the manner of worfhipping him, by occafion of Mo-fes his abfence ; for now they want that fign of God's pre-fence, which formerly they had, and have not fuch a vifible commerce (as it were) with God ; it is that they complain of, and this want of a vifible fign (and not of God fimply) do they tend to make up by this image.

4. This may be further confirmed from A£te vii 40, 41, 42. where it is faid, that becaufe of this fin they were given up to grofs idolatry ; which could not be, had this been idolatry of the grofleft fort.

The fecond inftance is, from Judges xvii. where you will find that that idol, which Micah made, is not by him or his mother accounted God, but is made ufe of by them, as they think for furthering them in God's fervice, as appear-eth, 1. From this, that it getteth not the name of any ftrange god. 2. That he feeketh a Levite for a Prieft to it, and promifeth to himfelf God's bleffing from that, not that the idol would blefs him, but Jehovah, ver. 13. 3. That it is faid the prieft afked counfel of Jehovah, for the Danites, Judges xviii. 6.

The third inftance is, that of Jeroboam, who did fin, and made Ifrael to fin, by the calves he fet up at Dan and Bethel ; that they were not intended to be worfhipped as idols, for themfelves, but as means, whereby they might be helped to worfhip the true God, may appear, 1. From Jeroboams motive, which was not to divert the people from the true God, at lead he fuppofed, or to make them alter their God, but to alter their manner of worfhip, and to divert them from going up to Jerufalem to worfhip, from which his fear of their revolt to Rehoboam arofe. Hence, the calves are not provided to prevent worfhipping of God, but are put in placej of their going up to Jerufalem ; as the colour of rcafon, pretended by him for this alteration, fhew-eth. And fo, one fervice is put for another, without changing their god; and all the reproofs that his fins meeteth with from the prophets run at this, that he altered the manner of God's worfhip, in putting up new figns in new places, and appointing new facrifices and priefts. 2. It ap-peareth from this, that, as it was diftintt from th^t way of lerving God, which was in Judah, fo was it from the way of the heathens, yea, from the way ufed by fuch idolatrous • kings as Achab, who are faid to do worfe, becaufe they did let up ftrange gods (which the calves are not called) and Baalim \ and Jehu^ when he deftroyed the falfe gods, yet

he

he retained this manner of worfhip; and there were no caufe to difcriminate Jereboa#n's fin from Achabs, or to look upon it as any thing leffer, if all the difference had been only in the change of worfhipping the image of one idol into the worfhipping the image of another : But the difference was in this, that the one worfhipped the true God in thefe images, the other idols indeed. 3. Hence there was flill fome knowledge of God in that land, and prophets fometimes fent them by the Lord, yea when they were led captive, and others fent into their place, it is faid, 2 Kings xvii. 26. isc. They learned the manner of the god of the land, that is the true God though they corrupted themfelves with ferving their idols alfo ; And thus the Samaritans continued worfhipping, they knew not what, tho* they pretend* ed to worfhip the true God, John iv. 22.

The fourth inftance is, that corrupt practice ufed fometimes in Judah, of fettingup high places and groves ; when yet they did not thereby intend to ferve idols, but the true God, and yet they are reproved for this, as a grofs corrupting of the worfhip of God.

And it would feem clear fometimes in Judah, and often in Ifrael, even when they are charged with idolatzy, that yet the knowledge of the true God was not obliterate among them, nor they To brutifh in their worfhip, as other nations about them : We take it then for a clear truth, that they often did worfhip the true God, by images when they did not worfhip the images dire&ly.

The fecond thing may be eafily cleared and made out, to wit, that all worfhipping of God by images, tho* the worfhip be pretended to be given to the true God, and not to the image, but to the thing fignified or reprefented by the image; is yet unlawful, and idolatry, forbidden by this commandment, whatever fort of worfhip it be, if it be religious, as hath been faid: And this we fhall make out by thefe arguments.

The firft is, from the general fcope of this command, which is to forbid not only the overturning of God's fervice, but alfo all will-worfhip, though mixed Ui with the fervice (as it feemeth, that was, which is mentioned, Col. ii. 8. of worfhipping angels, which yet was fo fubtile, that they pretended, they were far from taking from God any thing that was his due) that this is the fcope of this command, is clear from Deut. xii. 8.. where the Lord forbiddeth men in his worfhip, To do what feemeth good to every one in his own. tyes: But fo it is, that the worfhipping of God before i-xnages, 6c. is will-worfhipi &c. till it to Ihewa tfcat it is prescribed by God.

N Secondly,

Secondly, That way of worlhipping God is clearly condemned by the more particular fcope of this command, which is firft, to difcharge all thoughts of God or his fer-vice : Which fcope, as it faith, God cannot dwell in temples •, fo, neither can he be worfliipped by mens hands, that is, by images made with mens hands, as thefe in A-thens did, A£ts xvii. 24, 25. For they ignorantly worfliipped the true God. 2. To (hew that he fhould not be ferv-t<i as idolaters ferved their gods, by images, Deut. i* r . and *2. 30, 31, 32. This binds us to the word for all inftitute worihip, but efpecially reftxaineth us from idolaters, their way of worihip, as well as from their idols, Tkcujbalt not do Jo to the Lord thy God: Note, that fo fet down, verfe 4. relateth to groves, images, high places, 6r. mentioned, ver. 4. which place doth not only difcharge fuch fervice to be given to idols, but the giving of any fuch fervice to God himfelf, who will hnve no fuch fervice: And if it be clear that worlhipping him by groves and high places be condemned, why not worlhipping him by images alio ? for the pio-hibition fo, looketh to all.

Thirdly, This command hath a general prohibition in it, that leaveth no image out, whether of God, faint, or any other thing, for any religious ufe, under whatibever ihape : For, 1. It difchaFgeth the making of any image of any thing for any religious ufe. 2. It difchargeth all worihip to be given them, whether outward by bowing, or inward by fervice, or whatibever folio weth on thefe ; and therefore no diftinftion ufed by idolaters can falve the matter or avoid the ftrength of this command, efpecially confidering that it diredteth men in the manner how they fhouid fervc the true God, and doth not (imply prefcribe who is to be acknowledged as true God, which is done by the firft command.

Fourthly, If by this command heat'ienifh idolatry or the ferving God by images be condemned ? then the ferving of God by images alfo amongft Chriftians is here condemned: But the heathens ferving God by images, is here condemned, Ergo, &c.

If it be anfwered, that heathens did reprefent by their r-mages that which was not God, and that this was their fault: I anfwer, 1. It is not like all did fo, nor that any at firft did fo ; but fome had a notion of the invifiblc God-head, asPtom. i. 28. though they changed it into an image, like to a corruptible creature, 2 Yet here the argument hold-eth ; if heathens, who worfhipped fuppofe Jupiter, Vulcan, &c. and their images of gold, filver, i?c. were holden for idolaters ; not only as worshipping Jupiter and Vulcan, and thefe idols which were fo reprcfented, but alfo as worfbip-

piog

ping gold and Giver, and fuch images and things as they made life of to reprefent thera ; then alfo Chrifiians muft be laid not only to worfhip what is reprefented, by thofe i--mages, but the images themfelves, and fo to be guilty of i-dolatry on that account. The reafon will hold alike in both ; and if their exception, that they worfliipped not the images, but what they reprefeated, did not exempt them from being found guilty of worfliipping fuch images in particular, neither will Chrifiians upon that plea be found exeemed from this guilt; for, a quentenus ad cmne valet confiqaentia.

lib, Argument, if that idolatry committed by the Ifrae-lices in the wildernefs, Exod. xxxii. and that which was fet up in Ifrael by Jeroboam, and that of ManalTes, 2 Chron. xxxiii. be to be condemned as idolatry; thc*n that which is pra&ifcd amongft the papitts in worfhipping of their images, and God by them is condemned as idolatry; But the former is condemned in fcripture as grofs idolatry, becaufe it falletH off, and declineth from the way of worfhip the Lord hath prefcribed, and turned God's people like to idolaters in their way \ therefore alfo the latter is to be condemned as i-dolatry,

There is no exception which the paplfts give in here a-gainft this argument, but the like have been given by the Iffaelites.

For, 1. If they fay, They worshipped net the true God before theft images, that f, anfwered already,

2. If they fay, it was condemned, becaufe they re pre fen t-ed him by fuch images, that is not enough : For, 1. The-command foibiddeth all images cf any. thing. 2. The op-pofition mentioned, Deut iv. Thou faiueji no likenefs or i-mage but heircUJi a voice , hath no middle but argueth againft all, alike? Hence thefe images, Pfal. cxv. that had nofes and mouths, but fmelled not, and fpoke not, were condemned as well as thole complained of, fiocn. i.

3. If they lay. I: was not lawful then, but is lawful now ; this were to fay, that the gofpel admineth of no carnal ordinances than the law ; whereas its fervke is more fpiritual without all doubt.

From all which, we may clearly conclude, that in fuch fervice there is a two-fold idolatry committed ; 1. In that becaufe of fome holinefs and venerability that is fuppofed to be in fuch images, reliques, <bc. religious worfhip (tho* inferior to what is attributed to God) is given to them for themfelves, according to the decrees of that fecond coun-fel of Nice. 2. In that they pretend, by fuch fervice to worfhip the true God, tho' in an idolatrous manner for-

N 2 bidden

loc An Expofition of Com. 2«

bidden by; him befides what Aquinas and his followers maintain, who give to the images of God, Chrift, Mary, and the crofs, x*T?«a itfelf, part 13. q. 25. a. i, 2, 3. And reafon fayeth, It is a fnare unto them that worfhip them, and a fcandal to others : for, as Auguftine (fpeaking a-gainft the expreffions ufed by heathens, from Pfal. cxiii. and from that of the apoftle, Rom. i. (after he hath rejected their images, and their interpretation, and excufes al* fo) fayeth, He who worjhippeth and prayeth toward an image , is an idolater : for, who, faith he, worjhippeth and prayeth towards an image, who is not affefted with it as if it heard him ? In fhort then, the idolatry that ftriketh againft this command, may be fummed up in thefe particulars.

1. When by fome vifible fign, reprefentation or image, the God-head is wronged, as being thereby made like to it; this is againft Deut. iv. 15, 16, 17. <bc where every image made to reprefent the true God, is condemned as unfuit-able to him.

2. When by our worfhip we tie the prefence of the true God, to fome place, image, ftatue, or relique, as if they had fomething in them, or communicated to them more divine than any other thing; or, as if God heard our prayers better at images, and by them ; or, as if there were a more fpecial prefence of God there, or a more fpecial difpenfati-on of grace granted by them ; as heathens fuppofed their

. gods dwelt invifibly in their images, and did anfwer them there. Now, the fuppofing that there is in any thing, fomething venerable and worthy of fuch refpeft, is the ground of all idolatry ; the inward leaning to it, and trufting in it, is againft the firft command : but the outward expreffing of this efteem and truft, is againft the fecond command. Thus men fin in praying to things that are (though rational creatures) as angels and faints-, or to things that are not, as empty images that have no deity dwelling in them ; or to life-lefs creatures, as the crofs, bread, &c.

3 It is idolatry, when idolatrous worfhip, ufed in the fervice of idols, is given to God contrary to his command : fo, Deut. xii. 30, 31. Thou /halt not do fo to the Lord thy Cod; and, 2 Chron. xxxiii. 17. their keeping up of groves for the worfhip of God, and that invention of Jeroboam's calves, are condemned as idolatry.

4. When any thing of that external worfhip, which is due to the true God, is given to any other, even though it be with a purpofe not to fhut him out altogether from his due, yet when it is in part given to any other thing, as to thf crofs, faints, images, <bc. it is called worfhipping of them j fee Exod. xxxii. compared with Pfal. cvi. 19, 20.

there

there they worfliipped the images of gold and filver, 6r. yea, ver. 37. Devils, though they intended to worfhip God in thefe images.

5, When any thing of this worfhip, due to God, is given to fervants or means, as if fomcthing adorable, and to be worfliipped, were in them, although they be not accounted God himfelf: Thus Cornelius finned in worfhipping Peter, Acts x. 25, 26. when he knew he was not God 5 and Peter rejecteth it on this ground, that he was a man, and not God ; and that therefore it was due to none but God: Which reafon, taketh off all that can be faid by men for palliating this kind of idolatry : Thus the fcope of the command, and the reafon and ground of worfhip being confi-dered, it is evident that all thefe are idolatry.

We would now further confider, £rfr, the pofitive part of this command; and next, what is forbidden in it.

And, 1. For the pofitive part of this command, we conceive it doth reach, 1. To all external ordinances, fuch as doftrine, worfhip, government, and difcipline: We are here enjoyned to keep thefe pure, according to his word : Thus any error breaketh this command, when it is vented and made public, as fecret errors break the firft.

2. It reacheth to all external obedience, fuch as, receive ing the -ruths of God, fubmitting to the government and difcipline of his houfe, entering therein as church-members* often hearing the word, not only on the fabbath, which is required in the fourth command, but at all occafions, when God fhall give the opportunity, it being a fpecial part of his worfhip; right ufing of the facraments, and worthy receiving of them, praying externally, internal prayer being required in the firft command ; outward confeflion of fin, when called for ; confeliion of the truth in times of trial, <3C and this obedience is to be extended to extraordinary duties as well as ordinary : as vowing, fwearing, farting, &£• when they fhall be required in providence; external covenanting with God, an ordinance neceflary for keeping pure public fervice, &c+ Alio it is to be extended to lecret duties, and to private duties in families, and Chriftian fellowship, as well as public, and to diligence in them all.

3. It reacheth to the right manner of doing duties; efpe-cially, it requireth it, 1. That they be not done in hypocrify, for God will not be fo worfliipped in any duty. 2. That all our worfhip and duties be diiecled to God, in, and thro* the Mediator, and that none can come to God but by him, who is the appointed high prieft, 3 That ail our obedience and fervice be fpiritual.

4. It taketh io all external geftures, and outward rever-

ence

ro2 An Expofition of Com. 2.

cnce in praying and hearing, 6r. as, that the eye be fixed, and the carriage not light, but decent; that there be no laughing, that the looks be ftayed and grave : thefe in a fpe-cia! manner, in worfliip, are to be looked unto.

5. It requireth every mean that may further God's public iervice, as educating and training up men for the mini-ftry, entertaining them, providing places and accommodations for public worfliip, and every thing of that kind, without which the external worfliip of God cannot be performed.

6. It requireth the removing of all letts and impediments of God's worfliip, or whatever is contrary thereto, according to our places and flations ; fuch as herefies and here-ticks, by condigne cenfuring of them, removing all idolatrous worfliip, and whatever may be the occafions of it, or whatever hath been, or may be aim fed to it, purging the ho'ufe of God from corrupt and infufficient minifters and corrupt members.

But let us fee in the next place what is forbidden in this command, and how it is broken.

In the firft command, what immediately reflccteth upon God himfeif, is forbidden \ here, what immediately reflec-teth on his ordinances and appointments, contradicting them and him in them, is difcharged. There is none of the commands more frequently broken, and yet men moft readily think themfelves free of the breach thereof, and therefore ye fhould confider that it is broken,

j. In doctrine, or doctrinally. 2 In practice. 3. In both, when the doctrines vented and published againfi: truth* have external practices following on them, as that doctrine ; of image-worfliip hath, which we have fpoken to already, and is the grofs breach of this command ; and the Lor i in-flanceth it as being the greateft, becaufe where this is, all forts of idolatry are : for it fuppofeth idolatry againft the firft command, and that fome efleem and weight is laid u-pon that creature we worfliip, beyond what is its due ; as if there were in it fome divinity or ability to help, whereby it is thought worthy of fuch honour, whereupon followeth that external worfliip which is given to it upon that account: and fo, becaufe faints are thought able to hear and help men, pray to them : and becaufe the crofs is thought holy, men worfliip it, &£. And as this idolatry is manifold a-mong the papifts, fo it is palpable when prayer is made to faints, rcHques, bread, the crofs, images, &c.

Now that we may further explain this: confider, that this; command is three ways broken dottrinaUy, (ail which

have

have a great influence upon mens breaking of it in their practice;) or, the fervice and worfhip of God, is three ways wronged by the doctrine of men. 1. When fomething is added to his fervice which he hath commanded, and this i$ fuperftition and wiil-worfhip largely fo taken : Of this kind are, 1. The five popifh facraments added to thofe two the Lord appointed. 2. Other and more mediators than the one Mediator Chriit. 3. More meritorious caufes of pardon and justification, than the blood and merits of Chrift. 4 More officers in his houfe than he hath appointed, fuch as, bifhops, cardinals, drr. 5. More ceremonies in worfhip* as fait, fpittle and cream added in baptifm to water, and kneeling, &c. to the Lord's (upper. 6. More holy days than God hath inftituted. 7. Other things to be acknowledged for the word of God than the fcripture,. as tradition?, apocraphy, err. and many iuch thing?, whereof (for the moft part) popery is made up.

2. It is broken when his ordinances are demintihed, and any thing which he hath commanded, is taken away from them, as is clear from Doit. iv. 2 Te/hall mi add unto the •word which /commandyou , neitherJhaliy e diminijh ought therefrom : and thus they break this command, by taking away

the cup from laicks (as they call them) in the Lord's (upper, and the ufe of the Bible from the people in their own language. Alfo it is broken by taking away baptiirn from infants, and difcipline or excommunication from the church, and by taking away the fabbath-day, and pubiic tinging of pfalms, or fuch like: not to fpeak of that blafphemous, and fome-way Pagan-herefy of quakfci ifm, over-turning moft, if net all the ordinances of God, deftruclive to all true religion and Chriftianity, and introducing, at leaft, having a native tendency to introduce, old paganifm and barbarity.

3. This command is broken by corrupting of God's wor-fhip, as when the word is mif-interpretcJ and mif-applied, prayers are ufed tn a ftrange tongue, the word is mixed with errors, and the church, both left without difcipline and a-bufed in civil things, which tendeth to the corrupting o£ God's fervice ; unqualified men put into the miniftry and kept in it, when facraments are refted on and worshipped, even as the brazen ferpent was abufed, and the temple, tho* appointed by God at firft for good ends, was afterward reft-ed on and idolized.

Again this command is practically broken four ways: Firft, By grofs prophanity and neglect of the practice of known duties of worfhip; this way, are guilty of all pro-phane contemners of facraments, word, difcipline, 6r. Ml cegleclers of them whsn they may have them ; and all thefe

than

that fet not themfdves to go rightly about them, in fecret, in families, or in public: and where many opportunities of gofpel ordinances are, this fin is the more frequent: and fo all athcifts that contemn religion, and thefe that would only fcrve Qod with a good heart and intention, as they pretend, without any outward worfliip, are condemned here: and alfo thofe, who for fear or advantage give not teftimony to the truth and ordinances of Chnft, when fuch a teftimony is called io\\

2. Men fin agalnft this command, when they pra&ife will-worfliip and fuperitition in ferving God by duties he never required, whether, 1. It be wilUworfliip in refpeft of the fervice itfelf, as when that is gone about as duty, which is not in itfelf lawful, as when fuch and fuch pilgrimages and penances are appointed by men to be done as fervice to God : Or, 2. When worfliip, or fervice under the gofpel is aftric-ted to fuch a place, as if it were holier to pray in one place than in another, and that therefore God did hear prayer there more willingly and eafily than in another place. Or, 3. In refpeft of bodily pofture, as if there were more reli* gion in one pofture than in another; as in receiving the Lord"s fupper kneeling, or praying in fuch and fuch a pofture, except in fo far as it is decent, and otherwife rightly re-gulate by rules of prudence and nature's light. 4. When it is without a divine warrant tied to fuch a time only, as Chriftmafs, (commonly called Yool) Eafter, Pafch, &c. which is an obferving of times that God hath not appointed, 5. When it is tied to fuch an occafion or accident, as, to pray when the clock ftriketh, or when one neefeth, which Plinius marked of Tiberius, who was no religious man, yet could not abide one who lifted not his hat when he neefed, and faid not ,c God blefs ;* and he obferveth it among thefe things he can give no reafon for ; the prayer is good, but the timing of it (o f and aftri&ing it to that thing, is fuper-ftitious; fo your light wakes and diriges (as ye call them) are upon this account to be condemned, either as fuperftiti-ous, or as prophane, or at the beft, as the rcliques and caufes or occafions of both: For, 1. Once in times of po* pifli darknefs they were fo ufed, or rather abufed. 2. Why are your vifits (tainted to fuch a time more than another? It profiteth not the defundl, and it hurteth the perfon yoa come unto : a multitude not being fit for comforting or in-ftrufting ; and yet it cannot be called a meer civil vifit, being tryfted with fuch an occafion: but certainly it fuiteth not, nor is it a Chriftian carriage toward the dead, and after the burial of the dead, to fpend time together in fuch a way as is commonly ufed; Befide, it is fupsrftitious, when

a thing

a thing without reafon is atiricled to fuch a time or occasion, as.giving and receiving of gifts on New-years-day, too too common amongft Chriftiaps, though a heathenifh cuf-torn ; which day, as Gratian obferves, was dedicated to their devil-god, Janus . He afferts likewife, that fuch Chrif-tians, as in his time did obferve it, were excommunicated : and Alchuinus, with others write that the whole catholick church appointed once a folemn public faft to be kept on a New-ycars-day, to bewail thofe heathenifh interludes, fports, and lewd idolatrous praflices that had ben ufed on it. 6. When fome weight is laid on the number of words, or fee repetitions of prayers, Ave Maria's, or pater nofter's, or on the reading fo many chapters, or faying fo many prayers. 7. When any take a word of fcripture at the opening of the Bible, or by a thought iuggefted, as more befiting their condition becaufe of that, without weighing the word itfelf: and lay more weight upon that word than upon another that hath the fame authority and fuitablenefs to their cafe, which is to make a weerd, or fortun-e book of the book o£ God, for which end he never appointed. Thus alfo men are guilt/, when they account facraments more valid, or lay more weight on them, becaufe difpenfed by fome mini-frers, than when difpenfed by others, though having the the fame warrant, or becaufe of the difference pf perfons that partake therein with them.

However fome of thefe things may be in themfelves good, yet they are abufed by fome one circumftance, as in unwarrantable timing them, or in laying that weight on them which is not warranted in the word, which 1. Altereth the way that God has laid down. 2. Bringeth us to prefer one circumftance to another, without any warrant. 3. Maketh a neceffity where God has left us free, and fo bringeth us into bondage.

3. We may go wrong in pradlifing lawful duties many ways, as to the manner of performing them, when they are not fo done as is required: As, 1. When we do not pro-pofe to ourfelves the right end we fhould have before us.

2. When they are not done from a right inward principle.

3. When they are done in hypocrify and formality, and refted on ; all which may go along with men in all duties and ordinance; and generally all our (hort-comings in the right manner of commanded duties, ltrikcth againft this command,

4. We may alfo confider the breach of this command, by taking a view of what is oppofite to every thing required ; and fo want of reverence in worfbip, want of zeal againft error or faife wcrfliip, noj ftretching ourfelves in all law-

O firt

ful endeavours to entertain and maintain the true woruYip of God, are here forbidden -, fo likewife the putting in, and keeping in unworthy minifters ; the traducing, holding out, and putting out of faithful men ; the withdrawing and fc-queAring ther maintenance from them ; the drminifiiing of h, or ftraitning them in it. Horrid fins, though little thought of, and lightly looked on by men, drawing no lefs deep before God than obftrue'ling the free courfe or the gof-pel, breaking up the treaty of peace betwixt God and Enters, carried on by faithful minifters, as the arnbafTadors of Jefus Chrift; and faying on the matter that he (hall not fee of the fruit of the travel of his foul in the falvation of the fouls of men-, to his fat is faction, fo far as they can impede it by outing and discountenancing his minifters, the inftruments made ufe of by hkn for bringing about that; and thusalfo, all facriiedge, fimony, and the like>cometh 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 unwarrantably with fuch as are excommunicate, and all.unwarrantable 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 under 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 performance of them.

And again, 1. Some are guilty of the breach of this command 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 command. 1. In net praying fofthe fpeaker 2. In not praying 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 watchfully 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 \t y or-for any good received before by it,

* 7. la

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 expectation 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 only 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 believe 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 prejudice of the ordinances. 12. When we arc more for knowing 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 after 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, except 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 infilling 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 directed 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 underfoot 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 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. 11. Not trembling ar its threatnings, nor forbearing what was thereby difcharged. 12. Not helping 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 directions 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 troubled for fruitlefnefs in hearing, without any ufe, but being as a (lone without fenfe or feeling. 2r. Leaning on hearing, 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, neglecting 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 ourfelves that we cannot hear. 5. Caring little to have a mi-niftry, whereby we maybe in(truc~ced at ail times, and therefore 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, <bc.

2. Let us inftance the breach of this command in public prayer, which is a part of worfliip which very nearly concerns the glory of God ; and certainly when it is wronged through the unfuitable, and not right difcharging of this duty, this command is in a fpecial way broken.

We (hall not here look to every thing, but efpecjally to what concerneth public prayer, indeed we fail alio in ferret prayer, and in giving thanks both alone and in our families.

1. By

no An Expofition *f Com. 2-

x. By contempt of this excellent ordinance, many flight prayer in fecret and in their families* Jer. x ult. which is a clear breach of this command as well as neglecting it in pub* lie ; when men do not countenance fermon or prayer, tho' at the fame time walking idly in the ftreets or in the fields. 2. By cafting up of prayer to others, reproaching it, calling it hyppcrify, and thofe who ufe it hypocrites* 3. By mocking the Spirits work in prayer.

I. Before we come to prayer, we fin. I. By not watching to keep the heart in a frame for praying, always. 2. By not watching over every opportunity that we may have for prayer, whereby many occafions are loft. 3 In not longing for opportunities of prayer. 4. In not ftirring up ourlelves to ferioufnefs when we are about to pray. 5. In letting the heart run loofe when we are about other things, which indifpoieth for prayer. 6. In having a feif particular end before us in our prayers. 7. In our little refpsfting God for ftiength and fitnefs, and little looking to him for his Spirit to ourfelves, or thefe who are to go before us in this duty of prayer. 8. In our little examining ourfelves that we may know what to pray for, and what diftincily to confefs. 9 In our not meditating on what we are to fay, that we may, as to the matter of our prayers, fpeak in faith.

10. In aiming more to find and exercife gifts, than to have grace afting in us. 11. In our rufhing raihly on fuch a weighty and fpiritual duty.

iJly, In prayer; and, 1. On the fpeakers part there are divers ways whereby this command is broken : As, 1. By rafhnefs and fenfelefnefs, not exerciling the fpirit, but the mouth*, telling over our prayers as a tale without life. 2, Praying in our own ftrength, without looking after the influence of the Spirit. 3. Not drawing near to God by faith in Chrift, but leaning too much on our prayers, from a fe-cret falfe opinion of prevailing more with many words well put together, than by exerciling faith on Chrift, andrefting *on him, as if God were perfuaded w»th words. 4. In-ad-vertaat praying, uttering unadvifed petitions and cxpreffi-ons without underftanding. 5. Not praying humbly and with foul-abafement: Nor 6. Singly to pleafe God, but men, feeking expreffions that are pleafant rather than fenfi-ble. 7. Saying many things we think not, not being touched with the weight of fin when we confefs it, nor with the defire of holineis when we mention it: counterfeiting fome-rimes reftraints and complaints more than is real. 8. Limi-tating God in particular fuits. 9. Cold in what is of great-eft concernment. 10. Want of reverence and holy fear.

11. Want of a right impreffiou of a prefent God, 12 Not

pray-

Com* 2. the Ten Commandments. tit

praying for others, and little refpecYmg the condition of thofe we pray with ; or, what we do of this kind, is either but cold, and for the fafhion ; or if there be more apparent zeal and ferioufnefs fcr others, it would be adverted that it be not upon defign to flatter and pleafe them rather than to obtain fpiritual bleffings to them. 13. Defiring things for fatisfying ourfelves more than for God's honour. 14 Breaking off before we come to livelinefs and liberty, having begun lazy and without life. 15. Not infifting to wreftie with God when under bands. 16. Precipitating with the words before the heart pondered them, or the affection be warmed, 17 Porting through it, as duty, only for the fafhion, without refpeel to God. or love to theexercife, or driving at any profit by ic. 18. Wearying and not delighting in it. 19. Not aiming at God's prefence or fenfible manifeftations in it, or at hearing in that which we pray for. 20. Being more defirous of liberty in public than in private. 21. Freting when we are put or kept under bonds. 22. Growing vain and light when it goeth well with us, and turning and unwatchful when we get liberty. 23. Impertinent ufe-making of fcripture-words either ignorantly or vainly. 24. A fecret expectation of fomcthing for our prayer, and fo refting upon the work done, as if there were merit in it. 25. Ufing exprefBons not eafily underftood. 26. Ufing undecent geftures, and fcurrile expreffions. 27. Not obferving God's difpenfatioa to us, nor his dealing with our fouls in the time of prayer, that we may conform our fuits accordingly, as we find many of the faints have done, who end in fongs after they had begun fadly. 28. Not praying with fervency for Chrift's kingdom, and for Jews and Gentries. 29. Exercifing gifts rather than grace, when we pray. Thefe are fins upon thr fpeaker's part.

Next, ye fhouid confider the fins of them that join : And beiides what is general and common in the duty of praying, we fail, often in joining. And, i.inthis, that many think. When another prayeth, they neec) not pray, but let the fpeaker be doing alone. 2. When we obferve not what is fpoken, that we may go alongft in what he prayeth for, and be upon our watch that we may join, and that we may do it in judgment. 3. The mind wavering or wandering, and we hearing, but not praying. 4. Cenfuring the words and geftures of the fpeaker. 5. Fixing our eyes or minds on fome other things, and giving way to other thoughts that may divert from joining. 6. Sleeping in time of prayer. 7. Confufednefs in that exercife, and not diftin&ly joining with what agrceth, to cnarfclves and our owa cafe* nor with

what

what agreeth to others joining with it for them. 8. More cold and indifferent in what concerneth others, than in whatconcerncth ourfelves. 9 Morecarelefs of being heard and aufwered when we fpeak nor, as if we were lefs concerned, thinking it enough to beprefent, although in our heart we join not; and, not being affe&ed with the prayer of a-nother, nor adling faith in it, we foon weary when others pray. 10. Not being edified by the praying of another, nor taking up our fins in his confeffions, nor our duty in his petitions. 11. Much hypocrify in fuch duties, while we feem to be joining, but are doing nothing. 12. Not endeavouring to have affections, fuitable to what is fpoken, ftirred up in us. 13. Not praying that the fpeaker may be fuitably guided and helped in bringing forth petitions that may anfwer our wants. 14. More indifferent, that another who fpeaketh, as mouth for the reft, want liberty, than when we are put to fpeak ourfelves, although it be God's ordinance. 15. Not rightly touched with any expreffion we cannot join with, but rather ftumbling at it. 16. Our being ignorant of the meaning of many expreffions through our own fault, fo that we cannot join in them. 17. Muttering words of our own, and not joining with what is faid. 18. Indiftinclnefs, in confenting or faying Amen at the dole.

3<//y, After prayer, both fpeaker and joiners fail. r.

That they watch not over their hearts, but foon return to

other things, as if then they might take liberty. 2. Not

waiting for an anfwer, nor obferving whether prayers be

anfwered or not. 3. Not being thankful foranfwers when

they come. Nor, 4. Intreating and preffing for an anfwer

if it be delayed. 5. Not reflecting on our failings, whether

in fpeakicg or joining. 6. Not remembring what we have

uttered in prayer, but prefently returning to a carriage that

is very unlike thofe things we have been ipeaking before

him. 7. Not keeping up a frame for new opportunities of

prayer. 8. Not preffing after a conftant walk with God

betwixt occafions of prayer. 9, Refting on prayer after we

have done, and thinking fomething of it, if we feem to have

been helped to pray. 10. Carnally heartlefs and difpleafed,

if it hath been otherwife. 11. Not being humbled for the

finfulnefs and defects of our prayers. 12. Not having re-

courfe by faith to the blood of fprinkling for pardon of

thefe finful defects.

We are to confider how men break this command in praife and thankfgiving: and here there is a failing, in general. 1. In the utter neglect of this neceifary duty : Alas, what of that duty do we in fecret, and yet it is iipgularly for

~ God*

God's honour, and as clear a duty as prayer. 2. In mocking praife often, by prophaning plalms tor our carnal mirth. 3. In neg'ecting and flighting of it, though not altogether, yet by unfrequent going about it. 4. In accounting it to be almoft no duty at all, and in being but little challenged for flighting of it, or for irreveren-. ufing of it.

idly, We fin before we go about this duty : 1. In not preparing for it. 2, In not praying for the fpirit, to fit and enable us to praife, 1 Cor. xiv. 1 5. and for a fixed heart for that work, Pfal. cviii. 1. 3. In our not aiming at a fpi-ritual difpofition for fuch a fpiritual duty. 4. In our not endeavouring for a right impreffion c f the majefty of God, And, 5. For e'earneis of our inteivft in him. And, 6. For an impreffion of the excellency of his way, and meaning o£ his word , all which are exceeding nr-ceffary unto the right performance of this duty, and without them we cannofc praife fuitably.

^dly y We are guilty of many faults in the time of praifing. 1. Doing it without refpect to God's glory, and for the fafhion only, 2. Hypocrify, not praifing him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want understanding of the words we exprefs. 4. No fuitable impreffion of God's greatnefs and goodnefs upon our hearts when we praife. 5 Not aiming at communion with God in this duty, as de-firing, minding, and hoping to praife him for ever. 6. Not being taken up with fpiritual and heavenly delight in him, and in the work of his praife. 7. Lightnefs, laughing, or mainly affecting of, and carnally doting upon, fome tone or voice more than being fuitably affected with the matter and making melody in the heart to the Lord. 8. Forgetting what we do fing, and not knowing or confidering what it is we fing, the heart not being prefent nor fixed, 9. Not being conftrained by love to praife, but fome cuftom or natural confeience conftraining to us. 10. Not offering up our praifes in and through Chrift Jcfus, Heb. xiii. 15. I r. Soon fatisfied in our praifing, as if we were little troubled to be fitted for it, and becaufe little of ourfelves lieth in it, we are the lefs careful how we difcharge it, but flint and limit curfelves to fome cuftomary certain matter which puts us to few prayers before, and makes but few challenges after. 12. Not intermixing ejaculatory prayers in our praifings. 13. Much hypocrify, when we fing the cafes of others, or their thoughts and eftimation of God, and fhidy not to be fome-thing like their frame and exercife. 14. Not framing our affections in praifing to the fubject of our praife ; whether it be fome fad cafe or fome chearful cpntfUion, or fome

P hif-

hiftorical or prophetical fubjecV, and when imprecations are a part of the fong, we foon fall off, or praife one and the fame way in all. 15. Notorious in blefling God for former mercies to his fervants, if it be not fo well with us hi the mean time, nor chearfully acknowledging his former deliverances of his church and people, in which we have not perfonally ihared. 16. Not being affected with his keeping of us free of many fad cafes we fing, and others have bcenin, nor bleffinghim fordelivering them. 17. Nor letting the word of the Lord which we fing, lick down in us for engaging our hearts to, and chearing our fpirits in good. 18. Not afienting to, and giving his glory in the acknowledgment of the juftnefs of his fevered threatnings, and the mod fearful fcripture imprecations. jo Not rightly observing thofe things that are the fubjLct matter of fcripture fongs, foas to put a difference between feme things we are to tremble jmd fcare at, fuch as the falls of the faints ; and other things which we are to imitate and follow for our edification. 20. Gadding in idle looks, fo that fome fcarce look on their books (although they can read) that they may the better have the fenfe of what they fing 21. Not putting ad::: 1 ence betwixt praying a petition that is in a pfehn, and fing-?ng of it, which fhould have a fweetnefs with it that may encourage us to pray for, and expect what others before us have obtained. 22. Wanting fuch confidcrations about the matter long, when it fuits notour prefent cafe, as may ably affect us, and fit us to glorify God in that duty : as, when we fing of the eminent holinefs of fome of the faint?, we are to blefs him that ever any was fo holy, whatever be our finfulnefs; and that we have hope of pardon, though under many failings, and much unlikenefs to that cafe we fi n g- 2 3' ^» ot figging w i tn tne voice at all, although the tongue be given 9s as our glory, that we may therewith glorify God.

4tbly % After we have been about this duty of praife, we fin. i. By falling immediately into a carnal' frame. 2. Not looking back or examining when we have done, how irried it in praifing God. 3. Few challenges for our many failings in praife. 4. Little repentance for thofe failings. 5 Not keeping the hear: right for a new opportuni-. praife. 6 Not keeping a record of his mercies in our memories and upon our hearts, to engage us to praife him. 7 Not walking in the exercifcof love, which would fweetly condrain us to this duty; and make us delight in it. iefe are but few of the many iniquities that are to be found in our holy things, E;:od. xxviii. 38. It is good we have a high pried to bear them. O, what if all our fins

were

Com. 2. the Ten Commandments. n-j

were reckoned, how heinous would they be ? and what a fum will they come to, if our performance of holy duties have fo many iins in them ? and when the fins of a fabbath are counted, how many will they be ? hundreds of divers forts, in praying, hearing, and praifing ; and multiply thefe to every lode thought, and every declining or wavering of the heart, how many times may they be multiplied ? ah ! how many unholy words do we let ilip, and then confider all the fabbaths and fermons, prayers and praiits we luvc had, how many hundred ihouiands will they amount to ? It is fad that men fhould lie under all thefe with few or no challenges, or without minding repentance, or thinking of neceflity of employing the high prieir. for doing them away, therefore we fhould accept thefe challenges, and give him employment, who only can bear the iniquity of our holy things. If this b/ing not down felf-righteoufnels, and convince you of the neceffity of a Mediator, what will do it ?

We (hall proceed in the next place, to confider the fins that wait on receiving the facraments, which as they were a fpecial part of the worfhip of God under the Old Teftament, fo they are yet under the New ; and our fins in reference to them, ftrike againit this command, as it prefctibeth and car-veth out our external worfhip ; and fo much the rather fliould we confider this, becaufe there cannot be a more ex-prefs covenanting with God in giving and receiving, pro-pofing terms and accepting of them for doling the covenant, than is in the facraments.

Before we enter to fpeak of the faults we are here guilty of, we may in general propofe fome things concerning the facraments : As 1. For what ends God hath appointed them, that fo we may know what is to be expected in them. 2* How they effectuate the ends, that we may know how wo fhould go about them •, and we (hall fpeak to thefe two jointly, becaule we cannot fpeak to the one, but we muft fpeak to the other.

But before we fpeak to thefe, fomethings are to be premised : As, 1. That God hath thought good always to add facraments to his covenants: Thus the covenant of works had its facraments: Adam had the tree of life for a facra-ment to confirm him in the faith of that covenant; fo the covenant of grace in all its adminiftrations, had its facraments alfo for confirmation thereof: As, before ChriiVs incarnation it had, circumcifion, the paffover, and divers facrifices effectual for that end ; and the fathers, before A-braham, had their facrifices for facraments: and fincc his incarnation, it hath baptifm and the Lord's fupper ; for as the Lord has for man's fake condefcended to deal with hiai

P z after

after the manner of men, by covenants and mutual engagements; fo he keepeth the manner of men in fwearing, dealing, and confirming thefe covenants for their greater con-folation, who are within the fame, Heb. vi. lS.

2dly, Although the nature of the covenant alter the fa-crament in refpecl of our uie making of it ; yet, as all covenants have fome efTentials in which they agree, to wit, a promife and a reflipulation ; fo all facraments have fome-thing common, to wit, that they fignify, feal, and ftrengthen the covenanters in affurance of enjoying what is promifed according to the terms of the covenant, to which they are feals appended, the tree of life confirmed the promife of life to Adam, upon condition of perfect obedience: Cir-cumcifion confirmed it to Abraham, upon condition of faith, Rom. iv. u.

3^/y, The facraments of the covenant of grace before and after Chrift, differ in circumftantials, as the covenant xtfelf tinder the Old and New Teftament doth; but in efTentials they agree, for they feal one and the fame thing, and after one and the fame manner.

4th!y 9 There are fome chief things common to all facraments of the covenant under one adminiftration : As for example, baptifm and the Lord's fupper, they agree both in this, that they feal the covenant, and reprefent Chrift and his benefits, <bc. yet in either of them there are fome peculiar promifes and benefits efpecially looked unto; and alio they have their peculiar manner of fealing thefe things which are common to both ; Believers are alfo confirmed in the fame things by the word, but the facraments confirm them in another way, more clearly, and fenfibly, and proportionally to our weaknefs and neceffity.

$tbty, No facrament is of, and from itfelf valid, but its validity and efficacy is from the covenant and promife, whereof it is a facrament; and fo it is a feal to none, but to fuch as are in the covenant, and keep the condition of it; to them it fealeth the benefits promifed, though absolutely and fimply it feal the truth of the conditional promifes; tnd fo it may be faid conditionally to feal, to all the members of this church, the truth of what is promifed upon fuch a condition: as for example, the tree of life fealedthis truth, that who flood in perfect obedience fhould have life, but it did not feal to Adam, that he fhould have life, except upon condition of his perfect obedience ; the like may be faid of circumcifion, baptifm, &c.

6tkly, Hence every facrament doth fuppofe a covenant, nnd the receivers entry into the covenant, to which the facrament that he rcceivetb, relateth: So that we come not

to

to the facrament properly to enter into covenant with God : But fir ft the covenant is entred, and then the feal is added, as Gen. xvii. Firft, God entred into covenant with Abraham, and then the feal of circumcifion is added as a confirmation thereof.

qthly, No facrament giveth any new right which the receiver had not before 5 only it confirmeth the right he had before; he hath accefs to the facraments upon the account of his external right.

Sthfyy Sacraments confirm (till fomething that is future, and to come, they being inftituted for the confirmation of our faith and hope in thofe things, of which we are moft apt to doubt; as the paffbver ftrengthened the Ifraelites a-gainft the fear of being deftroyed : The tree of life confirmed what was promifed to Adam and not performed ; and fo all facraments help us to believe the making good of fome promife not performed, for they ferve as the oath and fea!; and indeed when we preach the gofpel, we offer a fealed covenant and a fworn covenant.

Thefc things being premifed, we come to fpeak to the things propofed : and we fay, the facraments of the New Teftament (of which only we fpeak purpofely) have in God's appointment and our ufe, thefe three ends efpecially:

The i. is, to reprefent clearly the nature of the covenant, and the things promifed therein, as, the wafhing away of fin, Chrift. himielf, his death and benefits, and the way how wc come to the application of all thefe, to wit, by faith freely, putting on Jcfus Chrift for taking away guilt, and ftrengthning us to an holy walk; in all thefe facrantents (that is, the ligns and word cf inftituticn added) do fully and clearly, 1. To the ears : 2. To the eyes : 3. To cur o-ther fenfes of feeling, &c. not only hold forth what is offered, but our way of clofing with, and accepting of that offer; as if God, who by preaching Iettethushear him fpeak (inviting us to be reconciled to him) were in the facraments. letting us fee him tryft and clofe that bargain with us by his ambaiTadors; in which refpedr, the facrament may be called the fymbol and token of the covenant, as it is, Gen. xvii. and this way the facraments have a teaching ufe, to br.ng to our remembrance Chrift, his iuQ nd benefits, as

well as our eftate, what it was withe ant! before our

clofing with him: all this, by the word and elements, with the actions concurring, is represented, to us, as if it were ailed before our eyes, for making the way of the gofpel the more clear to our judgments and memories, who c thefr fenfe-lefly take it up, or maketh ufe of parables and figurative

ex-

t:3 An Expo/ithn of Com. 2.

exprcflions, or fimilitudes, to fet forth fpiritual things, to &ake them take with us the more, hath chofen this way to make ufe of external figns and actions for the fame ends alio.

2. The fecond end of facratnents, is, to fealand confirm God's mind and revealed will to man, and to put him out or" queftion of the truth of his promifes, that fo he may have 2 further prop to his faith, and may draw more ftrongcon-folation from the promifes of the covenant upon this ground. In this reject they tare called feals (Rom. iv. 11) of the righteoufnefs by faith, that is, not the righteoufnefs of Abraham's faith, but of his obtaining righteoufnefs by it, and not by works; that is, They are feals of that covenant, which offereth and promifeth righteoufnefs to fuch as believe : So was the tree of life a confirmation to Adam of the promife of life ; fo was circumciiion to Abraham a feal and confirmation of the promifes of the gofpel, as God's oath was, Heb vi. 18. And fo are the facraments to us.

This confirmation may be three ways looked on : 1. As that which confirmeththe propofition. 2. Theaffumption. 3. The conclufion of a practical fyllogifm, whereby the believer concludeth from the gofpel that he (hall be faved.

The propofition is this, He that believeth, /ball be faved; this by the facrament is fimply confirmed as a truth that one may lean unto : Then the be/iever's confeience in the faith of that, fubfumeth, I will then take me by faith to Chrifr, feeing that is a fure truth, I will reft on him and hold me there ; or more clearly I do believe in him.

Now, 2. This aiTumption that I, or fuch a man hath faith, is not confirmed fimply, by the feal \ for the facrament is to be externally applied by men, who can fay no mere, but, They charitably judge fuch a one to have faith ; yet it may be faid to be fo far confirmed, as one, ivhofe faith doubteth, may by thfs be encouraged to reft on Chrift and quiet himfelf on him. Thus faith is confirmed, while it is helped to aflume, though the man be not clesr that he hath aflumed: As alfo, one having, according to God's command, cart himfelf on Chrift, and according 10 his in-jTuution, taken the feal, I fay, fuch a man may conclude from the feal, as well as from the promife/ that he is accepted, even as one having prayed may conclude he hath been heard, having done it according to God's will in the name of Chrift.

3*//p, When the conclufion is drawn, Therefore I jhall be /aved, the facrament doth net confirm that fimply to us, xsore ihaii it did to Adam, (who afterward brake the covenant

Com. 2. the Ten Commandments. tip

rant of works, and fo attained not the thing promlfc l .) but it fealeth it conditionally, If thou believe, tb.u jhalt be f.ived % and fo the affumption muft be made out by the fearch of the confeience, before the conclufion receive any confirmation by the facrament; yet by ftrengthning the major propofaicr., Such as believe, Jhall be faved ; it ftrengtheneth the conclufion alfo : For if that were net true, my having faith, or flying to Chrift, were no great comfort; and foconfequcnr-ly it has influence on the believers comfort in the conclufiou as God's oath and feal did confirm the prornife made to A-brahem, and alfo ftrengtbened bis faith in believing it fliould be made to him, Rom. iv. 11.

Again, it is to be confidered that the facrament fealeth particularly not only as it fayeth, Allthat believe fhall be fiv-ed, But alfo, as it fays, Thou, if thou wilt believe, fba't br faved ; and the feal is fo appended to that conditional offer; that the covenant ftandeth not only fure in general to all believers, but to me particularly upon my clofing with it, as if God were particularly iingling me out to make the offer unto me, and to make my engagement, and to put the feal in my hand, by which faith is more particularly helped and ftrer.gthned than by the word alone ; there is great ufe therefore of the facrarnents, in that thereby we get faith quieted in the believing of this, that God lay by his controversy, and keep his covenant, and make forth-coming his promlfc to thole who fly for refuge to Jefus Chrilt, according to his oath and feal: Thus he fealeth the major (imply, the minor conditionally, but particularly; or we may fuppofe God fpeaking to us from the covenant thus, He to whom I offer Chrift, he may receive him ; and all that believe and receive the offer, fhall obtain the blefiing offered: But I offer Chrift tw thee: Therefore, thou mayeft asd ftiouldft receive him ; and if thou accept the offer, thou ftialt obtain the bleffing offered, and (halt be faved : Thus the major and minor are (imply Jealed, but the concluiion conditionally : Or the facrament fealeth the offer (imply; but the promise as it is applied to fuch a particular perfon conditionally, if he receive the offer ; io that none needeth to queftion God's offer, nor ChriiVs performance on our acceptation. And thus the facrarnents may be called teftimonies, of God's grace to us, becaufe particularly they feal that offer of bis grice unto us, namely Chrift, and (alvation by him, and his being content to give him upon condition of our believing.

The third end and ufe of the facramencs; is, to exhibit and apply Chrift or his benefits to believers; hence in the facrarnents we put on Chrift, and eat him : which is not done

b>-

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 elements, 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 intended 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 ordinance, 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 betwixt 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 accordingly, that we fhall make ufe of that righteoufnefs therein 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 covenanting ; 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 promifes of righteoufnefs and ftrength to the ends before mentioned, that our faith may be ftrengthened in making us of them.

Thefe are the main and principle ends of the facraments,

though

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 facraments, 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 attain. 2. A folemn confirmation, on God's fide of the covenant, 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 ordinances, (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

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 moral 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 administrated 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 pondered 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, either 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 endeavouring to have abufes of that kind helped, but making them common to all indifferently and proroifcuoufly. 15. When folk fear not the breaking of their engagements in them. 16. When men hang the fruit of them on theadmi-nifterer y s 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

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 before, in the time, and after the adminiftration of this ordinance; 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 walking by other rules. 8. Needlefs delaying of it for carnal ends. 9. Being more defirous of the fign thai* of the thing fignified.

2dfy 3 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 without 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 undertaking in Chrift's Itxength to perform the duties called for.

3<f/y» After the adminiftration of baptifm, we fail, t. In forgetting all our engagements. 2 In growing carelefs to maintain any fuitable frame, and falling carnal in our mirth on fuch occafions. 3. Not being much in prayer for the children, nor infilling or continuing in prayer for the blef-fing. 4. Not being faithful according to our engagements, in educating them. 1. In knowledge, that they may be io trained up as to know what God is. 2. In the fear of God preffing it upon them by frequent exhortations. 3. In giving them good example. 4. In giving them feafonable correction (but rather fparing them though to their hurt) when ikere is caufe of correction. 5 Being alio unfaithful in not

Q^2 fericufiy

ferioufly minding them of their engagements by baptifm. And, 6. Much more by giving them evil example. 7. Conniving at their faults. 8. Advifing them to what is finful, or fending them where they may meet with fnares, or fuf-fering them to go there. 9. Providing for them the things of this life, without refpeft to that life which is to come. 10. Not enabling ourfelves that we may difcharge our duty to them. 11. Not infilling to prefs thofe things upon them, that concern their fouls always ; thinking it is enough that fometimes they be fpoken to. 12. Never purpofely ftirred up and driven by that tie to fee for their good. Nor, 13. Repenting our many fhort-comings, Nor, 14. Lamenting for what we fee finful in them, when they follow not faithful advice. Thefe are things that would carefully be looked unto, both by fathers and mothers; and all fuch who engage for the Chriftian education of the children, whom they prefent to that ordinance.

Next, in him that adminiftrcth baptifm, there are oft-times diverfe failings. As, 1. When it is cuftomarily dif-penfed without refpect to its end. 2. When in prayer the child's falvation is not really and ferioufly aimed at, but for the fafliion. 3. When it becometh a burden to difpenfe it. 4. When it is not thought much of, that Chrift admitteth fuch into his houfe, or bimfelf to be a partaker of fuch mercies, let be to be a difpenfer of them to others. 5. When he followeth it not privately with his prayers for a blefHng : befides what failings may be in unsuitable words, ^ad human ceremonies, <bc. And feeking himfelf in the^vttrds that are fpoken, rather than the edification of theTiearers.

When we are witneffes and on-lookers, we fail. 1. la wearying and fretting, becaufe we are detained a*wliile. 2. Not fetting ourfelves to be edified by that we fee done and hear fpoken, 3. Not fyropathifing with the chiT3 or its parents in prayer. 4. Not being thankful to God for fuefc a benefit and ordinance to fuch a childs behoof. 5. Light-nefs of carriage, and in looking, fpfcaking, or thinking in the time, as if we were not prefent at fuch an ordinance of Chrift's. 6. Not fo ferioufly taken up in fympathifing with other folks children, becaufe they are not our own, 7. Removing and withdrawing and not flaying to countenance it. 8, Not minding the child when we are gone. 9. Not helping them as we may to be anfwerable to that tie they qptnc under in baptifm. 10. Not admonifhingthem when we fee parents and children walk unanfwerable, nor teftifying a-gainft them, nor mourning for the dilhonour God getteth by baptized perfon's unfuitable carriage.

Fourthly y All of us that are baptized, fail wonderfully,

leis

lefs or more, iy?, That we never (as we ought) reckon ourfelves obliged by that tie we come under in baptifm. 2. That we neither are, norferioufly ftudy to be, as we ought, anfwerable to it. 3. That we are not thankful for it to God, who admitted us to that ordinance. 4. That we do not efteem it above all bare carnal birth-rights how great foever. 5. That we do not feek to have it cleared, in the extent of it, as to the privileges and benefits thereby conferred on us and our children. 6. That we do not purfue after theblefling therein covenanted to us. 7. That we do not endeavour the performance of the condition of believing and trufting in Chrift, which is the condition of the covenant, of which baptifm is the feal. 8. That we do not lay weight on our baptifm, for (lengthening our faith both in fpiritural and temporal lifficulties, as if it were no feal of the covenant. 9. That we are often ignorant how to make ufe of it. 10. That we do not account ourfelves wholly God's, as being given away to him in baptifm, but live to ourfelves. 11, That we do not fight againft our Iufts, Satan, and the world, according to our baptismal vow. 12. That we do not adonn our Chriftian profeffion with an holy life. 13. That wd walk and war againft Chrift, inftead of fighting under his banner. 14. That we do not aggravate our iins, as being committed againft this tie. 15. That we are not patient under fufferings, nor penitent and humble under all fad difpenfations ; notwithftanding that we are by our baptifm bound to take up the crofs. 16. That we do not meditate on our engagements, nor repent for our ne-negle&s. T7. That we do not aim and endeavour to come up to the main-ends of this ordinance ; Which are, 1. The evidencing our regeneration and ingrafting into Chrift.

2. The giving up ourfelves to the Father, Son, and Spirit.

3. Sticking by Chrift on the moft coftly and deareft terms. , 4. Taking dire&ions from him, and walking in him. 5. Seeking the things above, and not the things that are on earth.

6. Mortification to creatures, and to be crucified with Chrift.

7. The improving of this tie, not only for obliging us to thefe, but for ftrengthening us in him to attain them, and to comfort ourfelves in all difficulties from this ground. Thefe things arc much amiffing, Alas! they are much a-miffing: For we lamentably neglect to draw all our ftrength and furniture, under all tentations, and for all duties, fiom Chrift, by virtue of this biptifmal obligation and tie : We rcfort but feldom to this magazine and ftore-houfe ; this precious priviledge is (Alas!) but very little manured and improved by us.

We

We come next to fpeak of the fins we are ufaally guilty of in reference to the Lord's (upper; and they be of ieve-ral forts. I. Some are doctrinal, when the inftitution is corrupted, as in popery : Thefe we will not now meddle with. 2. Others are pra&ical ; and they are either in mi-* nifters and elders, who admit and debar, or in fuch as are admitted or debarred.

And firft, we are to confider, that men may fin againft this ordinance, by not communicating: As, i. When they Contemn and wilfully negleft it. 2. When they are not frequent in it, but carelefly flight it, when conveniently it may be had. 3. By not forefeeing and Ordering our affairs, fo as we may not be hindred, when an occafion of that ordi-nance offereth itfelf near to us. 4. By incapacitating our-fdves to be admitted through ignorance or fcandal, and by negligence to remove thefe. 5. By frecting at our being debarred, or at thefe who has a hand in it. 6. Not repenting oi thecaufes which procureth our being debarred. 7. Not * Peeking to be humbled und^r fuch a weighty cenfure, and to get the right ufe of it for the time to come. 8. Sufpec-ting that it proceedeth from carnal ends. 9. Reporting a mifs of thofe who do it. 10. Not praying for them that partake in this ordinance, where-ever we hear of it in any place. 1 \. Looking rather to the unfitnefsof fome that are admitted, and the negieft of duty in office-bearers in debarring, than our own. 12. Not fympathifing with them, and yet on that ground ablenting ourfelves, to wit, for the faults of others.

And here, by the way, we befeech you, talce thefe few words of exhortation. 1. Look on debarring of ignorant and fcandalous perfons from the Lord's table, as Chrift's ordinances. 2. Conlider wherefore yourfelves are debarred ; and as you may be aflured it is from no particular prejudice or difrefpect, fo ye would repent and be humbled for that which procureth if. 3. By making up what is wanting for the time to come : your failing in any of thefe is a fault, and let none think themfeives the lefs bound to the ftudy of holinefs, becaufe they are kept from partaking of it: But the (in of fome is, they fhift it, becaufe they will not ftir themfeives up to a fuitable frame of it, and yet they are not fuitably affected with the want of it.

Next, there are faults in them that are admitted to communicate, and thefe both in hypocrites and true believers refpecVively ; and that, 1. Before. 2. In the time. And, 3. After receiving the Lord's fupper.

And firft, Before receiving, there are many failings: As, I. Ignorance of the end of nature of this ordinance. 2.

Not

Not ftudying to know it: Nor. 3. To have the heart r ly affected with it. 4. Not endeavouring to keep up a b eftecm, and holy reverence of the love of Cod, in giving cf his Son, and the Son's condefcending love, in coming to die for finners. 5. Not feeking to have the covenant c lyclofed with by faith, before it be felled by the facraments. 6 Not endeavouring to have all by-gone quarrels removed, and our peace eftablilhed. 7. Not fearching our way, thac we may be well acquainted with our own condition, lo as we may have the diftinft knowledge of it, when we come. 8. Not carefully endeavouring a fuitable frame of heart by prayer, meditation, and reading. 9. Not praying for a bieiiirig, either for him that adminiftreth, or for thofe who are to join wirh us, to prevent their fin. 19. Not minding their inftruction who are under our charge. 11. Not prefently renewing (if before clofed with and confented to) our covenant before our partaking. 1 2. Not fequeftring our hearts from other things for that end. 13. Not fearing to mifs the thing offered, and to contract guilt inftead of getting any good. 14. Not fearching after the fins of former communions and other fins., and repenting of them. 15. What we aim at in thefe, not aiming at them in Chrift's ftrcngth. 16. Not aiming and endeavouring conftantly to walk with Gad, and keep communion with him in all duties, that we may have the more accefs to communion with him in this ordinance. 17. Not laying afide of rooted prejudices and fecret malice. Nor, 18. Admonifiiing fuch whom we know to fye under any offence of that kind, that they may repent and reform. 19. Unftayednefs in our aiming at conuru* nion with God in it, or coming to it more fclfily, than out of the due regard to the glory of God.

2'i/j, In our going about this ordinance, there arc mr^y faults that ufually concur: As 1. Our giving too liuie re-fpecl; or too much to it, as is faid before of the facraments in general. 2. Our not exercifing faith in the prefemtime, according to the covenant and Chrift's inftitution. 3 Wane of love to conftrain us, and want of that hunger and thirfl: that fhould be after Chrift. 4. Want of that difcerning of the Lord's body, which fhould be, fo as, 1. To put a difference betwixt bread and wine in the facraraent, and common bread and wine in refpect of the end. 2. To put a difference betwixt this ordinance, and Chrift himfelf, who is fignified and exhibited by it. 3. To lay in fome refpeft a further weight on this than on the word only, though it be fome way of that fame nature. 4. To put a difference betwixt this facrament and other facraments; and fo difcerning h* it is to conceive of it rightly, 1. In rrfpecTt of ks ufe and

end

end according to its inftitution. 2. In refpeft of our manner of ufe-making of it, not only by our fenfes or bodily or-gans, but by faith and the faculties of the foul, looking u-pon, and receiving Chrift's body in that ordinance, and feeding on it there as in the word, and more clearly and fenfi-bly : for the facraments do not give utfany new thing which the word did not offer and give before, but they give the fame thing more clearly and fenfibly. 3. In refpett of the blefling ; not only waiting for a common bleffing for fuftain-ing the body by that bread and wine, but for a fpiritual bleffing to be conferred by the fpirit to the behoof of the ibul. 4. It is fo to difcern it, as to improve it for obtain* ing real communion betwixt Chrift and us, by a fpiritual feeding, as it were, upon his own body ; fo that when there is any fhort-comings in thefe, in fo far the Lord's body is not difcerned. 5. We fin in going about this ordinance, by want of reverence, when we come without holy thoughts, and a divine frame, and without love ravifhing the heart, which is moft fuitable at fuch a time; much more do we fin when we come with carnal loofe, or idle thoughts, or any unreverent gefture, or with great-light apparel, or carriage in coming or fitting. 6. By want of love to others, and fympathy with fuch as are ftrangers to communion with Chrift. 7. By not diftintt clofing with Chrift, or renewing our covenant with him, or engaging of ourfelves to him. 8. By ftupidity, or fenfelefly taking the elements without any affeftion, and by being heartlefs in the work, and com-fortlefs becaufe we want fenfe. 9 By not chearing ourfelves by faith that we may obtain and win to fenfe, and by pref-fing too little at fenfe or comfort. 10. By not improving this ordinance in reference to the general ends of a facra-ment, or the particular ends we fhould aim at in this facra-ment: As, 1. Fellowfhip with Chrift himfelf. 2. Communion in his death and fufferings. 3. The fenfe of thefe, and the comfort of them. 4. The lively commemoration of Chrift's death and fufferings, and of the love he had to all thefe 5 for the ftirring up of our love again to him. 5. The ftrengthening of ourfelves in the way of holinefs, by ftrength drawn from him by faith. 6. Minding his glory, and the fetting forth thereof, with refpeft unto, and hope of his coming again. 7. Particular engaging of our affections one to another. 8. Engaging our hearts by ferious refolutions to make for fuffering : Laftly, We fin here, by not reflecting on our hearts in the mean time, that we may know what they are doing, nor putting up ejaculatory prayers co God in the time ; receiving the lacrament with our hand, and yet not receiving him ia that mean by faith into the

heart,

heart, nor feeding on him, and fatisfying ourfelves with him really prefent in that mean : for he is to our faith really prefent there, as well as in his word.

3. After commu**icating, there is a readinefs to flip and fall into thefe faults: 1. Irreverent and carnal removing from he table. 2. Forgetting what we were doing, and falling immediately to loofe words or thoughts. 3. Not reflecting on cur by-paft carriage, to fee what we were doing, and what frame we were in, and what we obtained. 4. Not repenting for what was wrong in every piece of our way and carriage. 5. Not following on to obtain what we yet mifs, and not ftill waiting for the bleffing, even after we are come away. 6. Not being thankful, if we have obtained any thing. 7. Freeting and fainting, if we have not gotten what we would have. 8. Or being indifferent and carelefs, whether we get or want. 9 Carnally-loofe after communions, as if we had no more to do. 10. Vain, or puffed up, if we think we have attained any thing. 11. Little or no keeping of promife made to God, but continuing as before. 12. Digrefling on the commendation or cenfure of what was heard, or feen, rather than making ufe of it for our profit. 13. Making that ordinance an occafion of contention, for fome faults we conceive to have been about it, whereas it fhould be ground of union anfl love. 14. Not entertaining tendernefs, and a frame that may keep us ready to communicate again. 15. Not meditating on what we have been doing. 16. Not longing again for the like occafion. 17. Not helping others that did not come, or had not the occafion of coming to it. 18. Conceitednefs, becaufe we were admitted. 19. Defpifing others who might not be admiw~ ted. 20. Mocking, or fecretly fnuffing at any who goeth, or has gone about it with more tendernefs than we, or who endeavoureth to keep his promifes better than we. This fin of emulation and fpiritual envy, at any who out-runs us in tendernefs and proficiency (touched in thefe two lafi) is, as very natural to us, fo, moft dangerous; it participates of curfed Cain's : this fin is the worft of all malignity, and is always accompanied with a woeful and devililh fatisfac* tion with, and complacency in, the fhort comings of others ; that fo, we may be the more noticed. 21. Secret difdain as tender Christians, befides us, as hypocritical. 22. Turning afide, to live like others who have been debarred*, as if there ought to be no difference put betwixt thofe who have this badge, and thofe who want it, or fitting up as if all were done, when we have communicated. 23. Want of watch-fulnefs againft recurring tentations and fnares; vanity and conceit, if we attain any thing, and want of pHy to thofe

R who

who did not come fo good fpeed. 24. Iodifcreet fpeaking, either to the commending or ceniuring of fpeakers and forme?, but little or nothing to edification.

In the laft place, we fhall (peak a little to this queftion ; if, and how, the admiflion of fcardalous perfons doth pollute the communion ? And if it be finful to receive it with fucfi perfons ? Or, if joint-communicants be thereby defiled ? Let us for anfwer, conftder pollution diftinclly, with reference to thefefour things, j. In reference to the facra-ments themfelves. 2. In reference to the admitted, that are fcandalous. 3. In reference to the admittcrs. 4. In reference to the joint-communicants.

Fir/r 9 As to the facraments, there 1? a two-fold pollution : The \Ji is, Intrinftck and effential, which by corruption of the inftitution of Chrift, turneth it then to be no fac: amenr, as it is in the maf3: or to be hurtful; as when fignificant ceremonies, finful ly devifed by men, are mixed and ^dded befides, and contrary to Chrift's inftitution. The firft e*er-teth the nature of the facraraent, and its henceforth no more a facrameot. The id. poifoneth it, fo that it may not be received without partaking of that fin actively.

There is an other way of polluting the facrament, that is extrinfick and circumftantial, not in efTentials, but in our ufe-makmg of it, and the application thereof beyond Chrif's warrant, as when it is adminiftred to one upon whom Chrift alloweth it not. In that cafe, it is not a facrament to that perfon ; yet it is fo in itfelf. This pollution is a prophan-ing of it to us, or a making it common. Thus the word of promife generally applied in a congregation without reparation, in application, betwixt the precious and the vile, is a prophaning of the word, (for the word of promifc fliould not be made common more than the facrament,} as it is marked, Ezek xxii. 26. The priefts have prophaned my holy name, they have put no difference between the holy and the pro-phane, between the clean and the unclean. Yet in that cafe, the word ceafeth not to be God's word, though it be aba-fed : Or, as an admonition caft before a prophane mocker, is but the abufing^f an holy thing, yet it altereth not the nature of it; as apearl call before a fow, is pudled and abufed, yet it doth not alter its inward nature, but it (till remain-eth a pearl: fo it is here in the word and facraments ; they are abufed in their ufe, when mifapplied, yet Rill (the inftitution be ? -ng kept) they are the ordinances of God : Thus was the temple laid :o be prophaned, when it was made more common in its ufe than was alldwed ; yet was it full the temple of the Lord ; And fo* admiflion of fcandalous

per-

> perfon may thus be called, a polluting of the facraments f 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<i/y, As to the office-bearers, who are the admitters, the facrament cannot be prophaned eflentially, the inftitution being kept pure; yet they may fin. and be guilty of pro* phaning it, by opening the door wider than Chrift has allowed, and not keeping the right bounds: And miniftert may fo iin, in promiscuous applying of the promifes and con-foiatioos of the covenant, as well as applying its feals, and both thefeare (ins to them ; yet thefe cafes would beexcepted.

1. When fuch a fcandal is sot made known to them: Scandalous perfons may be admitted, becaufe they are not bound to look on them, as fuch, till difcovertd.

2. When fuch fcandals cannot be made cut judicially) though poffibly they be true in themfelves, they may, though againit the inclination and affection of the admitters, be admitted, yet not againft their confeience ; becaufe, that being a high cenfure in Chriil's houfe, hisfervants are not to walk arbitrarily (for that would bring confuiion with .it) but by rules given them, whereof this is one, not to receive an accufation, but under two or "three witneflcs.

3 When by fome circumftances it proveth not edifying, but rather hurtful to the church, or the perfons concerned : As, 1. When the fcandal is in fuch a matter, as is not exprefly determined in the word, but is by conference to be deduced from it 5 as fuppofe it be meant fuch a point of truth, as has divines, that are godly, diffentient in it, or in fuch a practice (fuppofe perjury) as is evil indeed in itielf ; but, by deduction and confequence (which is pot clear) to be applied . or it is in fuch things as affect not a natural conscience, as fornication, drunkennefs, and adultery, &c. do; or in fuch things as contradict not exprefly any truth : And 2. When the fcandal of thefe fins is by u-niverfality become little among men, or there is not eafy accefs, in an edifying way, to decide in them, or cenfure *hein; there is ftill a right and a wrong in thefe which 4

R 2 mi-

xniniftcr in doctrine may reprove, yet he may forbear a judicial fentence in fuch cafes, as it feemeth Paul did with the Corinthians, amongft whom there were feveral forts of offenders. 1. Inceftuous fornicators, or fuch as finned a-gainft natnre's light; thefe, 1 Cor. v. 3, 4, 5. tic. he cotn-mandeth to be excluded or excommunicated. 2. Such as by corrupt doctrine made fchifms, and miiled the people in factions, to the prejudice of the apoftle's authority and doctrine, chap. iii. 3. he. Deceitful worker$ % 2 Cor. xi. 13. thefe for a time, 2 Cor. x. 6. he fpareth for the peoples fake, 2 Cor. xii. 19. 3. Some weakly and carnally mifled into factions, 1. Cor. xiii. i, 2, 3, 4. thefe he endeavoureth to recover. 4. Some guilty of faults about the facraments, in their wrong manner of going about it, 1. Cor. xi. Thefe he xeproveth and laboureth to amend, yet alloweth them to go on and celebrate the facrament, but doth not debar for the time either factious minifters," or people from it, as he had done the other ; neither is it likely, that the communion was omitted, or they debarred, for he doth not reprove for not debarring them, as he doth. For wronging the inftitution : the reafon is, becaufe that which warran-teth debarring and cenfures of all forts, is edification 5 and when that end cannot be gained to a people or perfon, fuch cenfures may be omitted •, and except fome bounds were to be fixed > 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 ordinance 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 wicked by compliance with, or accefiion to thefe fins; but would, under the pain of making themfelves horridly guilty, manage obvious ways, deal freely and faithfully in making 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

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 facrament may be blefled to them notwithftanding, as Chrift'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 communicator'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 rulers not to examine, yet it will warrant private communicants 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 neglecting 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, bu t r.lio on the minifters and joint receivers ; 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 facrament 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 distance 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 corruption. 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 ourfelves ; 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 ourfelves 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

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 ; concerning 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 icripture-directions given to regulate us in it, yet it difFereth from prayer 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 praying, 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 ; many 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 congregation, as Acts xiii. 2, 3. 4. As gone about by a whole national church: Thefe four are all mentioned, Zech. xii.

II, 12. where we find, 1. The whole land. 2. Families together. 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

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 cafting 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. 11. 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 mourning 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 merit, 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 fitting 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

to be feen 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 endeavouring 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 before. 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. 12 Not fetting yourfelves ferioufly to it 3 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 neglecting works of mercy. 6. By taking pains in works lawful 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. 11 By negligence in prayer, or not being frequent and fervent in it,

S 2Wf

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</, We tin after fafting. 1. Soon re:' to other

thoughts. 2. Letting any frame v;e have attained, flack and wear out. 3. Forgetting our confeffions and engagements,, and falling to former fins, and neglecting thefe unties to which we have engaged. 4. Being rigid with others, we have to da with. 5. Not inilfting in prayer, for thofe things we aimed at in failing. 6. Not trying and obferving if any thing we prayed for hath been obtained. 7. Not reflecting upon cur carriage in it, that we may know how it was dif-charged. 8. Not humbled under our many Short-comings, and failings in it. 9. Glad when it was done, becaufe that reflraint is taken off our carnal humours. 10 Sitting down and refting on that we have done, as if all were done. 1 1 Thinking ourfelves fomething better, by cur outward performance. 12. Being vain of it, if it be well to our fenfe 13. Being unwatchful after it, and n»t ftudying fuitablenefs in our following carriage, fo that it is but the hanging down of the head for a day,

Thefe

Thefe particulars applied to our own hearts, may be ufeful for our conviction, and humiliation. Ah ! Who can fay* I am clean ? Ail of us are guilty, either by neglecting iuch duties, or by thus and thus going about them unfuitably. From thefe fins, we may read alto the contrary duties, or qualifications, that are required for the right discharging of thefe duties. The preventing of thefe fins, will bring Wi*&£ duties called for, and the right manner ongoing about thefe duties, without the manner requifite, is but, as it were ths making of fome image, for curfelves, in the Lord's wor-(hip; which he has not commanded, and fo he may fay, h it Jnch a fajl that I have chofen ? Ifa. Iviii. 5. or, Is it fuch, a prayer I called for ; and, Who hath repaired thefe things at your hands? Ifa. i. 12. Thefe queflions, which the Lord putteth to our conference will make many prayers, and prai-fes, and much worfhip, that now feemeth to be in great bings or heaps, come down to a (mail hulk, when they are thus fanned, lifted, and fearched by this fieve ; ai?d all thofe things caften, which are found to bz breaches of this command.

Wc come now to the manner how this command is prcf-fed, which is 17?, By a reafon. 2<i, By a communion, yl, By apromife. All which fpeak a readinefs in men to fail in this command, and a fpecial notice that God taketh of the duties required in it, and of the fins forbidden it. Men might readily fay ; What needeth fo much rigidity in the manner of worfhip? and, if it be to the true God, though it have in it fome mixture of thofe things, which have been formerly abufed, it is not nmch to be flood upon : The Lord therefore in preffing it, addeth this reafoa, / am a jealous God, (faith he) that will not only have cry church and fpeufe honeft and chafte indeed, but chafte-like : As Caefar faid, his wife behooved, not only to abftain from all duhonerty, but from all fufpicious carnage : Even fo will the Lord have his people carry fo to him, as a wife fliould carry to a jealous hufband, with fuch circumfpecTicn, as he may not have any occaiion of fufpician. Jealoufy here implieth tvrj things. 1. A faculty or aptnefs, as it were to fufpeft any thing which may look like a giving that to any other, which is due to God : So a hu£band is faid to be jealous, when I e is apt to fufpect want of love in his wife, and is ready ;o gn* cher from every circumiiance, her inclination to another; even though there be no palpably denionfirative ground of it. Thus jealoufy amongft men*

2. It importeth a fevere indignation againft every thing which giveth ground of fufpiclon ; It cannot abide that: Hence jealoufy is called, The rage of a man > 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 depart 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 command, 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 children of them that tranfgrefs this command. 3. How it is executed. 4. Why the Lord doth fo ? That we may vindicate this place, and clear it from appearance of contradiction, 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 threatned ? 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. Therefore, we conceive here to be underftood many fpiritual and eternal evils, which God threatneth to the childreu of wicked 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 threatned here ; is, that punifhment which the breach of, or in-niquity committed againft this command, or other commands, deferveth ; yea it is the punifhment, that finful parents deferve, he vijiteth the iniquities of the fathers $ 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

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 difference : 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 ordinarily 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 principally 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 threatned 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: Concerning which, let us take thefe three confederations along with us.

1. That thefe children punifhed, are not innocenr in themfelves, but being guilty before the Lord by original corruption ; 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 children 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 innocent 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

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 therefore, that is not the fcope: But here he giveth a declaration 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 many exceptions as to the children of godly parents, that walk not in the paths of their parents going before them, as many known inftances of both, in fcripture do make out.

The third queftion is, How God doth execute this threatning ? 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 guilty, but as guilty of the fins of their parents, which we may thus conceive. 1. As to the child of a wicked parent, lying 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 temptation 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 parents faults, into eternal perdition with him ; and that this is the meaning of the threatning, will appear by the examples of God's juftice in thi3 matter, when wicked parents have children that are not fo much mifcrable in regard of

tern-

temporal things, as they are wicked, curfea, and plaguea with ungodlinefs ; To was Cain's children, fo were the chi <Jren ot Cham, and fo were Efau's, who were all for a !or time profperous in the world, but following their fathei*3 fins (a main p.irt of their curfe) God afterward vifited them, with lad temporal judgements alfo.

4. If ic be afked, Why God thusplagueth and threatneth the children of the wicked parents ? Anf-w. 1. God doth it to make fin hateful, feeing it bringeth often a forfeiture of fpiritual bleflings, yea, of bleffings of alt forts, upon whole generations and families. 2. To ftrike the more terror in* to others, who by this may be feared from fin, and made to itand in awe of God, who is fo dreadful as to put a mark of infamy on the race and pofterity of his enemies. 3. The more to affect and weight the finner; it is a part of his pu-nifhment to know that by his fin, he has not only made himfelf miferable, but all his pofterity : And thefe may be the reafons, why, as it were by the light of nature, all nations in fome cafes are led not only to punifii the perfons of fome malefactors, but to fore-fault, and put a note of infamy upon their pofterity, for fome kind of faults. 4* This becometh God's greatnefs, that men may know how fovereign he is> 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 wicked 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 contrary 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.

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 enmity 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 comfort 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

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 forfeiture 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 content 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 fathers 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[s y 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

the prophaning of his name, he addeth this pofiiive precept as oppoiite thereto ; But 1 will be halloxvedamong 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. Properly 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 whatever 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 fomething 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 >me y 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

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 16. 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 writing, 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 ordinances in the right way appointed by him. 3. In a good converfation adorning this doctrine of the gofpcl, and keeping 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 honoured) 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 reverently 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, curlers, 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, understood, done in judgement, Jer. iv. 3. wiib hit &Sd reverence.

T 2 ' 5. A

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, r betwixt God that is in heaven, and creatures that are on earth, may be imprinted 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. God 5 s 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 diftance 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

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, particularly, 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. Concerning 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 command 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 affertions. 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 fbineth s 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'!y f 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 vengeance 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

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 peculiar 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 deciding 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 active 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 ordinarily 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 exa&eth 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 mental 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 understand the thing we fwear, and the nature of our oath, and him we fwear by, Jer. iv. 2. 2. Fear any reverence going

about

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 affeverations?

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 creatures, 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 invocation of him we fwear by. 3. Becauie they want thefe properties 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 fwearers to a reckoning. 5. Becaufe it would derogate 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 aii t 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;

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 affeverations; fuch as, In conf<ience> 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<ftly to fwear. 3. Therefore, we think they cannot beufed, butin necefiity, when lefs will not ferve, and fliould be ufed with fear, reverence, undemanding, and the other qualifications : And that therefore they iin, who in common difcourfe, rafhly and vainly ufe them, which we<:once ! ive to be forbidden here ; and when they are not confeientioufly ufed, they lead men to a greater degree of fin, here difcharged : As we fee fome begin with afTcveration* then idle oaths, and then imprecations, as Peter finfully did, Jvlatth. xxvi. Reafon 1. All thefe aflevcrations are reduc-tively oaths and imply the contrary imprecations in them. Thus, let me not be efteemed a Chriilian, nor have afoul to be faved: which muftreiace to God for executing thefe; therefore, being indirect oaths, and belong to this command. 2. Becaufe the very end of any vehement afTevera-tion is to confirm what is faid, more than any ordinary af» fertion can ; Now in fo fur, it is an oath \ it being proper to an oath, to confirm what is fpoken, and feeing what a-greetb with an oath in the efientials, they muft be materially one, though affeverations, be pronounced in another form. 3. Vain affeverations, are againii that rule, Matth. v. 57. James v. 12. Let your communication be yea, yea, and nay y nay; and whatever is more (in ordinary communication) is evil: And it cannot be denied, and therefore needlefs and linful. 4. We do not find affeverations, fuch as, My confeience beareth me witne/s y to be ufed (warrantab-ly) by faints in fcripture ; but with great reference, even al-moft in fuch things as they ufed to confirm by oaths-, there* fore, fwearing is often joined with them, Rom. ix. I, 2* 1 Cor. xi. 31. 5. For what end are they ufed? It is either to confirm (bmething or to no end : Eefide, the needlefs ufe of them habituateth folk to baffle and prophane excellent things, and do inure them 10 prophanuy: Hence

thefe

thefe that ufe them mod, are ordinarily lefs tender in their other carriage, and it corneth to direct (wearing At length. If it be Paid, good faith, fignificth no more but in truth, and without di&cfrulation, as it is underftood fometimes ia the laws,) Bona Fide and Mala Fide. Anfw. Yet faith is o~ thcrwife taken in our common acception, and words would be fo ufed, as they are commonly made ufe of by others. 2. If it be not evil, yet it hath the appearance of evil, which fhould be efchewed and abstained from, 1 ThefT. v. 22 3. Whatever good faith fignitieth yet certainly in our common ufe, it is more than a Gmple afTer-tioni therefore, fhould a man tell me an untruth, and put Dona file, or good faith to it, to confirm it: Will any man think but he is more than an ordinary liar, againft the ninth command ? Yea, would he not be thought infamous in breaking his good faith ? Therefore it is more than yea or nay, and fo not ordinarily to be ufed. Yea, we conceive that thefe alicverations will have more weight on natural confeiences, than iimple aflertions ; and therefore thechal-langes or dealing falfly with thefe, will bite and wound the conference, much more fharply than falfifying fimple afTer-tions, which fpeaketh out this ; that they are nearer of kiu unto, and more involved in this command, than at firft ap-peareth.

The fourth queft. is, What may be faid of imprecations ? Anfw, Diftinguifh betwixt fuch as one ufeth againft himfelf; as, Let me not fee heaven, if that be not truth, or the like 2. Such as are ufed againft others (I fpeak by private perform,) as, Sbumc fall thee£ Devil take thee, and the like ; which are either conditional, as, If thou do not fuch a thing, &C. are abfolute, without any fuch condition. We fay then, 1, That keeping the qualifications, formerly mentioned, and required to an oath ; one may in feme cafcj lawfully ufe foiiie imprecations, even to ones felf, the (crip-turcs having fuch paterns in them ; but with great caution, circumfpecYion, and tendernefs.

2. Curfing of others by private perfons, out ofpafiioii cr revenge, is limply prohibited, and that in feveral refpedh, For 1 It derogateth from the glo v y of God, if he be therein invocated, in making him fubfervient to our pailions, and to execute our revenge; or if he be not invocated in thefe imprecations; it is w r orfe becaufe of the devil, cr feme o-ther thing is put in his room. 2. It derogateth alfo frcra tbat love we owe others.

3. As for mentioning the Devil in fuch imprecations^ as Devil a bit, Fiend a body, or fuch like, it is mod abominable ; For thereby the Devil 13 employed in God's room,

U and

acd God is foifaken ; becaufe there is no ground to expect a hearing of fuch a fuit from him, and fo you betake you to the devil; praying to him, employing him, reverencing and worfhipping him-, as if he werejuft, to execute your judgment, when God doth it not: And fometimes by fuch imprecations ; you call on the devil, who is the father of lies > 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 present 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 giving 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. Concerning 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-

ned in the Old-Teftament; and David's fwearing, Pf. cxix. 106. 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-coming ; 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 private 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 lawful 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 judgment, 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 according 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 conditions in all promifibry oaths, (and fometimes it is fit to exprefs them and fometimes not); IfCcdwilf, and if noil 2 thing

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 obliged, 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 particular 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 commonly taken, which bindeihin the efiential things, pertaining 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 trivial 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 particulars-, let us confider what is condemned, as perjury, which is the higheft degree.

There ^re fever al forts of perjury mentioned \ feme whereof 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 negligence, 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 >

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 perjured, 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 beheading John the Baptift ; for, though he feemed not to overturn, 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 contradiction 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-performance 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

We fay then firft, a party purfuing in a particular of his own concernment; efpecially if it be of no great concernment ; 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 decide 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 being 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 promiflbry 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 dreadful 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

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 illicita t an oath in an unlawful 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 perjury, as is clear in God's punifhing Saul's family for breaking 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, being 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 performance 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 efchewed, by an pofteriour tie and oath : for thereby the prior or former oath is not made null, but the pofteriour or latter 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 being 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 endeavour 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 obligation 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 greatcircumfpeclion. 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 lawful, there are thefe cafes granted. 1. When it is contra* di£tzi 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 afterward 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 unforeseen enterveening emergent, the man is quiet difabled from performing his oath, as by ficknefs, plundering, <bc. In that cafe fo far and fo long as he is difable, in fo far and fo long is he loofed ; that condition being neceflarily prefup« pofed in giving the oath at firft, though the obligation to performance lieth ftill on him fo far and fo foon as he {hall be able.

It may be marked by the tf ay, That often prophanexnen

are more fhict in keeping finful oaths, than thofe who are Jawfu! : the devil putting home that obligation on them as a fnire, and their own corruption fidiog with the oath in its matter, maketh it appear itrongly binding to them.

If h be afked, Wherein it is that an oath bindeth more than a promife doth ?

' Ahfw. An oath bindeth to nothing but what is in the pro-mife, but it bindeth more ftrongly, and fo the fin i3 greater in breaking an oath than a promife ; becaufe not only our truth to men is engaged in the oath, but our reverence and refpeel to God alfo, and his dreadful name thereby notably taken in vain.

So then againft this doctrine of oaths faileth perjury or forfvvearing, rafb fwearing, indeliberate fwearing, as-in corn* pliments (as for inftance, ?f one fhould fwear he wilj not drink, or go before fuch another perfon :) Solemn oaths entered into, at communions, at baptifm, or i> other lawful covenants not performed ; ah i how often are thefe broken, 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 fwearing, 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 forbear 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

2. When they adjure devils. 3. When they*adjure unrealizable 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 become 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 amerced 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

And in reference to thefe ye fail, f. In giving little entertainment 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 delivered 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 if f 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, / chargeyoit) 0 daughters of Jenifalem.

3. In your overly, rafh, and flight way of ufing obteftations 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 matter 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 rebuke 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

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\iA 9 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 obligation 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 devils 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 proportionally 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. Covenants, folemnly engaged into before others. 3. Particular vows to God. 4. Promifes and engagements, whether inward, 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

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 ;<nd may, in all probability, be the better obtained, by the ufe of this mean : Then it is called for alfo, and cannot be omitted. 4. From the Lord's gracious accepting of fuch engagements and vows, and approving of them. 5. From the fever?,! promifes and prophecies of them, as commendable and good fervice, from men to God under the gofpel, ifa. xix. i3. and 21. Jer. 1. 4, 5. Ifa. xliv. 5.

So then, I lay, 1. In fome cafes •, to wit, when it glori-fietb God, and edifieth others; or, is profitable to ourfelves: But if that word thwart with any of thefe, there is a failing ; or when fome preffure of fpirit, or cogent reafon putteth us not to it, or fome great need calleth for it; (as Abraham, for the weighty reafon, expreffed by himfelf, Genefis xiv. Swore we would take none of the fpoil, he had refcued from the kings over-come by him: For we are not always called to it.

2. I fay, Not in all things ; Becaufe the matter of a vow, rnuft be one of thefe two : Either, 1. Some commanded duty, as Jacob's vow, Gen. xxviii. and David's, Pfal. cxix. icO. were: Or, 2. Something that relateth to worfhip ; or, may further fome commanded duty, or prevent fome (xn > 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

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 corruption, which maketh us, (Alas!) to ftand in

fuch bands to keep it in, and of fuch up-ftirrings and excitements 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 undertaken, 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 religious 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 helping 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 covenanting 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

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 religious 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 covenant ; 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 abfolutely or fimply, but refpectively. 2. Not as to the the victory, 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 covenant, 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, outward 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 f ir >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 aggravated 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 peculiarity in that obligation. Our baptifm, doubtlefs, is ng

Y k&

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 person, 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 perjury 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 perform 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 promifes. 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 ; promifes 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

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 engaged ; 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 aggravated ; 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 performing, 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 performeth 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 offering of it to God, and fo is both obedience to a command and the performance of a vow ; for thus he chufeth obedience, as it is, pfal. -cxix. 33. It is not fo with the other, whether he perform it or not, though we think, that God often letteththe man fall that will not engage, becaufe he iay-eth by his refufal, that he trufteth not to God for the performance, 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 lefler f 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-

inexcufable. The cafe is indeed, as to heathens, otherwife, who were never thus engaged, nor called to engage themselves: 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 aggravation 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 pardon of them through him, and to maintain our peace rather 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 covenant, as it is, Pfal xliv. 17, 18 which certainly implieth not abfolute holinefs, or exaft performance of all the articles of the covenant; but that r. In the great and main articles 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 furthered 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 teftimony from his own confcienee, and to a good meafure of peace; yea, a man that may have quietnefs in his performing 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,

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 challenge 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 forgotten, Jer. 1. 4, 5. 2. Defer not to pay them, Ecclcf. v. 4. Deut. xxiii. 21. 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 letting 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 engagements; 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,

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 believers 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 covenants. 4. In your more private engagements to God and for him to others.

Beikle thefe which are common, fome come under particular 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 virtue 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 cannot eafiiy, if at all be interpreted fo with men;, in which refpect, Mai. ii. the Lord condemned putting away an innocent 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

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 di<f f that God might judge betwixt him and jperfecuring Snuf, 1 •Sam. xxiv. 12. The 2. is that of attefting God, thin, Lord kn r jiveth i God is my ivittiefs, my xvitnefs is in heaven, &c. as Job doth, chap. xvi. 19. and Paul Rom. i. 9. Thefe arc lawful when called unto and rightly gone about, but whea abufed in rafh, precipitant, paffionate appeals or in unjuft matter, as Sarah's was, Gen. xvi. and in rafh and unncef-fary atteftations or in trifHing matter \ they are more than an ordinary taking of God's name in vain, and therefore fhould never lightly be interpofed and made ule of.

The great breach of this command isblafphemy, though perjury be moft direct. That we may fee how this fin r$ fallen into we (hall, 1. Define it; 2. Divide or diftinguifn it, which we (hall find to be exceeding broad ; blafphemy then againft God, {as the word beareth) is a wronging of God's holy majefty by fome reproachful fpeeches or expref. fions, uttered to his difgrace ; we fiy uttered, becaufe that which is in the heart is moft part atheifni and infidelity, and fo belongeth to the firft command.

Of this there are three forts, or there are three ways whereby men fall into it: 1. When any thing unbecoming God, is in a word attributed to him, as that he is unjuft, unholy, unmerciful, drc. fuch as that complaint, Ezek. xviii. 25. The ways of the Lord are not equal. 2. When what is due to him is denied hirn; as when he is faid not to be eceraai* omnifcient, almighty, fee* as he was by proud Pharaoh and railing Ptabfhakeh in his mafters name, who moft irifolent-ly talked at that high rate of blafphemv, Who is the Lord that 1 fhould obey his voice % &c? Who is the Lord that is able ts is-liver you out of my hand? Exod. v. Ifa. xxxvi. 18, 20. 3. When what is due to God, is attributed to a creature, or arrogated by a creature : Thus the Jews charged Chrift as guilty of blafphemy, Luke vii. 49. and John x. 33. (fuppoi-ing him to be a creature) becaufe he forgave (ins, and called himfelf God j of this fort of blafphemy as to fome degree of it, is the commending or crying up our own or o-thers parts, pains, wit, £>c. for attaining, effecting, and bringing to pafs of fomewhat to the prejudice of divine providence, 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.

2. This blafphemy may either be immediately and directly 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 * a g a ' n ft 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 Godhead 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 denied 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 obtruded upon her, and the like, whereof there are many in popery, 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 Macedonia 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

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 reprobates. 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 many 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 ignorance, even fuch as Paul's was : Nor 3. Is it any fin (even tho'againft knowledge) committedagainii 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 attain not its ends: The fear of that tormenteth it; and malice and hatred groweth, as it is marred or obftructed, being 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 convictions, 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

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 acknowledging 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 malicioufly ; 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 impenitency and unpardonabljenefs, making that one fin thus capital 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. Doctrinal, 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 reproachful to his Majefty, that thefe fhou'd be fo abufed, or 4. In deeds, writing, painting, acting, reprefenting any thing derogatory 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

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 fuitable 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 religion : 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 advantages 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 blafpheme, 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 religion, 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

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 unwarrantable 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 prayers, 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 particularly by Tyberius, who was none of the moft religious men,) God be here, God be in this houfe, when one entereth into 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*

I. In refpecl of the manner of going about fuch ordinances 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 offering 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 profitably, 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 ordinances 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.

..'-. i fJ

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, <bc. to wit, the concernment of God's name, that is, 1. That God may be honoured. 2. That we ourfelves, or others may be edified. 3. That a command may be obeyed in the confeience of duty. Thofe then who adventure to profefs or name God, or to go a-bout any ordinance, feeking themfelves, and not the Lord, as is fuppofed men may do, 2 Cor. iv. 5, 2. out of envy as they did of whom Paul fpeaketh, Phil. i. 15, 16. 3 To be honoured of men, as thePharifees deiigned by their long prayers. 4. For the fafliion, or out of mere cuftom. 5. For making peace with God, by mentioning his name fo eften in ordinances, mif-regarding and taking no notice of the Mediator in the mean time: Thefe I fay and fuch like will meet with that fad word, In vain do ye wor/hip me.

2. There is a necellity of a good principle in naming the Lord (to fpeak Co) both of a moral and phyfical principle: the moral, is confeience, and not cuftom, which falleth in with the end, the phyfical is the Holy Ghoft, 1 Cor. xii. 3. No man calleth Jefus Lord, hit by the Holy Ghoji. 2. A renewed heart, thus duties muft be done with the Spirit, as well as with the understanding. 3. Sincerity, as to theex-ercife even of the natural faculties : Thus whatever unrenewed men fpeak in duty, without the fpirits influence a*id excrcife of grace, they make themfelves guilty in it; and, when they fay, what in fincerity they think not.

3, It is necefiary that the principle act in the right manner, that is, i Sincerely, Jofh. xxiv. 14. 2. In fear and reverence, Eccl. v. i, 2. 3. With faith and refpect to Jefus Chrift, Heb. xi. 6. 4. With judgment and understanding. To fpeak of him, not knowing what we fay or to whom we fpeak, wrongeth him : Thus ignorant, pafiionate, rafh, irreverent and inadvertent mentioning of God, or med« ling with any ordinance or duty, wrongeth him, and is a bringing of vain oblations, which he exprefly forbiddeth, Ifa. i. 13.

4. When-

4. Whenever we make mention of God, we fhould ftudy to be iri cafe to mention him as ouis, as our God and father in Chrift, in all ordinances and duties, that is, I. Taking up our natural diftance. 2. Looking to Chrifi. for removing of it. 3. Refting on him, and making ufe of him for that end. 4. Delighting in the mentioning of God as ours. 5. With thankfgiving and bleffing, whenever he is named, as the apofile often doth.

5. It is required in refpect of the ufe, fruit, and effcc> 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 endeavoured ; 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 broken.

Let ns then take a view in particulars. 1. Look to our profeffion, Oh ! what emptinefs is there, much more appearance 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

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 <bc. in lecrct how do ye join in prayer with others? which in fome refpect is fecret; God knoweth how poorly we acquit ourfelves in thefe ordinarily, and how much we take his name in vain in them.

5. Look thro* occaftonal duties, wherein ye have occafion to make mention of God with, or to others, as when upon a-ny emergent or providence, we will lay, It is God's will, God hath done it, God is good and merciful, &c or in any particular duty of Chriftian communion, in inftru&ing, comforting, admonifhing, or convincing of others, or debating with them ; how often when the fcripture, and the name of God will be in our mouths, in thefe, and the matter of debate may fall to be fome of his ordinances, will there be but very little reverence and refpedl to God in our hearts ?

6. ConfiJer how this fin of taking his name in vain is fallen in by writing, not only when treatifes are written, but slmott in every epiftle or letter, there will be found fome prayer or wifh, for fafhion-fake, where there is but little confeience made to have the heart joining in it; how much irreverent ufing of the fcripture and of God's name, is there in writing of letters, particularly of burial letters, thus. It hath pleafed the Lord, it hath feemed good to God, it hath pleafed God or the Almighty, &c. I am not condemning the thing iimp'y, but our way of abufing it.

7. Look through accidental mentionings of God (if we may fay fo) in falutations, God fave you, God be with you; in prayers for children, evidencing rather our fondnefs on them thereby, than our love and reverence to the name of God* for fuch as are in any prefent hazard, God faye ; for any favour, courtefy or compliment; God blefs; thefe are good (as the apoftle faith of the law) if ufed lawfully, but they are often finfully, rafhly ignorantiy, yea, prophanely abufed, we have often more refpeci to them we fpeak unto, than unto God. I would not condemn the ufe of them being duties, but exhort you to guard againft the abufe, and to ufe a grare, reverent underftanding, and fenfible way of ex* preffing them, or of any thing like them.

8 Confider narrations of fcripture-ftories, or other fto-rks, queftions. tales, &c. wherein the name of God is mentioned, and poffibly when we tell them, to make a fport of them, to make merry with them ; How often is his bleffed

name

name taken in vain in them ? certainly the mentioning of his name were often better forborn than fo irreverently uf-cd.

9. Conficler the ufurping of God's attributes, orofanin-tcrefl: in him, rafnly, as when men confidently, yet without all warrant, affert God is mine ; 1 truft in his mercy, fwcet Chrift my Saviour, my Mediator, Ah ! how o r ren is this, which is the very crown of grace, to wit, in God's doing good and fhewing mercy, abufed and prophaned mod fin fully and fhamefuliy !

There is one particular, which yet remaineth to be fpoken of on this third command, which concerncth lots, omens fu-perftitious obfervations, and fuch like, whereby the name cf God is wronged, in being not only flighted, contemned, and taken in vain in thefe events (which yet are guided by him) but the difpofal of things which is due to God, is denied to hini, and attributed to chance, luck, fortune and fuch Uke.

We (hall then: 1. Shew what lotting or lottery is. 2. How it concerned! this command. 3. Diftinguifc lots, into feveral forts. 4. Shew what are lawful, and when they are lawful. 5. What arc unlawful.

A lot or lotting is, The committing, of the deciflon of fomething, in an immediate way to divine providence, without the interveening caufalties, or influence, of any fecond caufe, to fway in that deciflon : fo that when the thing fal-leth out, and is decided, there can be no reafon given, Why it is fo in mens part, but that the Lord was pleafed to dii-pofe. As it was in that inftance of lotting, about the election of the twelfth apoftle, in Judas his room, Acts i. So from Prov. xvi. 33. It is clear that that is a lot whereof the whole difpofal is ofCcd: And therefore it is faid, chap, xviii. 18. To caufe contentions to ceafe, and to part betwixt the migoty; Becaufe none can quarrel, concerning that which man hath no hand in.

A lot may be many ways appointed, cither by the throw of a dice, or the like ; or by ibme other mean putting difference betwixt one and other, even as men {hall appoint : as when it is ; By what beaft they fhali fii ft fee, by what faying, or by what book they firfthear, or look on, &c. Only we think lots differ from omens, or fuperfritious obferva-tions, thus : 1. Lots are to decide betwixt two ; the other are collections, which one may make concerning himfelf. 2. Lots follow on fome appointment that is mutual and are free ; the other may be other-ways.

That lots in the ufe of them, concerning this command ; thefe things will make it out feveral ways. 1. That which # A a putteth

putteth God to it, and in an immediate way, conccrneth this command, efpecially; I mean, whatever putteth him to declare his mind or reveal himfelf; that putteth him to ir, and is a fpecial implicite inv (Seating of him : But lots or lotting, putteth him to it, in an immediate way; For, j. None other can difpofe them but he, Prov. xvi. 33. 2. What is difcovered by thofe lots, is either God's mind or the Devils, or is by chance ; but it cannot be any of the latter two, therefore it is the firfti 3. It is the putting him to it, more than he is by prayer ; Becaufc, I, It is by an extraordinary way, and often added to prayer. 2. It is for the manifefting of a fecret decree ; For by it we are to un-derftand, what God has appointed, and eternally decreed, concerning fuch an event. Hence k is, that in fcripture, prayer is fo often, if not always joined with it ; and there-tore it mufc in a fpecial manner belong to this command; Yea, if God be flighted in it, he is wronged : If acknowledged according to his intereft, he is in a fpecial manner concerned, where he wholly ordereth the thing.

2. It is either a mean, appointed to him to underfcand his mind or net; if appointed by him, then it is in fo far his ordinance and his name is concerned in it; if not, then k is abufed.

3. The medling with God's fecref, or with his will, or way of revealing it in his providence, rnuft belong to this command; but this efpecially, meddleth with all theie: therefore, &€.

4. That which cannot be gone about, but the name of the Lord is either wronged or honoured, in it; muft necef-fariiy, belong to this command, for that is the (cope of it : for none can lot without either depending on God, for the ordering of, and acknowledging of him in it, when it is done; and fo without honouring him, or neglecting him, and taking his name in vain. 1. By mifkenning his providence, and thinking to get that decided fome other way, 2. By irreverent going about it. 3 By attributing it to fome other thing. 4. By not acknowledging God in it, nor fubmic-thrg to it, when done fo. So then, thefe three ways men fall, and take God's name rnvain. 1. Before the lot, 2. In the time of it. 3. After it is paft.

Lots, are ordinarily divided into three forts. 1. Divine, which are from extraordinary warrants. 2. Devilifh, wherein the Devil is often invocated, or in circumftances, the dccifion is put to him, and guided by him. 3. Humane which are ordinarily gone aboutamongft men.

. They are divided, 1. In Divinatory. 2. Conful-tory, whereby men find out fomewhat that is fecrer, as

Saut

Saul found out Jonathan; or are led to fome duty. J. Di-vifory, By fuch the land of Canaan was divided, Jolh. xii. 6. 4. Lufury, or, for play: This division is large and comprehenfive, and hath ieveral fteps, according to the ht of the things, as they are greater or fma'lcr, or indifferent.

Concerning them we fay; That all confuhatory, and :ii« vinatory lots, except by an extraordinary warrant arc unlawful and a tempting of God, who has now given us pther ways and means, to direct us in what is meet for ur, to do.

2 Concerning thofe DevtlHh lots, there is no queflion of the abominablenefs of them fuch as foretelling of fortunes, horofcopes, or deat.is j the finding of things !ofb by nameing all fufpe&ed perfons, turning the riddle, be.

Yet 3. We dare not condemn all divifory lots, if rightly gone about.

Becaufe, they are frequently mctde ufe of in the fcrip-ture, Jofh.vii 13. 14 and 15. etc. Acts 1. Yea they feeni lo be, from the light of nature, Jonah i. 2. The uie of ihem, is moral and perpetual, Prov. xviii. i£. To caulir contentions to ceafe, and to part between the mighty. 3. When they are righrly gone about, they are a honouring of God, and are a manifeit acknowledging of his providence. I lay, rightly gone about: Where, 1. The matter ihould be weighty, or of fome coniequence ; that is, It ihould either be weighty in itfelf; or it ihould be fo by fome confequence, or inconveniency ; making a light thing in itfelf weighty, otherwife it is (as (rearing is, in a matter of no moment) but a baffling of his ordinance.

2. It ihould be neceffary, that is a thing that without many inconveniences, cannot be in another way decided • otherwife to put God to reveal his mind, in an extraordinary way,'when there is an ordinary at hand, is a tempting of God ; even at, to leap over a wall is, while there is an ordinary paflage to go through by.

3. it mould be with a due refpect to God, acknowledging him, to be the decifor, calling on his name in the ufe of it, and looking to him for the decifion, as we fee almoft in aU Jottings, and even of thofe heathens, Jonah i

4 It fliould be gone about in the right manner, t. With reverence, as if we were to hear God pronounce the fentence and fpeak his mind; as while Saul is a-taking, the people ftand before the Lord, 1 Sam. x. 19, 21. 2. In the faith that God guideth it; and fo, without anxiety and fear. 3. In finglenefs, committing it to him, even in heart as well *sin appearance ; abftaining from all fraud or tricks, or any

A a 2 thing

thing wh'ch may have influence, as a fecond caufe, to mar or caft the decifion ; this were a high way of mocking God, to put the decifion to him, and yet to endeavour to give the anfwer our (elves.

Laftly> After the lot, there fliould he a reverent acknowledging 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 cannot 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 rather 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 believer 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 unto 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*

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 formally 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 fwearing 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 indeed 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 reveling 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, cannot 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

J90 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 precept 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 only 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 ordinance 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 different 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 declaim 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 little,

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 Amply, 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 coming 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 walking 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, however 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 providence, 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.

flings there is no fkill, or if there be any thing that is accounted 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 written peculiar tr^atiles 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 unlawful 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, whether,

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 careful 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 confirm 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 reputed 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 table) 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 befitting 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 fcrunny, 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 appointed 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 prudence, 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 imaginations.

We come now to the threatning or certification wherewith ; this command is prefled, The Lord wHI 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, implying 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 particular 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 ivill not hold bun guilt !efs t 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 moft 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 judgment 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 falvation, and that their repentance is rare, and fo likewife their pardon ; it being found in experience, that men, habituated 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, bitter 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 reasons) of that fcandaL And withall, it bringeth on temporal 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 highly exalteth grace on this account, That it pardoned him who was a blafphemer : As for fuch who never betake themfelves 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

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 affronting 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 fancy and nothing, and therefore he will puaiih it feverely.

4. It is often and rnoft ordinarily the guilt of fuch as acknowledge God in profeffion, but in works deny him, and do not worfliip him as God : It is agaitait light and convictions, 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

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 jreatnefsknown 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"<r. and

Jore he putteth the greater (ramp of his indignation on it, either to rcihain them from that liberty, or to make them fmart for it; and men a!fo but \ery feldom feverely punifh it, there fore he himfelf will.

If any fhould afk the caufe, why men do ordinarily take fo little notice of this command, arid fo generally fin againft it ? I confefs it may be at the firft wondred at, confi-deripg that it has fuch peremp.ory threatnings, and is very often followed, even here in this world, and in the fight of men, with fliame and vifible judgments; and that there is ordinarily no profit, nor credit, nor any fuch fatisfaction to carnal lulls or pleafurcs to tempt' and pulh oh to it, as are toother fms; and that yet nctwithilanding all this, men fhduid fo frequently fin this way, mud be alio as wonderful as it is abomipable. But we may conceive it to proceed from tktic caufes

1 Much atheifm, and the little heart-efteem that there is of God and of his majefiy; the little faith that there is of his dreadful juftice, and fevere and peremptory execution of his threatnings ; little of tliefe within, maketh men carelefs to be watchful, and what wonder, if this break forth, when in his heart the man faith, There U no God ; then this followetlt, as is clear, I fa. xxxvii. in Sennacherib, who when once he faith, Who is the Lord, then he treadeth on bis name.

2. There is a natural pride and ftout-heartednefs in men againft God, flowing from the former, v\ hereby they fei thtir mouth againft God, and think it is a piece of bravery

not

Com. 3. the Ten Commandments.

not to ftand in awe of him ; and (as Goliah did) to living God, and to contemn and trample upon all rcl andholincfs which appears fooner and mo: than in ftout words againlt the Lord, Ma!, iii. 1 3. and in piianing of his n.nme.

Hence it is to be obferved, that where this (in r there is either a height of defperatc fecurity and ftuj lefnefs, or a deviiifh gallantry in contemning God, and all religion, all prayer and other fpiritual exercifes as not becoming pretty men, or men or fpirits; as if forfooth, topping with God, and bidding a defiance to the Ahni were true knowledge, and the grand proof of a brave and -gallant fpirit, and of a pretty man : O! what a drea length is this tha; men are come I to fay in ef) the Lord, that I fliou'd reverence his name ?

3 The Devil knowing well both thefe, tak ifion

to flir men up to it, and what by offering occailons of irritation to vent their paflioji, and what by habituating them to it from cuftom, and the example of others, whereby keeping them of fome other fins which others may be guilty of, he is in Gods righteous judgment permitted to harden them in this.

4. There maybe alfo fomething in the nature of this fin, becaufe it doth not ordinarily wrong others externally, or becaufe it may be in a truth, or in profeiHon of duty, in worfhip ; or becaufe it may be fallen into inad without forethought or deliberation; therefore the Devil hath the greater advantage to drive men on to it, if a (wearing falily, yet prophanely and rafldy: it not by i yet by fome creature ; or if not To, yet by formil : lefs difcharging of duties, or fome other'way; and becaufe ordinarily there is no fuch evil that fticketh thereby to o-thers, as to make them refent it, nor no ill meant to t] felves, as they in their proud felf-tove, do conceit : T. fore they are the lefs afraid of before, and the ids challi for it afterward.

Let us make fbme ufe of all this in a few wor-.ls ?. Then fee, and gravely coniider, what an this is, what wrath it deferveth, how far, and how wide in its guilt it extei itfelf, and what fevere reckoning will be for it I O |hso! what is your hazard, and what will be your sentence when this judgment lhall be fat, and when the judge cometh to pronounce it? tell me who of you will be aWe to purge yourfelvesof this guilt ? This fentence may and will one da/ make many of you tremble, when the Lord will fay, /) thou tooke/i my name in Vain in fuch a company, at fuch a play and/port , in fuch A-conteJl t i , yea infuch a prjy-

er, Sec. Here is your fentence, / witl not held yon guiltlefs % but guVty for this caujc ; This, this is the truth of God, if we believe his word, yea, whether we believe it or not.

Let me therefore (peak two words further to all of vou old and young, godly and prophane, rich and poor, &c. O take more notice of this fin, and be more watchful againft ir, think more ot it, and look more to every way it may be fallen into; and by all means ftudy to prevent it, fear to name the great and dreadful name of the Lord our God irreverently ; tremble when ye heard it named ; and when ye read, hear, pray, or do any duty, as ye would efchew this curfe and threatning, and be found guiltlefs in the day of the Lord, efchew this fin of taking his name in vain.

For helps to this, let me commend unto you. 1. A fe-rious endeavoiu* to walk under the impreffion of God's great-nefs, and to have your heart filled with his awe •, if his fear be in the heart, there will be expreffions of reverence to hi$ name in the mouth.

2. Believe, and be perfuaded of the reality of this truth concerning the terriblenefs of the reckoning for this fin, and the fearful judgment that will certainly follow it.

3. Ufe and mention his name reverently in prayer, hearing conference, &c. For, habituating curfelves to formality in fuch duties, maketh way more ordinarily for more grofs violations of this command ; and ftudy to be more affected even when narratively ye are telling fomething wherein his name is mentioned, than otherwife,

4. Tremble at this fin, and fuitably refent it, when ye hear it in others, be affected with it, and labour to make them fo, that ye may thus train yourfelves to an abominating of that evil.

5. Let it never pafs in yourfelves, efpecially, without fome fpecial grave animadverfion : Lock back on all your life, and fee if ye can remember when and where ye were grofly guilty ; reflect on your woi fhip, and obferve omiffi-ons and defects, at leaft in refpecl of what ye might have been at, and learn to lothe yourfelves for thefe, and to be in bitternefs for them; efpecially if the efcapes have been more late and recent, let them not fleep with you, left ye be hardned, and the fentence ftand in force unrepealed a-gainft you; what ? will ye fleep and this word ftand in the bible on record as a regiftrated decree againft you ?

6. Seek for much of the Spirit, for none can call Jefus, Lord, but by the Holy Ghoft, 1 Cor. xii. 3.

7. Frequently and ferioufly put up that petition to the Lord, Hallowed be thy name, Matth. vl 9.

The other word of ufe is for what is paft, I am fure, if

we

we could fpeak of it, and here it rightly, there is here that which might m »ke us ill to tremble, and evidence convincingly to us our hazard, and the neceffity of repentance and flying to Chrift : Tell me hearers, believe ye this truth that there is luch hazard from this guilt ? tell me (if ye remember what we fpoke in the opening of it) is there any of you that lieth not under the ftroalc of it ? If fo, what will ye do ? fly ye muft to Chrift, or lye ftill; and can there be any fecure lying ftill for but one hour, under God's curfe drawn out ? O ye Atheifts, that never trembled at the name of the Lord, and that can'take a mouthful of it in your common difcourie, and ye who make it your by-word, and mock, orjeft, ye, whom no oaths can bind; and all ye hypocrites; who turn the pretended honouring of the name of the Lord, and the fanclifying of him in his ordinances into a real prophaning of it; let me give you thefe two charges under certification of a third, 1 I charge you to repent ot this fin, and to fly to Chrift for obtaining pardon ; hafte, hafte, hafte, the curfe is at the door, when the fen-tence is paft already ; O fleep not, till this be removed. 2. I charge you to abftain from it in your feveral relations, all ye parents, mafters, magiftrates, church-officers, fchooi-mafters and teachers ; I charge you to endeavour to prevent this fin in yourfelves and others : It is faid that the children of many are brought up in it, the moft part live in it, our ftreets are more full of it than the ftreets of heathens: Advert to this charge, every foul: Or, 3. I charge you to appear before this great and dreadful God, who will not account any fuch guiitlefs, and to anfwer to him for it.

><><xxxxxx>o<xx)<><>co< ><xkxxo<x>->^oc<xx^:x^><

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-/ervant t 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 abbreviation •, 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 liberally 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 frequency 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 referved 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 tables, 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 wonderfully 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;

reft ; So it will be necefiary before vrz c.in fpeak to ths practical part of piety comprehended in it, concerning ths i<inctifkation of the Chriilian Sabbath, or Lord's day, either in the negative or pofitive part of it, tq (peak docuinai-ly (for clearing of the precept) to the.'e three.

1. Whether this command be moral, and do oblige us in its letters as other commands'do.

2. What is the particular morality of it, and the literal meaning of the words.

3. How our Lord's day ftandeth in reference to this command ? and whether thereby the fame fanctjfkation be required, as to it, though its inflitution arife from another ground, than is required to feventh-day-Sabbath ? Somewhat of all thefe mult needs be fpoken t:nto, and we begin to fpeak hxftof its morality before we fpeak of its meaning, be-caufe all dependeth on this, both in refpecT: of exposition and practice; for if it be not moral and perpetually binding, it is not neceffary either to explicate it, or to ftudy and prefs the practice of it; but if it be found to be moral, then no doubt it concerneth us; and require the fame moral fapcrifi-cation of a day now, as it did before.

Our afiertion then, in reference to this, that, The duty of fetting a-part and fauctifying of a portion of time, as it is limited in the fourth command, for God's fervice as it re-curreth, is moral and the obligation thereunto perpetual, even as in the duties of the other commands; the obligation to this, being no more diflblved than thofe, though there may be difference in the degree of obligation which they lay on in refpect of the matter contained in them; my meaning in -a word, is, that a day or one of feven is as necefiary to be kept holy unto God now, (upon fuppofition of his determining the particular day) as it is neceiTary to hold keep up the worfliip prefcribed by God ; neither without iin can any other day be put in the room of it, more than other worihip can befubftituted in the place of divinely prefcribed worGiip ; for the time is fet and fixt by the fourth, command (pointing at a folemn and chief time) as the wj;-fhip itfelf is by the fecond.

For clearing of th ; s, confider, I. That we mean not here moral-nature, as if without any politive law fuch a thing had been binding: no; but moral politive, that is laid on by a command which is {landing unrepealed, and fo bindcth by virtue of, the authority of the Law-giver, as feveral other commands and precepts do ; as namely, thofe concerning facraments, belonging to the fecond command, aad thofe concerning one wife, and forbidden degm

C c % marri-'.gc

marriage belonging to the feventh ; which being fo often broken by many faints, and difpenfed with in lome cafes, cannot be thought to be moral-natural, fince the Lord dif-penfeth not fo in thefe, nor can it be thought in reafon, that his fervants would have been ignorant of iuch a natural thing: It is then moral pofitive that we mean, to wit, that which is binding by a pofitive law.

2. Confider in this queftion, that there is a great difference betwixt thefe two, to fay the feventh-day-fabbatl' which the Jews kept, is moral, and to fay the fourth command is moral; the one may be, and is abolifhed, becaufe another i$ brought in its room : The other, to wit, the command may ftand, and doth ftand, becaufe it tieth morally to a feventh day, but fuch a feventh day as the Lord fhould fuc-ceffively difcover to be chofen by him ; and though the feventh be changed, yet one of (even is ftill referved.

3. There is need to diftinguifh betwixt the moral fubftance of a command, and fome ceremonial appendices'belonging to it: So the fourth command might then pofiibly have had fomething ceremonial in that feventh day, or in the manner ufed of fancYifying that feventh day, which now is gone as double facrifices, be. or in itsrealons whereby it is pref-fed : (as their is fomething peculiar to that people in the preface, to all the commands) as there was in the facra-ments of the old law belonging to the fecond command ; yet both a fabbath day and facraments may be, and are very neceflary and moral in the church •, it i9 not then every thing hinging on this command, as proper to that admi-niftration, and fo but accidental to the fancYifying of a fabbath, that we plead for; but this is it we plead for, that the command is, as to its main fcope, matter, and fubftance, moral pofitive, and that it ftandeth as ftill binding and obliging unto us, and cannot without fin be neglected oro-mitted: it might be enough here to fay, that if this com* mand were never repealed in the fubftance of it, nor did e« vtv expire by any other thing fucceeding in its place, then it rauft needs be ftill binding ; for certainly, it was once, as obligatory, proclaimed by the law giver himfelf, and was never fince in its fubftance repealed, nor is it expired or found hurtful in its nature, but is as neceflary now as then; it is true, the feventh day fabbath is repealed by inftituting and fubftituting the firft day-fabbath, or Lord's day, in its place; but that doth rather qualify the command than ; *e-peal it; for 1. It faith that a day is moral and neceflary. a. It faith a day of feven is moral and neceflary* which is all we fay > and why neceflary i as agreeable to this command

mand no doubt; whence we may argue, if the fubftance of this command be kept even when the particular day is changed, then is the command moral (which this very change confirmeth) but the former is true, as is clear in experience ; therefore it 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 argument will (land good againft all who will acknowledge this law to have been once given by God till they can evidence 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 clearing 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 extraordinary ones; which preference can be for no other reafon, but becaufe of its perpetuity; yea, it is made a rule or pattern, 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 backed 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 particularly fet down, as hearing, praying, reading, delighting in God, works of mercy, <hc. 8. It is in the Old Teftament, claimed by God as his own day, not ourSj My holy d<iy f Ifa. Iviii. 13. and Neh. ix. 14. it is acknowledged by the people to be his, while they fay, Thine hoy fabbath, which property is afferted of that holy day, as being God's, besides other days, Rev. i # 20. And this is afferted alfo in this fame command, where it is called, the Sabbath of thg Lord s in oppoiition to, or contradiflinction from the other fix days: ail which feemeth to fpeak out fomething more than temporary in this duty of fetting a feventh day a part for God (for we fpeak not yet of the particular day.)

3. Look to it in all times'and ftates of the church, and ye will find it remarkably characterized with a fpeciai observation, As 1. In innocency it is inftituted and fet a-part from others, and bleffed, Heb. iv. It is called the reft from the beginning of the world. 2. Before the law was given, the fanctification of it was intimated as neceiTary. 3. In the giving ot the law it is remembred, and a command given to us for remembring it. 4. After the law, it is urged by the prophets Ifaiah and Jeremiah, and kept by the godly, Pfal. xcii. 5. In the time, or after the time of the captivity, the breach of it is reproved, Ezek. xx. And its observation reftorcd by godly Nehemiah.

Hitherto

Hitherto there is no. difficulty, the pinch will lye in 1 If the fcriptures (peak of it as belonging to the d?\. gofpel, in which (for making of it out) 1. We ha*.e th. binrsj Adts xx. 7. 1 Cor. xvi. 2. Where Chriftians 30;: about the moral duties of the fabbath, isefpccially obf.. to be upon one clay peculiarly. 3. That title of the dmifk appropriating of a day to the Lord, R.ev. i. 10. Which' places will fall in to be confidered particularly when we cob to the laft queftion* befidcs thefe we may produce three places to prove a fabbath as belonging to the New Telia-ment; though not the very day ufed or obferved for the fabbath in the Old ; and this will be enough to make out the affei tion, two of them are prbphefies, the third of theai is in the gofpel. The fir ft prophecy is in La. !:_vi. 2^. The* .ind is Ezekiel's delcripiion of the new temp T e, chapters-xliii. xliv. (be Where, 1. It is clear, that thefe places re-* lute to the days of the gofpel, as none can deny but they da*' to eminently. 2. It is clear that though they prophecy -of the fci vices of the gofpel under the names of iacriikes, be. proper to the Old-Teftament-adminiftration and of the fane-tified and fet apart time of the gofpel, under the name oF febbath which then was determined, and whereto men wertf-then bound by the fourth command as they were no frcr'ifi-ces by the fecond : yet thefe prophefiee infer not by virtue of the fourth command the very fame day to be under the gof-pfe!, which was under the law, more than the fame fervices by virtue of the fecond : which none will deny to be in force, notwithstanding of the change of fervices : and there is as little reafon to deny the fourth to be ftill in force as to its fubftance, notwithstanding of the change of the particular day. Yet Thirdly, It is clear, That from the- rationing of thefe fervices this will follow, Th;,: fhcuid be fet and fixed ordinances, and a way or war: in the New Teftament, as well as in the G!d, and t there fhould be a folemn chief fet time for the fabb which men ought to fancYify, and that they fhould no rr*c admit any other times, nor ih fet a part into a parity with it, than they were to admit any ferviceor w r orfhip not allowedt by God, or that was contrary to the fecond command : for if any thing be clear in them, this is clear, that they fpeak firft of fervices, then of folemn times and fabbaths, and of the one after the other, which muft certainly ih'fer, that both external fervices, and a folemn chief time for them, do belong to the New Teftament : Hence it is, that many divines (from that prophecy of Ezekiel) todraw conc'ufions for fundi y things out of thofe places, as 1. Concerning the necefllty and continuance of a iiandmg mroiftry, and tho'

miftifter*

minifters now be neither priefts nor Levites, yet (fay they,) it followeth clearly, that there will be a miniftry, becaufe fuch are fpoken of there. 2. Concerning the neceffity of, and a warrant for church-difcipline, and feparating not only doctrinally but difciplinarily the precious from the vile, and debarring of thofe who are morally unclean from the ordinances : becaufe thefe things (fay they) are typified in the fubftance by the porters being fet to keep the doors, and by the charge given to the priefts. 3. Anent the continuance of a church, and of the ordinances of word, facra-ments, 6c. And the congregating of Chriftians to attend thefe, though there fhall be no material or typical temple, becaufe of the moral things there being exprefied and prophe-Ced of, under the names of the old Leviticai fervkes ; yet could not a warrant be inferred from them for thefe, (and that Jure Divino) if the things were not morally to bind, which were fo fignified.

Hence I argue, If the fancYifying of a fabbath as a piece of worfhip to God be prophefied ot to belong to the New Teftamenr, then are we bound to the fanclification of a fabbath as a neceffary duty ; but the continuance of fanclifying a fabbath unto God, is fpecially prophefied of, and foretold as a piece of worfhip under the New Tcftament, ergo, 6c, The third place is Matth. xxi-v. 20. Pray that your flight be not in the winter, neither on the fabbath day, where the Lord infatuateth, that as travelling is troublefome to the body in winter ; fo would it be to the minds of the godly (for he is now fpeaking to his difciples alone) to travel on that day, efpecially and folemnly (et a part for God's worfhip ; now if there were no fabbath to continue after Chrift's afcenfion, or if it were not to be fanclified, there would be no occafion of this grief and trouble, that they behooved to travel on the fabbath, and durft not tarry till that day were by-paft, and fo no caufe to put up this prayer; which yet by our Lord's exhortation feemeth to infer that the fabbath was to be as certain in its time as the winter : And doubtlefs this cannot be meaned of the Jewifh-fabbath. For 1. That was not to be abolifhed fhortly. 2. Travelling on the Jewifh-fabbath, was to be no caufe of grief unto them, if indeed all days were alike; neither would it be fcrupled in fuch a cafe by theapoftles to whom he now fpeaketh. 3. Befides, if no fabbath were to be, it had been better and clearer to fay, ftand not, and grieve not to travel any day: But his words imply the juix contrary, that there was to be a fo!emn fabbath. 4. He mentioneth the fabbath day only, and not the other feflivals of the Jews which were to be kept

holy

holy alfo, and by this he diftinguifheth the ordinary fabbath from thole other days, and oppoieth it to many, as being now the only holy day on which they fhould efchew, if poflible, to travel; and would therefore pray to have it prevented: for in the New Teftament, the fabbath fpqken of as the fo-lemn time for worfhip, is ever meantd of the weekly iabbath, and other holy days are called the firft or laft day of the feaftj and therefore if the Lord's meaning were that they fhould pray, that their flight might not be tm any of the Jexvilb holy days, to mention the weekly fabbath only, would not be fufficient for that end.

To fay that it was for fear of fcandal, that they (hould pray not to be put to fly, will not remove the former rea-fons; befides a; that time the apoitles and other Chriftians had given up with the Jews and Mood not on fcandal in fuch things in reference to them, on whom, as the apoftle fahh, l ThefT. ii. 16. Wrath had come to the utter moft, and who were not infirm but malicious, and fo in refpsct of offence to be dealt with as the Lord did with the Pharifees i and therefore, all things being confidered, it appeareth from our Lord's words, that a fabbath among Chriftians was to be fanctified forty years, or there about, kfter his death, which proveth that the fcripture meptioncth a fabbath to be fanclified under the New Teftament.

We come unto the fecond way of making out the morality of this command, to wit, by fhewing how the fcripture fpeaketh of the whole decalogue, and thus we reafon.

1. If all the commandments of the decalogue be moral, then muft this be fo alfo; for it is one of them ; and if it were not moral and binding, there would not now be ten words (as they are called by the Lord, Deut. x. 4.) but nine only, which at firft blufli, will and cannot but feem Orange and abfurd to thofe who have from God's word drunk in that number: But all thefe are moral and binding, as is granted by all, (except the papifts who deny the fecond, and therefore fcore it out ©f their catechifms.) And that they muft be all alike moral and binding may be made out, thefe two ways.

1. All of them in the Old Teftament had alike authcrU ty, privileges, and prerogatives, which neither the judicial nor ceremonial law had, as 1. To be diftinctly pronoun-ced by God himielf, without adding more, Deut. v. 22. 2. To be written by his own finger in tables of ftone, Exod. xxix. 18. 3. To be laid up and kept in the ark, E:;od. xxr. 16. And if thefe and other prerogatives did put a difference, and (hew a difference to be put betwixt the other nine commands, and all judicial or ceremonial laws, Why not D d betwixt

betwixt them, and this alfo ? 2. In the New Teftament they are all alike confirmed ; when the law in general is fpoken of, none of them is excepted, and therefore this command is neceffai ily included.

For which we would look firft to that place, Matth. v. 17. Where our Lord in a fpecial manner mtendcth to vindicate the moral law, and to prefs holinel3 in moral duties upon his hearers, even in another fort than the Pharifees did : Think not (faith he) That 1 am come to dejlroy the law and the prophets, 1 am net come to drftroy, but to fulfil ; Verily he that breaketh one cf the Icafi of theje commands, and tracheth menfo } JbaIt be called leaft in the kingdom of God, &c. Where, by law, muft neceiTariiy be underftood the moral law, for he was thought to be a tranfgrtffor of that, and efpecially for this command in it (for that fermon in Matthew cometh in, in order after his being challenged for breach of fabbaih, John. v. 10. tic) And his fcopc is to wipe oft that imputation, and how ? by mewing that he ftill preffeth the moral law, even beyond.what the Pharifees did. 2. It was the moral law efpeciatty, which the Pharifees corrupted, and whereof he underraketh the vidication, and it \% holinefs in obedience to that which he preffeth as neceiHiry beyond what the fcribes and Pharifees did \ and indeed it was in that law they failed mainly, and not in the ceremonial law. 3. The offence and mi (lake that Chrift is to pre-occupy and recti fj amongft his hearers, requireth this : tor many of them fancied that by the Meffiah there fhould be a relaxation from rtie duties of hoiinefs called for on the moral law ; and therefore, faith he, think not fo ; now a relaxation from fome other laws might have been thought of warrantably, 4. It is fuch a law, whereof to teach the abrogation at any time is finful and pernicious, therefore it is certainly the moral law.

Secondlyj We reafon thnv when he fpeaketh of the law, kKT-^^'Vj or by way of eminency (meaning no doubt the decalogue) He fpeaketh alike of aU its commandments, even of the leaft of them and fo of this. 4. Ailo thai he came not to dejlroy it % which yet the Lord never did of ceremonials, but rather foretold the abolition of then, as he did of the fee king and worfhipping of God in the temple at Jem falem, 6r. Yea, when he cleareth the doclrine of,the fab-bath from the Pharifees corrupting traditions; he doth never weaken its former obligation, nor ini:nuate its weakcefs, but fneweth the true meaning thereof, which from the beginning made it not only cosfiflent with the works of piety vii'J mercy, but eiiceetiinjjy helpful to both,

A fe-

Com. 4. the Ten Commandments. Stt

A fecond place, confirming the whole decalogue (or ra-ther^afierting its authority,) is in the epiftle of James, Jam, ii. I a He th.it offendeth in one is guilty of all: Why ! Bccaufe he is the fame God, and Law giver (And no fervant nor angel) who {pake them all, one as well as another of them; And it bciog clear there, that he fpeaketh of the decalogue, call the royal law, (there being no law inftanced in ; nor any other, that can be of alike authority, in thefe laws in-itanced, but only it; nor that could be pleaded for, by James, on fuch grounds, iniuch a time,) and it being alfo clear, that he giveth to all thofe laws, which the Lord fpake at that time, alike authority; (otherwife, his reafoning would not be good, if any one law or command, could be iuitanced to him, of the ten, which the Lord (pake, and was abrogated, and not binding) it necefTirily followeth, that this fourth command, being one of the ten, mud be of equal authority with the red.

It may be noted alio, that James here doth not, (as neither doth our Lord, nor any of his apoftles, when they cite the law) give new authority to the laws he citeth; but fuppofeth them to have it already ; and maketh ufe of them, as confirmations of the thing he prefied ; which could not be, if their authority depended on, or flowed from, the prefen't citation of them.

Thirdly, We reafon further thus; Euher there is fome moral duty, contained in this command, and laid on by it j which is not in any of the former; or there is but fome ceremonial thing in it, reducible to one of them: For, the perfection of this law requireth, that all things needful to the worihip of God (hould be fummed in it, and the fcope thereof, which is, briefly to compend all, requireth there {hould be nothing in it, that is needlefs, fuperflueus, or that might have been left out

Nov.* it the matter be moral; not contained in any former command, then is the command itfelf moral; feeing a moral fubitance, and matter denominateth the command fo: Yea, it muft be mora!, otherwife fomething morally* neceffary to God's fervice, (fuch as the determination of its chief time) (hould be omitted. It may be aiTumed, yet further: It muft be moral, (be it what it will) to efchew a tautology in this fliort compend of duties \ and that of moral duties too.

Again, If it be not moral, but contain fome ceremonial thing reducible to one of the three former commands • Then l. It might have been put amongft other ceremonials. 2. Other ceremonials might have Jbeen put in with it: Or, 3. A reafon given, Why all are not reducible to fome moral

T

412

^ Expcjition of Com. 4.

command. 4. If the matter of this be reducible to another command, then it cannot be accounted a diltinft command ; neither ought it here to have been given as iuch, but fub-joined to iome other ; 2s the fervants and beafts refting, is Subjoined to this. 5. It would be fhewn to what command it is reducible as to the fubftarce of it, if it be'tperemonial. 6. A reafon would be given, Why amongft ten£ one, and only one, is fet down, fo tar different horn all the reft. And if all thefe abfurdities, follow the denial of its fub-fiance to be moral; then, for-efchewing of them, we muft conclude it to be moral : and fo the fourth command is moral.

Fourthly, We reafon thus; If it be not moral, it muft either be judicial, or ceremonial, for the matter and fubftancc of it; but it is not judicial: that is, it belongeth not to external policy, and civil fociety, principally and efpecially, in that one nation, bec2ufe no iuch dut'es are comprehended) at leaft primarily, in any command of the firfl table ; but in the fecond which teacheth duties to others, as this firft, doth to God : Neither is it ceremonial -, for, all ceremonies that are typical, have their rife fince the fall, and relate fome way to Chrift to come. But this of faoctifying one day of feven, had its rife in the ftate of innoc"ency, and was enjoying to Adam in paradife, before he fell, and therefore cannot be called ceremonial properly more than the command of a man's leaving father and mother, and cleaving to his wife, fo that thefe uvo fhouid be one fleili, which the apoftle Ephef. v. maketh ufe of. Befide c , if it were ceremonial in the fubftance, then wene it typical and fignificant of fomething to come, which is hjgtf to (hew: Then alfo had it not been lawful to retained it*, for ceremonials now in their ufe are net only dead, but deadly: But this morality, in fubftance the fame with the command we plead for f was retained by the apoftles, and primitive church ; (to fay no more) Therefore it is not ceremonial : And io this law muft needs be moral.

To fay, That the command is partly moral, partly ceremonial; if we refpeel its fubftance, will not hold : For, 1. There is no fuch other law, 2. That we were to make cori-fufion, betwixt ceremonials, and morals; which it feemeth the Lord himfelf hath aimed and refolved to keep clearly diftinft. 3. Whatever be ceremonial, That which was allowed, and enjoined to Adam in paradife ; and wherein we may agree with him, under the gofpel, cannot be ceremonial : For, neither of thefe ftates are capable, of proper ceremonies ; but both agree on a feventh day. Therefore it is not ceremonial.

The

The third way, we make out the morality of this command, is, By particular confidering of itielf ; and here we argue thus.

If it be not only put into the decalogue, with tbc other moral commands •, but more Angularly explicate), and pief-fed even in it than they ; then it is certainly moral ; that is, perpetually obligatory with the reft. But fo it is put and let down in the decalogue, and prefTed even more than the reft of the commands, as on other accounts, fo pofiibly in this ; becaufe its ground is poffitive, and men need the more words about it: Juft as in the fecond command ; ergo, Sec. Now, that it is thus put, and prefied ; appeareth thefe fe-veral ways.

2. It fhareth of all common privileges, with the reft of the commands fet down in the decalogue, that went all fpoken, yea, written by the Lord immediately, and laid up in the ark.

2. It is prcpofed, and fet down in its form, both positively ; Remember the Jubbath, to keep it hofy, (and negativ-ly) in it thou Jhilt do no manner of work, &c. Whereas all the other commands, are but one of thefe ways fet down.

3. It hath the particuliarity in it, that all the reft have; to wit, To be in the lingular number ; Thou /baity &c. To fhew, That it fpeaketh to every one in particular: Yea tho* all the commands concern all ranks, yet only here, are fon, daughter, man-fervant, maid fervant, and ftranger, cxprefiy mentioned, as comprehended in it.

4« There is a fpecial equity, holden out here in the proportioning of this time , There are fix days given us, to labour on ; and therefore i: is ail the reafbn in the world, that the Lord have the feventh : And if this concefiion of God's, of fix, days to work on, be moral (For all the time is God's ; and we cannot for our ufe take any part of it, but by his grant; and there is no other grant : But this dividing and proportioning of time, betwixt him and us ; in which divificn too, he hath given us by far, the largeft fhare ; to wit, fix parts of feven:) Then muft the letting a part of a feventh day be moral alio : And fo muft the command it-felf, wherein both are comprehended, viz. The fix given to us, and the feventh referved for him ; they muft needs ftand and fall together: For they mutually put each other, thou fhalt labour fix days, and reft on the feventh j thou fhalt reft on the fabbathday, and labour fix,

5. This day is claimed by the Lord, as a thing wherein he hath a fpecial propriety: It is the Lord's day; for though he did give fix, yet he refeived a feventh. And can, or dare, any fay, That he discharged that, or difpenlcd it away

from

from himfclfj to any other ? If not, it mud be his ftill; and cannot without facriledge, be other ways applied.

6. Obedience to this command, is prefled by an exceeding weighty reaibn drawn from God's own example ; which maketh it clearly relative to its firft inftitution, Gen. ii. Where it is faid, That he refted after fix days work, the fcrenthday, viz. the whole feventh day, and fo fliould we: which is the more effectual, for proving the morality of this command : Becaufe, 1. It is a reafon that took placq, even in innocency, and fo refpecteth no type or ceremony. 2 It is uuiverfal, belonging to all men, who are God's creatures: And therefore, fince the reafon is perpetual, fo muft the command be likewise.

7. This command alone, and befide all others, is expref-ly prefled in the obfervailon of it, not only on matters and rulers for themfehes, but as taking burden on them, for all under them •, and within their families to endeavour the fandlifying of the Lord's day with them, and by them as well as by themfelves; whereby the extent of this command is clearly and earnefily holden forth in more exprefs terms, than in any other of all the commands \ tho' this be implied in them alfo.

8. The obfervation of it is prefled and encouraged unto, by a fpecial blefiing which he hath annexed to the time fet a-part by himlelf; He bleffedit, that is, he made, and ftill raaketh it ufeful and refrefhing as a fpecial bleffing to his people who keep his ordinances, feeking him therein ; this day has a double portion and increafe, befide any other day, for his peoples repofe, edification, comfort, fiuding of his prefence, &c. And to fay now that this folemn time were not moral, were to rob the church of a great bleffing j feeing this day fet a part by God for his fervice, hath the bleffing, beyond any other day commanded on it; and in the experience of his people often hath it been found to be fo.

9. It is efpecially Angularly ufhered in with a Memento or Remember, which is not exprefled in any other command ; and, (hall we think that where God faith, Remember, there is nothing to be taken notice ? or, (hall we think that it faith not Remember now as well as then ? and if fo, Who can warrantably forget that which he biddeth remem-ber ? which is not to keep the feventh day, but the Sabbath holy unto the tord: And may not all thefe characters, put together in one command (fo many not being to be found in ail the other commands if put together May not all thefe, I fay, convince us that it is the Lord's purpofe

to

Com. 4 the Ten Commandments.

to have this command Handing obligatory in its fubftancc to the end of the world ? 'Which is fo prefied, that if there be little help from natures light, to determine the day, cr to prefs its obfervation, it may be ftrongiy born in, by the more clear and weighty reafons.

And fo we come to the fourth way propofed for making out the morality of this command, which isr by adducing feme arguments drawn from fcripture.

The firft whereof is, If the law bind under the New Testament, not only in refpecfc of its matter, as its natural ; nor only as.it is repeated in the New Teftament, but alio by virtue of the authority enacting it: Then this law -of the fourth command, though not explicitely determined by nature, and though it were not mentioned particularly in the New Teftament, muft be binding alfo, for it hath that fame authority : But the firft is true, and is acknowledged generally by divines (excepting a few) and is clear by Chrift and his apoftles their citing of it, as fuppoGng it to be binding : Therefore the laft muft be true alio.

2. Arg If this command be founded on moral grounds, then itfelf muft be moral: But the grounds on which it is founded are moral: Ergo y &c. i. It is moral that God fhould have a folemn and chief fet-time. 2. That he him-felf, and none other fhould determine that time; feeing no other could do it, and blefs it. 3. Thefe reafons in the command itfelf dividing time, into fix parts of it to us, and a feventh part to God ; and God's refiing after fix days working j with his making only feven days In the week, and employing fix of them to work, &c. thefc reafons, 1 fay, are ail moral now and binding as before.

3. Arg. If all moral duties be contained in the ten commands, then this command muft needs be mora!: But the firft is true : Ergo, &c. This command containeth a moral duty, which is none of the prececding commands : to ivir, the ftinting and determining of the folemn and chief time to be fet a-part for God's worihip, to be one day of feven. It is true, Time is commanded to be allowed to Goers war-fiiip in thofe other commands, wherein the duties of wor-fhip themfelves arc commanded ; for, worfhip cannot be performed more than any other duty, without fome time; but that the chief time fhould be {o much, and fo oten is only determined in this command \ from which it appear-eth, 1. That an indefinite time of worfhip, or for it, is not the morality of this command, becaufe this fo'loweth necefiarily, as being fuppofed needful for the performance of every pofitive duty contained in the other commands; its morality, therefore, muft be, The determining of that

definite

definite time. 2. We may hence fee a reafon why there is r.o new command for this in the Nsw-Teftament; becaufe this ftandeth in the law; neither are, Thou jhalt not /wear, kill, &c. mentioned as new commands more than this; (o that, had they not been mentioned in the New-Teftament (as fome are not) yet had they dill obliged: It is juft fo as this; and the reafon why they are mentioned, maybe luppofed to be, becaufe the main fault about them was defect and fhort coming, bat in this it was excefs, which our Lord al(o regulateth by holding forth the right obfervance of it, and clearing what was wrong, and fo is (uppofed to confirm what he repealeth not.

4. Arg. If it be not free for men to carve out God's fo-L:mn chief time of worfhip at their pleafure, then is this command moral (for that liberty is retrained, by this command and no other;) But it is not free for them to choofe what time they pleai'e, or to carve it out: This feemeth to, be only queftionable, which is therefore thus confirmed.

If it be free to men to carve out what fblemn and chief time is lo be given to, and fct a-part for God's worfhip ; then, either it is free to them to choofe no time at all ; or St is free for them to choofe a longer or a fhorter than this : But neither of thefe can be (aid ; not the firfr, as is clear; not the fecond, becaufe it will not fo quadrate with the end ; for if the time be fhorter, it encroacheth on God's due; if it be longer, it encroacheth on God's COnceC-fion of fix days to work in. If it be fhorter, it en* croacheth on God's due (as is faid) and our fouls good ; if do longer; it encroacheth on our temporal calling; and, can any reftrain man, when God giveth him liberty ?

Again, if it be free to men fo to cut and carve at pleafure on the folemn and chief time for God's worfhip, its either free for all men together to agree on a day, even one and the fame; oritisfree for each country, or each man, to chofe what day they pleafe, but neither of thefe are either poffible or practicable to edification ; therefore muft the day be determined to them ; and if fo, then fure by this command : And fo its ft ill binding, and cannot in that refpect be altered without fin, which was the thing to be proved.

5. Arg. That there is a morality in a feventh day, we may argue from four famous and main witnefTes.

The 1. Whereof is the general practice of all Chriftians (I fay nothing of Heathens) Apoftles and generally, all in the primitive times have ever thought than one day of ftven is to be obferved, and have in lefs or more accordingly ob-fcrved it.

2. As the practice of all, fo the judgment and opinion

(ryhich

(which is often more found than men's practices) of all, doth confirm it: Was there tver any churches that did not in ail their catechifms and canons, take in this fourth command with the reft ? do not all writers who comment on the decalogue, comment on this command, and urge the fancli* fying of the Lord's day from it.

3. Take mens confcience for a third witnefs, and it will be found that for no fin \ do they more frequently and more fharply challangc, than for prophaning of the Lord's day : The confcience directly making ufe of this command and the Memento, and other reafons in it for aggravating of that fin, when yet it will fay nothing for the feventh day \ but this firft day of fev&n it prefleth moft exactly, neither will any reafon alledged-igainft its morality quiet it; and the more tender that Chriftians be, the more will they find a preffure of confcience for obedience to this command ; and the more eafily will they be convinced of, and fadly challenged for, the leaft breach of this command.

4. God's difpenfations of bleffings or plagues, efpecially in fpiritual things, bear witnefs to this truth; Doth not experience tell us, that thofe who make moft confcience of keeping this command, are often, yea, ever the moft thriving Chriftians as to univerfal holinefs and tendernefs, and moft near and intimate communion with God ? and will not the unfuitable fanctification but of one Sabbath, or the interruption of their wonted ferioufnefs therein, give them a fore back-fet ? and on the contrary, doth it not appear that thofe who are grofs and untender in this, are often grofs and untender in all manner of converfation, and are followed with fpiritual plagues of hardnefs, deadnefs, and hypo* crify at the beft, or elfe fall into grofs outward acts oi pro-phanity, or into errors in judgment, which are the bad and fad effects of prophaning this day, on them who prejudge themfelves of the bleffing of it; and if the bleffing of this law continue, muft not the law itfelf be moral and perpetually binding ? The obedience whereof, hath this bleffing perpetually more or lefs annexed to it, as the prophanatioa thereof hath ufually plagues, at leaft fpiritual.

There are fome objections that are removed againft the the morality of this command; I fhall fpeak to three of them which are moft infifted on.

1. ObjeEi. This law is not mentioned, as being renewed or confirmed in the New-Teftament. *

Anfw. 1. Its authority dependeth not on the mentioning of it fo in the New-Teftament; the law is God's word, and-hath its authority as well as the New-Teftameut,

E e 2. "What:

;<2, What if fdme other clearly moral and binding law had been omitted, or not mentioned in the Ncw-Teftament, as there feemeth to be no palpable and exprefs command a-gainft images, though there be againft wiiUworfhip; (lire, it is enough that it is not repealed in it, fo it is here as is fakl.

3. Sundry other pontive laws are binding, which are net mentioned in theNew-Teftament, fuch as thefe, For a man Dot to marry his lifter or his aunt, &c.

4. It will be found on the matter to be confirmed, when we mall fee what warrant there is for the Lord's day, which 5s cue of feven, and yet is clearly holden forth in the New-Teftament: But this command 2**f&Q that relating to rd try, are fo little mentioned, becauk the Jews, after the captivity, were not fo much in the defect of obedience to thefe commands ; but were rather difpofed to a fuperftitious ex-cefs, which makcth Chrift often rectify that abu r e of the fourth command, but never to annul it. The third command alfo anect fwearing might be faid to be abrogate^ becaufe it is not fo positively averted in the New-Tcfta-ment.

2. Ohjctt. The apoftle, Piom. xiv. 5, 6. Gal iv. io. and Col. ii. 16. Seemeth to caft: away difference of times, efpeci ally of Sabbath-days which could not be, if this command were moral

sJnfzv. The apoflle cannot be underfrood fimply to caft a-way the obfervation of all days as a bondage, and fo to make all tinges alike: For, 1. That would contradict his own practice and the practice of the other apofiles ; for it is clear that they differenced the firft day of the week from other days, and one day in fpecid is called the Lord'* day, which other days of the week are not. 2. If all times be a-like fimply, and all making difference be there reproved, then could there be no time fet a-part to be obferved by men, to the marring of that indifrerency; and if fo, then hath the Chriftian church been frill in a palpable grofs fin ; for if the keeping of a day by virtue of God's command, mar that in* difterency, much more will the keeping of a day/by man's command, and fo there could never be a Sabbath. 3. We muit therefore-underftand thefe places not as cafting all .lays and times fimply, but ceremonial and Jewifli days, or days invented by men, becaufe the fcope of thefe places runneth that way, viz again ft the bringing in of ceremonial worship as neceflary, which while fome weak ones, not yet fuf-ficicnily informed, did Mill pra&ife, as Rom. xiv. the apof-tlc would not have them hailiiy condemned In days, more

than

than meats ; yet is there ftill a difference betwixt bread and wine in the facrament of the fupper and other meats, which this diicourie of the apoftle taketh not away ; fo is it in days And in thefe epiftlcs to the Galatians and Colofinns, he fpeaketh of days, and not (as would (eem of the weekly Sabbath, which is ordinarily called a day) as taking in all the extraordinary fearts of the Jews., which is the more pro* bable, becaufe the ceremonial law was preffed on them as ftill necefiary, by falfe teachers, or he fpeaketh of mere Jewifh days, and fo of the feveeth day which they kept; for it is of fuch obfervation of days as was (infill, and brake them off from grace and thegofpel, as other ceremo* nies did, that he fpeaketh of: but that cannot be faid of all days, or of keeping one day cf feven : therefore this cannot be meaned thrre.

3. Objeft. The fourth command precife.y commandeth the feventh day from the creation to be kept; but that is cot moral; therefore, neither is the command fo,

dnfiv. This objection goeth upon that miftake, as if the very feventh day were ftill commanded in it, as the maia (ubftance of it, which our next difcourfe on the true (cope and meining of the command will clear ; fo that if a feventh day, and hot that feventh day be commanded as the maia fubftance of that command, that objection falleth. 2. Xhere is a difference to be put betwixt the mandatory part of the command, and what is further added for pre/ling the obfervation of it, or for explaining its meaning; The precept ftridily it is, Remember the Sabbatb-day to keep it h-Jy : I: faith. Remember the Sabbath, or the holy reft, whatever day it fhall be on, and fo it is faid in the clofe. that, He rejled the feventh day. but that, He bicjf:d theSabbath: Drawing it ftill from feventh precifely, to the Sabbath : Even as in the fecond command: This is, 1. commanded in fpeciai that no image be made, then, 2. This in general, that all God's commandment concerning his worhhip, even fucli as were ceremociai, for the time, fhould be obferved with, whatever others fhould be given ': So here, this fourth commandment exp'*eily one of the feven ; beca-ufe the recurren-cy ot that time is bounded : and generally, whatever fevemU the Lord (hall be plcafed topi ch on.

We have faid the more on this, becaufe it doth not only clear the true fcope of the command, hut fheweth the ne-ceCIty of the obfervation of that time, which the Lord hath fancTified for himfelf. 9. We fliall put a difference alfo I twixt ceremonial and mutable : All the judicial laws are mutable and the decalogue itfelf, in refpectof its curfe ; and, as U was a covenant giving life, is actually changed and abo-£ez Mixed

lifhed : Yet is not for that to be reputed ceremonial, and not obligatory : Though all ceremonials be mutable, yet all xnutables are not ceremonial; Befides, this change is not in the matter.

Why may not therefore, the feventh day in order, (which was obferved from the creation, to the refurrecYion of Chrift,) be changed to tbe firft day of the week, which is a feveath day in number ftill, without abolifhing the morality of the fourth command ?

Amongft other thing? in this command, there is more cxprefs mention, of the whole families joining in this duty, than is in other commands: Therefore it being concerning duty to us, and a fpecial thing included in the command; we (hall fpeakto that point concerning family-worfhip, (before we fpeak of the fecond general propofed about the particular morality of this command, and the meaning of the words of it,) that ye may fee, that it is no invention of men \ when ye are called to it, and when it is preffed upon you.

We fhall here, I. Shew you, that, this command hold-cth forth a family, or domeftick worfhip. 2. We (hall confirm it mere largely from other fcriptures, and grounds of reafon. 3. We fhall fhew, wherein it confifteth in particular, and on whom it mainly lieth to be difcharged. 4. We fhall (hew the advantages, of confeientious discharging of it, and the prejudices of neglecting it, with the aggravate ons of that fin.

That there is fuch a thing as family-worfhip, included in this command, will be clear by confidering, 1. What wor-ihip to God in general is. 2. What family worlhip is. 3. What this command requireth:

1. By worfhip, is underftood fome tribute paid, by the rcafonable creature to God, as the Great and Sovereign Lord Creator; whether it be immediately and directly paid, and performed by him, as prayer, and praife ; or for him and at his command, and for his honour, as preaching, hearing, and receiving of facraments; which are worfhip, when rightly gone about. In a word we call that worfhip, more ftriflly and properly, which is a duty of the firft table ; and cometh in as commanded in it, for thehonour of God, and riot for our own, or others external profit •, which tho* commanded in the fecond table, cannot be fo properly cal* led worfhip, much lefs imraediate-worfhip. Thus, teaching others the duties of piety, maybe worfhip, whenteach* ing the duties of any other ordinary calling, is not.

2. We call that family worfhip, which is to be performed, by fuch and fuch relations ; or by all the conftituent members of the family jointly : And fo it differeth, i. From

fecret

fecret or foheary worfhip, which one performed! alone to, and before God. 2. From public worfhip, which one per-formeth by joining in a congregation of many families together. 3. From that worfhip performed occalionally, in mutual fellowfhip amongft believers or profeffors, of divers families: For I. That may not be ordinary as this, nor lb frequent. 2. That is free to this or that believer, as they fhall choofe : or as occafions do cad them to be together. This is not at choice, but is neccffary as to the fame perfons. 3. This is performed, by virtue of domeftick relations, and not of Chriftian only. 4. This may have, and fhould have an authority domeftick, in its regulation ; for a mafter of a family, may authoritatively command the member of the family, to pray, keep the fabbath, isc. and may fuitably correct for the neglecl of thofe duties ; whereas that other is by Chriftian communion, and admonition only.

Ye will fee this family-worfhip clear : 1. By confidering the Jews eating of the paflbver: Where there was, 1, Secret worfhip no queftion a part. 2. There was public-wor-fhip; a holy convocation the full day, and the laft: But 3. There was peculiarly a family-worfhip; or, if the fami, ly was little, two joined together, for eating the paflbver, within the houfe, wherein all the members of that family; or of thofe two little families that were circumcifed were neceffarily to be prefent, and to be joiners : this is family-worfhip.

2. By confidering, Pfal. ci. compared with other fcrip-tures, where ye have 1. D.tvid mentioning his private carriage, and longing for God, and walking in a perfect way. 2. His public carriage as a magistrate in cutting off the wicked from the city of God, as ye have. 3. Eife-where his public worfhip, as Pfal. exxii. 1, and 2 Sam. vi. 4. his fellowfhip with oil the godly, being a companion to them that feared God, Pfal. cxix. 63. Yet 5thly, and laftly : Ye have a walk within his houfe with a perfect heart mentioned there -as contradiftincl from all; which muft infer fome religious performances of duties, or exercife of worfhip in his houfe in reference to that ftation, as well as in private or in public, yea, a joint exercife 5 becaufe it is fuch an exercife as he performed only at home in his houfe ; whereas had it been praying for them, or any thing, that otherwife he might have done a-part: he needed not go home to them, far performing of it; Yet, 2 Sam* vi. 2Q. when the public worfhip is done, he goeth home to bids his houfe ; which ma« Bifeftly fhew a peculiar duty performed by him, in his family according as he refcived is that ci. Plain*.

3* lt

3. It will yet further appear, that there is fuch a thing t and (brae way, what it is •, by considering Zech. xii. from 10. to the laft; where there is, Firjl> A public mourning of the whole land. 2. Of feveral families together : Families 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 family 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 related, which is not required of others; may thus be made out.

1. The thing called for in this command is certainly worfhip, 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, parents, 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 labour, 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 family 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 families. 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 ; therefore there muft be fome other thing included here. 2' It cannot be underftocd of the mafter of the family, bis put-the members of the family Separately to feek and worfhip 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 command, 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, <bc* had been fuf-ficient to have laid it on all feparately for themfelves ; the enumeration therefore of the whole members of a family muft import fome other thing, for the former is implied in all commands, as tbcujbalt not kill % that is, as far as in thee lieth, thou nor thy fon, fcc. There mutt I fry, be fome* thing more underttood by the peculiar enumeration preiTed in this fourth command, I fay, 2. Even a peculiar worfhip, becaufe it is fomething laid en by this command which is holden within gates or doors; and neither gocthto the con-erection, nor to the perfons of other families, at leatt ordinarily, but reacheth the members of fuch a family v are within fuch a man's gates or doors •, therefore it muft be a dittincl family-worfhip maialy performed by that fa* mily together.

3. The thing required here is not only worfhip fimply f but worfhip as from a member of fuch a famiiy, therefore it is not folitary worfhip: for feeking of God and moral duties in fecret ftill agree to perfons in all places and families alike, but this draweth a line as it were betwixt families, and fo divides one family from another; yet maketh the duty more obliging to thefe within fuch a man's gates or doors than others without doors, therefore it muft be joint worfhip :

fhip: for, a-part, or as concerning fecret worfhip, all arc every where alike obliged.

4. If by this command fomething more in the worfhipof this day be required of a perfon that is a member of a family in reference to that family, then there is required of one who is not a member of fuch a family, or is required of that perfon in reference to another family whereof he is not a member; then it requireth a diftinct family-worfhip, for no other thing can be underftood but a joint going about the fandtifying of that day in a ftri&er and nearer way of communion amongft the members of that family, than with perfons and families in and to whom they are not fo inter-cfted and related.

5. If fecret and public worfhip were only required in this command, then fhould we equally and alike fanftify the Lord's day with other families and perfons, not of that family whereof we are members ; for in thefe we join alike for them and with them ; but there is fome peculiar thing required here which will not agree to be performed by ail alike ; therefore it is family-worfhip that muft be here required.

6. This command requireth of mafters, (fuppofe them to be minifters, or magiftrates) another way of fandtifying the fabbath, and worfhipping of God, in and with their families, than it doth in reference to other families; the command being fo particular, to him, and to all that are within his gates or doors, and members of his family, fpeaketh this clearly. But except it be joint going about of duties with them, there can be no other thing underftood to be required : for, 1. One may exhort another. 2. All come in public together. 3. By the mafters example after the public they all withdraw (or fhould at leaft) to fecret exercifes. 4. Magiftrates and minifters may command other families to fanSify that day; What is peculiar then, as to their own families, but to join with them in duties of worfhip ?

7. If there were not domeftick-worfhip required on this day, then except it were in public, members of a family could not converfe together ; for they cannot converfe together in doing their own works, or in fpeaking their own words, their fellowfhip therefore muft be in exercifes of wor-fhip, and fo that muft needs be required in this command,

8. Some other thing required by this command, of a member of a family which feeketh God, than of a perfon in an heathenifh family; or fome other thing is required from fo many perfons joined together as members in one family, than from fuch perfons fuppofe them to be fcattered from oae aaother, amongft heathenifh families; certainly where

bvilband,

Ccm. 4. the Ten Commandment:.

huflximJ, wife, children and fervants are Chriftians and profeffors of the fame true religion, there is fome other thing required of them than where only the hufbanc}, the wife, the child or the fervant is fo ; but if they were fcatter-ed and became parts or members of diverfe families among heathens, they would be obliged to feek God a part; therefore no Iefs, but much more is joint-feeking of God required of them, when they are united together as members of one family.

6. This command (when itmentioneth all within his gates or doors) requireth fome other thing of a matter when at home with his family, than when he is withdrawn from them: But a matter at a diftance may command all in his family to wcrfhip God, and pray to God for them, and lb may they all if they were Scattered, worfhip God fecretly; therefore when they are together, there is fome other thing required of them by this command, which is, no doubt, to worfhip God together.

10. The duties that are to be performed on this day will require this; fuch as, ihftru&ing one another, exhorting, admonifhing, comforting, ftrengthning one another, and talking to, or conferring with one another, of the word, Deut- vi 7,8. Which cannot be denied to be duties called for on this day ; and yet they cannot be done but by joint concurring together in that work, and therefore it conclu-deth ftrongly that family worfhip; at leaft on the Lord's day, is commanded here ; and if families be called to wor-jthip God jointly on the Lord's day by the worfhip competent for that day, then by proportion are they alfo called to -worfhip him jointly on other days by the worfhip fuitable to them, there being the like ground for all.

11. And laftly, that which is required of families, is fuch a worfhip as ought to be performed by them, fuppofing there were no public worfhip, nor yet any other family, worfhip-ping him in the the world. So Jofhuarefolvethchap. xxiv. 13. I ami my h'AiJe will ferve the Lord, and fandttfy his fab-bath (that being a fpecial piece of his fervice) whatever ye will do ; but if there were no worfhipping of God in the world but in one family, then ought that worfhip to be joint according to that fame word of Jofhua's, 1 and my houfe, o-therwife we behooved to fay, that there might be a plurality of worfhippers of God in the world, and yet without joining together in worfhip, which were in itfelf abfurd and contrary to Jofhua's religious refolution.

It being thus made out by the command, that there is fuch a worfhip as famity-worfhip, and that it is command*

led, we (hall confider in the next place, how the fcriptures do otherways hold it out.

1. Then confider, that where the fcriptures fpeak of eminently godly men, they fpeak of them as making conscience of this, and take notice of their honouring of God in their familfes as a fpecial part of their eminency ; So Abraham, Gen. xviii. 19. Jofh. xxiv. 15 Job in the fint chapter of his book, and David Pfal. ci. are noted •, It muft then be a commanded and commendable duty, which is fo parr ticularly remarked in them.

2. Ye will find it almoft in all parts of fcripture, as Gen. xviii. Exod. xii. Deut. vi. Jofh xxiv Jcb. i. Pf,iL ci. and Pfal. xxx. At the dedication of DavidTs houfe, which was not, fure, without fome peculiar worftup and crying of God's blefling ; even as in other cafes, thofe who hath buil-ded houfes were to dedicate them, or to conucrate them ; and wherefore ? becaule they were hoven in a manner, and as it were offered to the Lord, for feeking and worihippi ug him in them : So, altars, Numb. vii. 84. were faid to be dedicated when they were fet a part for God's fervice, and confecrated for that ufe. So Neh. xii 27. the walls were dedrtated, and the Levites brought out for that end ; which dedication no doubt had a religious ufe : and, will any think that they began with prayer or praife, as David did, and kft offfuch exeicifes afterward? fee alfo 2 Sam. vi. 20 where mention is made of David's bleffing his houfe. Efther and the maids of her houfe, and the reft of the Jews in their feverai families, fafted and prayed. We fee it fpck'en by the prophets, as Jer. x. 10. and Zech. xii. 12. and that as a prophecy of the converts carriage under the New Teftament. We find it alfo mentioned, 1 Tim. iii 4 and v. 8. Tit. i. 6.

3. Ye wiil fee it thus practtfed and preiTed before the flood; God was honoured and worfhippeu in families aft.r it (before the law) by Abraham, Job and others in their families \ tinder it, there was the observation of it, and that by peculiar ordinances, as namely by the paflbver ; yea it ie mentioned, and that moft exprefly in the very law, as is faid ; it was kept up under.the captivity, and after the re?urn renewed by Zechariah especially; yea it is alfo renewed in the New Teftament, whereby it appeaireth to be of very fpecial obferva-tion \ from all which it fe not a little commended to us.

4. If we confider the many ways whereby the fcriptures prefs this duty, it will be found that there is hardly any duty more cleared and prefled than it, if it is preffed : 1. By command ; 2. By examples of godly men held forth as patterns for imitation. 3 By promifes made to it, and 4 By bleffings conferred on the confeiemi+us pra&ifers- of it,

Gen.

Gen. xviii. Deut xi. 18. 19, 20, 21. As evidencing fince-rity, Gen xviii. Jofh. xxiv. 6» As making folks liable to , the curfe and wrath of God when neglected, Jer. x. 25. 7. As a fruit of the fpririt, and as a companion of true repentance, Zech. xii. 8. As a fpecially commending and ardorning qualification of perfon? that have it, and fcandal-ous where it is wanting, and as declaring one unmeet for public charge* Gen. xviii. 1 Tim. iii.4. Tit. i. 6.

Hence the argument runneth ftrong : That duty which vol fcripture is commanded, by many examples commended, and by other motives preffed, the neglect whereof bringetli guilt and offence upon the perfons neglefting ; is no doubt aneceflary duty, but family worfliip is fuck: therefore it is a necefiary oury.

1. That it is commanded, what we have faid from this fourth command may fufliciently make it out, yet we further add, Deur. vi. 7, 8. and Deut. xi. iS, 19. In which two places it is clear that obferving of the law, is not only to be ftudied by a mafter of a family himfelf alone, t?ut that the religious duties of frequent fpeaking of it, diligent teaching of it, whetting and preiling of it On his family, arc to be performed by him ; yea it is to be written on the pofts of bis door, to fhew that religion muft be in the family, and in all that enter into it, even as carrying the woYd on the frontles betwixt their eyes, was to mind them of the peculiar and particular iaoclification that was called for from them.

2. That it is commended by examples, is clear in Abraham's who deakth both with children and fervants in the family, and that in things concerning the worfhipping of God, as well as in things concerning his own particular affairs; He circumciled them, and commanded, yea charged them to ferve the Lord, which cannot be fuppofed to have been done without other duties of worfhip. And in David's, 2 Sam. vi. 20. Who when he has been at public-worfhip, goeth home to blefs his family, which was certainly to go about fome religious duty with them, as he had been

' doing with the people in the public ; in the one he behaved himfelf as king, in the other as a governour and head of bis own family in particular ; and had it been only to pray for them, that might have been done elfe-where than at home, but ir denoteth the changing of public woiihip (wherein he had bltffed the people as a public man, as a prophet and godly king, and had joined with them ver, 18.) into family duties, wherein he goeth to concur with them; Intimating that a holy folemnity fliould be partly fpent in public, and partly in family-duties, without negleft of fecret duties : beside that in Pfal. xxx, and Pfal. ci. it is clear"} and appeareth

F f 2 tu

tii An Expcfition of Com. 4.'

to have been alfo pra&ifed by ail that built houfes, who did dedicate them, and that not without prayer, as is manifeft by David's dedication of his, Pial. xxx. as is faid. Job's example likevvife maketh it out chap i. where there arc 1. Sacrifices in his family, as well as for his family. 2. Hefen-dethto ianftify them who wereabient, that is, to put them In a readinels for joining with him in that fervice with thofe that were at home, which he needeth not to have done had they been befide or prefent with him : Yea, 3. When he cannot do it perfonally, he will do it by another, that God may be worfhipped by them all, fume way together.

3. I fay the neglect of it is fadly threatned, as Jer x. 25. Pour cut thy fury on the heathen that know thee not, and on the families -which call not on thy name ; If not worshipping of God in families, be a chara&ep of a family appointed to deftruction, and be threatned with a curie, then prayer-worfhip in families is a neceflary duty ; for its clear from that place, 1 That by calling on God's name, is meant God's worfhip in general, and prayer in particular, which is a fpe-cial part of it. 2. That by families are meant particular io-cieties and companies, whether lefler or greater that want this worfhip, and fo are the objects of that curfe,

Objecl. It it be faid, that by families there, are meant people and nations, yea (comparing this place with Pfal. lxxix. 6.) Heathens that called not on God. Jnfiu. 1. That doth confirm the argument: for if heathens, whether kingdoms or families be defcribed by this, that they call not on God : then ftill it mull be a heathenifh kingdom that has not public worfhip, a. heathenifh perfon who wanteth fee ret worship, and fo a heathenifh family that wanteth family worfliip. 2. The curfe here is not threatned to families, as fa-* xuilies, but as fuch families that call not on God's name* therefore it reacheth them : for a gua/enus ad omne y &c So then whatever profeffion families have otherways, if they want this duty, they are thereby laid open to the curfe. 3-It is all one upon the matter, whether by families be meant; focieties leffer or greater: for if it be a fault in nations ta* neglect God's worfhip, and if the neglect thereof bring a curfe on them, will it not be a fault in particular families, and bring a curfe on them ? 4. Families cannot be excluded* feeing they are exprefly named ; though more be included* to wit, that the curfe cometh on ro Jtitudes of families, or upon nations made up of families. And we conceive families to be particularly named. 1. To fhew that the curfe will reach all focieties lefler as well as greater, who have this character. 2. Becaufe nations are made up of families, and becaufe there is fibnefs (to fay fo) betwixt the callage of families

mtlies in religious worfhip, and the carriage of the whole land. 5. The comparing of Jer. x. with Plai lxxix. will noc enervate any of the places ; but, when put together, ihcy Ihew that the Holy Ghoft doth mean both families and kingdoms, and ihat what is implied in the cne place is ex-prefied in the other, to (hew that God will have both public worfhip from whole kingdoms and family-worfhip from particular families as parts or thefe kingdoms. 6. The ground whence the curfe is derived, is becauie that iuch a iociety ncglecteth fuch a duty, and therefore however we expound the place and the word family there, it will hold of all foci-eties in general.

4. I laid that the having of family-woifli'p is looked upon as a fpecial qualification, and the want of it as a fcandal and offence, for 1. Who are to be admitted elders or deacons? Is it not fuch who have this qualification of ruling their own houfes well? i Tim. iii. 4 Tit. 1.6 (yea even widows, 1 Tim. v. 10. are to be tried by this, that they have brought up children, no doubt Chriftianly and reiigioufly, which can very hardly, if at all be, without worshipping of God with. them) 2. If that qualification, to wit, ruling their own houfe well, be found to be warning, they are accounted to be unmeet to rule in God's houfe, 1 Tim. iii. 5.

Whence we may reafon thus: That which cafteth a man as unmeet for bearing ruie in Chrift's houfe, however o-therwife he be qualified, is an offence and a fcandal \ but the want of family wprfhip dorh that j therefore the want of it is a fcandal.

In thefe places it is clear, 1. That ruling of their own houfe is meant not only in outward and temporal things, but alfo, if not mainly, in what concerned! the honour, fervice and worihip, of God: for 1. its the ruling of fervants and children together, 1 Tim. iii 4, 5. Now it is clear that children are to be brought up in the fear of the Lord. 2. It is a ruling that eommendeth them as gracious, which no ruling in temporal things will do ; i^eing many meer natural men, are wifer in their own generation that way, than the children of light. Many much lefs fie for ruling in thefe things, may yet be fit to rule in God's houfe, as experience cteareth 4, Thefe words, having children infubjection in all gravity, fpeak out a Christian an ligious rule and order to be kept in rhc houfe or reference to a religious end, whi lot bur take in fami-

ly worfhip; yet it is alio clear, t \ ;

inability to rule, but mainly of /enffs in the i,r.:

kig the ability which God b it is not laid here, he that ; 1 ale his houfe (cho

be

be in part truth) but he that doth not rule ; and it is ranked with excefiive drinking, ftriking, pride, and ether grofs ills; it having that fame efivct that they had, to wit, to declare incapacity for fuch offices; Hence this is not to be the xu\c of trial, if he can rule his own houfe well, as having gifts fitting him for it; but (fuppofing him to have thefe) it is to be enquired if he doth actually rule it well, which is the evidence of the right improving of his gifts; therefore here ruling in the man's own houfe, and ruling in the church or houfe of Go J, are looked on as two degrees of one thing of the fame nature, becaufc both take in, not only gifts fitting for the difcharge of the duty of this refpeclive ruling it, but eonfeience may and faithfulnefs in the improving of them. We fhall not here to this xjurpofe infift on the frequent mention that is made in the fcripture of churches being in families ; But fhall proceed to add to what we have faid, fix or feven reafons or grounds that will further prove and clear the thing.

The fir ft- is drawn from nature, which teacheth not only that the true God fhould be alone ferved and worfhipped, but that according to the ftations God hath put men in j they fhould improve them with their gifts and parts for an higher end than their own behooff or advantage, to wif f fctif own glory : And as they have a peculiar fellowfhip given them by him as his gift, fo he fhould have anfwerablc and peculiar acknowledgment from them; and therefore feeing the appointment of families is Gods ordinance, and that it is he that giveth to fome children and fervants which are with-hera from others, there ought in all reafon a tribute to be given to him refulting from that fociety and fellowfhip: Hence it was, that before the law, the Patriarchs had their worihip, efpecially in their families; yea, heathens, befide their public idolatrous worfliip, and idolatrous temples, had their peculiar penates, or houfliold-gods, on whom for their particular families, delivery from enemies and protection, they depended.

2. A fecond is drawn from the nature of Chriftian communion amongft believers, which as it requireth the performing of Chriftian duties, according as we are in providence called to them, fo it requireth the making ufe of that tie of family-intereft, or relation fupperadded to the former for furtherance and entertaining of that communion, be-c aufe there is a fpecial accefs mini tired by fuch a relation to the attaining of that end ; Hence it is we conceive (a* is faid) that fome ChriiVian families are called churches, be-cauie fo many Chriftians caften together, lived in a Chriftian difcharge of all family-ordinances (to fpeak.)

3, The

3. The Lord by his covenant doth efpecially (though not a 1 .way) derive mercies to families taking them in together, and making promifes to them, and conferring privileges on them. So Abraham's whole family was taken in cove* n.mt, Gen. xvii. And in the New-Teftament, whole fj Ijes were at once baptized, which certainly caileth tiiera to a peculiar way of being anfwerable to fuch privileges and engagements: And is not this one fpecial and very proper way of being anfwerable to them, that they worihip God together, and join in blefling him for fuch mercies, afid ia prayer to him for grace, to carry fuitably to them ?

4. The mutual intereft that ufually is in the condition of members of the fame family, caileth for joint-feeking of God, and worfhipping of him, as they are jointly concerned in the fame dangers, the fame fins often, the fame ftroaks, the fame duties, the fame mercies ; for what is fo to oae # is ordinarily fome way fo to all, therefore ought they "to join in confeffing of fins, acknowledging mercies, deprecating dangers and ftroaks, and difcharging of duties.

5. Private worfl«p is profitable to all the ends of a family. It is an acknowledging of God and honouring of hiaj, it helpeth the matter to keep his authority, and maketh e-very one in the family to walk the more refpecYively towards the reft, and it keepeth from many out-breakings, whea they are to meet fo often together to feek and worfhip God : hence, inexperience, we often fee thatthefe families, where religious worihip is, are generally more civil, at leaft, than other families, where it is not, and that the children and fervants of inch families readily profit moil, are moft countenanced by God's bleffing, and are in greatelt capacity to get good of the public ordinances.

6. The Lord loveth to have a diftincTion betwixt thsfs that ferve him, and thefe that ferve him not : Now as to a family relation, what difference is ihzrz betwixt a r, Chriftian family, where the joint worihip of GoJ is not,

"and a heathenifh family ? Heathens live and eat and woik together, and when no more is feen, they look veiy like the one to the other, Even as in a nation where no public worfhip is, though private perfons privately feek God, yet there feemeth to be no public national difference betwixt that nation and a heathen nation; fo in the rormer cafe a family difference will hardly be found, if any ihould enquire of what fort of families thefe are.

Add, that it would be hard to fay that a man fhould take care of the outward eftate of his family, and neglect the fpi-ritual, and keep communion with his family in temporal

things

things, and none in fpiritual duties, yea doubtlefs he fhould be much more in thefe, as being both more neceffary and more excellent.

Having firft fhewed that this fourth command holdeth forth a ^amily-worfMp, and having fecondly confirmed it more largely from other fcriptures and grounds of reafon, it followeth now according to the method propofed, that we (hew in the third place, how particularly the fcripture defcribeth wherein it doth confift, whereby it will further appear to be of God. The fcripture defcribeth it four ways.

1. In general it is called in Abraham and Jofhua's cafe, Keeping the way of the Lcrd, ferving the Lord, very compre-henfive expreffions, and here* it is fantt'ifying of the Sabbath, that is, performing of the duties which are to be difcharged for the right fanclifying of that day, we conceive it to be in fiiort, to do thofe things in a jomt family way, which a fervant of God may, and ought to do, alone, that is, to pray, read, fing pfalms, &tc. or to do in a domeitic way, what Chriftians in providence caft toge;',er, may do; as to pray, read, further one anothers edification by repeating of fermons, fpiritual conference, inftrudtion exhortation, admonition, &f. for they have their tie of Chriftianity, and this of a family relation befide, which doth not abrogate the former; nor derogate from it, but doth further corroborate and add more ftrength to it, as to make it more neceffary and lefs elective, more frequent and leisoccafional, and to be now by domeftic rules authoritatively regular for edification, which cannot fo be by the fimple tie of Chriftiaa communion.

2. It fpeaketh of particular duties, wherein they fhould join, as, 1. Here of fan&ifying the Sabbath in all the du* ties of it, adding more to our farnily-worfhip, that day than other days, as well as to ourfecrct worihip, for the Sabbath was to have its double offering. 2 Of praying, Jeremiah, 10. ult. which is neceffarily included in that mourning, mentioned Zech, \%. a fruit of the poured cut grace andfupli-cations, fo 2 Sam. vi. David's bleffing his family is to be ua» derftood of his going before them in prayer to God for a blefling on them, not in common as a public prophet, which he d : d with the people, but as a peculiar duty difcharged by him to his family, whereof he was head. 3. Of family faf-ting, or fetting of time a-part in the family extraordinarily for farting and prayer as Zech. xii. in that folemn mourning, and in Efther, iv. where it is recorded, that fhc and her maids (who were-her family) and all the Jews at Shu-fan

fan (who yet could not have in that place a public fair) did go about that duty. 4. Of inftru&ion, a moft neceffary duty to inftrutt and teach the family the knowledge of God; the command goeth exprefly on this, Deut. vi. 7, 3. and ir. 19, 20. where we are commanded to talk of the law within the houfe, to teach it our children dilligently, or, (as the word is) to whet it on them by catechifing, and to writ it on the pods of our doors and on the walls of the houfe, for what end I pray ? Sure for this very end, that the houfe might have the means of knowledge in it, and that the knowledge of God's law might be taught and learned in it, and will any think that the walls mould teach and the maf-ter be filent ? Especially, feeing it is for the families behoof, that thefe things-were written :' What if fome in the family could net read ? Which on feveral accounts might be, then it would follow that they w T ere loft, if there were no more Dor other teaching than what was by writing on the walls ; when Abraham commanded his houfe to keep the way of the Lord, and to ferve him, will any think he did not teach them, who he was, and how he fhould be ferved ? By proportion other things fit for edification, and as worfhip co God, come in here, particularly praife as appeareth by the Pfal. xxx. intitled a Pfalm or fongat the Dedication of David's hmfe.

3. The fcripture fpeaketh of, and holdeth out the duty of the particular members of the family, and that in reference to theftations they are in, and the relations they fuf-tain and ftand under; as of hufband and wife, that they live together, as the heirs of the grace of life, and fo as their prayers may not be hindred; of parents, that they do not only provide for their children temporal things, but that they a!fo bring them up in the nurture and admonition of the

' Lord, and 1 Tim. iii. 4. and 12. both children and fervams are put in together.

4. The fcripture fpeaketh of ordering of families by a fpecial family-difcipline and authority, therefore it is called in Abraham, Commanding or charging hisfervants to keep the way of the Lord> 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 compared, 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 ordering 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

mily, msy be done in the beautiful feafon of it. 2. In putting forth a paternal or parental and rnafterJy authority in carrying on thefe ends, commanding or charging as Abraham 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 entreat 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 certainly 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, Mnfier l nor thy fai nor fervants &c. it fpeaketh direilly and immediately to fckn, becaufe the performance of the duty i3 especially called 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

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 duty f 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 needful to concfefcend particularly on them, and as for the advantages 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.-anJ 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 communications of his mind as himfeif thinketh fit, ibid, comparing ver. 19. with ver. 17, and 18. 3. It is readily, and often followed with luccefs more or lefe towards the fpirimal good and edification of Servants aod children, eitherin the mailer's lifetime, 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 migh f , 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 families 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 joining 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

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 qualified 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 called. 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 duties, 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 defined 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 commanded 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 impediments to us in the fanftifying of that day, and we would

endea-

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 always, 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, before 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 fupooled 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 ordinary 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

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 often, 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 unto 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, private: 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 continuance 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 ? cr f if it be the very feventh ? And if this day be taken definitely for the very feventh day after the creation, or indefinitely for one day of feven, as rfis Lord fhould otherwise determine, 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, mediately and by clear confequeace, as it were feveial fpecies under oae genus.

Aa

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 before the temple was built, tied them to the ark, and fome-times to one place, and fometimes to another, as it was removed and placed, till it was brought to Jerusalem ; but after 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 command may inforce to diverfe days at diverfe times, upon fup-pofition of God's manifefting his mind, even as by one command, 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 thereof; 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 immediately 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 ceremonial law was added to them, becaufe thefe commands were formerly revealed to them, but it tied them to thefe accidentally (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 requiring 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 limit to any exact and precife order,- but as to this proper* lion of their eitates whatever they were ; fo we fay bere;

had

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 moral, as is cxprefied in the command, or underftood, yet it is but moral-pofitive, and fo alterable at the will of the Lawgiver, 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 indefinite, 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 command, 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 determined 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 feventh 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-jition 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 is 1 lb oral, and bindeth perpetually, as we have formerly proved) 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 command ; 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 prohibited, as not making of images are moral, becaufe they arc continued, and images are to be reveled ; jaft fo may we conclude "that a feventh day here was primarily commanded, and is moral, becaufe it i5continued, 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 continued as moral, v/hich were againft the current of the Ne^-Teftament, wherein, as Chrift hath fet forth different ordinances, 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 liis 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 ; therefore is that difference fo palpable, as being fpecially intended ; 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 the feventh was commanded the Jews primarily, and ono oftheleven, but confequentially (for both were commanded to them) and the firft, to wit the feventh as being in ufe before. But it cannot be (aid, that the feventh day was primarily commanded, and one of feveo confequentially only, becauie the general is firft commanded, and then the: particular} as when God required tithes of increafe and cattle, by the command of tithes he firft required the proportion, 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 particular command, Ljv. xxvii 32, 33. becauie their God determined ; but if that tenth had not been let down, the general 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 feventh day, which is primarily commanded in it (for the reafons 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 according 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 concern 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 command, 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 conscience 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 connexion 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 order, 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 feventh, 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

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 command 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, <b contra, then it concerneth one of feventh, and not the feventh : But the firft is true, 1. The pofitive part commandeth a day without refpeft to its order, therefore the negative command doth fo. 2 The negative is to be refolved thus, ye (hall not work above fix, not thus, ye lhall not work above the firft fix, as the event cleareth. 3. If it be not at the firft fix, but fix, that is in the conceffion, then it is not the feventh, but a feventh, that is in the inhibition, but the firft is clear, ergo % &c.

Arg. 6. If this command, for the fubftance of it, concern us, as being moral, and bind us to the firft day, and the fanclifying of it equally, as it obliged the Jews to the feventh ; then it is one day of leven and not the feventh, which is intended primarily by it: But it bindeth us to the firft, ergo % That it is moral, and bindeth us now, is cleared. Thus, 1. It either bindeth to this day, or to nothing, therefore it primarily granteth fix, and not the firft fix, for labour •, and by clear confequenceintendeth primarily a feventh and not the feventh, for a day of reft. 2- If it be a Gn a-gainft this command to break the Lord's day, or Chriftian Sabbath, and prophane it, then it obligethusto it, end that dire&ly; for indirectly, and by confequence the breach of the Sabbath is a fin againft any, or all of the three former commands. 3. If the prophaning the Sabbath be forbidden on this ground, becauie it Is the Lord's (as it is in this command) then prophaning of the Lord's day is equally forbidden in it, becaufe it is the Lord's, and is now appropriated to him according to his own will. 4. The teftimony of mens confcience9, and the conftant challenges of all (when tender) as being guilty of breaking this command whenever they prophane the Lord's day, do convincingly

bold

-4$ An Expcfilicn of Com. 4.

hold forth that this command concerned* us, and are as fo wany witneffcs of it; and consequently prove that it is not the feventh day, but a feventh day, whether inftituted or to he inftituted by God, which is the fubftance of it, and piimaiily commanded in it; for it is never counted a breach of this command to neglcft to fanctify the fevtnth day, nei • th^r, do the confciences of well informed Chriftians challenge for that, tho' they do mod bitterly for the other, as is laid.

In fum, fuppofe now the firft day being inftituted, that command were to fan&ify the Sabbath, we would un-derftand it of the firft day, becaufe it is already inftituted ; and the June reaibns will inforce it, even fo the feventh day * in then, becaufe it was formerly inftituted ; betide the (abbatifme fignitieth not this or that day, but what dayfoe-ver, (hall be by God folemnly fct, or is ftt a-part for holy reft ; and the command will run for our obferving the Lord's day, fuppofing its inftitution as well as it did for that j aUho' it more dire&ly tie them, yet it doth fo but as a rea-icn, even as the preface prefixed to ail the commands, and the promife affixed to the fifth, concern them literally ; yet ere binding in fo far as they are moral, as appeareth by the apoftles applying to the laft, Eph. vi. 2. without relation to that particular land or people, but as applicable and common to any land or people making confeience of obedience to God's commands.

. But here it may be objected, 1. The Jews kept the feventh day. Anfw. 1. Not by virtue of this command, but by its prior inftitmtion, even as they were obliged to facrifices and

• circumcifion by the fecond command, though they were not particularly named in it. 2. So we are obliged to the keeping of the firft day of the week by this fourth commandment •, yet it follcweth not, therefore this is exprefly commanded in it, there being indeed no particular day primarily at leail inftituted in it.

2. It may be objected, But God refted the feventh day ? Anfw* God's reft is not principally propofed as th^ reafon of that feventh day, but that he refted one da- jfter fix employed in the works of creation. It is t< infer the number, not the order otherways it would not concern us. 2. The feventh rehteth not to the order of the days cf week, cne, two, three, be but it is called the feventh with refpeft the former fix. of work.

Thus much for the quoties, and, how often the Sabbath, recurreth, and what is the day.

It remaincth here to be enquired what is the beginning of

* tl>c

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 midday.

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 example 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 command; 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 ordinary 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 begin 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 observation 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, ergo 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 evening, 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 natural (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 reckon 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 effect without a caufe; or, 3 It muft be the evening following 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 only 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

which will be as much again ft the fcripture-phrafe, that rec* koncth ftilV the whole artificial day as belonging to one natural 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 morning 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 forenoon, maketh a compleat a day, and the afternoon or evening is firft named, becaufe, 1. The day is not compleat without it, feeing it compleateth it; 2. Becaufe the day cannot 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 betwixt 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 to r the 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 morning. 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 together, (that is, our walking and working time, betwixt two flights) be to be employed for God's worfliip, then the beginning 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 evening 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 h f £xod. xvu 23 &c. She veth that the day pee fen I will la ft till to morrow come, and tomorrow is ever by an interveening night : So if on the forbidden day men may not work till to morrow, then that evening belongeth to it by this command, and if on the 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

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 diy t 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 quarrelled 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 week f in the morning ergo % <bc. Thisbindcth us ftrongly who take that day on which he arofe to be our Chriftian Sabbath.

The fecond is taken from the hiftory of ChrifVs paffioa and refurreffion together, wherein thole things to this pur-pole arc obfervable ; that he was laid in the grave on Fridays faight, being the preparation to the great Sabbath, which, followed ; 2 That the women who refted, and came not to the grave till funday morning (to ufeour known names) are raid to reft according to the commandment, as if coming fooner, had not been refting according to it. 3. That his lying in the grave rnuft be accounted to be fometit»e before the Friday ended, other wife he could not have been three days in the grave, and therefore a part of Fridays night is reckoned to the firft day, then the whole Sabbath, or Saturday is the fecend; and laftly a part of the night, v:z % from twelve o'clock at night, belonging to the firft day, or Sunday, ftandeth for the third, and fo he arofe that morning, while it was yet dark, at which time, or thereabouts, the womeri came to the grave; as foon as they could for the Sabbath, and therefore their Sabbath-feventh-day ended then, and the firft day Sabbath began.

We come now to the third general queftion concerning the change, to'wir, the change of the feventh day into the iirft day of the week; where, firft, we fliali fum up what is moral in this command, and then fecondly, by fome proportions clear the change and its confiftency with this command. 0

To the firft then, this command doth morally and perpetually oblige to thefe: 1. That there be afolemn time fet.a-pm and obferved for wrprfhijf. 2. That this ftiould be one

I : % "" ' 'day

day of feven : 3. That it fhould be fuch a day, the very day which God appointed the Sabbath of his appointment, what* ever day it fhould be: 4. That it be a who^e natural day of twenty-four houts, yet having an artificial day together undivided : 5. That fix, and no more but fix working days interveen, and that thefe be together in a week ; and therefore, 6. That the Sabbath be a bounding day, dividing one vreek from another •, if then fix working days muft be in one week, and go together this will follow alfo, that the Sabbath muft be the firft or laft day of the feven.

As for the propositions clearing the change and confiften-cy of it with this command, the firft fhall be this.

The Sabbath may be changed from the laft or feventh day to the firft day of the week without any derogation to this command or inconfiftency with it; for all that is moral in it, to wit, a day and one day of feven, and a bounding feventh day, leaving fix for work together, remain untouched by the change : Befide, the feventh day not having its inftitution from this command exprefly, and direftly, but only accidentally (the particular day whether the Jews f<-venth day, or the Chriftians firft day of the week being fup-pofed by the fourth commandment as inftituted, or to be inftituted eife-where) as is inftituted elfewhere) as is faid and its firft inftitution, Gen. ii. being only a pofitive and temporary law, may be therefore changed, and yet the fourth commandment kept intire ; we need not infift in further profecution of this proportion,! much being fpoken to on the matter already.

1. Propof. Not only may the feventh be altered from what it was under the law to another feventh day under the gofpel, but it is meet and convenient from good reafons (e-ven in the command) that it fhould be fo.

For, 1. If thefe two ages, before Chrift and after him, be looked on as diverfe worlds, and if the redemption by Chrift at his coming be accounted the making of the one, as God's creation was of the other, then it is meet that when the world is renewed by redemption, the Sabbath day fhould be changed for memory of that, as well as it was inftituted at firft for the memory of the former, there being the fame reafon for both : But they are looked on as two diftinft worlds, and called fo in the plural number, Heb.xi.2. and this laft world diftinguifhed from the former, Heb. ii 5. and the redeeming of the one is looked upon as the making <*f the other, therefore from that forth, the day of reft is to be /ucb as may relate to both; now the day being changed to the firft, it remembreth us of God's reft at the creation, bf diftinguifhiog fix days from the fevembj and it remembreth

Com. 4^ the Ten Commandment si *5$

us of the new creation, by putting Chrift's refurre£l!on in the room of the former.

Arg. 2. If the new world be a work as much for the glory of God, and as comfortable to men, when its begun and clofed or finiftied by the work of redemption, as the making of the old world was, then the day of reft of the new world is to be made to relate to that, much more, if the redemption of the world be more for the glory of God, and for the comfort of men ; then by the ground on which the feventh day was at firft inftituted, it is alfo again to be changed ; to wit, the memory of God's great work ; but both the former are true ; Ergo; or thus, if the ground that made the feventh to be chofen for the Sabbath in the old world be changed in the new, and that ground agree better to another than to it; then it is to be changed \ But the ground whereupon the old feventh day was preferred, is now changed, and there are grounds to prefer another day to it fcr^he fame ends, therefore it is meet the day be changed alfo: Or thus, if the perfecting of the work of redemption and the reft of the Mediator after it, be as much to be at* membred as the work of creation and God's refting after it then the day is to be changed, but fo it is, ergo.

Arg. 3. If by Chrift in the new world all the Levitical fervices be changed, and the ceremonial worfhip of that day ; then it is meet alfo that the day fhould be changed : 1. For Slewing the expiration of that worfhip and law, it being har4 to keep that day, and to diftinguifh it from the Jewifli former worfhip. 2. To keep Chriftians more from judaizing to abftrattthem even from former fervices of the fabbath now aboliQied; juftas now, no particular family hath the pricft-hood, as Levi had it before, nor particular nation hath the church confined in it, as that of the Jews had (though thefe were not typical properly) yea it would be fuch a day as would point out the evanifhing of former ceremonies, which the in-bringing of the firft day abundantly doth.

Arg. 4, If the worfhip and ordinances of the new gofpeK world be eminently to hold their inftitution of Chrift the Mediator, and to be made fomc way relative to his redemption paft; then it is meet for that end that the Sabbath ;be changed, fo as it may be dependent on him as all other worfhip is, that ismoral-pofitive or pofitive-moral, and that cannot be done well, if the former day be kept unchangeJ, at leaft not fo well, as when it is changed, but the former is true, all gofpel-worfhip holdeth of him facramems, prayer, praife, miniftry, &c. (now facraments as they leal are hot ceremonial, for the tree of life was inftituted to be a feal of the covenant of works in the ftate of innocency before the

fall,

*54 An Exp oft ion of Co01.-4.

fall, while there was no typical inftitmions of a Saviour to come, and fo facramenrs as they are Teals, may be continu* cd as pci paual pieces of worfhip, without hazard of typify. Jng a Saviour to come), therefore he inftituted new ones, 2w\ that with relation to his work of redemption, confider-ed as part: Hence alfo his prayer or pattern is called the Lore'sprayer , and his facrament of the Supper is called the Lord's Supper y becaufe inftituted by him and relating to him \ in this fenfeit is peculiarly laid, Heb. ii. 5. That God put fa fubjection to him the world to come different from what w cfore, and he is put ns the Son in the Ne-v-Teftamem in t 5 olace of Mofes. who was the Law-giver and faithful ferva : Old, Heb. iii. Upon this ground we think

that day is ealied, Heb. i. 10. the Lord's d«y, to bring it in a dependance on jefus Chrift, and to make it refpeel; what is part of the work of redemption.

Arg. 5. If the day of foiemn public worfliip be a piece of God's worfhip, capable of bearing a relation toChrift to come and falling out under the Mediator's kingdom properly ; ffeen when he cometh in the New world, it is meet it ihould be changed. 1. To fliew he is come* 2 To fhew he i$ abfolute over the houfe and worfhip of God. 3. Some way to preach his grace and redemption in the very change of it : But it is a piece of worfiip and tribute of our time (as is faid before) and a piec; of worfhip capable of his institution and remembrance (therefore called the Lord's day) which could not be, were not a day of worfhip capable of that, and k falleth under the power of Chrift, who Matth xii. Even as the [on of man is Lord of the Sabbath; and why is that pow» er pleaded in that particular of the day fo often, if it were jiot to (hew, that there is reafon by his coming to look oa the Sabbath as under him, even as all other worfhip was, which ftood by God's pofitive command, even as this did ?

Jrg, 6. If by this command the day of of reft from God's molt foiemn work to be our day of reft ; then after Chrift's Coming (not ib before) not the feventh, but the firft day is to be oblerved ; but by the command the former is true. Again, if that day be to be kept in reference to any folema work of God, which was the firft day after his perfecting it f then the firft day is to be kept: But by the command the former is true, becaufe our refting day is to be kept in reference to the work of redemption, and therefore muft be on the firft day, which was the day after its doling and perfecting, as to Chrift s fuffering and labour, though not as to its application, even as the feventh was of God's refting from the woik of creation; tbo' not from his. works of providence.

Con*, $ the Ten Comm&iAmuitt.

; 7. If the feventh day which the Jews kept, had *«, nv peculiar tie or motive unto th«m, which by Chriil is n^w taken awav, then it was meet at Chrift's coining, that <h«>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 peculiar 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 redeeming 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 morrow 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 prc r s the feventh 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 together: Therefore it Would feem there is a type, not in the command, but in that day, though not properly, yet accidentally 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

kept by the Jews are enumerate with their other fervices which were antiquated; even as when the apoftle condemned 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

this command requireth, 1. One day of every feven, allowing 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 together. 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 begun 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 meeting to worfhip God, yet neither did they by themfelves together, in practice keep the feventh, nor by command appointed 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 antiquated 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

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 together, 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 dayi and feme leffbn to be taken from it: That 1 Chrift'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 tha r 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 A<fb ii. T, 2- Here they are faid to be, all with one accord in one place when Pentecoft came, where it is clear, 1. That Pentecoft was on the firft day of the w for it was the fiftieth day after the feaft of unleavened b< Now according to rhe Jews account, their pafTover day was on the fabbath (called John xix. 31. an bighiabbath) in which Chrift lay all the day in the grave, as appeareth \ for day is called their preparation for ths feaft. wherein Chrift ftiffered which is our friday ; reckon now what will be the fiftieth day after, or Pentecoft, and it will be found to b. the firft day of the week : and it is not only obfervable for their meeting, but for God's fending thefpirit on them, as a ipe-cial bleffing of that day, and his countenancing of their v/orfhipping him on it, according to his promife; 2. It is clear that they did meet together on this day. 3. That th^ meeting together, was not a daily or ordinary meeting together (for John xxi. we fee they went to filhing j and no quel-tion fometimes they went afunder) for ver. t. it is marked as a thing not ordinary to every day, that en thar day they were altogether in one place 4. It was not a meeting in reference to the Pentecoft feaft ; for, i. They cn!y art geiher, diftinct from the people. 2. It is not in the te: but iu tome other houfe fit for their meeting together in public worfiiip; it muft be therefore, becaufe that d;*v wa time of their fokmo meeting, even iheir •hriftian Sabb tthv

The

Tiu lace is, Afts xx 7. ./foj «/>m /•'' 7 </

fc//^/2 *^? difciples came together to break Bread*

i'ani 1 unit, them, &c. where it is e'ear, 1. That this

ing was tor public worlhip, as the breaking of bread f

and preaching iiuimateih. 2. That there i; iome cbierva-

U in (h.t cisciiniftance, that it was on the firft day of .wck, and that that day is mentioned rather than any ut the former fix days in which he hsd beeu there at Troas, tho' it is more than probable they had meetings and preaching on them alio ; but this is the only and great difference,

their meetings on thefe days were occafional, and

y be but partial (to fpe&k (o) but the folemn chief fixt

mfiCiiDg or all, was ufuaily and ordinarily on the fird day.

; together on that day for thefe ends is fpokea

of, as a thing that was not new, nor occafional; but as

cuftomary, conftant, known practice ; they came to-er purpoiciy to break bread, and to watt on other or-• :ccs. 4. It is clear, that by fpecial applying of thefe ex-ercifes to that day, and by mentioning of the day for that end, that, that day was their moil folemn day, and that the old ieventh day was not fo (at leaft neceflarily) employed by them. 5 Neither is it like, that Paul, who was ready to depart, would have frayed for the firft: day of the week, if there had not been fome folemn worfliip in that, or that be would have paded the old feventh-day fabbath, efpecially to the marring or his other occafions had they been equal, if more fanctirication had been required in it, than in the firft day of the week, or that he would have fo much infifted ia religious public worfliip en that day, if the former feventh hau been employed in that fervice, but here the church being commuted of believing Gentiles, there is no mention of the old iabbath, but as of another common day of the week ; yea, 6. Paul's ipending this whole day in that ferv.ee, and continuing his icrmon till midnight, (yet accounting it ftilt one day) m i ok nan meeting doth confirm this day to be more: than an ordinary day, or then other days of the week, as being ipectaily dedicated to thefe fervices and exercifes, and totally ipent in them. 7. It i% (aid, that the difciples came together, they were not lent for that day, but they came together, being called and accuftomed fo to do on that day # and as being put to thefe duties by the day, as the proper exercifes in which it is to be Ipent.

Hence we may argue ; if the apoftles and primitive Chrif*'

tians did obferve the firft day of the week, as their prime*

and chief time for folemn public worfhip, and did pats o-

vcr die old ieventh day, then is the day changed from the

' }L k z leveovfa

feventh to the firft clay of the week, but the firft is cleared by the former inftances, ergo y &c.

And if thefe meetings on that firft day were not fuch as ufed to be formerly on the feventh day, I defire to know a reafon, I. Why their meetings on that day fhould be particularly recorded rather than their meetings on any other day : and then 2. Why the one is ib oft mentioned, and the other never, to wit, that they met the fecond, third day, fac. of the week. Or, 3. If their meeting on this firft day now (after Chrift's afcenfion) be not like his going to the fynagogue on the feventh-day fabbath, and doing fuch and fuch things on the fabbath: that day being moft frequently mentioned before, whereas now there is deep filence of that day, and the firft day is recorded in its room, neither can the fcriptures fpeaking of the one, and filence in the other be for no purpofe or for any other purpofe.

And as the practice of the church holdeth out the change of the day, fo doth the title given, Rev. i. io. to the firft day of the week, to wit, the Lord's day confirm the fame: whence we argue.

If the title, which by the Lord and his people were given to the feventh-day fabbath under the Old Teftament, and under which, and by which, he claimeth a feventh day in this command •, If I fay that title in the New Teftament be rot given unto the feventh but unto the firft day of the week; then is the day changed from the feventh day to the firft, and the firft falleth now under this command, as the feventh formerly did j but the former is true. The firft is ftiled as the feventh was, and as this command ftileth and claimeth the day to the Lord to be obferved for him : Therefore now is the fabbath changed from the feventh day to the firft day of the week.

The titles whereby the fabbath isdiftinguifhed from other days, and peculiarly claimed and marked by God as his, and that in tins fame command, muft certainly evidence that day, which he hath fet a-part and doth claim as he applieth them: And therefore if thefe titles be given and applied to the firft day now, it muft needs (hew a fucceeding of that day unto the former feventh, for during the obfervation of the feventh day thefe titles were not, nay could not be applied to the firft, no day being then the Lord's but the feventh.

Now we find that the feventh-day-fabbath is in the Old-Teftament filled by the Lord under thefe titles, and fo claimed by him. i. It is called here the fabbath of the Lord, or to the Lord, that is the Lord's, as contradiftinguifhed from the fix days he hath given unto us, a day that he hath right to, aad not we, therefore called the Lord's fabbath, a. Ifa.

lviii.

Com. 4^ the Ten Commandments^. *6l

lviii. 3. It is claimed by the Lord as his, my holy day, which is fo called I. To diftinguifli it from other days. 2. To ftamp it with the Lord's mark in refpeft of its life, for it h not to be applied to our ufe, but to his own, it being his in a fpeciai manner.

But in the New Teftament after ChrifVs refurreftion, the feventh day is not fo ftiled and claimed, but the firft d;ty of the week is, Rev. i. 10. / was (faith John) in the Spirit on the Lord's day, In which place thefe things are clear.

1. That after Chrift's afceniion there was a peculiar day belonging to the Lord befide and beyond other days.

I 2. That it was not the old fabbath, for 1 John's fcope being particularly to clear the time of the vifion by the cir-cumftance of the day, the particular day as diflinft from o-ther days, to call the fabbath then ufed amengft the Jews: the L&rd's day had more obfeured it then cleared it, yea 2. In that it is called the Lord's, according to the phrafe of the New-Teftament, it fuppofeth fome relation to Chrift the Mediator, as being derived from him which cannot be faid of the feventh-day-fabbath.

4. That it was not any indefinite day of the Lord : For, I. There is a great odds betwixt the Lord's day, and the day of the Lord, the former looketh to a fpeciai right and peculiar intereft that God hath in that day befide other days; even as when the fev* nth d*y was called his day before, the temple, his temple, the preferibed fervice, his ferviee, and the facrament of the fupper, his fupper, ire. 2. That day would be (till dark to the church if it were indefinite, contrary to John's fcope.

4. That it is, and mud be fuch a day as was common* ly fet a part by Chriftians to God as his, and that with refpeft to Chrift the Mediator, and fuch a day as was known to them : And by the former practices it is clear, that this day is the firft day of the week, being the Lord Chrift's day, who now having conquered death, and got the victory, he doth therefore claim this day as a tribute to him.

This being clear, that no other day can claim this title, and that the firflday hath good ground to claim it, we may put it out of queftion, that it is.the firft day or no day, or if it were not the firft, that to no purpofe were the deiigna-tion of that day inferttd, feeing to no other day hath it been. applied, nor can it be applied.

This truth has been uncontroverted in all antiquity, and aim oft by all writers (till of late Gomarus beginneth to queftion it as Rivet cleareth on this command againft him. Now (fuppofing it as unquestionable that this is the very firft day) we are to enquire il the title applied to this day be the fame

with

An Eecp'-jltion of Com. 4,

*T«h that In the command, and which ufua!!y was giytn to the old fevcnth-day-Sabbath, or that the a Lord's d ty.

And it is clear, 1. That this title claimeth this day to God as his day, it being poffciiiveiy exprcft, as when wc ., the Lord's throne, the Lord's altar, the Lord's Sabbath, &c»

2. It conrradiftinguiflieth that day from other days, as if they were not fo the Lord's, but ours, like that hi-the corn*. msnd, Six days Jha t thou labour > &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 granted by the Jews, to be inflituted, feeing he calleth it his ; fo may we conclude here, that there is an institution and appointment 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 immediately 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 charity 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 commanded and enjoined even in reference to the dzy t 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 very 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 observation 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

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 acquainted 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 expired, 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 beginning of another week, were not more efpecially to be fancli-fied then the laft, and the laft to be accounted but an ordinary working day : The fitnefs then floweth from this, that the firft day of the week being the day of folemn communion 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 argument will then be moft frefh to incite to that duty in particular.

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 never fo much as once for folemn fervice named, what was done on the fecond, third, fourth, fifth days; we muft either 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

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 confequences drawn from fcripture any thing is fo impofed, as it cannot without fin, be altered or neglected, there is a divine inftitution ; but in the change of the feventh day Sabbath 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, altered, 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, <bc. and therefore as being moft conducible to that end, the firft day cannot be without fin paft by, negle&ed or altered.

2. Thus, if the very day of Chrift's reft in the new world be to be refted on, and fan&ified as the Sabbath, then the firft day is to be refted on and fandtified; but by anology from the works of creation, we may fee that the firft day of reft after the finifhing of the work of redemption is to be fanc-tifisd, Ergo, tec. and Pfai. cxviii. is very confiderable to this porpofe, wherein there is 1. A prophecy of Chrift. 2. of a day which God hath Angularly made for us to joy in. 3, That day is the day wherein the rejected ftone is made the head of the corneF, which day is clear from Rom. i. 4. to be the refure&ion day ; ye fuppofe that day there doth figni-iy the time af the gofpel, wherein we fhould joy, yet even that way; the firft day is by proportion that day eminently, wherein Chrift's victory was manifefted, and fo the day wherein Chriftians ought efpecially to rejoice.

The fecond way may reafon for the change to be by divine inftitution, is from this command : If (fuppofing ftill a change) by the morality of this command, the feventh can

be

be changed into no day but the firft day of the week, then is the change into the firft day, of divine inftitution (for io that muft necefiarily be, which is by virtue of a command) but by this command no other day can be admitted; for each week is divided in fix working days, and thefe together to us, and one of reft, and that to God ; now by changing it to the firft God getteth one, and we fix and that together ; hut if the day were the fecond, third, fourth, be. it would not befo; for the fix working days would be interrupted, which is contrary to that morality of the command, where* by our days are diftinguillied from his, that ours, for one week being fully by, we may with the greater freedom give God his,

The third way we take to prove the change of the day t3 be by divine inftitution of this. If by the practice ofAhe apoftles, who were guided and infpired by the Spirit in things belonging to their office infallible, this day was obferved as different from other days; then there is a divine inftitution of, and warrant for, this day, but the practice of the apoftles this day is celebrated as different from, and preferred to o-ther days, or as divine, therefore it is of divine inftitution ; if the divine practice and example of the apoftles in things moral and common to all, do not either luppofe a divine antecedent inftitution, or infer a fubfequent, then their pra&ice and example, which in thefe things is infallible and unerring, will have no more force than the example of o-thers, which were abfurd, their examples being efpecially prefled on us ; and if in any thing, their example be divine, it muft be in this fo particularly and fo well circumftantiat-ed; and where their meeting is not been recorded to have on any other fecond, third, &rc. day, certainly their practice muft be not only more than nothing, but very fignifi-cant; and indeed in pofitive worfhip, the Lord hath been pleafed to be more fparing (to fay fo) and to leave us more to gather from examples than in negatives, as in the pofi-tive part offwearing, admitting of church members, in government bap?iftn and admililon to the Supper, yet none can fay that there is no fcripture inftitution in thefe, where there may be fuch grounds or examples.

4 The divine inftitution of the change may be argued from the title thus, If that which is called the Lord's, be his by divine inftitution and feparation from other things not lo called ; then this firft day muft be his by divine inftitution and feparation from other days, but all that is called the Lord's, is his after this manner, ergo, Let the minor be confirmed thefe three ways, 1. By looking to what is called

L 1 2 the

the Lords generally in the Old Teftament, as his houfe, his altar, his priefts, his tithes, &c. are they not ftill his, be-caufe hy him feparate for diftinct ufes in his worfhip : 2. By looking more particularly, how the feventh day was called his day or the fabbath his; Is not this the reafen, be-caufe it was appointed by him for his worfhip befide other days ? and can any reafon agree better to this ? 3. By looking how any thing is called the Lord's in the New Tefta--ment, there is no other or better phrafe or defignation to try by, than that 1 Cor. xi. 20, 2 1. t2> ^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 <upper 3 becanfe inftituted by him, for* fuch and Tuch fpiritual ends and ufes: And therefore there can be no better ground gotten for {hewing why this is called the Lord'; day befide others, than by comparing it with ether fcriptures, and if in other things that phrafe import a divine inftkution, why not in this? I do not mean that this is an inftitution, or that it will prove that there inuft be a clear and express inftkution {hewn, but 1 mean this, that it' will infer there is one, and that it is divine, feeing God is to' chcofc and not we. We might here again produce the four wiencfles already artefted for the morality of this fourth command, to wit, 1. The general practice of primitive Chrif-tJans. 2. Their general opinion and judgment. 3. Mens confeiences. 4. The difpenfations of God •, which will alio all clearly depone in this, about the change of the day.

Propcf. 6.. Although we know not the peremptory and precife time when this day was inftituted and the very firft day fanftificd, nor whether it was immediately by Chriil, or mediately from him by the apoftles inftituted, which is of no great concernment to the main of its inftkution ; yet we think it m oft-probable that our Lord did from the very day of his refurrecHon either hirnfelf rnftitute it, while as Acts i. 3 he taught them what concerned the kingdom of God; or did infpire his apoftles toobferve it from that time forth; Becaufe, 1. If it was not then inftituted, the church had for fometime wanted a fabbath, the feventh-day-fabbath being expired by the redirection. 2. The reafon moving the change and preferring the firft day before others as in n nearer capacity of falsification for that end, was from that time forth. 3. The apoftles practice of meeting, and Chrift's keeping with them, hath been from the firft change, even on the hrft two firft days of the week, John xx. 19. 26. 4. All the practices and other grounds whereby the change is evidenced, fuppofe ftill the inftitution to precede ; which xnaketh it appear to be very ancient.

And

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 coniider 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, deftination 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 oft 1 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. Comparatively, 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

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 limited among Chriftians ? Anfw. It was to them two thouf-and cubits, which according to the according to the different meafuringof that diftance of ground, confifting of thefe two thoufand cubits, by a lefTer or longer cubit, is reckoned to be more or lefs by learned men ; but all agree (fays

Good-

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 fabbath 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 lawful 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 before, 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

till the day following ; and therefore they r t0 dref$

it alfo Yea, Jefus -Chrift himfeff went to a feaft on the tfahbs. h, Luke xiv. that he might take that opportunity by his fpiritual difcoorfe to edify the company, as he did notably) which he would net have done, had it been unlawful to drefs any meat on the fabbath, yet his carriage was fuch at that feait moft remarkable, that it would be followed as 2 pattern by fuch as may be invited by others to eat with them, and (hall be difpoied to go on the fabbath : And if this were the dellgn of the inviters and invited, mens eating together on that day wouid not readily prejudice the fancTi-£cation of it, as very often it doth: Such as flying on the Lord's day from a deftroying enemy, and m other warranted cafes, Matth. xxiv. defending ourfelvcs againft unjuLt Violence, &c.

6. Works of comlinefs, tending to honcft or decent walking, as putting on of clothes honeflly, making the houfe clean from any uncieanntfs that may fall in it throughout the fabbath, isc.

. By all which believers have allowance, 1. For piety, 2. For charity. 3. For what is needful for their beafts. 4. What is needful and convenient, or comely for themfelves ; and more is not necefTary : In thefe the Lord hath not ftraitned them, neither hath he pinched and p':nned them up to abfoiute necefficy, but hath left them to walk by Chriftian prudence (yet fo as they may not exceed) for fhe difciples poffibly might have endured that hunger, and not pluckt the ears of corn, or beafts may live a day without water, and not be much the worfe, or fome fort of vie* tuals may be provided to be fet beilde men on the fabbath, weeding no d: effing or preparing ; yea, a. man may live on little or nothing for one day : But the Lord hath thought good not to ftraiten them, fo as to make his day and worship a wearinefs and burden unto them, feeing be hath made the fabbath for man, to be refretbing to him, and not man for the fabbath -, nor will he have their conferences to be fettered with inextricable fcruples; He ieaveth it to men on other days, how much to eat and drink by a Chriftian prudence (yet alloweth them not to exceed even on theft) fo here there is fome latitude left to conscientious reafon to i?>.lk by. For fome may do fomething at one time, and not at another \ yea, one fnan may take more pains in upholding 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

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 another 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, <bc. will not fuftain and bear weight before God, when folk do them that day, to have their own work day free, and fo put by the proper duties of the Lord*s day, for fome things that may be done the day or days following : Thus reft is commanded Exod. xxxiv. 21. even in fowing time and harveft ; becaufe the neceffity is not clear, but dependeth on ordinary providence, and folks are to expeft occafion and opportunities for them afterward.

4. Men would take heed, that they have not a tickling complacency that fuch neceffities fail on the fabbarh, and be not glad to have diverfions from the proper duties of the day. they would go about fuch works with a fort of fad-nefs, though yet with clearnefs and peace of ccnfcience as to their lawfulnefs : Therefore Chrift faith to his difciples, Matth. xxiv. 20. Fray that your flight be not on the fabb at h day; becaufe it would be heavy to God's people to fly oa that day, though it was lawful,

5. We would fee that it mar not a fpiritual frame, and that in doing thefe we turn not to mind the world as on o* ther days; there would be ftill a refpect to the day in our frame (which is called for in the word remember) and even whea ouf haiul is gtherwife employed, the heart Ihould not

M ro be

be taken up with thcfe things, bin fo far as is necefFary to the agings of them.

6. It would be adverted to, that they be done without irregularity, and fo as not to give offence by them (hence it was that Chrift ever gave the reafons of what he did on the fabbath) left others, not knowing our neeeffity, judge us guilty of fabbatlvbreaking, or be involved without necet-iity to do the like.

7. Folks would have great refpeft to the end in thcfe works, arri to the motive which fwayech and putttith them on. If it be outward gain or fear of fome temporal iofs; as if for gaining money a phyfician fhould rather go on the fabbath, than on another day to fave the life of man; that turncth them then to be a fervile work, ar.d one of his ordinary week day calling (to fpeak fo: So if a minifter thould preach with refpe& to gain or applaufe on the fabbath, or if any man fhould make a vifit for a raeer civil end, as «r«

on other days, without a fuitahle refpect to fpirituat edification or furtherance of piety, it will mar ail, and will be found a breach of the fabbath.

"We would beware of (pending too much time in tbefe things, but would endeavour timely and quickly to exped** and difpatch them, and rightly to tryft them : Dreffing of* meat, and trimming, adorning, and bulking of folks bodies will not be found a well fpent part of the fabbath, when it (hutteth out other duties, and getteth too much time, a* it coth with many.

By all whiA we may fee what need there i* to watch over curtelves in thefe things, ieft our liberty be turned into li-centioufnefs, and left we grow either idle or carnal on thai day.

Let us then conflderhow far this reft extendeth : and un^ der it we take in, 1. The reft of the whole man, outward and inward in deeds, words and thoughts, foit is, Ifa. Will. 13. we fhould cot fpeak our own words (nor by proportion think our own thoughts) nor find our own pieafures. 2. It goeth through the whole day, for though every minute of the day cannot be applied to pofitive duties, yet in no minute of it, it is lawful to do another work (inconfiftent with the qualifications and fcope aforefaid) that is the negative part in it, thou JJ:alt do no work, which bindeth ad femper. 3. It is to be extended not only to a man's own perfon, but to ail unde» him, children, (ervants, &e. he muft be aa-fwerable for it, that they reft; and muft give them no occa-Con of work. 4. It is to be extended even to the leaft work of any fort, if unneceflary, as gathering (ticks, fpeaking our own words, &c. theic ace all breaches of the iabbath 5.

TiliS

This reft extenclerh to all anions or forts of anions or cafes which are not comprehended under the former exceptions which are permitted, or are confident w:;h the fancti-fying of the Sabbath : As,

1. All works which tend to our external profit, pleaflire^ fatisfaclion, &c. all works of our callings which make for the increafe of outward gain and profit, fuch whereby we ordinarily fuftain our lives : Thefe Heb. iv. 15. are c our own work? as ordinarily are wrought in the reft of the fix days; So it is doing thy own pleafure as well as works, Ifa. lviii.

2. Such works as tend to others external gain or profit: as the great motive of them, as fervants may be working for their matters profit, and yet prophase the c!

3. Such as are not neceffary on that day, as ploughing^ fowing, reaping or gathering in, and that even in feed-time and harveft \ and fo fifliing, going of mills, <bc. when thefe are net done for the very preferving. of life, beca.nfe they are not neceffary out of that cafe ; neither is there any thing here of an extraordinary ditpenfation that maketh them ne-

ry, the weather depending on an ordinary providence, or ordinarily depending on providence, which is to I. verenccd: Hence though the weather and feafon be rainy, yet it is not lawful, to cut dosva or gather in corn on the Sabbath, their hazard in this cafe being common and from &n ordinary immediate providence ; yet fuppofe that a river were carrying away corn, cr that winds were like to blow them into the fea, it were lawful in fuch a cafe to endeavour to prevent that, and preferve them; becaufe, 1. That com-eth by fome more than ordinary difpenfation of providence in the weather, and affedleth andputteth in hazard this ccfrn score than others. 2. Becaufe there is no probability of recovering thefe in an ordinary way, though the weather fhould alter, but there is hope of gathering in of fuch as are in the fields without tlut reach of hazard^' if the Lord alter the feafon.

4. Such as are for carnal pleafure or civil ends, thus paying, gaming, much laughing, &c. being our own works, more efpechlly our own pleafure, are unlawful on that day.

5. Coniider that all things are prohibited which mar the end of the day, aud are not confident with the duties thereof-, fuch are buying, felling, &c out of the cafes of preiling jiecelfiiy : folks cannot be fpiritually taken up, and with thefe alfo ; fo playing and gaming is no k Is.confident with praying, reading, conferring, oc. then ploughing or fuch

yca^ U roach more indifpofing tor tf,.#ud fo we do - M m.2 ..'. neceflar-

rcceflarily thereby incapacitate ourfelves for th€ duties of the day.

6. AH things are forbidden which confift not with this reft and the duties of worfhip called for from ourfelves and others i thus unneceflary journeying, walking, even fuppofe one could or (hould be exercifed in meditation, is notrefting as is required, much Ids is gadding in companies, in the itreet or fields, to the neglect of fecret and family duties.

In a word, whatever is not religious and fpiritual exer-cife, cr furthering or helping unto what is (o, out of the excepted cafes \ much more whatever is finful, fcandalous, or unfuitable on other days, or doth divert from, or indif-pofe for the duties of hounefs, and the worfhip of God on that day, is inconfiftent with this reft, and fo prohibited : for, This reft is not primarily commanded and required for itfelf, butas conducing and fubordinate unto the performing of holy duties in it; therefore our reft is to be regulated, fo as may beft contribute to that fcope, and whatever marreth that, though it (hould not be work ftri&ly, but idlenefs, carnalneis, or playing, and gaming, and fporting, yet it is a breach of this reft 1 for, 1. That is no religious duty; nor 2. tending as a neceflary help to it; nor 3. is reft commanded that we fhouid play in it, but that we fhould fin&ify it \ and 4. playing or fporting cannot be called fanclifying the day; otherwiie we might have more Sabbaths than one, and the prophaneft would love them beft ; 5. Playing, feparateth not the Sabbath from other days, more than work doeth ; for men play in all; Playing is neither a religious duty, it being amongft the moft irreligious and prophane ; nor a duty of neceffity for eafing of weari* nefs, which doth not here come by any body toil and labour, but (if there be any) from being exercifed in fpiritual duties ; which, therefore, change and variety will through God's bleffing do, io as the perfon may be born out in them ; ror is their any place for it, except fome duties be neglected, therefore it is inconfiftent with this.

Y/e come to the fecond way of confidering the fanttifica-tion required here, and that is by comparing it with that flrictnefs called for from the Jews,and to which they were tied

We fpeak not here of ceremonials (for fo their whole fer-■vice might he more burdenfome than ours, and particularly their Sabbath-fervices, becaufe they were doubled on that day) but of moral duties : and in that refpeel we fay, that the tie and obligation unto the fanitification of this day is equal and alike unto us with them, which is clear in particulars, For 1. It tieth us now to a long time, to wit, a natural day of twenty four hours, as it did them then, a- It

reftraineth from work, and requireth holy reft now, as much as then; for whatever work then ftruck againft the letter or purpofe and fcope of the command, and marred holy duties, doth fo £1111. 3 It requireth poiVive fan&ifi-cation by holy duties, as preaching, prayer, meditation, 6<r. and alioweth not idleness, nor indul^eth time to other un-necefiary works. 4. It requireth as ipiritual a manner, and as fpiritual a frame in performing of them now a3 then.

For, 1. If the command be moral, then there is no change in moral duties, for it is the fame command to us f chat it was to them, lave in ceremonial things: 2. If the fame things were allowed to them which are allowed to us; and if no more be allowed to be done by us, then was allowed to be done by them on the Sabb uh, then the obferv«mon in its ftrictnefs is equal, but the firft is true, for works of piety, mercy and neceifity, are allowed to us, and fo were they to them, as by Chrift's reafoning againft them (as being here fuperftitious) may appear : yea, 3. Our allowances are taken from the practice of Chrift and hjs reafonings with the Pharifees, who in thefe difputes aimed not to (hew that more was lawful by his coming than was before, but to (hew what then was lawful, though they ignorantly or wilfully mifun-derftood the command, for even then God allowed mercy rather than facriiice, <bc. which places mod clearly warrant us in our practice. 4. Thefe fervice we have now is as fpiritual, and without all doubt the promife cf the fpirit, for keeping up in holy duties as large as formerly, and therefore our improving of it fhould be no lefs.

Before we proceed there are fome fcriptures which feem to thwart with, and to be crofs to this, to. which we would fpeak a little for clearing of them as Exod. xvi. 23, 29. and Exod. xxxv. 31, where it would feem that going out of the place, -drefling of meat, and kindling of fire were forbidden, which are allowed us : To which we fay, 1. That we fpeak of the meaning of this fourth command ; if any more was forbidden them by peculiar judicial laws, that contradic-teth not our aflertion, thefe may be abrogated, while this command ftandeth. But 2. We conceive that as to thefe things, gathering 0? fticks, kindling of fire, dreiling meat, 6r. no more is allowed unto us than ur,to them, that is, all unneceflary labour in, and about, thefe is unlawful to us now, and all neceiTary labour in, and about, tbem was allow: d unto, and lawful for them \ as may be gathered front ChritVs practice, and his reafoning with the Jews, and from the allowance which was to their beads In the third place then, we fay that the r e fcriptures cannot be laterally and u-aimfally underftood, for it cannot bg thought that they

went

*rcnt not cut of the place kindled no fire, drefled no meat in any cafe •, yea the allowance for their neceffity, and Chrift's ig in and partaking, when invited on the Sabbath-cay, Luke xiv. it is like to fomewhat that was prepared tiut clay, with his defending of his difciples prafticc in plucking ears of corn, and robbing them, as it is Luke vi. 1. (which was a fort of preparing and drtffing of that meat) iniinuate the contrary ; neither can any thing be gathered from that place, Exod. xvi. 23. againft dreffing of meat firnpiy, but rather the contrary for the manna that re-roamed over what was drefled on ihe fixth day, was to be iftid up till the feventh day, or the Sabbath, but not till the day after the Sabbath*, and will it not fuppofe, that they behooved then to drefs it on the Sabbath as on other days fay boiling, at leaft, for as to grinding of it at mills, or o-tberwife, there was no neceffity for that on the Sabbath out of iome extraordinary cafe (or elfe they had needlefty laid it up) and fo. behooved to have fires to drefs it with : And therefore that of no^t dreffing meat, of not kindling fire, etc. muft be of what is unnecessary and for fervils works, oc making gain in mens ordinary particular callings.

But to the third way, if any fhould enquire what more holinefs is called for, or can be win at, 00 the Sabbath than a believer is called ymto on other days, he being called to be perfectly holy every day? I Anfm t Although he be called to be perfe&iy holy, yet not in the holinefs oftimmediate worihip throughout every day : He is to be perfectly holy on other days, according to the duties and employments of thefc days ; but on the Lord s day he is called to be holy according to the employments of that day and its duties: The Lord's people of old were indeed called to perfect holinefs all the week over, but Angularly to fanciify the Sabbath as a part of their univerfal holinefs. 2. Though all the parts of every day fhould be ipent holily, yet fome parts more e-fpecially, as what parts are fpent in prayer, reading the fcrip-ture, etc. and fomewhat more is required of thefe, who are called to it on a fading day, than any other days, even, fo on the Sabbath. 3. There is a difference between a perfon living holily in the general, and a perfon who is holy in fanc-ttirying the Lord's d^y, though a man fhould be holy e» very day, yet he is not to ianctify every day which is required on this day, whereof we fhail now fpeak.

This days fanctiiication then, we conceive toconfift inthefe,

1. That there is more abftradtednefs, not only from fin-

ful things, but even from lawful temporal things, required

on that day than on other days, a fpiritual frame of heart,

Separating and fetting a-part a man troraordinary thou

Hence w: may fay that as the Greek word, u ificth

unclean as well as common, fo a common or every day fram-of fpirit, will be foumi unclean for the Sabbath ; there muft therefore be another frame of heart, different ircm an ilk 2. day frame, and fuited to that dzy.

2. This day is to be fanclified in refpeft of the exercife* of it beyond other days, and that necefTarily; whereas on

other days we may be taken up in foms duties of wor-irbitrarly, but here necefTarily : And men may, and ought, to be holy on other days, in their plowing, and other works 5 but there their holinefs is to be in immediate worfhip to God, in fomethiag relating to that alway, fuch as praying, reading, hearing, conferring, meditatmg, etc.

3. The falsification of this day Heth in this, that it muft be wholly fan&ified, but parts of other days are ordinarily ufzd in religious fervice ; but this whole day is to be ufed fo, a man fliould be this whole day throughout as in the time of praying on of her days.

4. Duties would be rnultiplred that dzj, more frcret and private prayer, reading, etc and more public worfhip ; even as there were double iacrifices that day undejr the law, tho r there were facrifices all days-

5. There would be in the duties of this day more intenfe-nsis; dffpirit, and a further degree of fpiritual afFc&ions, than in thefe duties of other days; became this day is pur-pofely fet a-part for that end ; and by continuance in duties we may attain to more of a fpi ritual frame, and becaufenot only the exercifes of worfhip, praying, reading and hearing, be. call to holinefs on this day,, as they do. on other days, but even the very day it-felf doth call to it ; even as on a folemn day of humiliation, men ou-ght to be more af-fc£icd and deeply humbled than on other days : (tho* daily they fhould repent and be humbled,) becaufe that day isio-ismnly fet a-part for it ; fo ought our wcrfhip to be more intenfe and folemn this day fuiufcJy to *t ; wherein we ai as it were, d'eted for inditing and perfifting in duties of worfhip j whereas thefe duties in this refpect, and in companion, are on other days, but as ftatts: worfhip is here fome way the only work of that day.

6. There fhouid be more heaveniinefs and fpiritual fenfe-breathed after that day in the frame of the heart; it would be near God, and the work of the day would be delightfome and fweet; The Sabbath would, as it is, Ifa. Ivin. be called a delight, and he wou!d endeavour as it is, Heb. iv. to enter into his reft, to pafs thro* the outward reft into his to be within his chambers; yea, even in his arms, as it were ail that day. "0

7. There

w

2S0 'An Expofiiicn of Com. 42

7. There would be that day more divincnefs in our holiness (to fpsatc fo) a fort of majefty by ordinary in our walk *, looking like the Sabbath, and like the Gcd of the Sabbath : There would be an exulting of God that day, we would endeavour to have our hearts in a fpecial manner warm in the exercife of love to him, and to be much in praifing of him ; Our whole worfhip would be more abfolutely, and immediately be aimed and levelled at the honour and glory of God, as the end of it, than on other ordinary days, wherein our prayers, and other pieces of worfhip may more immediately refptrct our own cafe and need ; but on this day God's honour as the end more immediately whatever our own cafe be, and that both in the heart within, and in the nature of our exercifes without, this is to call the Sabbath of the Lord honourable, to honour and glorify him therein, as it is Ifa. lviii. a fpecial majefty being in that days worfhip, by levelling it with extraordinary finglenefs at God's praife, even as his name is halloweJ, or fanctified in heaven by angels and perfected faints. Hence, // is good to give thanks vnto thy name, be* beginneth that pfaim of praife for the Sabbath day, to wit, the xcii, Thefe duties then that further his praife, are more efpecially for that day.

8. AH thefe reach both words and thoughts, nothing to the hindrance of thefe is to be admitted in either; there are none of our words and thoughts that day, but they would in a fpecial manner be God's, and in it we fhould be fpent as hi?, and endeavour to be within view of heaven, to make fomc efTay of glorified faints exercife there, and to have the Sabbath as a little preludy of that everlafting Sabbath and reft in the bofom of God.

The fourth way of confidering this fan&ificatin is positively, to wit, as to the duties, wherein the Sabbath is to be fpent, which are fhortly, all duties of immediate worfhip, whether they be inward, as meditation, fe!f-examination, heart-prayer, either ejaculatory or more continued, heart* forrow for fins, etc. or outward, as vocal prayer and fing-ingof pfalms, reading the fcrigtures and other pious books, hearing the word, etc. or whether they be fecret, which maybe both inward and outward, or private in families, as reading of the word, conferring on it, repeating fermens, praying together, etc. or public ; as joining with the congregation in prayers and praifes, hearing the word read, and the fenfe given, hearing of fermons, participating of the fa-craments, when difpenled, joining in folemn humiliations and thanks-givings, when they fall neceflarily or more conveniently to be on the Sabbath 5 All which and fuch like

arc

Com, 4. the Ten Cb'mtiiartdmenis. zil

are proper duties for that day; to which liberal laying up* and .'wing for the relief of the poor according to ability* and a* God blefleth, every man would be added as a fuitaMe duty of it, though it be no duty of immediate worfhip. r rhe firth way is to coniider the fanclification of the Sab-complexly, before it come, when it is come, and aftec it is pafl.

1. Then the night before (notfecluding a Mutable remembrance throughout the week) r.msmber it, 1. By timeous leaving of worldly bufinefs, it is a great encroachment on the Sabbath, though too ufual to continue longer at work the night before, than any other night of the week, as if folks would" gain the day of reft, out of SaturnfJays night and Mondays morning.

2 By not fuftering this little times leaving of work, to be idly fpent, but being taken up with endeavours, 1. To ab-ftract the mind from other works as well as the hand, and have the heart put in a lively frame. 2. To mind the work of the day which is coming, and to have a fuirahlenefs to it. If ye afk what fuitablenefs fhould we have to it ? Anfvu Endeavour, 1. To be as if ye were about to meet God, to triftj as if it were, vifibly with him, and folemnly to treat and enter in marriage with him. 2. To be like heaven, and in a fpecial manner in fome fort to imitate God, at if ye were already entered into his reft, and had reftedfrom your own works. 3 To be as if ye were to die, and to (rep into eternity, for this reding fhould mind us of that, and was, and is ftiil fpecially appointed (though yet no ceremony) to mind us of God's feparating of us from others for himfelf, that we may reft eternally with him.

Then. 3. For furthering of this, look back on the week: paft, and endeavour to have things clear before the Sabbath come, and all by-gone quarrels removed, that there may be nri ftanding controverfiesagainft you to begin the Sabbath with.

4. Pray with fpecial folemn ferioufnefs in reference to that day, that ye may have peace for what is paft, that ye ir.ay be in a right frame for the day ; that the minifter be helped to fpeak as it becometh ; that others may be fitted to hear and join v that the word and other Ordinances may be richly bleft cf God ; and that the mercy of having the ordinances may be minded, with the gracious giver of tkem f and fuitably improved.

2. When the morning of that fweet and def.rab-e day Cometh (after we have {alien afleep in a fpecial manner, as it were in the Lord's arms, the night before, and left ourfelves there) 1. We would timely begin the work, and beware that either carnal thought? get in, or the time be idly flipped over

N a but

but I fay we would begin the work early; for it is for that end appointed, and finful thoughts will nbt be kept out, but by fulfilling the room otherwife with what is fpiritually profitable. Shew forth thy loving kindnefs in the mornings iaith pfalm for the Sabbath, to wit, the xcii. Let therefore the meditation of fomewhat of thefe, or fuch like, begin with us, ei'en when we are making ready, 1. Somewhat of God himfelf, whofe day it is; 2. Of heaven and that hap-pinefs that is there. 3. Of the works of God, who gave us and all the world a b'ing, and who only preferveth the fame. 4. Of Chrift's redemption, and as clofed and perfected on thisd3y \ which efpecially fhould be minded ; that fo thinking of our many and great obligations, and of mifery we had been in had not the work of redemption intervened, we may begin the day with a due impreflion of God's greatnefs and goodnefs of our own flnfulnefs weaknefs and mifery ; and of this blefied remedy and out-gate,

2. We would addrefs ourfelves tofolemn prayer in fecret and that at greater length than on other days, and with in-iifting in fpecial petitions relating to the day, with all the ferioufnefs we may win at.

3. We would take a view of our own hearts, to fee how and where we left the night before, and endeavour to have clearnefs betwixt the Lord and us to our ftatc % and other-ways maintained v and renewed if it was; or attained if it was not.

4. Too much time would not be fpent in adorning or bulking of folks bodies, or in making other provifions for them, but as the whole of it would be taken up in duties of wor-ihip (as we have before (hewed) fo feme part of it would be fet a-part for fecret reading, yea, for fecret praifing, thankfgiving, and ringing, an exercife not unbecoming that day, as that fore-cited pfalm for the Sabbath day fhew-eth.

5. If thou be the head cf a family, or liveft in fellowfhip with others, then the family is gravely to be brought together, and every particular member to join with the reft ; and here alio prayer and other religious duties are to be doubled according to the ceremonial doubling of facrifices on the feventh-day-Sabbath under the law ; for in fecret, in families, and in public there would be more that day than ia other days.

6. Care and infpection would be taken fo far as men can reach, that by none in the fociety; neither fecret nor private dunes be neglected, nor pubiick duties abstained from, but that each may ftir up one other, and more efpecially thefe vifhofe. places Lead :heia to it, to the fuiuble fanftifka-

Jm-* tion

tionof the day in all the daties of it and withal, it would be looked to, that none of the family be fuffered to ftay at horns unneceffirily from the public worfhip, or to be ab/ent from the family worfhip.

7. Timely (that ye be not by hafte difcompofed) come to public modeilly apparelled (it is a fliame to fee how gaudily fome come to public worfhip on the Lord's day) grave in your walk, wary and circumfpect in your words, that they be fpiritually edifying and fuitable; watch over your eyes, that carnal or worldly looks ileal you not away, nor diftem-per your hearts; but efpecially over your hearts ; that they wear not out of a fpiritual frame.

8. When ye come to the place of public worfhip, if it be a while a beginning, be ftill watchful, and the nearer ye come to it, the more watchful; for temptations will be very ready to divert or difcompofe; there would be a frequent intermixture of ejaculatory prayers in reference to every thing re qui fit e for attaining and entertaining this compoiednefs.

9. When public worfhip beginneth, fludy to be (as Cornelius was, Acts x ) prefent join in prayer and praife, to hear what God will fay, to receive it, to lay it up in your hearts, to be fuitably affected with it, and through grace to practice it; for % blejfed are ibcy cn'y -who hear the ivord, and do it :) and this would be with delight, aiming a right at the end of the ordinances, whatever they be, whereof we fpoke fomewhat on the fecond commandment.

10. When the public worfhip is as to its firfi: diet clofed, let not your minds turn carnal, but depart reverently from it, chearing yourfelves in God, fixing the convictions exhortations, directions, infiructions, etc. in your mind, as ye have met with them, and be ruminating rather on thefe, then beginning to gaze or difcourfe with others on fubjects that are not fpiritual, and to edification.

11. As foon as ye can win, go in fecret and feek to have thefe things faftned and riveted betwixt God and you, and let that be your firft work, and let the little time that inter.-veneth betwixt the diets of public worfhip, till you return, be fpent fuitably to the day, and the end of the duties thereof.

12. When all the public worfhip is ended, then ye would do according to the prcceeding tenth direction ; ye would withal retire a while in fecret, and reflect on your carriage in public, and alfo fee what good may be gotten of the day, and if there be any miffes neglects or failings obferved (as if there be a diligent fearch there will no doubt be) then be humbled, feek pardon through ChrilV and refulve through

N u X E iacc

grace to help thefe afterward ; confider what was faid, and like the noble Bereans, A6ts xvii. put it to the trial for your confirmation, by your confidering and examining the fcrip-tures cited or fpoken of, and endeavour yet more to have your hearts affe&ed in fecret with them.

13. Then call your families and come together after fecret Peking of God, and 1. Be enquiring of one another what is reaiembreJ, that all being put together, ye may be helpful by your memories one to another; 2. Ye would do this, not as if it were enough to tell over the words, but that the doftrines and their uies may be fixed, and ye affefted with them ; therefore, 3 Ye would do this with other du* ties of reading finging, and fpiritual conference, as the oc-cafion of k (hall offer, with prayer to God before and after, being thus exercifed till ye go again in fecret to clofe the day as ye began.

14. Duties of charity would be done, contributions made liberally according to our ability, and relief fent to others as we know their need, which alfo would be enquired after.

15. Endeavour to have the heart in a right frame to clofc the day with: refle&ing on our carriage throughout it, fearing to lie down with guilt unpardoned, and without fome fpecial fruit of the duties of the day ; hafte not to go to reft that night fooner then on other nights, on defign that ye may be fooner at work the next day ; which fmelleth ftrong of wearying of the Sabbath, and of longing to have it at an end, of which the Lord complained of old, Amos viii. 5. ftudy to lie down with thoughts asyouarofe, leaving your-feves in his arms, with refpedt to the eternal Sabbath that is coming.

3. When the Sabbath is paft, and the next day cometb, caft net by all thoughts of it inftantly, but begin your work as having juft now ended the Sabbath, fearing to Jet the relifxi of it wear away ; and endeavouring in your carriage through the week to retain the ftamp and impreffion of it ; especially beware to go to your callings with a Sabbath days guiltinefs on you. O endeavour by all means to have that removed I and all the week through have one eye to the Sabbath paft, and another to the Sabbath coming, hiving fiill that founding in your ears, Remember the Sabbatb f or the Lord's day, to keep it holy; dieting your fouls, as it were, all along the week, for a courfe of communion with God in the duties of the next Sabbath.

It will be now eafy to know when this command is tranf-grefled (which was the fixth way propofed of confidering the fanftification of the Sabbath, to wit, oppofitively or negatively) which is done, j. By coainmting any thing contrary

trary to the reft or fan&ification of it; 2. By omitting any of the things which are required to the right fan&ifylng o: in 3. By an unfuitable frame of heart as to the due manner or performing any of thefe duties required.

We will find the weight of this command yet more fu'Iy by cocfidering its reafons how it is explicated and prefLd : This is done, I By laying down the equity and exte: h, verfc 91 10. 2 By prefling it from God':, example.

As to the firft verfc 9 Six daft Jhalt thou labour and do all thy work: Thefe words may be looked on, 1. As an < ging concefiion, which is indeed very liberal ; as ii* the : had laid, all days are mine, yet I have g'ven th ivs

to do all thy work and labour that thou haft to ch>, 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 immediately concerneth God; fo the fcope of this command being to proportion our time betwixt thefe two, what is allowed for either of them, muft imply an approving of it for that very end. 2. The oppoGtion alfo 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 permiffiop s 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 fructification 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

l n 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 confederations *, 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 refre 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 endeavour 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

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 liberty (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 betwixt 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 apply it to God, and wanteth not offence : even as the retaining 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 pretended 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 ordinary rule of God hath given to man fix days for work, except id ordinary cafes he (hall pleafe to call for fome part of them again. 4. Yet extraordinarily upon occafions of humiliation, 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 communion 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 relate 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

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 confidences \ 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 creatures 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 turned 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

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 receivers) 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 alfo 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 ordinary proportionablenefs ; fo fervice on this day groweth in its bleffing: Hence we may lee an ufual connexion betwixt 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 hallowing 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 command, 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 corruption of it, cannot be intenfely taken up with fpiritual and heavenly 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 converfc 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 men r s 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 hallowed.

For, 1. It is a command of the firft table, and fo the breach or it is, in feme refpecl, more than murther, adultery, ftealing, &q. it is included in the firft and great commandment.

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 ingratitude, 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 command 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 preemption 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

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 comparatively, 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 commands 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 concerned, 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 judgments, 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 repent 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, before 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 marvellous goodnefs on that day; there is alas, generally little delight and praiie in his worfhip, even on his own holy day.

3. Ge-

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

9. Little care of fanclifying the Sabbath when men arc from home, or when they are not in their own congregations, 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 callings, 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 admitted, 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

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 morepa r ticularly 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 offtone with the Lord's own finger, and put within the ark: and therefore we ought with a proportionable care to enquire 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 called 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 commands 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

refpe£i they cxprefs peculiarly our love to God, which is called 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 required in the other fix, are not properly, formally, and immediately 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 commands 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 thefirft , 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, <bc. Rom. xiii. 8 f 9, 10. Jam. ii. 8, 11. &c. And the realons of it may be thefe; 1. To teach his people that it is his will, that they fhould be holy in all manner of converfation; therefore there is no piece of duty called for, but it is comprehended in a command, even the leaft thing eating drinking, and whatfoever they do, 1 Cor. x. 31. 1 Pet. i. 15, 16. he would have them careful to be holy not only in the church but alfo in the market, in the (hop, at home, abroad, not only in prayer, but at the plough, &c. 2. To hold out the great extent of holinefs, or what holinefs he requireth in his people; It was a great miftake in the Pharifees, that they placed the main part of religion in the performance of external duties of the firft table; whereas the Lord layeth both tables together, to tell that they muft march up together in our pra&ice, and that it will not be holinefs in itfelf, and in God's account to perform the one without the other. 3. Becaufe the Lord would have his law a perfect rule, that the man of God might be perfeft, throughly furnifhed to every good word and work. 2 Tim. iii. 17. Therefore is the fecond table given, that we may know how to walk towards as well as towards God, that matters may know their duty, fervants theirs, <bc. and that none are left to an ar* bitrarinefs therein, but that all tied to a rule : 4. Be* caufe men are ready to flight holinefs in reference to the fecond table ; hence there will be fome kind of awe of God oa men, in reference to live duues of the firft cable, fo that

they

they dare not altogether neglect prayer, hearing the word, <bc, and yet they will make little or no confcience of loving their neighbour, or of fhewing mercy as we fee in the Pha-rifees : 5. Bec3ufe it is no lefs neceflary for Chriftians living together as to their being and well being and mutual thriving, that they do duty one of them to another with refpectto the command, then that they ail do their duty to him ; how elfecan folks live well together in a family or other foci if each therein do no duty to another ? the neglect of this makes them as a houfe divided againft itfelf, which cannot fland : 6. That the Lord may have the more clear and convincing ground of challenge againft fuch as flight thefc commands, and live in envy, malice oppreflion, o:, for none can fay he knew not thefe to be fins, Mic. vi. 7. The Lard hath Jbewed thee, Oman, what is good, that thou ds/uf-tice, and love mercy, &c. and he beginneth at the duties of the fecond table, the mare to flop their mouths; If they ihould fay they knew not they fliould be holy, or how to be holy in thefe, he had it to fay, that he had told them: For thefe, and fuch Like reafons, the Lord hath been fo particular in, and hath added his authority unto, the commands of the fecond table as well as to thefe of the firft, that we may lay the greater weight on them.

From the connection of the two tables, we may obferve thefe three generals firft, That there is no part of a man's converfation in, reference to his walk with others as well as God, whatever be his calling or ftation, but he ought to be religious and holy in it; God hath directed men how to carry in all things, 2. That it is a neceffary part of religion in refpect of the command of God enjoining it, and in order, to our thriving in holinefs, to be confeientious in duties to others, as well as in immediate duties to God, who in his law requireth both. 3. That where kindly and true ebedience is given to the firft table, obedience will be giv* en to the fecond alfo, where confcience putteth to pray and keep the Sabbath, it will alfo put to do duty to our neighbour; he purpofely putteth thefe together in the gofpel, when the Pharifecs would feparate them, and what God hath conjoined, let no man put afunder.

It may be here enquired ; what it is to be religious in thefe common duties we owe to others ? Anfw. Though we can« not inftance in any thing, wherein religion hath not its place } yet we (hall pitch on a few things, that it more efpecially implieth : And 1. It is neceffary that the matter of the duty be commanded, and 2. That refpect be had to the command in the doing of it, a man muft not only provide for his fa-

P p mily

mily, but he muft do it religioufly, a matter muft not nfe his fervants as he pleafeth ; the fervant muft not abufe his mailer's fimplicity, but obey in fear and trembling, &c, Ephef. vi. 5. Col. iii. 22. In which places the apoftle pref-feth fervants to lock to thefe things, while many of thera had heathen mailers (and what is fpoken to them may be applied to all, in all callings and ftations, and ferve to direct how to be religious in common duties.) And 1. As to the end, it is required, that they ferve not men only, but the Lord, and fo eye his glory, the adorning of the gpfpel, the edification of others ; there being nothing we do wherein we ought not to have an higher end than ourfelves or men. 2. That they have a religious motive in their fervice, implied in thefe words, not with eye fervice, as men p\eafers % but as do* ing fervice to the Lord, in obedience to him, and not to men ; not fo much becaufe their matter command; not for the fafhjon, nor meeriy for profit, but becaufe commanded of God. 3. Thai for the manner, it be in finglenefs of heart, chearfully and readily. 4 That refpedl be had to the pro mife, as well as to the command, for their through bearing in their fervice, and for their encouragement in the faith of their being accepted through Chrift, as it is, Ephcf vi. &. Col. iii. 24. elfe it were a fad thing for a Chriftian fervant to be in hard fervice, and have do more to expert but a bit of meat and a penny hire from men, but Chrittian fervants may eye the heavenly reward in fweeping the houle, as well, as in the religious duties of God's immediate worfhip. For helps to underftand the commands of the fecond table we may confider thefe four fcriptures, which will hold out fo many rules for that end : The 1. and principle one is, Matth, xxii. 3 9. Thoufhalt love thy neighbour as thyfelf, which fheweth that there fhould he a warmnefs of affection in us to our neighbour, oppofite to hatred, (Lev xix. 17, :$.) revenge, malice, inward grudging; and no doubt this warmnefs of love, making a man meafure his duty to others by the love he hath to himfelf, will notably help to underftand and observe all the duties of the fecond table. The 2. Is, Mat. vii. 12. Therefore all things , whatfoever ye would that" men Jb&dd dotoyoUy do ye even fo to them, which is a rule of general e« quity. and is oppofite to partiality and felf-love, which un-dermineth all the duties of the fecond table ; a-nd this is of a general and univerfal extent, to all perfons and things fuch as buying and felling, to duties betwixt man and wife, neighbour and neighbour, matter and fervant, ire. The 3. is, Phil. ii. 4. Lock not every man on his oivn things, but every man en the things of others, a notable effect of love, not only to wiih Weil to cur neighbours, but t6 feek and procure their good,

and

and it is oppofite to fclfi<hnefs and regardlefnefs of the good of others, if we be well ourfelves. The 4. is, Piom. xii. 10. Be kindly ajf:tlionate one to another, with brotherly love in hour preferring one another y be kindly to and manifeft your efteem of your neighbour, not in a comp'emeu ting way f but really and heartily, which by James is called the/a/-filling of the law, and by the apoftle John, the old and new commandment\ wherein there is more religion than many are aware of, more than in knowledge, fpeculations and empty notions; Oh ! How fliortare we in thefe more common duties, that He, as it were, among our feet ?

We come now to the lifi.Ii command, which is the firft of the fecond table, and it containeth, 1. A precept. 2. A. pomife, and fo it is called by the apoftle, Eph. vi. 2* the firji command withprtir&je, which muft be upon one of thefe grounds, either, 1. Becaufe it is the firft command that hatli. articular promife: that promife in the fecond command being general and applicable (as it is actually applied there) to all the commands; or, 2. Becaufe ibis is the firft command of the fecond table ; and often in the New-Tefhment the commands are reckoned and inftaneed by that table, especially when duties betwixt man and man are prefix J : And if k be faid, that it is the only command of the fecond table, that hath a promife, it is anfwered, it is the only coj mand that hath an exprefs promife: Betide, it isnotabfurd to read it thus, it is the firft command (jf. e.) of the fecond table; and to prefs it the more the promife added to it is mentioned; fo that to urge obedience to it more ftrongly, it is not only the firft command, faith the apoftle of the fecond fjple, but ithath a promife alfo added to it: And thus certainly is the apofties fcope to prefs its Observation.

In the precept we are, 1. To coniider the object, father and mother. 2. The duty, honour. 1. Again, concerning the firft, it is to beconildered that this command in its fcope refpecleih the duty that we owe to all relations, whether they be above is, iufeiior to us, or equal with us : This is clear from Chrift's fumauag all the fecond table, and con-fequently this command with the reft, in that comprehensive general, Thou fault love thy neighbour as thyfclf ; and therefore our neighbour in general muft be the object of this command, as well as the reft, and fo it taketh in ail the duties ot honour that every one oweth to another, whatever be their place ; there is a duty of honour and refpeil called for from every one to every one \ and fo, Ephef. v. 22. ic is prefted upon wives towards their huibands; and, 1 Peter iii. 7. upon hufbands towards their wives, which muft be comprehended here ; Thus father and mother are here to P p z be

be largely and fynecdochically underftood, one fort of relations being in a figurative manner put for all the reft. 2. Under them are comprehended all fuperiors for place, in church or common-wealth, who in fcripture get the title of fathers, as magiftrates, fupreme and fubaltern ministers and all church-officers, teachers, overfeers, and ail in the place of fathers, i Cor. iv. 15. yea, they who are to be efteemed as fuch, for gifts cf learning, wifdom, grace and piety, Acts vii. 2. or for their worldly means and outward eilate, as Jofeph was, Gen. xlv. 8. 01 for their age, and the reverence due to them on that account, 2 Kings ii. 12. in a word, any fort of eminency putteth one in that roll of fathers largely taken, though they be not properly fuch. 3. We are called in the firft place to look to the duties of this relation, as it is domeftick, fuch of a mafler over the fer-vant, of a hufb?,nd over the wife, <bc. and then cometh the carriage $f one towards another in general, and though uioft propeily the duties cf parents, mediate or immediate, over their children or nephews, be here pointed at, which js.moft liteial, yet the former alfo is included, all particulars of that kind being by a figure comprehended under one.

If it be allied here, Why the mother is added ? Anfw. I. Becaufe although the mother be not fo qualified for the rule and government of the children, yet fhe is no lefs intitled to their acknowledgement and this parental honour by the labour, toil, and tendernefs of their birth and education, and in, as well as in the difpofition of the members of the body mentioned, 1 Cor. xii. 22, 23, 24. the excellent at-temperation of God's wifdom is very confpicuous, by bal-lencing the greater authority of the father, with the greater pains and care of the mother, that the children's duty of love, honour, and gratitude, may return to both with a fuitablc equality. 2. She is added to ihew that it is not only . e molt eminent fuperior orneighbour to whom honour is due, but even thefe who have more weaknefs, and efpe-cially the mother: Hence it is, that always almoft in the Proverbs, where duty to the father is preficd, the mother is alfo named with him, to fhew that children fhould not think that lefs refpect is due to the mother than to the father ; yea, fometimes the mother is prefixed to the father, as Lev. xix. 3. Te foallfear every man his mother arid his father, which is done to meet with the humour of many who are ready to leiTen their duty to their mother, and therefore we are called to it, even in her old age, Prov. xxiiL 22. and to guard againft defprfing of her then, which is too readily and frequently incident. Thus doth the Lord provide in his word againft our corruption,-which is ready to take advantage

vantage of debording and outbreaking at the weakeft: part. If it be further afked \ Why all fuperiours, yea all neighbours, are fpoken or as fathers and mothers ? . hefe reafons are obvious from the fcope; It is 1. To (hew that the duties of this command are mutual amongfr all relations; it giveth fuperiors their due, yc fo as that it teacheth them alio how to carry toward their inferiors, that is, to be fathers to them ; and that the relation necdl'inly imp a mutual tie; therefore this command doth not only direct inferiors in their duty towards fuperiors, but alio iuperiors in their duty towards inferiors. 2. They get this name to make their (ubjection to each other, and their mutual relations the duties the mere fweet and kindly, when the fub-jection is to be given as by a fon to a father, and when it is exacted and expected as by a father from a Ion ; which con-li leration fliould be a kindly motive to all mutual duties, and alio an inducement to hide infirmities, and to conftruct tenderly of failings. And thus the denomination cf the natural relation feems to be borrowed, to ftablifh and ftrengthen the poiiuive relation, which of itieif is not fo binding of 1 he con-icience by nature's light. 80 much for the object of this duty. The duty itieif here called for, is honour, which is alfo largely to be underload, both as it taketh in the inward e-fteemof others in our heart, and alfo the evidencing of this in outward expreflions in cur conversation : For by this command it appearech that there is, 1. Some eminency in e-very man; 2. That every one fliould obferve that and honour it in another ; What is it then to honour them ? It is not to compliment them, and only ftfemingly to reverence them, but it conCiteth efpeciafiy in thefe, 1. In obferviog and acknowledging what is eminent in any for nature, grace, ftation ; or other accidental things, and if there appear no more in a man, yet as he heareth Jod's imAge, or is a Chriftian and member of Chrift's church, he is thus to be honoured. 2. There ought to be an efteem of hii and we fhould really have an honourable account ot him, and that in fome refpect beyond ourfelves in for ing or other. 3. It licth much in love, and kii on-ate reverer.ee, as is hinted, Rom x\\ 10. 4. It taketh in obedience according to our ftations, flowing from a difpcfl-lion of their heart to obey, ILb. xiii. 17. 5. h 1 both to the thought of the heart, an there fliould oot be in our fecret chamber any dc wilhing ill to him, Ecclef. x, 20 6. It cotnpreh holy fear and awe that fhould be joined with t, L

Honour being thus fixed in the heart, it is to be t\\us cx-preflcd, 1. In words, by respective and revergat fpeaking

and

jo2 dn ExpsfitiGn of Com. r.

and giving anfwers, or making fuhs ; Sarah called her huf* band Lord, i Pet. m. 6. 2. It is exprefled in geftures, by bowing, rifing up, keeping filence fometimes before others, Job xxix. not anlwering again, Tit. ii. 9. faluting, oc. Col. iv. 15. 3. In deeds, by obedience and testifying refpeftthat way which is generally called gratitude, therefore obedience to parents, Eph. vi. 1. is drawn from this command, which preflefh obedience upon men according to their relations. 4. id our means, communicating thereof when it is called for ; fo tribute to whom tribute is due, Rom. xiii. 7. and double honour to the eiders that rule well, 1 Tim. v. 17. according to the acceptation of honour ufed in that precept, Honour the Lord with thy fubjiance, Prov. iii. 9. 4. In our prayers for them, 2 Tin*, ii. I. 6. In covering their infirmities, Gen. ix. 2i, 22.

As the breaches of this command may be eafily gathered hence, as being oppofite to thefe, fo this rule is always to be carried along in praJlice, and this honour and obedience muil be ftill in the Lord ; that is, there muft be a referving to the Lord his due, for God is the fupreme Father, and all our refpect to under-fathers of the flefli, is to be fubor-dinate to the Father of fpirits, Heb. xii. 9. as he may have the firft place for whofe caufe we give reverence to them, and fo that word is ftill true, A6ls iv. 19, // is better to obey Codthan man ; man is only to be obeyed in the Lord, Eph. vi. 1. And in this refufing 10 comply with unjuft commands, is not difobedience to parents, but high obedience to God, the refufal being conveyed refpe&fully and after the due manner.

Again, the branches of this command are exceeding large : Two things by it are elpecially called for ; 1. Love. 2. Honour, and whatever is oppofire to, and inconfiftent with thefe, is a breach of this command ; wherein v/e are to observe, 1. The object of our love and refpe<5t, it is al! men, I Pet. ii. ij. Honour all men, love the brotherhood; our neighbour here in the largeft fenfe comprehending all men. 2. Conftder that the act of love and honour that is required is mod intenfe, we muft love our neighbour as ourfelf, and this reacheth far. 3, Coniider that it taketh in all that is our neighbours, his name, fame, credit, and eftate, C'c. but e-fpecially love to his falvation, becaufc ia this moftly doth his concernment lie. 4. It taketh in all midfes or means tha are for his true honouring, or vindicating of his name wher he is defamed j hence, Pial. xv. it is the property of an accurate walker, not to take up an evil report agcinjl his neigh" hut % even when it is brought to him and laid before him. 4. Yet there is a difference to be obierved in the putting

foi

Com. J. the Ten Commandments,

forth of our love and tclii Tying of our refpecl ; forwefi: love him as ourfelves, but in giving refpeci and honour, we arc to prefer others ro ourfelves : to love our neighbours a9 ourfelves, jmportcth the kind of reality of our love, we are to love him no !efs truly than ourfelves (for we alio coir here as the objefts of our own love) but we are fome way ta ,ur him beyond ourfelves.

If it be a Iked", how that can be ? I. That one fhould Ic all men ? fhould we love them all alike and equally ? And, 2. ought we to prefer every man to ourfelves?

To the former we fay, I. This command requireth, as to the object, that we love all men, excluding none from our love, good or bid (while they are within rhe roli of men, capable to be prayed for) friend or enemy, for we fhould love them that hate us, and blefs them that curfe us 2. As to the main things defired, or the fubject matter of our wishes for thero. our love fhould be alike towards all; our love being a willing of good to others, we fhould defire the great-eft good to all men, that is, peace with God, Chrift. heaven, fanciiScation, repentance, he. that lead to it; there is here no inequality, nor two heavens, a greater and a lefferto be the fubjeft matter of our wifhes and defires. 3. If we con-fider our love as to the a3 of loving in the kind of it, it is-equal, we being called to love fincereiy, cordially, and with the whole heart, perfectly, every man.

If ye ask then, Wherein is there any difference allowed ? Anfw. If we confider, 1. the effects of this love, they ti\ay and ought to be more raanifefted towards one than another; we arc to pray more for one than another ; to communicate and to deitnbute more to one than another, according ret the opportunities we have, and according to the particular relations and callings that God putteth us in ; for, befiJe our general relation, to ail men, we have particular reafons to femg beyond others ; hence may a man do more for his children, and thefc of his own houfe, than for others ; Co may wc pray for fome men more and oftener, as their nece£ky is concerned, and as they may be more ufeful. 2. In re of frequency, our love may and ought to vent itfelf mere frequently towards fome than others, and fo it diiTereth from that general love we owe to all. 3. In refpect of fympathy, we are to be more touched with the hurt and hazard of fome, and more finfibiy defirous of their good than of fhat ot others, and fo our love ought to afflct us more, and ftir more feniibly in reference to fome than others, as in the cafe of a woman towards her child, and of one dear friend to another; fuch was thq fympathy between Jonathan and David, who though they loved ataoy others, yec there

was

a more peculiar fympathy betwixt themfelves, as to all things that concerned them, good and evil; this may arife from natural relations, particular obligations, mutual familiarity, and other fpecial grounds. 4. According to the diversity of concurrent circumftances, we may fometimes wifh temporal good to one, and fometimes temporal rods to another ; providing always it be out of a true dcfire of, and refpect to their fpiritual good. 5. In refpect of complacency and delight accompanying the act of loving, there maybe a difference : for there may be much more delight and fatisfaction in loving one than another, as there appeareth wore of hoiineis in one than another ; 10 godly men love even natural men, if of good parts, civil and h'iendly, more than others that are deftitute of fuch qualifications ; but if men be aifo gracious, they not only love them the mere, but alio acquiefce the more, and have the greater complacency in them on that account

If it be asked, From whence thefe differences as to the effects of our love, do flow ? Anfw. They may*arife, 1. From natural relations; 2. From the difference that is a-mong men in jheir carriages, humours, and fuch like, as they are lefs or more engaging. 3. From external circumftances, of acquaintance familiarity,- or particular engagements ; zj. From favours, fo men may love their benefactors more in the fore^roentioned fenfe) than others ; 5. From civil relations and interefts; 6. They may arife from a religious and Chriftian intereft and relation, fo we are to love the godly, not only more than other men of the world, but alfo we are to love them, 1. On another account than we love others, to wit, becaufe thy are fuch, becaufe they are true members of the fame body, are loved of God, and Iiave his image fliining in them: 2 With more delight and acquiefcing complacency, as David doth, Pfal. xvi. 3. 3. There fhould be another way of venting our love to them than to others, both in fpiritual and temporal things; thus loving the brotherhood is diftinguifhed, 1 Pet. ii. 17. from loving or honouring all men ; fo alfo the kouJJjold of faith , Gal. vi. 10. is efpecialyt o be confidered in our love.

If it be asked then, How dlffcr.eth love to the godly from common love ? Anfw. That there is a difference, is clear from the forecited fcriptures, Pfal. xvi, 3 1 Pet. ii. 17. and from, 2 Pet. i. 7. where brotherly kindnefs is diftinguifhed from charity : In a word then, it differeth, 1. In its acqui-; complacency, though there may be fome fort of com-p"acer.cv comparatively in others, yet limply and properly it is to be exercifed toward the godly. 2. It is on another account is is (aid, to wit, as tk?y are loved of God, love to

thera

Com, r;. the Tin Commandments'.

them runneth in another channel, and hath another fprmg and rife, Matthx. 42. 3 It fliould be in a more high and intenfe degree^as to its exercife, becaufe God is more concerned in ihem; and though good fliould be dene to all, yet efpecially to this houficll of faiib And the manifeftati-on of our love even towaids the godly maybe lefs or more, according as lefs or more of God appeareth in them, or in their way.

If it be further asked ? How vre cr.n love wicked men, an-i if their bemg fuch fhould not marr their love to them I Anfxu. We (peak not here of fuch as are debarred from the prayers of the people of God, and who are known to hav£ finned the fin which is againft the Holy Ghoft ; ncr do we fpeak indefinitely of final enemies, thefe (according to all) being excluded from our love: But we fay that other particular wicked men, as to their perfons (whatever hatred we may bear to their evil deeds) are to be loved in the fore-mentioned fenfe, yet their wickfcdfiefs may 1. Marr complacency in them, that they cannot, nor ought not to be de« lighted in, nor with pleafure converfed with. 2. It may marr the effects of love in the evidences and manifestations of them, for that Christians may, yea, and fometirnes fliould keep up all or moil teftimonies of it from fomd, is clear from the apoft'es direction enjoining the noticing of fome, that they may be afhamed, 2 ThefT. iii. 14. 3. It may marr love in ordering its exercifes, yea, and occaiion the feem-ingly contrary effe&s, as their wifhing for, and doing fome things temporally adverfe and crofs to them, for their great fhame and humiliation, as is evident in the pfalmifb prayer, Pfal. Ixxxiii. 16. Fill their faces with Jhame, that they may f*ck thy name, 0 Lord: fo fome out of love are to be corrected, yea puniihed temporally, yet with a delire of, and refpect to their eternal welfare.

If it be yet asked, If, and how, one is to lore himfelf ? Anfi Self-love is fo co-natural to us, that in effe£t it is the immediate refult of our fenfe of life, and confequently the very relifh and indearment of all enjoyments, the fpring of felf-preservation, and the heft meafure pointed out by our Lord" himfelf, of the love and duty we owe to Others, which as it is the mean whereby we taite and fee that God is good, and how great hisgeodntfs is to us, fo it ought principally to re* fer itfelf. and all iis plcafing objects, to him as the fountain of all, who is indeed love ; but yet it is that wherein ordinarily men do-much exceed, as efpecially thefe following ways.

1. They exceed in it when therafelves are propofed as the end of their own actions, as it is 2 Tim. iii a. when their

own things fway more with them, and are fought more by them than i. the things of God, to which the firft place is always due ; and 2. then public things, and the things of others, even in the cafes wherein thefe do require the preference.

2. When it is terminated on the wrong object, as when they run out in the immoderate purfuit of bodily and temporal things, caring more, if not only, for the body, neglecting the better part.

3, When it is laid cat for the pleafing of corrupt felf, and the making of provifion for the flefh to fulfill itsiufts, Rom. xiii. 14. Self-love under th€fe confiderations is corrupt, and to be guarded againft.

Anfw 2. Self-love, or love to our felf, is allowable when qualified with the following properties. 1. When it is fub-fervient and fubordinate to higher ends, and can hazaid it-felf, and deny itfelf for God's honour, for a public good, yea, and in fome cafes, out of refpect to the good of others alfo, fo a righteous man fhould, and when at himfelf, will do much, though with his own hazard, for a Chriftian friend, for the fafety or edification of the godly, or in defence of the intereft of Chrift. 2. When it is drawn out after fpiritual things, and it is on thefe moftly that pains arc taken ; as how to grow in grace, to have a good confeience, to have the foul faved, fin mortified, 6c. 3. When outward things are defired for the former ends, as when we pray, Give us this day cur daily bread, that we may promove thefe ends, being willing to want them when they may not fland with thefe ends, and defiring life, means, 6c. in fo far only, as they may be ufeful for the attainment of them. As the firft, felf love marreth duties to God, and thawarteth with them ; fo the fecond advanceth them, and fwayeth them ftrongly, yet fweetly to them.

Again, This command is the firft in order of the fecond table, and is peculiarly backed with a promife, to (hew the concernment of the duty called for; the fcope of it being to regulate that refpecl which each one oweth to another, that they may give each other due honour as the firft effect of love, and the great bond of all the other commands, and enjoined duties of the fecond table; God being pleafed to provide for that refpeel and honour that is due from one man to another, as well as for the fecuricies of their perfons and eftates; yea, in fome refpect he preferreth this command, viz. that one hurt not another in their honour and ef-timation to thefe other, relating to their perfons and eftates, and therefore he requireth honour in the firft place, and afterward erjoincth the duties of not killing, not dealing, 6c.

And

And although every man doth love refpecl and eftimati-on among others, yet there is nothing wherein more liberally, and even prodigally men encroach upon one another, than by the negiect and denial of this duty, and by the contrary fin, though it be mod directly oppofite to love, and that general equity commanded, whereby we fhould do to ethers as we -would have them do to us : Therefore we conceive, the Lord hath preferred this to the other five commands, and hath fo backed it with a promife, and aifo fet it down pofitively, Honour thy father, &c for this end, that we may know it is not enough not to defpife them, if they be not alfo pofitively honoured by us, even as it is not e-nough, not to prophane the Lord's day by common and unneceffary works, if we do not pofitively fanctify it: And it is not for nought that this duty is fo much preffed, being a main bond of Chriftian and civil-fellowfhip, keeping folks within the juft bounds and limits which God hath fet unto them.

If it be asked, What this duty of honouring our neighbour doth include ? Jnfw. It doth include thefe five things ; 1. Refpeft to our neighbours perfon, 2. To his place; 3. To his qualifications, either as he is furniftied with natural ©r moral abilities, or as he is gracious; 4. To his accidental furniture in externals, as riches, credit with others 6c. fo David honoured Nabal; 5. In refpect of mens actions as they deferve, or as they have done or atchieved, any thing whereby good cometh, or may come to the church or common-wealth, honour includeth the giving refpect to our neighbour in all thefe 1

If it be asked, if, and how honour difrereth from love ? Anfw. It differeth from love, in that love properly confider-eth men more generally, as they are capable of good, which we wifh unto them : but this confi Jeretb them more particularly, as fo and fo qualified, and having luch and fuch things in them deferving refpecV, for honour being a bearing of teftimony to fomething worthy of refpect in fuch a one, it doth firft confider what is worthy of honour in the perfon, that fo it may bear a teftimony truly, according as it findeth ground.

If it be asked, Whether outward expreflive evidences of honour are always to be given to the perfons honoured ? Anf. Although indeed in honouring of God there needeth not al-wife in external expreflive evidence of it: as for inftance, a man may in the croud of company honour God by ejacula-tory prayer without fuch external expreffion, as Nehemiab did in the prefence of the king and queen, chap. ii. vcr. 4.

Q^q 2 ~ yet

yet honour given to others muft not only have the acknowledging of iomething worthy of eftirnation within, that it de*

..crate not into diflimulation, as the ordinary comple* nienting (train doth, but muft alio have exprcffions without, to bear witnefs unto that w*liich is within, in gefture, words, or otherways, as men are called to the giving of them.

If it be asked, What honour doth import, and what may . : comprehended under it ? sinfw. Under honour are comprehended, i. Charitable conftru&ions of mens actions, whereby what is doubtful, is exponed to the bed : It will not, nor ought not, I grant, determine a man to efteem e-vcry man gracious whom he knoweth not to be prophane> 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 religion, 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) negatively 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*

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 good f 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 prejudice upon unfure grounds that will not bear fuch a thing: and this may be either a weaknefs proceeding from ignorance, or a prejudice flowing from malice at the man's perfon, which is more readily inclined to cenftrue fo and fo of fuch a man and his actions than of another : The firfl maybe 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, <bc Pride and preemption are condemned, here, Pride whereby one with Jpiotriphcta affe&eth the preheminency, a higher cilice or precedency in the fame office, the firft falutatien, the higheft room at table, <bc. Preemption, whereby a imn is ready to undertake fomething above his ability, as if he were more fit ar*d able for it than indeed he is; even as on the contrary, IV-lillanimity is a fcarring to reach to, and adventure upon, what a man is able for, and called to. 3. Vanity, or vain* glory, much blazing abroad cur own good actions, or de-lighting to have them known to others, that they may bLze them. 4. Ofientation, making fliew of what good is in us § and following what is good for that end, and in fuch a way as may be taken notice of by men, as the Pharifees, who only fought their own glory in their prayers and alms. 5. Envy, which is a grief and fadnefs for the honour of another, that fuch a good turn fliould fall in Lis hand, 01 that be fhould be honoured, followed or refpecled, as if his be-

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ing honoured and preferred did detract from their own credit and honour j it differeth from fear, which is a fadnefs that an enemy is preferred, becaufe they may fuffer and be in hazard from him. This envy followeth principally from pride, whereby folks would monopolize all honour, and what is honourable unto themfelves, and are grieved when it is not fo, a manifeft fruit of the flefh, Gal. v. 21. and a prime and moft deftructive enemy to grace, and yet very rife in this hypocritical age, and much incident to religious folks, efpecially to minifters and perfons of gifts ; an ambitious humour, coveting to excel and darken all that are about them, when as it were more Chriftian and congruous for a man to whom God may have given more than he hath done to o-thers, felf-deniedly to vail and ftudioufly to obfeure himfelf in fome cafes, leaft he fadden or eclipfe others., cr draw more observations to himfelf. 6. Emulation, which is a feeking to go beyond another in eileem; not from any love of virtue, but only out of an envious defire of having the prehe-minence of fuch a perfon, of out-{tripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men under-hand whifper what may be to the difhonour of another, even tho* it be a truth, ufing infinuations, and fuch a manner of feeming refpect to the detracted, as may make the blot and infamy to (lick, as when many commendations are given a a man, not out of any refpect to him, but to make fome reproach call upon him go down the better, and be the more eafily believed, as coming from fuch an one who refpecteth and loveth the man ; as, he is difcreet, of great parts, &c» but, by which but all is overturned. 8. Contention and ftrife ar$, alfo oppofite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our brother, and bis eftim2tion is reflected u-pon, which are of a large extent. 9. Mocking, difdaining, taunting, and fuch like are plainly againft this command, and forbidden id it.

There are feme queftions that do arife from what is faid.

1. ghiefl. If all men fhould be honoured? Yea, if even wicked men alfo ?

Anfw. 1. Wicked men known to be fuch cannot be honoured, as if they were gracious; neither can any place or dignity, meerly as fuch, have what is due and proper to grace attributed to it without guilt, the doing whereof we conceive is that fin reproved by James, chap ii. 1. viz. the accounting of rich men, that were wicked to be more religious than others not fo rich, and poffibly there may be much guilt of this fin in titles and dedications of books,

where

where the moft religious, pious, &rc. are often unwaranta-bly put amongft the ftiles.

2. Yet there is a civil honour, which they may get, and we are called to give them upon feveral accounts, As 1. On the account of their place, if magiftrates, honour to -whom honour is due, is in that refpeft enjoined, Rom. xiii. 7. 2. Of their relation, if they be fathers, mothers, tsc. as it is, 1 Tim. vi. 2. 1 Pet. iL 3. 3. Of their other qualifications and parts, or on other accounts, ye even on this general ac* count, that they are men having immortal fouls, capable 06 grace, and of being reftored to God's image, our evidence ing of honour to them is called for.

2. Queft. If rich men fhould be honoured? Jnfiv. Riches of themfelves, and for themfelves, are not honourable, neither can they make the poflcffbr fuch : But riches may make one capable of doing more good, and of being more ufeful in church and common-wealth, and confequently of being defervedly honoured ; and no doubt a rich man is to be rel'pe&ed, as a fteward intruded with fomething to be employed for the honour of God, and for the good of o-thers \ and riches, when well improved to thefe ends, they become ufeful, and therefore in that cafe the pofleflbrs of them are to be honoured ; but when abufed, the perfon is more vile, fo David,'at firft, honoured Nabal, as a father, and called himfelf his fon, but after that his churlifhnefs appeared and difcovered itfelf fo grofly, there was no fuch honour due to him, nor given him.

As to what the apoftle James difcourfeth, chap ii. 1, 2. certainly he doth not there fimply condemn all reverencing of rich men, but the doing of it. 1. On a religious account, and in religious things. 2. When there was only care taken for accomodating them in aiTemblies, and no care at all for accomodating poor ones, as if becaufc they were not rich they had been without all intereft in the gofpel; the honouring of the one and that jointly with the contempt of the other made the fault. 3. It wss condemned by him, becaufe done for an evil end, viz. for flattering of rich men, thefe reproved by him for doing it, not being fingle, but felfifh in what they did, feeking only their own advantage. 4. The preferring of rich men as, and becaufe, they are fuch, as more religious than poor ones, who it may be have much more religion than they, is the acceptation of perfons condemned here by the apoftle James, viz. when a rich man is preferred as more godly, and only becaufe more rich, before a poor man, alike godly, or more godly than he.

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• £ueft. J. Wherein corXifteth the difference that is betwixt the refpt:ft, which is to be given to a good man, aud that which is to be given to another) when both are alike in outward things.

Anfw. r. It may be that in outward figns and evidences of refpecT: there be no difference, the one may get as low courtefies as the other. But 2. There is a heart teftimony and refpecl:, fuch as Paul had in the' confeiences generally of all, but efpecially of his gracious hearers, that is, an approbation that he is worthy of honour, not only for the outward capacity he is in to do good, but for aclual improving of it to that end, which is a far other thing than out-* v/ard civility.

2. In this there is a difference betwixt the refpeft given td the one, and that which is given to the other ; in that fome-thing of gracious conformity to the image of God, befide other common commendable qualifications, being difcovered in the good man, he is (at leaft, ought to be) with more complacency delighted in, than the natural man, though as to outward things in the fame ftation with him.

3. Honour floweth more natively to the godly, the objeft drawing it unto it in a native way.

If it be afked, whether-or not a man may feek his own honour and fame, and how ? Anfw. A man ought not to fetk it as men of the world do, to fatisfy the luft of the pride of life, nor inordinately beyond his line, nor even in externals, nor ever as his laft end, and as the chief thing for honour being the teftimony of excellency, ai>da good name a teftimony 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, virtue 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 concomitance) 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 relating 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 evidences

dences and teftifications of it: To be commended and approved in the confidences of thefe we live among is definable, 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 honour : 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 infirmity, 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 is f 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 humility 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 ignorant and more prophane than we are in many practices^ guilty of things we may be free of, and fo we are not obliged 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 ourfelves 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

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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 command, and as for the nature of it, it is a temporal one, peculiarly 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 promife 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 heaven ; 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 threefold 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

creatuies t

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 only warrantahiy before men, but alfo before God, to make ufe of the creatures, fo that he may fee and vifit his tabernacle 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 godly 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

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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 <may confidently promife himfelf both life and food to morrow, if either or both of them be needful more nor a wicked man that hath more wealth, health, and outward protection can do. 4. He may promife himfelf the bleffing and the fanctified ufe of what he enjoyeth, which another cannot. 5. He may have peace, whether he have or want, in the enjoyment of creatures, or in their fcarcity, becaufe he hath a right to them, for it is not from want of right to creature-comforts that fcarcity of them cometh, but God, like a wife and fldlful phyfician keeping back meet for health where there is abundance in the right, and to be given alfo when needful: fo that comparing him with a wicked man whether he have or want, whether he enjoy more plentifully, or be in fcarcity, he hath ftiil the better of him by far 5 which fhould make us all love godlinefs the more which hath fo gr.^at an advantage as this attending it.

Thus much in fhort of the promife annexed to this command. To defcend to fpeak particularly of all the feveral relations comprehended under it, as of magiftrates and fub-jedts; church.officers, paftors, guides and ruler?, and ordinary church-members ; hufbands and wives ; parents and children ; matters and fervants, isc v and of their refpective duties, would be a large talk, and draw us forth a great length beyond our defign in this undertaking ; and fome-what to this purpo/e being already fpoken from the third and fourth chapters of the epifile to the Colofians (which the bled author was then in his fabbath afternoon fermens opening up to the fame congregation that heard him lecture on the commands) and all of them being, to many at leaft, more known, than ala.s\ they are practiied (though indeed we know no more in God's account than we fingly deiire, defign, and endeavour through grace to practife, and-they all, and they only having a good understanding that keep his commandments, John xiii 17. Pfai. cxi. 10.) and fince withall, if ihs generals we have hinted at in the expofition of this command be well underftood,' ferioufly pondered, and confcientioufly in the Lord's ftrength, practically improved j they will not a, little, through his bleffing, contribute

bute for helping us, fuitably to acquit ourfelve: in the dif-charge of all the particular duties of thefe fevcral relations. We mall now forbear to be particular, and (hall only fay in the general of thefe ftation an:! relation duties; that, as if a ferious Chriftian and truly godly man be fought after, he is in a fpecial manner to be found in them, fo, when fanctifiedly, fuitably and fcafonably performed, they in a fpecial manner adorn the doctrine of God, and keep it from being blafphemed, and bear a very real and evident testimony to the truth and reality of religion in the profeftbrs of it, and withall are a notable mean of convincing men, and even of winning and gaining them who obey not the word, as maybe clearly gathered from Luke iii io, II, 12, 13, 14. Tit. ii. 5, 10. 1 Tim. v 14. and vi. 1. 1 Pet. ii. 13, 14, 15. and iii. 1,2. compared together.

Before we proceed further amongft many queilions that might arife here, one word to thefe two.

1. Whether ought a father to love his fon, or a fon to love his father moil ? Anfw. The fon ought to love his father moft, as reprefentiiig moft of God ; and the father ought to love his fon moft, as comprehending moft of him-felf, fuch mutual refpects may exceed one another on different accounts.

2. Qutft. Whether is the father or magi A rate moft to be obeyed, if they command contrarily ? Anfw\ If that which is commanded be a thing belonging to the magiftrates place to command in, as where fuch a onefhoald live, what ch; rge or office he fhould bear in the common-wealth, and fuch like, ceteris paribus, the magiftrates is to be obeyed, for thefe things are fought by the magistrate from him not as. a fon, but as a member of the common-wealth, whofe i;ood principally fhould be eyed, and had refpeel to : but if it be a thing that belongeth to the father, and not to the magistrate to command in, as what hufband or wife a child fhould marry, and fuch like, that belongeth to the father as a father, and fo is to be obeyed, notwithstanding of the contrary command of the other.

The fcope of this command being to moderate men in their exceffive defires after honour, and to direct and regulate them in giving refpeift to others, and in (eeking c themfelves, and to inform us, that by no means we fhould wrong the eftimation of ethers more than their perfons and eftates) or ever we lay allde fpeiking of it. it will be 'tofpeak a little of humility, and the contraries and oppofites thereof.

That humility relnteth to this command, and is comprehended under it ; appeareth from Rom. xii. ic. Phil, ii. 3.

And

And is a grace fo neceiTary and ufeful to Chriftians that it ought efpecialiy to be headed and taken notice cf. It may be coulidered in a threefold refpeft, I. In refpett of God, this humility ought to be in reafonable creatures to God as their Creator, they being nothing, andlefs than nothing before him, and ufeful or gainful for nothing to him. 2. It may be considered as it refpe&eth others, and that not in a complimenting manner, but as it comprehendeth our humbling of ourfelves in our carriage towards them, and from the icnic of our fliort-coming of them, and being inferior to them in fomethings wherein we prefer them to ourfelves, Phil. ri. 3. 3. It may becontidered not only as it mederat-eth us in our common carriage towards God, or towards our neighbour, but alfo as it concerneth ourfelves ; for by it we are kept within bounds, as to our thoughts of ourfelves, and what is ours, or in us, upon the difcovery of many infirmities we are compafied with, fee R.om. xii. 3.

Humility confidered the firft way, is not properly contained under this command, but ccmeth in under the firft command of the firft table, but humility in the twolaft refpe&s, as it moderateth our thoughts and efteem of ourfelves, and frameth our actions fuitably, and according to right reafon in reference to others or ourfelves, cometh in here, and is enjoined in this command; and concerning it thefe follow-ing things are to be obferved.

1. This humility of one man towards another differeth from humility towards God, becaufe of the great difpropor-tion that is between Gcd and creatures, infinitely more than any that is amongft creatures themfelves, there is nothing to be made in cqmpaiifon with God, neither is there any pof-fibiiity of profiting him, John xxxv. 7. but there may be compared and ufefulneis too, amongft creatures which this humility taketh not away, fee Job xxix. throughout the chapter.

2. This humility is not oppofite to magnanimity, boldnefs and zeal, but is weli confiftcnt with thefe, as is clear in Chrift, the apoftles and others of the faints : for boldnefs and magnanimity is an adventuring in Chrift's ftrength upon what one is called to according to warrantable grounds j and humility, although it leadeth us to entertain due thoughts of our own infirmities, yet it moderateth us in that alfo according to right reafon, fo that the exerciie of both being to be ordered according to this rule of reafon, as the call, cccaiion, objeft, and particular circumftances fhali require ; It is evident that there is no inconfiftency betwixt the two, but that they may very well be in one and the fame perfon f aad at one and the fame perfon, and at one and the fame time.

3. From

'

3 From tliis we may fee, that humility diffcreth from, and is fomewhat elfe than fainting and defpondency of fpi-rit or penfive pufillanimity, in not daring to follow a call in reference to fome feemingly difficult aftion : now humility being the virtue acting according to reafon, this is ttut excels without and againft reafon", and therefor-. ns humility and zeal are commended, fo this want of valiant-* ne's for truth, when called for, orbafenefs offpirit, iscom-plained of as a fin, Jer. ix 3. and Mofes, Exod. iv. 10, 14. and Jer. i 6, are reproved lor fome degree of it; for in e-very difficult good which men would aim at (and the moil deferable good things among men are moil difficult) there are two things considerable, 1. There is a bcnim^ or a good thing which is defirablc ; as for example, to do fome exploit, to undergo fome charge, &c. now,men being bent to be ambitious, covetous, rafn, tic. to attain fuch a good, humility moderating their defires and defigns according to their capacity and abilities, and bridling that excefsnpon the one hand, is of great advantage. There is agnin in the fe-«ond place, in attaining fuch things, a difficulty, by which we are in hazard to be feared from, and fainted in following of duty, and zeal and magnanimity guard againft this, fuftaining the man, and keeping him from falling into dif-couragement, or pufillanimous penfiveuefs, which is the defeat upon the other hand.

4. This humilty, as a grace, differeth from civility and outward yielding to another, hecaufe, I. It proceedeth from a principle of conference, and upon a conscientious account, viz. the inward fenfe and feeling of the defect of grace in ourfelves, and the impreffion of our neighbours worth. 2. It is fingie, without any approved defign of pleafing men f or any other confideration, but purely upon the fore-mentioned account. 4

This is the grace of humility, with which the befl: rncra-lifts among the heathen, were nothing acquainted ; they had indeed their moral virtues, as remaining fparks of nature's light, and dark refemblances of fome gofpel graces, which neverthelefs, wanting the principle of faith, without which. it is impoflible to pleafe God, and not being dire&ed to the right end, the glory of God could not be acceptable to him. But, betides this imperfection and defecrivenefs in their wif-dom and way, the gofpei having a far rrMre high and noble defign, then they couid propofe, hath aub graces, that are wholly peculiar to it: The work and end of moral philosophy, could be no ether, then to moderate paffions, and regulate manners, in fuch a conformity to reafon, as mighc give unto a man, void of all fenfe of his diitance and alien-

atila

ation from God, in inward lying tranquility, and outward transient peace ; whereas, the project and fcope of the gof-pel, is quite another tiling, viz to reconcile, and fave loft finners, through faith ir. Chrift, and in him, to make them partakers of hoiinefs here, and glory and happinefs hereafter ; Hence it is, that as the gofpel doth, by renewing or (anclifying, wholly change the old appearances of virtues into folid graces, flowing from Chrift the fountain, and referred to God as their true endj fo alio doth it require and beftow its proper graces ; fuch as repentance, faith, humility, and many other, unto which thefe moralifts were altogether ftrangers. And as to the humility, it is certain, that the gofpel, by difcovering unto us, the loft and wretched condition, whereinto fin had ruined us, and the free and wonderful love, whereby we are delivered out of it, doth agreeable to this command, teach us a lowlinefsand felf denial, fo unlike to any thing in the doctrine of thefe old moralifts, that it is not more proper to the fpirit of the gofpel, than its contrary pride, may be called their characleriftick ; in as much as it is evident, that thefe felf-improvers of felf, became alfo felf-magnifiers, to that pitch of arrogancy, that Lucretius and Seneca, in the name of their moft famous feels, endeavoured by argument to extol their virtuous man, even above their gods ; and the beft of them would have accounted Chriftian humility an unworthy and bafe abjection of fpirit; but neither are thefe the only men tainted with this evil; the fin of pride is fo plainly the ruin of all that are without God, and the neck-break of all that feek after righteoufnefs, otherways than by faith, that we may well affirm, humility to be faith's infeparable companion: No wonder then that there is no grace more commended to Chriftians, and more necefTary; which might appear by confidering, i. The commands whereby it isprcfied in fcrip-ture. 2. The weightinefs of the expreffions in which it is holden forth, I Pet. v. 6. Humble y ourfelves therefore under the mighty hand of God, that he may exalt you in due time. Rom xii. 3. For J fay, through the grace given unto me, to every man that is among you , not to think of himfclf more highly than he ought to think, but to think foberly, according as God hath dealt to every man the meafure cf faith. Phil. ii. 3. Let nothing be dons through ft rife or vain glory, but in low'i-nefs of mind, let each efieem others better than curfelves, Jam. iv." 6. 10. But he giveth more grace : wherefore he faith, God refijteth the proud; but giveth grace unto the humble. HumSli yourfelves in the fight cf the Lord, and he floall lift you up. 3. The many commendations of it, it maketh us 1. Like Chrift, Matth. xi. 20. John *iii. from ver. 4. to'i8. and is particular \j

larly taught by him ; 2. It is an ornament which we ought to he cloathed with, 1 Pet. v. 5. 3. It fitteth for fuitable difcharge of duties, Micah vi. 8. 4. It procureth the in-creafe of grace, 1 Pet. v 5. 5. It is more then to command a city, for it maketh a man mailer of himfclf, Prov, xvi. 17, 18, ly. 6. It hath many promi.'es of exaltation throughout the fcripture, and of riches, honour, and long life, Prov. xxii. 4. Pial. cxii. 3. L-dtly, it preventeth many e-vils and vices that are even incident to Chriftians, and lead-eth to the conrrary virtues. .1. Humility moclerateth a mans defl^n, in preffing for honour, fo it preventeth ambition,

2. His purfuing inordinately after riches, and lofupprcfTctli covctoufnefs. 3. Inordinate feeking after knowledge, and fo it guardeth again ft curiofity. 4. It moderateth in reference to a mans efteem of himfclf, and fo it fhooteth out felf confidence.

And then if ye confider it with reference to a man of e-minent parts or ftation it preventeth, 1. Difdain in him of others inferior to him. 2. It preventeth defpiiing of other* counfel, and his trufting to his own underftandmg. 3- It preventeth leaning to eftates and riches, and fo he prefer-reth not himfelf, as being the better, becaufe of thefe.

And in the laft place, there is a pride whereby men hav* ing done any remarkable thing, are inclined either to feek applaufe, efteeming highly of what they have done, and feeking out their own glory, which Solomon faith is no glory, but is rather as, if a mcnjhould eat too much honey , and fo turneth rather to their fhame \ or to receive it inordinately, which Paul would have done, had he fuffered them of Lyftra, Acts xiv. to have facrificed to him, which pride, with all its vitious attendants, this humility preventeth and fupprefTeth. For, 1. It mindethnot high things, Rom. xii:

3. Neither 2. Vaunteth itfelf when it paffeth by wrctogs, and forgiveth them, and when it doth or fuffereth any o-ther thing commendable ; it thinketh not of itfelf above what is meet, but foberly, Rom. xii. 3. 3. After acls of charity, the right hand knovveth nor, as it were, what the left hand hath given, it forgetteth good works, as to any felf efteem of them (which pride remembreth and keepeth, as it were a regifter of) but afcribeth all to grace, Not /, but grace in me, faith the humble man with Paul, 2 Cor. iii. 5. and 1 Cor. xv. 10.

In a word, this-humility is extenfive to every thing in a man's deportment as a man, and to all duties which concern him as a Chriftian, whether in reference to the wor-fliip of God, or the doing duty to men, even as on the contrary, pride, felf-conceit, and prefump:icn are very a«

S f ilSfU'Cj

An Exp'foion of Com. $*

fenfive, and immix thcmfelves in all that a man doth, and at make all ro (t\rik. .And as it is commendable, likewife it is very neceflary a3 to many things; as 1. In external things, that relate to our converging with others, it is neceiTaryas to a man's credit and juft reputation : the proud man is often in God's

iteotrs judgment defpi'ed ; Then it is neccfiary for things relating to oiirfelves, as for our entertaining peace with God, tor keeping as within hounds, for guarding againft

res, for keeping up communion with God, and for fating to the fuitable- discharge of all duties called for : It would :e u? preach, and you hear more profitable; it would fettle and eftab lifh againft the reelings that are in this time,

it put many into a diftemper, and a fort of fpiritual dif; traction and madnefs, it is jjjie humble that God givetb grace io> totuhm be revealetb his fecrst> who havelargeft promifes and commendations, err. Let us therefore learn to be humble 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, <bc. 2. Of graces and holinefs. 2 Of experiences, eminent manifeftations, fpiritual exercifes, <bc. wherewith Cod may make fome to fhine very far above and be-

,d ofhers. 3. A man may be proud of fome good de: clone by him, wherein poSibly God hath made him force-hat more than ordinarily inftrumental. 4. There is a proud

triofity leading to feek after the knowledge of fecret things, or of things too high for us, or of things revea and competent for us to know in another way than God hath allowed, or leading men to adventure and ftep further than they are called, which is condemned by the Lord, Exod.

... 21. where he forbiddeth the people to break thro' and gaze : Now there is no pride, in all thefe refpeets, an oppo-iite i '.:; \\z\\ maketh a man walk foftly, and efkem

of him'felF, notwithftanding of any difference God hath made betwixt him and others in-what things foever, and to (vait till his mind and will be made known in his own Way, and Dy instruments made choice or by himfelf, and put-

teth

teth on to ferious endeavours of pra&ifing it when kn0 which pride doth not. Thus we fee both how extenfive iind how neceftary to Christians in whatfoever Ration they are, this excellent grace of humi ity is, which is a fpecial ornament of Chiiftians, and a notable piece of beautiful conformity to meek and lowly Jefus.

THE SIXTH COMMANDMENT.

Exodus xx. Verfe 13*

Thou Jbalt not kill.

IN the fifth command the Lord generally prefciTbeth hu-mility, in that refpect which is to be (hewn by every one to another in .their feveral ftations and relations; bre proceedeth now more particularly to give directions in thefc things that are moft dear and neceftary to men, firft in the matter of life, command fixth : 2 In the matter of chafti-ty and temperance, Com. 7. 3, In what conce>* = 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 Subject (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 fo r 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

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 command, 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 preferve 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 reference 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 intending 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

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, challenges 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-in f J 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 eminently attend all iuch rencounters ; O how much more heroic 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 jor 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

qcc unfaithful to others in the matter of their foul?, or whQ cauSe them ro fin, or finfully give <hem occafion or* fin, become guilty of foul-murther, So Ezek. iii. 18. and xxxiii. 6. His bleed will 1 require at thy bands, faith the Lord to the prophet.

Men become guilty of this not only, i. By commanding, as Saul did Doeg to kill the Lord's prieiVs, and David did Joab to cauie Uriah to be flain, 2. By counfeliing and ad.-vifing, as Jonadab did Amnoa in reference to his filter Thamar. 3. By alluring and down right re as Tha-

mar did Juda; 4. By consenting to the Co of others ; cr any wife affifting, countenancing or encouraging them in it, as Saul was contenting to the death of Stephan, and was

nding by keeping the clothes of them that Stoned him, and as men may be in reference to falSe teachers, 2 EpiStle of John x. 11. 5. By proving high provocations to others, and thereby ftirring them up, to fin fuch as are reproaches, opporobious Speeches, chartallings and challenges to fight, 6c. but alfo, 6. By evil example, as David was ac-CeflTary to the fin of the adversaries blaSphamous reproaching, by what he did, and the apoltie often infinuateth Chriftians may be thus guilty by their infukable deportment in the Several relations rhey SuStain and Stand under. This may alSo be by doing what hath the appearance of evil, yea even by . doing or things in themfelves lawful but inexpedient becauSe unfeafonable and with offence. Thus one Chriftian maybe acceSToiy to anothers {tumbling, and may finfully hazard the crtftroying of theSe for whom Chrift died as the apoftle difcourSeth concerning offences even in things not Gnful in themfelves : 7. By not warning faithfully before fin be committed, as is clear, Ezek. iii. 18, 8. By not reproving after the fin is committed, but iuffering it to lie on our brother, Lev. xix. 6. 9. By not Suiting and proportioning the reproof to the greacneSs of the fin, but making it too Soft and gentle, not Shewing jufr indignation againil it, which was

i his guilt, who though he did not altogether neglect or omit to reprove the prophanity and groSs wickednefs of his Sons, yet did not reprove at that rate of hoiy feverity, called for, and anSwerable to their atrocious and villanous wickednefs, he frowned not on them and dealt not roughly with them, as he fiiculd have done, as is clear by comparing, 1 Sam. ii. 22, 23, 24* 25. with 1 Sam. iii. 13. 10 By raih putting men in offices for which they are not ail. or not competently qualified, and So cannot but in all probability fin much in them, especially in the office of the miniilry, 1 Tim. v. 22. 11. By not endeavouring by all Suitable and lawful means withiu the compaSs of our power and calling

to

to prevent the fin of others, and to rtffrain to £ Om % a5 Eli is on this account dplfetigft by the Lord IJSara in. baching, vcriti 1 fpreadirg

lieftfiestftid fatfc dodtrinc; thus Antichnft is npronouCy a pAiticly guilty afttiw fin of foul murther ; as a!! fialfe icers 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.fcrbidden by this command, and the prevention of it accordingly called for, u being a greater evidence of love to our neighbour to be careful of his foul than ofhii body, the one'belng more precious than the other: vj n: : 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 tranquility 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. llive t 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 r o 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

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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 although 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 after 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 commanded : 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,

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 dicere f non amo te.

So Cain hated his brother without caufe. 2. Anger, that fupponeth a pretended wrong, and is delirous of revenge, 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 Jiand 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 under 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 re v enge 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 inferior, 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 Jhallfay 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 exacting 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 be 1 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 contrary 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 executing of juftice, not fimply, but by reafon of other concurring 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

in his life, in the ordering of his converfation : And as it will be found one way or other, that by our pafiion, hatred, and anger, in one degree or other, the former command 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 entred into mankind exceeding early after Adam's fall, and in nothing 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 hearing 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 condemning uncleannefs in all its branches, 1 Theii. iv. 3 4, 5. 7. For this is the will of God, even your fantlification, thai ye Jljould ahftain from fornication, that every one of you f0011 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 uncleannefs, or covetoufnefs, let it not be once named amongft 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

ncr covetous man who is an idolater, hath any inheritance in the kingdom ofChrtft 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 chambering 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, <bc* branches of this fin, and a decent walk commanded, as contrary to the fame; fo we may fee from them the /cope of this feventh command to be an honeft decent, fhame-faced, chafre, temperate and holy life ; which being well confldered, doth much illuftrate the meaning and confent of it.

If we might be particular, we could fhew how there is no command more prelTed, more fully explained, and forer plagued in the breach of it than this, and fet forth with more aggravating expreffions, to make it fo much more a* bominable. It wrongeth God, and the fociety of men ; it wrongeth others ; in particular, our children and ourfelves, both in body, eftate and name ; it bringeth a blot on thd foul here and hereafter, Job xxxi. 12. Prov. vi. 33. It taketh away wit and courage, yea and even the very heart, belotting men, Hof. iv 11. compared with Prov. vi. 32. So did it in Solomon, and therefore, the man given to it is compared to an oxe and a/W, Prov. vii. 22, 23. &c* It is compared alfo to the neighing of horfes, Jer. v. 8. and the hire cf a whore, and the price of a dog, are put together, Deut. xxxiii. 18. The madnefs, folly, yea and, to fay fo, devilry and bewitching power of it are fet out in Jezabel. It Ss faid to t*> 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

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, gluttony, drunkennefs, impudency, gaudineis and undi:\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 vilenefs 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. called a!fo in the fcripture fodomy, going after firange fi*jb, having been the abominable practice of thefe mifcreams, whom God let forth for an example fuffering the vengeance of eternalfire 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

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 parents ; Hence this inceft is always either in a direct or oblique 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 common 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-fathers wife; nor his fifter, but may marry his coufin-gsr-man, and becaufe man and wife become one flefh, it is inceft 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 married, 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 aggravations, 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 involve herfelf in the fame guilt ; if a free man ly with his neighbours wife, the aggravations, flowing from her married

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 adultery, to be forbidden by the fame I>aws, and under the fame pains; and therefore conclude with Job xxxi. 9. 11. 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 together ; 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 woman 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 marriage, 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 God l 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

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 arbitrary 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, altho 5 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 another, 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 eating, 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, extruding, 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 abomination and exceeding defiling, Jer. iii. 1. Thus in differing 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, according as they have drawn it on, or by unfuitabie imaginations difpoled themfelves for it ; yea, when it hath not ingrata reccrdaiio, an unfavory and difpleafing remembrance, 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\

v. 28 This indeed hath degrees according to the length it cometh, and entertainment it getreth, and other inch like circumltances, but it is (till accounted by God to be heart adultery, and it is called burning, \ Cor. vii 9. and Rom. i 27. and is exceeding loathfome to the Lord, and hurtful to the inner man, even when men neither refoive nor intend acting, yet by not abhorring thefe imaginations, but (uffering them to roll in their thoughts (O ! beware of carnal ne is upon the thoughts of this) they become guilty, and that inward tire being fuftered to burn, often breaketh out into a viiible flame. How that 1 Cor. vii. 9. diftereth from the burning mentioned, Rom. i. 27. we {hall now forbear to mention. 2. Men are guilty of this wickednefs, when they licenfe their outward ienfesin the finful purfuit of their 'objtcls : Thus eyes full of adultery are fpoken of, 2 Pet ii. 14. thus Matth. v. 28. A lnjlful look is adultery .- and Job ix. 31. faitb, he will not look upon a maid Thus' alio ob-ksne pictures, delight in them, or other fpedlades of that fort, cannot but defile the man : The ears are ckflled by hearing of, and liftning to obfeene and filthy difcourfts, to drunken, bawdy, or light wanton amorous fongs : the toucli with embraceings •, and the mouth with killings: Such are ipeken of, Prov. vii. 13. She caught him and biffed him.

To infift further, is not fuitable: but oh ! there is much guilt contracted this way., and but little noticed, and m iied for. 3. Men may become guilty by geftures, as they are evidences of this vilenefs, or difpofe to it, and poftures indecent and unbecoming civility, and godlineis : See what is fpoken of a naughty per/on, Prov. vi. 13, 14. and I fa iiw 16. &c. this is oppoiite to honefi walking which is commended, PiOm. xiii. 13. and a carnal ivantcnneft reproved. 4.. Perfons become exceeding guilty of this evil by fcurril and obfeene fpeeches, whereas this iin fhould not be once named ; by reading fcurril, wanton, amorous ballads or books, which is, as if we were conferrirg on fuch a fubkee, by taunting and reproaching one another in Mich communication as cerrupteth good manners ; by jefting that is not ccn-< venient, efpecially if it be ?x one that hath fallen in fome aft of fllthinefs, or by whatever may be near, or of afinful fuitablenefs to fuch an evil \ lee Ephef. iv. 24 and v. 3, 4. ire. 5. This (in is fallen in by too familiar or unnecefftry converfe with light, vain, loofe company, more efpecially private companying with fuch, which is not only an appearance of ill, or a fnare to ill t but evil and loofe in itlelf, called by the apoftle, chambering, Rom. xiii 13. and Solomon iriddeth men not come near the do:r of fuch a womans boufe, mucii kfs to enter into it, Prov. v. 8. 6. Men fall into is

by

by wantonnefs, immodefty, want of clue fhame-facc

or any other way whereby they yield reins to the Icofc, wanton, carnal humour that is in them.

There are many other fins which come in acre ; and although fome of them may be reduced tofeveral of the commands, yet in a fpecial manner are they related, and as it were, tied to this; As 1. Idlenefs, fuch as you fee, 2 Sam, ii. 2. &c. occasioned David's fall, and is by Ezck. ix. 16. 49. charged on Sodom, as predifpofing for, and going ?Aovig with their uncleannels ; idlenefs being in itfelf mater om vitiorum, and ncverca omnium virtutiim y the mother of a I Tices, and the ftep-mother of all virtues: This breedeth un« -d looks, and giveth occafion to, and entertaineth carnal imaginations, and it occafioneth much gad-ding, when * folks, either have no lawful calling, or are not diligent and fcrious in the employments and duties of it, 1 Tim. v. 13. 2 Lightnefs and unftahlenefs, charged on Reuben when lie defiled his father's bed, Gen. xix. 4. and by the apoftle f keeping at hor.ie is (Tit. ii, 5.) joined with chaftity, modelly, and hhame facednefs. There is a gadding, and a fo-caliei furthinefs, efpecially in women, more efpecially young women, which is exceeding offenfive, and yet exceeding rife; it may be it were more fitly called impudence, or impudent boldnefs, which maketh them run to all fpe. c tacles and fh to fpeak in all difcourfes (which quite crolfes the character that one gives of a modeft virgin, that u She loves rather " to loofe herfelf in a rnodeft iilence, than to be found in a " bold difcourfe,") and to hazard upon all companies, ex* ceeding unfuitable to that modefty and fhame face.; which is particularly called for in that fex. Take in hew alfo the manner of going, minfing. or tripping nicely, and making a tinkling with their feet, fpoken of, Ifa. iiL 16. and touched at a little before.

3. Wantonnefs, and too much carnal mirth and laughter, which is both the evidence and great fomenter of loofc-nefs in the heart and fo footifbje-a.ftiU'g* which is riot conveni-ent % Eph v. 3. is conjoined with this fin, and none ought-to think that there is a lawful freedom in fuch jollity, as, chambering and wantonnefs ', Rcrm. xhi. 13. Now this tukcth in much, and is of a large extent.

4. Undecent converfing^ going abroad in company with rafh and offenfive freedom, when as entring the houfe, yea, coming near the very doors of an whores houfe is forbidden, Prov. v. 8. tne ill and prejudice whereof may be feen in Dinah's going abroad belike without an en Gen, xxxiv, i, 2. &c* Potipher's wife did caft herfcif in Jo-U u 2 fen:/*

feph's company thus, though he gave her no entertainment, but in the fear of the Lord fled from her.

5. Add dancing, a thing condemned by the people of God as no honeft recreation, at leaft, when in companies that are mixed, and (as we call it) promifcuous dancing, fuch as ufeth to be at marriages, and the like occasions, both of old (as may be feen in the canons of the feveral councils) as alfo of late by our own and other reformed churches.

I fhall fay thefe things in fhort of it: Firft, that ye will rot find it mentioned in fcripture in the perfo.n of any of the godly, it becoming an Herodia.'s daughter better than profefibrs of religion. 2. That it will be readily found to indifpofe for the exercife of godlinefs, and fo to be incontinent, or at beft, hardly confident with either a pious and lively, or a fober frame of fpirit. 3. That it marreth not only the gravity of perfonsfor the time, putting them in a fort of regular diftraclion, but lefleneth the efteem of fuch perfons y this infobriety being like a dead fly that maketh the box of ointment (if any be) to (link. 4. That in fcripture examples we find this fort of dancing only among prophane and loofe people, and recorded alfo as a piece of their ftain or blot, rendring them fome way infamous ; and oftentimes it hath alio fnares waiting upon it, as in the Ifraelites amongft themfelves, Exod. xxxii. and in the daughters of Moab with the people of Ifrael, and in that of Herodia's daughter: Some alfo fuppofe thole whom Dinah went forth to fee, Gen. xxxiv. were thus employed at fome feaft, or fuch other fo-lemnity, where fhe was infnared and beflowred, 5. Yea, St is often, if not ever, the fruit of fome former loofenels and carnalnefs, being the effecT: that exceffive wantonnefs ufuaily breaketh out in •, and can God's people warrantably have fellovvihip with thefe works ofdarknefs P or can they (if guilty themfelves) reprove it in others ? Cicero calleth it 3 Pqftremum vitioram> 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 appearing with, be in reafbn thought confiftent with a Chrif-tian walk? which fliouId 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*

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 carrying the body. Junius and Rivet from him, calleth this mincing or nipping, ing or ftanding on the earth in an artificial wtif.

Betides thefe thiogs that are more general in folks carriage, 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 decency, 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 honed: 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 apparel, 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 4 and 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

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 called 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. 19. 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 ordinary 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 provoke

Com. 7. the Ten Commavdments.

voke luft. muft not nakednefs in part; more or le r s, 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 unnatural \ 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-fuitable to men. AI fo 1/2 terchanging 'Japparel i3 co; 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* <f of in former times, as Morbus Galiicus, and Sudor An-" glicus, bred by modern luxury and excels, it feizcth fpe-'• cially upon women and by reaibn of a vifcuous, veno-" mcus humour glneth together, as it were, the hairs of u the head with a prodigous ugly implication arnd enumg-*'lemeat, fometiines takmgthe form ut a great inake, lame-times

t( times of many little ferpents, full of'naftlnefs, vermine, u and noifome frnell: And that which is moft to be admired u and never eye faw before, thefc being pricked with a needle, <f they yield bloody drop?. And at the firft spreading 11 of this dreadful difeafe in Polland, all that did cut or this €l horrible and fnaky hair, loft their eyes, or the humour V falling down upon other parts of the body, tortured tbsm €i extremely. It began firft, not many years ago irj Pol-• c land, it is now entred into many parts of Germany, u And methinks (fays Mr Bolton) our monftrous fafhionifts " both male and famale, the one for nourifhing the horrid " bufiies of vanity, the other for their mod unnatural and €t curled cutting their hair, fhould every hour fear and treni-€l ble, left they bring it on their own heads and amongft us " in this kingdom." It is alio worthy the noticing that Tcr-tulian hath to this purpofe, in his bookde cultu mul.cap. 7. where haviqg expoftulated with Chriftian women for their various vain dreffing of the hair *, he befpeaks them thu- ', €i Drive away this bondage of bulking from a free head, in €t vain do you labour to appear thus dreffed, in vain do you " make uie of the moft expert frizlers of hair, God com-lf mands you to be covered and vailed : I wilh that I, moft <c miferable man, may be privileged to lift up my head, if <f it were but amongft the feet of the people of God, in that * f blefled day of Chriftians exulting gladnefs, then will I fee ci if ye will arife out of your groves with that varnilh and €t paint of white and red, and with fuch a head-drefs j and " if the angels will carry you up fo adorned and painted to €l meet Chrift in the clouds." And again, cap. 1 3. * ( Thefe " delights and toys (fays he) mull be fhaken off, with the €t foftnefs and loofenefs whereof, the virtue and valour of " faith may be weakned. Moreover, I know not if thefe €< bands that are accuftom.ed to be furrounded with rings f * and bracelets, or fuch other ornaments, will endureto.be *' benumed and ftupirled with the hardnefs of a chain : I €i know not if the leg, after the ufe of fuch fine hofe-gar-<( ters, will fuffer itfelf to he ftreightned and pinched into f< fetters, or a pair of flocks : \ am afraid that the neck, " accuftomed to chains of pearls and emeralds, will hardly " admit of the two handed iword; Therefore, O blefled " women ! (faith he) let us meditate and dwell on the " thoughts of hardfliip, and we fhall not feel it, let us re-<c linquifh and abandon thefe delicacies and frolicks and •' we fhall notdefire thtm, let us ftand ready armed to en-cc counter all violent aflaults, having nothing which wc will u be afraid to forego and part with : Thefe, are the ftays " and ropes of the anchor of our hope,

Let

" Let your eyes be painted with fhame facednefs and quiet-,c nefs of fpirir, faftning in your ears the word of God, and c< tying about your necks the yoke of Chrift, iubjecl your " head to your hufbands, and fo fhall you be abundantly <c adorned and comely. Let your hands be exerciled with " wool, let your fecrt keep at home, and be fixed in the *- houfe, and they will pleafe much more than if they were *' all in gold ; cloath yourfelves with the (ilk of goodnels and 41 virtue, with the fine linning of holinefs, with the purpure ** of chaftity ; and being after this fafhion painted and a-€i domed, you will have God to be your lover." Which notably agreeth with what the apoftle faith, 1 Tim. ii. y, 10. " In like manner alfo, that women adorn thcmfelves in u modeft apparel with ffiame-facednefs and fobriety, not with " broidered hair, or gold, or pearls, or cortly array •, But c< (which becometh women profeffing godiinefs) with good ■« works/' 1 Pet. iii. 1, 2, efpecially 3, 4, 5. JVhofe adorn* mg% let it not be that outward adorning, of plaiting the hair 9 and of wearing of gold , or of putting on of apparel. But let it be the hidden man of the hearty in that which is not corrup-tib/e y even the ornament of a meek and quiet fpirit, which in the fight ef God is of great price. For after this manner in the old time, the holy women alfo who trufied in God } adorned themfelves, being infubjetlion to their own hufbands. See alio Tit. ii 4,

Next to what hath been fiid of dreffing the body, fome-what may not inappoiitely be fpoke to, anent dreffing and deck* ing of houfes and beds ', and anent houfjjoldfurniture or phnifhing % wherein there may be an evil concupifence and luft, and an inordinate affection ; our minds being often by a little thing kindled and fet on fire : See to this purpofe, Prov. vii. 17. where that women fpoken of, hath firft the attire of an whzre, then, he faith, her bed is dreffed, her tapeftry and cur* tains provided, incenfe and perfumes are in the chambers : So alfo beds of ivory are reproved, Amos vi. 4. which are all ufed for entertaining the great luft of uncleannefs, which, ordinarily have thefe alluring extravagancies attending and waiting upon it. O ! what provision do fome make for the flefh, to fuffil the lufts thereof; and how careful caterers are they this way for their corruptions ? And certainly Chrif-tians are not in their hcufes more than in their perfons, left to live at random, and without bounds; and folks no doubt may be unfuirable to their (rations, as much in the one as in the other. This excefs may be alfo in the light and wanton manner of adorning houfes and buildings with filthy aad unmodeft paintings, pictures, and ftatucs, and fuch

X x like,

like, which, with other things, is fpoken of and condemned, Ezek- xxiii 14. But withal, in what \vc have fpoken in C exceffes fo incident even to profeffors, we would not have folks too rigidly toexpone us, for wc knew that there are lawful recreations, nor are honefty and comelineis in behaviour and apparel, blameable, but to be commended in their place : Neither would we have any think, that we fup-pofe all fuch, who do the things above cenfured, to be into them from this principle of luft ; but for clearing of the matter further it would be confidered, 1 That we fpeak of thefe things as they are abufed, and particularly condemned in {his church. 2. We would confuier the end ot the things themfelvs3, as they have been at firft hnfuily introduced,, whatever may be the innocent intention of a; particular ufer 3. We would refpecl others, who may be offended and provoked to lull, by what an aclor is not pro~ voked with, and alio may be finfully tempted to the like from that example, or if not fo > yet may pcilibly be induced to judge them vain who walk fo and fo in apparel, light who dance, 6*^. which we would prevent and guard againft. 4. We would not only abftain from evil, but from all appearance of it; now certainly all thefe things vre have fpoken of look like ill, and may breed mifconftructions in others, e-*en poffibly beyond our own mind and intention ; We may alfo confider the mind of very heathens in reference to thefe things, as alfo of the fathers, council*, and the divines which are cited by Rivet and Martyr on this command. The council Laod, Can. 53. apud Baif. hath thefe words, Let Cbrifiians, when they go to marriages, abjiain from dancings but Jine or [up. And another faith, Nemo fere Jaltat fobrius-ri'iji forte injamt; no man almoft danceth that is fober, un-lefs perchance he be in a (it of diitraftion or madne's: Neither doth David's or Miriam's dancing, being ufed by them as a part of worfhip in the occaiions of extraordinary exultations, fay any thing for the dancing that is now in ufe, as their longs of praiie to God ufed in thefe their dancings a-bundantly fhew : And beflde, their dancings were not promiscuous, men with women, but men or women a-part, Bcii :e, if the feeing of vain objects provGke to luft, the cir-cumftances and incitements of dancing mull do it much more: And what men commonly fay, Take away the pro-mifcuoufnefs 0} dancingy and itU If will fall; It doth con fir ai-this, that dancing 13 not pleaded for, or delighted in, as it is a recreative motion, but as promifcuous with women, which beficl it provocation to luft fpoken of, occafioneih

that both much time and expence is beftowed on learning this, which is attended with no profit.

What

Com. 7. e Ten Commandments.

Wh.it we have fajj of thefe evils may alfo take la ex:cfs iafuepinP) lazinefs, Szc. to be feen in David, 2 Sam, xi. 2. and playing ; too much whereof favours of vxtntonnefs and riotoufnefS) as thefj words, Romans xiii. 13. are in fignification extended by fome. Now ail thefe ex fpoken of, being oppofitc to fobriety and modefty, fhame-faccdnefs and gravity, much come in under •wantGnne/s % and what foiloweih doth come in under intemperance.

The fcripture infifieth much in condemning the fin of in* temp ranee * which we conceive doth mainly canfift in tony '.no drunkennefs; and Teeing thefe fins muft belong u* fome one command (although virtually and indirectly they break all) we take them efpec!a{!y to be condemned here ia this command, where temperance is commanded} andthere-fore we fhall find them in fcripture mentioned, with a fpe-cial refpeel to the fin pf unc)eannefs % exprcfiy forbidden here : Fw.nefs o* bread and gluttony is obferved to have been So I fin, and the rife and fource of their fihhinefs, Ezek. xyi. 49. Drunkennefs is marked, efpecially as leading to this, Prov. xxiii. 31, 33. Therefore we choofe to fpeak a word to thefc two evils here, which are in themfelves <o abominable, and yet, alafc ! So frequent amongft thofe who are called Chi if-tians.

It is true, there is both in eating and drinking, refpeci to be had, 1. To nature, which in fome thing requireth more in fome lefs: 2. To mens ftations, where, as to the kind or quality (as we faid of deaths) there is more allowed to one than another : 3. To fome occaiions, wherein more freedom and hilarity u permitted than at ether times, tit hep more abftinency And a reftraint upon thefe, even in the<%-felves lawful pleafures, is extraordinarily called for, fo that we cannot bound all pcrfons, and at times, with the lame peremptory rules.

There is alfo refpecr to be had to Christian liberty , whereby God's goodnefs men have allowance to make ufe ofj&efe things, not only for nccefiicy but for refrefiling alfeff the virtue of temperance and fobriety (as all other virtues) doth not confift in an indiviiible point, fo that a man is to eat and drink fo much, and neither lefs nor more, without any latitude; the Lord hath not fo ftreightned the coofci-ences of his people, but hath left bounds in fobriety, that we may come and go upon, providing thefe bounds be not exceeded. Neither is every fatisfaction or delight in meat or drink to be condemned (feeing it is natural; but fuch as degenerateth and becometh carnal.

"We would therefore enquire into the ilnfulnefs thereof, Sx 2 bud

and becaufe there is a great affinity betwixt thefe two evils of gluttonny and drunkennefs, we raay fpeak of them together for bravities fake.

We fuppofe then, i, That both gluttony and drunkennefs are finful; and that both in the ufe of meat and drink men may feveral ways fail; the many prohibitions and commands that are in the word, for ordering us in the ufe of meat and drink, 1 Cor. x. 31. Whether therefore ye eat or drink, or whatfoever ye do, do all to the glory of God. Ptom. xiii. 14. But put ye on the Lord Jefus Chrifl, and make not frovifion for the fiefh, to fulfil the lufts thcr-eof. And 'Rom. xiv. 20. For meat, deflroy net the work of God: all things indeed are pure, hut it is evil for that man who eateth with offence, Prov. xxiii. 20, 2C. Be not among ft wine-bib-ers; amongft riotous eaters offlejk. For the drunkard and the glutton fhall come to poverty : and drowfinefs Jhall clothe a man with rags. The many reproofs that there are for exceeding -in both; Ezek. xvi. 49. Behold, this was the iniquity of thy fijler Sodom ; Pride fulnefs of bread and abundance of idlenefs was in her and in her daughters, neither did (hefirengthen the hand of the poor andneedy. Luke xvi. 19. There was a certain rich man, which was cloatked in purple and fine Hrinen, and faredfumptuoufly every day ; with feveral other places. And the many fad judgments which have been inflicted, as well as threatned for them : Ddut. xxi. 20. And they/ballfay unto the elders of his city, This our fon is ftubborn, and rebellious, he will not obey cur voice, he is a glutton, and a drunkard. Prov. xxiii. 21. For the drunkard and the gluttonfhall come to poverty ; and drowfinefsfiall clothe a man with rags, with the def-perate effects following on them, as Prov. xxiii. 29, 32. .&£. Who hath woe P who hath forrow P who hath contentions P who hath babbling P who hath wounds without caufe ? who hath red* riffs of eyes P At the lafl it biteth like aferpent, and ftingeth like an adder, &c. will put it out of queftion that they are not only finful, but fo in an high degree.

Yea, if we confider the ends for which God hath given us the ufe of thefe creatures (.which excefs inverteth and mar-reth) viz. his honour, and the good of ourfelves and o-thers; the rules he has given to regulate us in the ufe of them ; and the holy frame he calleth for from us at all times, the difference that fhould be betwixt his people and the men of the world in the ufe of thefe things; we will find this excefs in the ufe of thefe enjoyments to be finful, and no lefs contrary to the holy nature and law of God, and xo that holinefs and fobriety that fhould be in a Chriitian, than fornication and other uncleanneffes are ; therefore there is no fin h^th more woes pronounced by the Holy Gho/V againft

U

it, than drunkennefs (a woe being ever almoir joined with it) nor more fhame attending it, fo that of old, diunkards drank in the night, 1 ThefT. v. as being aihamed of it ; tho* now alas ! many are drank in the day, and Tome in the morning, and fuch as are addicted to it, are with great difficulty recovered, Prov. xxiii. 35.

2. We fuppofe alfo that thefe fins may be, and fometimes are, feparated and divided, for one may be guilty of excels in meat or of gluttony, who may be free of drunkennefs, and contrarily : it is the laying of a holy man, Aug* lib. 10. confeff. cap 17. " Drunkenncfs, O Lord, is far trom me, '" but gluttony hath often prevailed over me." And therefore we are not here to account ourfelves free when both thefe ills cannot be charged onus; It is often incident to men who think themielves fober to be much move watchful ag^init drunkennefs than gluttony-, yea > and ufual for fome to excite and put others much more on to exceed in eating than they dare do in drinking ; as if there were net that fame hazard in the one that is in the other, and as if one and the lame rule were not given for both.

3. We do alio fuppofe that there is not one way only whereby men may become guilty of both thefe fins, but there are many ways and alio degrees thereof; and though all be not alike grofs, yet all are finful: Therefore we would t. Coniider thefe evils in divers refpecls : Then 2. Lay down and fix fome general limits, which we are not to pals: 3. Ia-ftance fome flighted particulars.

For gluttony in general there is a Latin verfe.

Prapropere, laute, www, ardentcr Jhtdlofe.

In which rive words there are five ways of being guilty of it ; 1. By hatting, that is, defiring meat and drink before it be convenient: Thus eating and drinking in courfe, not for hunger or thirft, but for cuftom, good fellow(hip) carnal pleaiure, ire. is gluttony, and is curfed by the Holy Ghoft, Ecclef. x. 16, 17. IVoe to thee, 0 land, isfr. here drinking and eating are tied to their feafons. 2. By delicacy in the kind or quality, as when meat or drink are excefiive for ccftlinefs or finenefs, lavifhly provided, as feafts very orJi-narily are, Prov. xxx. 8. So of the rich glutton it is laid, he fared delicately every day, Luke xvi. 19. 3. In the quantity, by too much, when eating is exceeded in, even to in-dilpofition for the duties of our general Chriltian, and of our particular callings, not to the itrengthening us for them, Ecclef. x. 17. 4. In the manner, viz too ardently, when meat is defired with a fort of luff, Prov. xxiii. 3. 2o> 21-5. In the preparing of meat, viz. itudioufl\\ that is, when it is too riotouily drefied, far pleafing men's carnal appetite

and

and tafte, or pallat, by the finenefs of it, and other curiosities of that kind. More particularly, we may fin either in the exctfs of meat and drink, when we go without juft bounds i or in the defect, which may as well mar the end, viz. God's glory and our fitnefs for duty, as excefs may; therefore doth Paul exhort Timothy to the ufe of a little */ine, as heedful for him.

2. Confider the fin of gluttony in the matter of that which we eat and drink; thus fome may fail, as was juft cow faid, by too much daintinefs in their fair, as well as too great a quantity : And again in the manner, wherein many are very fenfual and carnal, as being much given to fatisiy their appetites, which Solomon fpeaketh of, Prov. xxiii. 1,

2, 3. he. i'o Eta v. 1 j, 12.

3. Confider it either in reference to mans felf, when he Ivmlelf faifech, or coniider it i,n reference to others, when he putteth them to eat or drink, and occafioneth their fin j either of the ways is finful, and the laft is particularly curled, Hab. ii. 15, although prophane men have often made, and do make a paftime of it ; and fome others that would feem more fober, are but little troubled with it, and many feem by their practice to think they cannot make others welcome to their houies, unlefs they put them to exceed this way.

4. Confider it in the act t and in the luft to it, even as there is fornication in the act and in the luft, fo there is al-fo drunkennefs and gluttony; and thus, as is faid, Phil. iii. 19. the belly becometh a God, and men's great care is to fa? tisfy it, [Yiauh. vi. 25. So to be given to wine, 1 Tim. iii.

3. and to lock on it with delight, when it moveth itfelf aright in the cup, <bc is condemned, Prov. 23, 31*

5. Coniider failing here morally, which is not fuitable to a man, and which even a heathen will difallow, and failing Spiritually, which is not fuitable to a Chriftian ; as when a man's eating and di inkmg is meerly governed by fenfual, or at beft, only byphyfical injunctions and cuftomary accaii-ons, and not by Chriftian directions, and is not levelled towards the great end, the glory of God, to which Chriftians, even in eating and drinking, are obliged by divine precept to have a due regard.

6. We may confider thefe fins as in the act, or as in the effects; the act is exceflive ufe of meat and drink in itfelf, whether evil effects follow or not; the effects are thefe which follow, either in diftempering the man in bimfelf, or making him fall out with others -, The fin is properly in t^e act, (though the finfulnefs of the effects be not fo diminifted by their iollowipg on drunkennefs, as many fuppofe) and there

May

Com. 7. the Ten Commandments. J5I

may be a finful aft, when there is no vifibfe finfuJ effei the man's carriage or diftempcr. Hence lfa. v. 22. there 25 a woe denounced againft'lhofe who are Jiror.g to mingle, or drink fir on g drink ; the Fault is not that they are ftrong, is a property of nature; nor is it that ttuy were dru; but that being ftrong to bear much without beirig diftem* peretf, they took on more, lippening or trading to thaej and (o abufing their firength beyond the right end or" k 9 arid drinking more becaufe they were ftrong, then they duril have done if they had been weaker,

7. Ccnfider eating and drinking in their circumftances, and td forr.etimesmeat and drink fomewhat beyond ordinary, and chearfulneis in the ufe of them, are allowable ; Sometimes again abdinency is called for, and though no particular time be let for abfiaining from men and drink, or for failing, but God hath left that to men's prudence ; it cannot be denied but when one will at no time want dialler ncr fupper, that he may have the more time, and be in better frame for praying, furthering of mortification, fym-pathy with Joseph's affliction, &c m there is no doubt bi will be found guilty of this fin : Seelfa.xxii. 13, 14. where lome are curfed for killing oxen and fhecp, eating rleih and drinking wine j for certainly fometimes God calleth for 4 reftramt upon the (at other times lawful) ufe of creature enjoyments.

8 Eating and drinking may be confidered as to the ex* pences we beftow on what we eat and drink, and the auction we have to them or delight in them, fpoken of; as aU fo in refpect of the time we fpend on them. Kence \ curie, lla. v. 11. Wo to them that rife early ', and tarry at Jirong drink ; much time fpent this way, even when the grofTer efTwfts follow not, will bring a curie from God ; for he hath given time for other ends, and will have that no lefs tenderly minded than efrate, health, or any other benefit ; and if we dare not fpend, wafte, or abufe thefe in eating or drinking for fear of fin ; why fliould we take more liberty as to our precious time ?

9. Confider eating and drinking as a mean feafonably made ufe of for its end, asfrength or healthy and the honoi-r of God, or as an end iifelf, or without refpect to another end: and thus it is finful: EecleiVx. 16, 17. and the land is curfed that hath princes that keep not the bounds allowed ; which implieth, that the ufing of meat or drink, without refpecl to its end, and that in due feafon (as God giveth al! things, Pfal. cxlv. 15. and as we fhould pray for ail thinrs, Matth. vi.) is a breach and excels.

10. Coa-

10. Confider eating and drinking either as going the length cf evil, or as having rhe appearance of evil, where either ot thefe is, there is a breach, fincc we ought not only to ab-flain from evil, but from all appearances of it, 1 ThelT. v. 22.

What hath been iaid agreeth both to fins of drinking and eating: we fhall now give fome general rules, the obfcrving whereof will further difcover the fins that are in the ufe of meat and drink, either in the excefs or defeat.

The firfl is, we fhould look to a right end, both in eating and drinking, which is threefold: 1. Supream, Eat and drink to the glory of God, faith the apoftle, 1 Cor. x. 30. thus we may fin either in the defect or excefs, by difenabling ourielves for any duty of his worfhip, or by not adverting to this end ; this rule therefore faith, we fhould be fo fway-cd in quality, quantity, time, <bc. of our eating and drinking, as we may moll: glorify God. 2 Subordinate, and fo -we ought to have a refpect to others in all thefe ; hence it is, that 1.Cor. viii 9, Rom xiv. 20. there is a woe to him that eateth with effence : thus by frequenting taverns, tho' we exceed not in drinking, we ftrengthen others to follow our example to a greater length $ or it giveth them occafioa to misjudge and mifconflruft us; fo aifo the ufing of lawful enjoyments in a too carnal and joval way, before carnal men gives them occafion to think that we place fome happi-nefs in thefe things, as they do. 3. Our own (lengthening and refreshing is an end to be looked to in the ufe of meat and drink, and fo when we weaken and mdifpofe ourfelves by them, we fin againft this end.

2. Confider the act itfelf of eating and drinking, if it be exceffive for the kind of meat or drink, as too delicate, &c. or for the quantity too much, or for the time that is fpent too long, &c. itisfinful.

3. Confider the manner, If creature enjoyments be with delight fought for, or exceffively delighted in, and folks become reftlefs and anxious about them, JVlatth. vi. 25. and too eager in purfuing thefe things, and too much taken up with them ; fo that the (eeking after them marreth content* ment and the quiet frame of the mind, then there is finful excefs.

4. Confider the effccls in diverfe refpecls; 1. In refpeft of a man's outward eftate or family, and fo a man iinneth when he eateth or drinketh beyond that which he may uphold, or his condition in the world will allow, and wheo his eating or drinking fo, may make himfelf or his wife and children faft for it afterward, or to be much pinched. 2. In refpecc of his calling, if it divert a man from that, and mar the work in his hand, and m*;ke him b*eak appointments

ments fet by him for of finifhing other men's work, which he might otherwife have kept, and much more if it indifpofe him for fpeaking of, or doing that which concerneth his calling, it is then lure in the excels. 3. In reference \o his body, If k be weakned, dulled, or indifpofed by the excefs of meat or drink: This is called, l!a v. 12 ; of

them, and is not allowable. 4. Lock to it as it'affelteth folks re a fen, and in lefs or more indifpofeth them to conceive or judge of things aright; much more when it raiieth a fury or madnefs, and makcth them as reafonlefs beads in in their carriage, it is exceffive and to be efchewred no doubt. 5. Look on it in reference to the ipiritual duties of a man's Chriftian calling, as of praying, reading, hearing, repenting, ire. the obligation to thete duties iying on a way, and our refrefhments being in themfelves midfes to lead to the more chearful performance of them, when by them wc become more indifpofed for them, fo as eiJie 1 ' to forbear them, or to be formal or droufy in them; that is lure not good, but to be evitei. 6, Look to it in reference to the ferious inward frame of the mind, whichtheie flioiiid have who ought to walk always with God, keep communion with him, and be filled with the fpirit, whatfoever rnnrreth that or cb-ftrucleth fpirirual confoiation, or is inconfiftent with it. c.-.n-not certainly he good : Hence Ephef. v. iS to be fifted with the fpirit % is oppofe-i to excefs in wine or drunkennefi r, fa that what is inconfiftent with the one, may be underftood as belonging to the other, and although this fenfible joy of the fpirit cannot be always carried alongft, yet none ihculd incapacitate themfelves for keeping up with it. 7 Look on it in reference to our corruption^ and the promoving of mortification, when it either marreth this, by dulling or weakning of graces of the fpirit, or indifpefing for their ex-ercife; or llrengtheneth and provoketh the former, it cannot be but fin fill, being a feeding of the fiefb, a making c pro-vificn for theJJ?fb 9 as if we foftered our corruptions of lazi-n£ls> fenfuahty, and other lufts, when we feaft ourfelves 8. Look on it with refpect to its oppoilte, fobriety and temperance ; What is not fobriety, is excefs, and contrarily ; and fobriety being not only no excels, but a denied fober ufe of creature?, there muft be excels when the mind, as well as the body, is not fober, in the ufe of thefe things. 9. Look on it with refpect to its end (with which we began) when it ieadeth not to, and fitteth not for honouring of God, when it marreth our being uleful to our relation and others, either by taking up our time, or ipending our means that iva cannot provide for them, and fupply them, or indifpofeth. us for duties, .or hindreth a man from confidcriDg his own

Y y foft

Jail end, thus it Is finfully exceffive. io Look on it in re*' rerepjce to death and Ch riffs fecond appearing, for certain* ly enr Frame and pofturc in every thing fhould be fuch as we may not be furprifeJ with that: Hence is Ch rift's warning, Luke #xL 34. Take heed that ye be not overcharged with furfeitihgy gluttony, and drunkennefs, and the cares of this life, and that day ccrne upon you unawares : where he rnafceih not only the coming of the Lord, an awe-band to keep from grofs cut breaking into thefe fins; but joining them with the cares of the world ; he fheweth that there may be, and oft is, an fa'difpofivfon for that day, even from the inward frame of the mind, occafioned by fenluai inclinations and defires, when nothing doth outwardly appear. Now put what hath been fa'rd to trial, and ye will find that it is not only'he who by furcharging himfelf ftaggeretb, vomiteth, or hath no ufe of reafon, wno in fcripture is accounted guihy of thefe evils; but many more, as will be fad-5y evident when the Lord Cometh to count with fhem; and if he mould call many to this reckoning a? the time of their eating or drinking, it would be a terrible furprifal to them : It is marked (Matth. xxlv. 39.) as an evidence of the fenfu. ality and fecurky of the old world, that they continued eating and drinking, and knew not till the flood ind it is more terrible and fad what the Lord hath faid afterward, £0 fhall it be at the coming of the Son of man. O ! fear and think feriouily of this when ye are at your cups, and after them, and do not imagine that you are never guilty, but when you are like to beafts, void of reafon; for the fcripture condemning drunkennefs, comprehendeth under it ail excefs in drinking, and that which may ind:fpoie for going about what we are called to, though the exercife of our reafon be not always difturbed. Neither to conffitute drunkennefs is it needful, that the perfon" willingly and purposely intend drunkennefs, it is enough that he willingly drink (and his will cannot be limply forced) although he be not defirous that thefe effects fhould follow ; for it 11 the aclrand not ths effect, which is properly the fin, as is (aid : If there were a-ny thing of the rear of God, or fenfe of duty, or fhame of difhonefty, there would not need many motives to difwade From the evils ; by committing of which moil holy men hate brought fad things on themfelfces, and occasioned fad curf-es to their children, as in Noah and Lot is clear ; and therefore their examples and falls are fo far from being to be i-nutated, or made ufe of to diminifh from the account men t to have of ti: fs of the guilt, as they orren a-las are, that they are let up as beacons to fcare and fright ftttp them.

What

What fort of pcrfons it doth worft become, is not eafy to determine, it being unbecomming to every perfon, yea even beaftly and againft nature, men being by it not only put for a time from the exercife of their reafon (as it is in ileep) but incapacitate to acl; it, and put in a contrary beaftly fury. How unbecoming is it for old men, thatfhould be examples to others in fobriety ? How unbecoming is it to young men, whofe youth mould be other wife exercifed ? How v. ing for mean men, who ought to be fober ? and how efpe r cially unbecoming is it for men of place and reputation ? 11-pon whom this fin bringeth difgracc, arid particularly it is mod unfuitable for minifters to be given to drink, or to their appetite, to whom the Lord, I Tim. iii. and Tit. i. hath given fpecial rules and directions in this matter ; but mo ft of all in women it is abominable, and was, and is fa even amongft heathens; In furn, zvkoreJane, wine % and new ivine> Hoi. iv 11. take aivay the heart; and men are unmanned and made effeminate by them, as was faid ; yea, are transformed as it were unto beafts ; of old, men were fo amamed of drunkennefs, that fuch as were given to ir. betook themfelve; ordinarily to the night [though fome in* de:d did rife early in the morning to follow ftrong drink, Ifa. v. n.) And when folks will not ke<^p at didance at the beginning from this fin of drunkennefs, but will needs take a liberty and be chearful in it, it prevaileth fadfy; over thern f and rnaketh them enftaved beaits ere long to it, and they become bewitched with it, fo that they can hardly be got free from the fafcinations and inveiglements of it, Prov. xxiii. 3*. If it be afked here, Whether men or women, when health requireth vomiting, may not drink excefSvely for provok- -ing to it, in place of phyflc ?

Anf. 1. That in fomc difeafes there is more allowed of fome forts of drink then in health, cannot be denied : Yea, 2 a difference is to be put betwixt forts of drinks; fome are not inebriating, that is, the drinking of a great quantity of them, will not diflurb the ufe of realbn ; others are fuch that exeefi; in them, wijl not only indifpofe body and mir.J, but quite obitruct and remove the ufe of reafon and judgement ; the tint fort or drink (which is more properly phyfica!) may lawfuly be drunken ; butln no cafe it is lawful for a to exceed in the ufe of that drink which bringeth with it tlic difturbance of his reafon ; the reafon is, becaufe this is fin-£ul in itfelf, aad exprefly againft God's command, and de-faceth his image in us (which is in knowledge) and is derogatory to it, therefore it is ftill reckoned a proper fruit cf theflejh, Gal. v. 21. and it fecludeth from the kingdom or. heaven, as well as fornication theft, £tc. and therefore, can T y 7, no

'3;5 An E'xpejitiori of Com. 7

no more be lawful under that pretext than the other are ; fee 1 Cor. vi. 11, 12. It is alio oppofed to an hoiuft Chriftian %vaik y and to the putting en of Chri/t^ Rom. :ciii. 13 and that is always true which we have, Rom. iii. 8. that ill is net to be done that good may ccmc of it; neither hath God rnade exception in drunkennefs more that) in fornication, for which fome fuch pretexts will not be wanting with fome to palliate that fin. Again, this is not the proper end of drink to procure vomit (I mean the fore mentioned fort of drink, which none ever read of as approved ;) befide, it draweth along with it many other fins ; Who can tell but when they are in drunkennefs, they may blafpheme, curfe, commit adultery, murther, or fuch like ? fhould they then actively remove the ufc of their reafon by a practice which may be inductive to fuch abominations ? yea, may not death then come ? and fhould it not always be looked for ? and what a pofture would a man be in, when in fuch a cafe, to meet death ? moreover the diftemper that followeth fuch a drinking is not fuch as followeth phyfick, which doth only make fick or indifpofe the body, and what influence it hath, on the brain and reafon, is but accidental and indirect, but it is otherwife with that diftemper that followeth drunkennefs, which putteth the perfon in fuch a fort of fury ami diffraction, that the carnal unrenewed part doth moft frequently get great advantage by it.

If it be afked further, What is to be accounted of thefe anions, which are committed in drunkennefs ? Anfw. Somewhat was iaid of this on this in the flrft command ; but further we fay, 1. Drunkennefs being a voluntary act, it cannot excufe, but maketh the perfon doubly guilty 1. by making the man guilty of fuch an aft, 2. By drawing on that incapacity on hirnfelf, whereby he difpofed himfclr for that and many more : In this refpedt the perfon committing murther, or finning otherwife, in drunkennefs is more guilty than another, who not being in drink committeth the fame fin, becaufe two iins concur in him, and not in the other: .And therefore, 2. Although the murther, (wearing, &c* of one that is frefh, is more grofs, murther and fwearing, <bc. in another refpect, becaufe it is more immediately from the exercife of deliberation and choice, and that on this ground, drunkennefs may in part extenuate the refolute per-tinacioufnefs of the fact, yet it aggredgeth guilt upon the perfon on the former account. It was once anfvvered by one, who being defired to fpare a perfon that had committed murther in his drunkennefs, and to impute it to his wine; that he mould do fo, but he would hang up thefigon where the wine was; and feeing the man made himfcli fo, his punifh-

#%> ment

mcnt was juft, for had he not been the flagon of that wine, that fin might have been prevented.

Let me touch on Tome particular ills, which it is poffible are more abounding and leis looked to than Jrunken-

riefs, yet hateful to God ; and take not I pray the mentioning of them ill, for they will by unftrained coukquence follow to be condemned by the former rules.

The 1. Is the liberty that is taken by all forts of perfons in refpecl of meat; as if only appetite or luft were their rule, which may be feen in that exceilive and fuperfluous vanity which is in feafting, wherein that is fenfually fpent, which might be ufefully emp ! oyed, and often they that are rcoft prodigal and profu'.e that way, are leaft in charity \ and if they may pamper their own iiefh, or get the name of good fellows and good houfe-keepers, though it be to (uch as have do need, and though there be nothing or very little allowed for the iupply of the necefHties of the faints, or of others, and much more withheld that way than is meet, vet they think all is well.

2 There is your tipiing, though you drink not drunk, your four-hours (as ye call them) this drinking, as ordinarily ufed, is certainly not for ftrength, and therefore as is clear, Ecclef x. 16,17. by the oppoiition there, it muft be for drunkennefs. If many men were put to fearch in this particular, it would be found chat there is more expanded on thefe in the year, than is .bellowed in charitable ufes ; mere time taken up in them, than in religious duties, and more inclination to attend them* than to hear fermons ; men cannot come abroad for this end, they cannot fhift their buiinefs without huit, but for their company they can do both : Pro v. xxiii. 29, 30. IVho hath woe ? who hath farrow ? who hath contentions ? who hath babbling? who hath wounds without caufe P who hath redne/s of eyes i They that tarry long at the wine, they that go tojeek mixt wine. Here you fee who are the perfons that have a woe and God's curfe on them, and other inconveniences •, are they not tip-lers ; even they that tarry long at the (Wong drink how much or how little they will \ Ifa. v. 22. Woe unto them that are mighty to drink wine, and men ofjirength to single jtrong drink. Certainly God hath made man, and given him time for another end than that, and hath not for that end given his creatures to men to be thus abufed, this cannot be t or drinking in due feafon, and I am perfuaded it is not for neceffity, for our own health, for the edification Qt others, or for the glory of God.

What then can be faid r or it? that it helpeth to pa& the lime (which is pretended by many as an excuie) is a part of

its

i;s guilt andjuft: accufation, for it maketh the time to be loft, which ought to be more thriftily and carefully fpeot ; and what chearfulnefs it is accompanied with is often car-nil: When is their fpiritual difcourfe, and what may be e-dh'ying, and mioifter grace to the hearers at fuch meetings r when do ye pray for the fan&fied ufe of that time, fellowship or drink ? if at all, it is but feldom ; many a curfed four hours is taken by fome, though all God's creatures be good, be fanftified by the word and prayer : Be exhorted therefore ro forbear this, especially jou who have place in government, either civil or eccldiaftick; do not you make Others to offend with your example, nor Strengthen thefe in their wickednefs (to whom ye fhould be examples of good) encouraging them to go in and drink drunk in taverns or ale houies, when they fee you go in to tipple : It is a (name to hear what drunkennefs 01 this fort is to be found even a-men git young men, and others from whom we would lead cjxpeft it.

3. There is your drinking at bargains-making fo frequently, without reipedl to the end wherefore drink was appointed ar:d given, as if ye were to honour drinking a? a help to you in your bargains, although this evil be now alas epide-mick > and hardly will a man that hath fuch bufinefs, get it at all times fhunned, confklering the humours of others he dealeth with, yet certainly if ye would all fet to it, would be no great difficulty of reforming it; but

begin not, how fhall it be done ? It is an uncouth and ftrangc thing, and even unnatural, that neither a man's appetite, nor his health, nor the time of the day, nor his ordinary diet ihail be the reafon or occafion of a man's drinking, or the rule whereby to try the convenient itfhen or feafon of ir, but when ever a man (hall make fuch or inch a bargain with me, or pay me for, or get payment from me of, fuch and fuch things, that muft be the rule of my eating and drinking, what btaft will be thus dealt with ? O how many irrational, and almoft infra-brutal practices are amongfi us

4. There is drinking of healths, and conftraing a pledging (as it is called) of them, and thus by th:s means, forcing, or tempting, or occafioning (although it be willingly done by them) drinking in others ; this is one of the higheft provocations in drunkennefs, and a dreadful perverting of the end for which God hath given meat and drink, neither health nor neceliity calling to it: For, I. This, hath the woe appropriated to it that is pronounced, Hab. ii. 15. Woe to him that givctb bis neighbour drink ; this is a great incitement and provocation to drinking, and how many times bath it occahoned druakepnefs ? Ag^in, a/Whereas every

man's

Com. 7. the Ten Commandments. t

man's own appetite fhould rule his drinkng. this maketh one man prefcribMhe quantity and quality to others, and To one man, or fcvcral men, drinketh by the meafure, will, and appetite of another; which is unreafonable, it being contrary to nature that men fhould drink all at one time, ami and precisely lb much, and of fuch drink, i bis even in Ahaluerus his feafr, Efther i. 8. was forbidden. B what can be the ufe of drinking of healths ? i- cannot be the health of another whom we refpeft, becaufe that is to be expected in the approved way of prayer, which is the mean that Christians ought to keep fellowship in for the health one of another, and we fuppofe they are readied to drink healths who are leaft in prayer for fuch whom they pretend to refpect It was a notable faying of a great maa (foliated belike to drink the king's health) " By your leave, €< I will pray for the king's health, and drink for my own -." And certainly whatever it be in it felf, yet the many ill con-fequents which have followed the drinking of healths, the many drunkennefies and quarrellings occasioned by it, the refentments that men will have if they feem to be flighted (as they account it) either when they are drinking themie!vef t ifr when their name is mentioned in the health to be drunk, do manifeft that they who ufe it, etireem more to be in that* way of drinking than in any other, and fo alledge that if a man drink not as much as they, herefpecleth them not. Am gain, men in company drinking heakhs, either take drink when it is neceffary (and in that cafe, heakhs are but iur the faihion) and do not prefs it on others, and even thus, though it be indifferent like, yet considering the abufe which hath been of it, the offence that may tiow from the maintaining of it, and that it often proveth the rife of more, and giveth occaiion to others to follow it more, and to hold it on (even beyond the intention of the fir ft inventer or proposer) it is much more fafe to forbear ; or they drink unne-ceffarily, and prefs it on others, and thus it is abamic See what the fathers think of this in Mr. Bolton's direc: for comfortable walking with God.

If we look narrowly into the thing itfetf (although cuftora when it is inveterate weakneth us in the right upta&mg of things, yet) it will probably be found to have arifen from heathenifh idolaters, who ufed Libamen Jovi, Baccho, <&c. and if it be (uppoled to help the health of others, that cannot be expected from God, who hath given no fuch pro-* mife, it mu'i therefore be from the devil ; k was called by the heathen:, PhiVia Jovis, drinking of healths being among them as a piece of drink-oficring or facrifice to their idols on the behalf of thole they luentioaed ia their drinkiog, or

whole

whofe health they drank. And it is certain there is no vef-tige of it in Christianity, nor any reafon for it, and experience cleareth that many grow in a fort fuperfthious in the ufe of it, as if the refuting fuch a thing were a prejudice or indignity to the perfon mentioned, and that the Devii hath made u!e of it as a rower to convey in much drnnkennefs into the world ; we think it therefore abfolutely fafeft to forbear it, and we are fure there is no hazard here ; See Ambrof. de alea and Jejunio, cap 13. arid i3. Auguft. de temp. ler. 231, 232. Bali!, in Epiit. ad Cor. fer. 14. Cart-wright's confefiion. To this lame purpofe thefe old latin lines are worthy the noticing.

Una falus funis nullum potare fclutem. Ncn eft in pot a vera faint falus*

Which may be thus Englifhed ;

To drink no healths for whole men y good health is, In drinking healths, we real health do mifs.

We fuppofe that a kindly mction towards a perfon that is prefent when one drinketh to him, may be differenced from this, yea, and taking occafion alfo to remember ethers that are abfent; for our eating and drinking together, being that wherein our familiarity and freedom one with another venteth itfclf, to have fome figns or occafions of. teftifying our kindnefs to, and remembrance of, thofe whom we re-fpect, will not be unfuitable.

5. There is your drinking at the birth of children, and that not only, or fo much, at their Chriflning or baptifm (whereat as appeareth by the example of circumciilon, fomewhat may be allowed in Chriftian hilarity) as in after viiits, fo long as the women is in child-bed, or doth lie in, fo that none can fee her, though it were many in one day, but fhe and they muft drink, and then again drink ; O what a debauched time is it to many ? That while they are lying, and while God calleth them to be ctherways employed, they lhculd be entertained with tippling ; and it is a fad matter, that though it be both a burden to the receiver, and ex-pence to the giver ; yet neither of them will itand in the way of it; but both will concur : indeed, where women in that condition are in ftrait, we would allow in that cafe to give them fome drink, or rather to furniih them with money to provide it, but when there is no want, tut rather fu-peifluity to add more, what is that but to keep up a fa/hi-cn, or cur own fcppcfed credit ? This is net the end for which thefe creatures arc given, nor is this the fellowship

that Chriftiacs ought to have one with another, fjeing therefore there is in this cuftom both fin in abufe cf time, and of meat and drink in a high degree ; and (eeing there is in it alio this fhame, that men and women ihall let ethers furnifh them as though they were poor, or do them a favour in buying drink for them (when their necefiiiy is provided) as though they loved to drink and tipple ; and lleing withal there is a damage here, and much money fooliihly /pent, ire. to the hurt of many, we would entreat you to foibear this alfo ; and except fuch of you as are poor and ftand in need of drink, we would have none of you fuifer any firanger, or other then yourfelves to bring in drink to your houfes, but rather let yourfelves to be Chriftian in your fellowship-, and I fuppofc alfo, that fewer vifits iu that cafe would ftiite better, and would be much more comfortable and advantageous to the fick party.

6. There is your drinking at lick-wakes or derbies (as ye call them( after the death and fo after the burial of friends cr neighbours, as if that gave a call and m?de a rendezvous to drink; Certainly if drunkennefs and tippling be unfuhable at any time, much more on fuch an occation is it fo, even inoft unfuitable ! Is this the way to be made Chridianly to mind your own approaching death, and to be prepared for it ? Is it nof rather to make the houfe of mourning a houfe of feafting, and to forget the end of all living, which the living {hould lay to.heart ? Is this to bear burthen with a fmitten family wherein one is dead, to come and burthen them, and table yourfelves in their houfe ? Will this fit them who are alive to get the right ufe of the ftroak, to be difturbed by providing fuch and fuch meat, drink, fervams for you : When it is like that thus praying comes to be neglected, and heavinefs {wallowed up in this 1-eathenifh way of drinking away care and thought; certainly if the parties be fad, that fort of fellowship is not fit at all, and proper ; if they be in hazard to take no im-preffion of the rod, this ftumbleth them and quite driveth it away: O heathenifh hateful and abominable practice! And where was it ever feen that frequent company at fuch a time, and fuch company, proved ufeful ? yea, often it hath been followed with abufe and many fad confequents; and is the dreg of old fuperftitious Popery not fully removed out of the hearts of fome.

If what we have faid be truth, viz. That eating and drinking (hould be in feafon for Jlrength, as it is Ecclef. x. 16, 17. and for the hzneur ofGod y we are perfwaded that it contradicted/all thefe evils, as unbecoming Chriflians: And therefore if che truth of God, or your own credit and efteem

Z z have

have place with yon, let tbefc things be forborn and aban» dotted ; are we laying heavy burthens an you ? Doth not this way propofed by us, look both more Chriftian and more civil-l ; ke, and rf in fuch our ward things that are hurtful to yourlelves, and rone carv fay, but the reforming of them is fome way in your power; If in fuch things, i v we prevail not with you, wherein fball we prevail? Are there any who come to death's door but thefe things are loathfome to them, and their confeience crieth out on thti

therefore feeing we fay nothing but what your confeience will confirm, let us prevail with you fo far a* to procure a reformation of thole evils that are fo hurtful to you; and dishonourable to God.

7. There is one thing more, whereof I. fhall fpeak but nt word : I fuppofe the exceflive number of tavern-keepers vintners and hoitler's cannot but be a breach of this command, and an ocenfion,' if not a caufe of intemperance in drink, for fuch a number cannot be fuppoied to be tteceiT.iry for mans lawful ufe \ it muft therefore be to provoke to the a* bu(e of the creatures \ and this employment is now becou fo common, that he who is defperate of any otl of

living, will betake hUnfelf to this Ihift; and readily fuch f under that woe pronounced, flab, ii againft thole v drink to others : Take heed to this ye who take tins call-on you, it is lawful in itfclf I grant but often it is made unlawful, and fuch as are/in it, become often partakers or n ay fins committed in their houfes, which for their own particular advantage they overlook, and particularly of the fin of uncleannefs and whoredom, debauched drunkard* being. ordinarily vile and laicivious perlons ; yGu ought therefore to discountenance night-drinkers efpeclally, by refuting to give them what they call for, as you would not m ike yourselves partakers of their fins.

From what hath been faid it doth appear how bafe and tmbefeeming Christians thefe fpoken of drinking? and tip-plings are, which are of tlmt nature, that we can neither in faith pray for, nor promife themfelves a bleiling upon them from God, they being neither in feaion nor tor a j ight end ; And no doubt when the Lord cometh f fuch as have b given to thefe fins, will wilh they had been oth'erways excr-cifed. |H Thus much for the feveath command.

THE

t 363 3

THE EIGHTH COM M AND M E N T.

Excdus xx. Vcrfe ij. Tboujbah not jfeaL

WE come now to coofider tins eight command, ' jhalt not ileal: In the former the Lord reftrained the lu/l cfiksficj?:, and means abufing of their bodies, la this heregulatcth them in the ufe of their riches and eftatcs, and fetteth bounds Xo the lufi of the eye y and the covetoufnefs cf the heart.

The fcope of the command in genera! is, to regulate us in reference to the outward e(hue of ourfclves and others, that we fail not either in wronging, or in inordinate an I a ceffive profiting them orourftdves : And mifcarriages of this nature are comprehended under this of dealing, to make ihem the more odious.

From the general fcope of the command we nuy fee, 1. That the Lord ailoweth properly amongfl ins people, other-ways there could be no ftealing. 2 That men have not liberty to manage theie things of the world according to their meer pleafure and arbitreinent, but there are rules fit to them, by which they are to be governed in reference to them Knd there is religion in buying and ieliiag, and fuch ike, as well as there is in praying and hearing the word, though ttfe the things be of a different nature.

For opening the command, Confider, t. The fin Forbidden, jieaiing, with the pofitive duty comprehended under it 2. Consider its extent as to the kinds of theft. 3. Confider how the^t may be faid to be committed. 4. You may connder more-particularly feme particular fins prohibited, and duties commanded, and queftions that may be moved concerning them, as about charity or giving of aims, viury, making of bargains or ccntra&s, purfuing of riches,

The fum of this command vre may gather from Ephef. iv. 28, Let him that ftofe fteat no more ', but r&iher let him labour working with his hands the thing which is gpvd, that he may > have to give to him that needeth. 1 ThefT iv 6. That no man go beyond and defraud his brother in any matter ; becaufe that the Lord is the avenger ofall fuch i as we alfo have forewarned you and tefiified. Lev. xix> 11, 13, 35, 36. Te /ball not /leal,

witter dcalfalf,y y neither He one to another. Thiujbalt not

Zi z 1 defraud

defraud thy neighbour , neither rob him : the wages of him that is hiredJhall not abide with thee all niqht until the morning. Te Jball do no unrighteov. fiefs in judgment % in met-yard> in weight or in ?neafure,ju/l bal/ances, juji weights, ajujl epbah % end a juft hin Jhall ye have : / am the Lord your God which brought you out of the land of Egypt. Theft is moft ftri&Jy defined to be the taking away of that which is anothers, he not knowing it, and that to his hurt •, hut more generally we take it to be, any inordinatenefs in reference to riches, cither by wronging our neighbour, or profiling ouiTtlves, and that whether it be in the attaining, retaining, or ufing of them; this, though in few words, yet comprehendetli n;uch.

1. Then we call that inordinatenefs ; when men miftak-ing the right end for which, and the golden mediacrity according to which riches are to be employed ; they do fail cither in the excefs, by tranfgreffing the juft bounds, or in the defect; or making ufe of wrong midfes for attaining the end : Hence the love of money, or cf riches, being the root of all evil, becometh idolatry, when riches are made the ultimate end, and purfued and made ufe of only tcrfa-tisfy the luft of the eye ; or when this love of money is made fubiervient to fome other luft, as to the pride of life ; thus the love of money is inordinate as to its end, when it is for an end without and beyond that which is convenient for us. ^ 2 We may be inordinate by our being too vehement in our

clefires after riches, fo that we will be rich, as it is 1 Tim* 11. 9. we refolve it ; and muft be fo by any means, as it were ; which is moft dangerous, and by being defirous of too much, keeping no proportionable meafure, but being fometimes in the excefs, /pending our time in feeking more than is convenient, fometimes in the defect, trifling away much time in the la^y, carelefs, and negligent purfuit of what is convenient. 3. There may be inordinatenefs in the midfes made ufe of for attaining or retaining riches either by an unlawful way of cocqueft fimply, or by that which is fuch 5q fome refpecls ; as by unlawful callings and fuch like : All which unlawful ways may be reduced to thefe three,, rapina, furtum, and turpe lucrum, rapine, theft, and filthy lucre, of which more afterward.

Again, this inordinatenefs we fay is when either our neighbours eltate, or our own, is wronged *, his may be wronged when ours is not advaGMged ; as by deftroying, firing, and the like, out of hatred and malice ; yea, it may be wronged by our negligence, when poflibly he and ourielves are both wronged, yet this is condemned in fcripture i and Exod. xxii, 5. & fejuent. the Lord provideth laws anent it. It

may

may be alfo iq reference to the profiling ourfelves or our neighbour, or bettering of our own eftate or his; there is no doubt inordiaatenefs in getting, keepiog, and ufing that which belongs to us or to our neighbour, as when we get it without right, or its due price by aqothers folly or negligence, <bc.

To proceed a little, we fliall confider the fin forbidden in this command, as drawn to thele three ioremeationcd heads} rapina, fiirtum^ turpc lucrum.

Rapine includeth violence of all forts, both by land, and that either by more petty parties, as robbers, plunderers, be. or fuch as are more Itrong and able to carry their point, is conquerors, generals of armies, &c. medling wi:h that ^hich is not theirs, which is robbery in the Lord's account, Hab, i. 6. And by lea, this is c^hed piracy : It wns a true and iharp anfwer which a Pirate, did give to Alexander (as is recorded) who being taken by him, and afked, How he could or durft live that way, replied, " He did only what he " himfelf did; fave that Alexander bereft men of king-" doms, he but of a little of their means; he with more ic ftrength on the land followed his point, he with lefsupon M the lea/' Of which piracy, whether caping or robbing poor innocent tea faring-mens goods, as it is now ufed by many, I wiih ail capers and their confederates in dl Chrii-tiao kingdoms and common wealths, would ferioufly confider, and would to this-purpofe take notice of what the e-minently learned Grotius faith in his book de jure belli if pacts, lib. 3. cap. iS.ferr.2. but more efpecially, feci. 4. where he doth with much reafon (whereof he was a great maftet) and religion, afiert, %i That when juftice, ftrietly " lb called, is not hurt, yet a man may fin againfi thar du* c< ty which confifts in the loving of others, and more efpe-a cially what the Chriitian law preicribes (which yet here " is only corroborative of the moral law, that perfect and 11 perpetual binding rule of life and manners) fothat if it be u manifeft that Inch caping, robbing, or fpoiling, will u chiefly hurt and indamage, not the whole body or gene-<c rality of the enemies, or of the king, or fuch as are or €< themfelves guilty ; but the innocent, and that in inch a " meafure, as will thruft them into the very greateft cala-" mities and miferies : wherein to caft even fuch as are " private and proper debtors, were a mercilefs and cruel M act: But if to all this it be added, that fuch fpoiling or " robbing is found to be of no conliderable moment or iai-€i portance, neither to put an end to the war, nor to cut M ihort aad confume the public and main force of the ene-

" my;

y56 An Expbjifiok of Com. 8.

• # my ; tli:*n, and in that c::fe, fuch gain ought to be ac-* f counted unworthy of a morally good man, and more e-*' fpecially of a Christian, as being made only of the cala-€i miry or thfc times."' On which account Plutarch blames Crah he had made purchafe of the moft part of his

riches by robbing and (polling in times of fire and fword, looking on the calamities of the times he lived in, as his

teft gain, Grot, annot. ad idem V.lud cap. 18. "Whatever will be faid io'r prefled men and other fubjects, who on the cxprefs call o( themagiftrate go to fea-fights, their non-ob-

ion to enquire narrowly and fcrupuioufly into the juft-m:fe of the war, when it doth not appear to them unjuft ; yet unquestionably fuch perfors as go a caping, and I

partners, for a fhare of the gain, are obliged to a ftrift and accurate examination of thejaftoefs of the war, fince they willingly offer themfelves to fuch work, yea, feek for accefs to it as a fpeciai favour and priviledge \ which they may let alone if they pleafe, and fo in this cal t, on

the leaft fcrupleor ground of hefiution, to Ut itaione ; and if they go on r and feek not fatisfadYioii to their consciences to 01 mo ft a ner.it the juftnefs of it, they make guilty in their (rations as the prince ; ftate, or common-

!:o engage in an unjuft war ; fince what*, not done in faith and from a periwa(ion nefs thereof, is a fin : and though war were uncontrovc jail, yet Grotius his grounds bercre laid down, < eonfuicred, by fuch cfpecialty, who out or a covetous humour and defire to make gain, though under the filly pretext of weakning the enemy, the leaft thing ordinarily intended by them, engage themfelves in this courfe, which not only crufheth many poor innocents,, but is a!fo often waited with blood fried, and taking of mens lives ; w rl 1 not

it feems be readily denied) may defend themfel their

goods, the means of the livelyhood of themfelves and their families, won with much toil and hazard ; and if they may endeavour the prefefvation of theft goods, and defend them-jelvts agafnft fuch as would fpoil and berave them of them, then its worthy of very grave confideration, if this cafe the

[ants wounding, mutilating, or killing poor private men, quietly following their callings for their bread, in their own lawful (at leaft hitherto in this fo circumfta misted cafe, by Grotius, not judged and determined unlawful) defence, will be found altogether free (efpecially if the juftnefs of the war be doubtful, or not confeientioufly enquired into) of mur-ther : And if the aggreffors themfelves fliould be wounded or killed by thefe felf-defendants, whethcrvthey will b^ without all culpable acceffionto their own feif auirtiier ; and fo

whether

Com. ?-. the Tin Commandments.

whether they will not be involved in the guilt, nor only of the breach of t th, but alfo of the iix-

And whether cftate acquired or d by

be brooked and poi h folic} p

with the well-grounded expectation or" Cod's bhdir.g,

li makcth neb, &th nofirroiu t

fay, calls for ; rave coniideration. Betide that, obferved, that inch couries have not only made thefe e that ivvre acquired by them, quickly to melt away, but alio to have been a moth in the eftatea for the time bettered by them. Obiervabie, and not altogether alien from this matter, is that Chrdtian and grave act made againit prize-goods in the town council of Edinburgh, t\\& head pity this kingdom, in great Mr. Knox his days (as one bh fruit of the gofpel amongft many ethers) May 10. Anno i 561 . the very year after the public dtablifhmcnt of tli^c formed protectant religion in Scotland. The tenure whereof follow :

u I T is ordained that no man whbio this bur^h buy n-" ny prize-goods, under the pain of tinzei of Irs ire ¥ for ever, and puniihment at the wilt of the civil l •f ftrate, it being contrary to a good confeience, and that u we are bound to deal with every Chrifiian brother, as w« " would wiih to be dealt with, and the goods opt to be ibid •' by any godly man within this burgh."

This rapine, again, having a fort of pretext, b^ometh oppreffion, when a man by power, favour, or fuch like, outreachedi and goeth beyo: 1 Lis title, andinda- ; party witn which he ccnteadesh more than his right or wourd warrant him to do; and this may be in great men o-ver their 'inferiors, as mailers over (ervantr t of landlords o-ver tenant?, ot ma pie or fuhje&s; a:

all thefe, who any ways make ufe of greatnefs to d thers, or thruft at them, either to make them quite A \ : they have, or by retaining from them what is theii by exacting by their title what is really prejudicial to th thers property, even though by oppreliioo the perfoi made willing to condefcend. Thus alfo overpowering of o-thers in law-fuits and courts, and making ufe of moyen :o bear them down in their right is interpreted by God as o[> predion.

For the fecond, viz. theft, more properly it lpoketh to all ways, ^whereby ; without pretext of violence, another is wrongeJ : T -led ta four, 1. If it br a wrong done to a common wealth, it is called p3cu!&tu$ $ which in a iar^e acccption iucludeth not only private mea

or, magifrrares, frealing or robbing the public treafure, but alio collectors, queftors, and others that are in fuch like offices, who, when they intervert what belongeth to public ufe, and become guilty; and proportionably all fuch as arc entrutied with the keeping and diltributing of what belongeth to the corporations and focieties, and do intervert it, as Judas did in fome refpect, when he intervened what was committed to his keeping, for ufes not allowed, and therefore he is called a thief, though his crime was alfo facriledge. 2. As it refpec'icth any thing appointed for pious ufes, fo it is called facriledge; fee Leviticus v. 15. Mai. iii. 8. Acts v. 2, 3. and though now we have nothing that is holy by fuch a confecration, yet what is appointed by God's warrant for holy ufes, cannot without tin be intervened ; fuch are churches or houfes built for God's worfhip, flipendsfor maintaining of his minifters and ordinances, becaufe thefe belong to the church, as the other do to the common wealth, fuch alfo are the poors money, collections, <bc. for if there be an appropriation of thefe things for that ufe, then why fhould that property be encroached on, more than other properties ? And if any fhould fay thefe are the magiftrates gift, and he may ufe them as he pleafeth ? Anfw. I am not fpeaking now of what power the magiltrate may have in an extraordinary cafe of neceiiity, there being no doubt, times, when particular mens property will not have place, but ought to cede to the public good ; but in ordinate cafes I fay, that the right which the church hath in them, for thefe fcre-mentioned ufes or ends, is no lefs than any private man's in his own particular eftare \ befide that, they are indeed given unto God ; and therefore it is not in the magiilrates power to make what ufe of thefe he pleafeth, neither is it at his option to appoint them, and maintain and keep them up, or not, as he pleafeth, but it is his duty, and that which is required of him to do fo, as he would be found faithful in the difcharge of his office. 3, There is a grofs kind of theft in men ftealling, not fo much ufed now, as of old, when there were flaves, of which men made advantage : This may be alfo in taking or enticing away of another man or wo-mans fervant, to their matters or miftrefs prejudice ; which is clear theft, though often practifed, and by many, little regarded : As likewife in (educing of children to a falfe religion, to a bad marriage, to evil company, to drinking, whoring, robbing, 6r. to run away from their parents out of the country ; without a juft and neceffary caufe, &c. this is condemned in the law, and 1 Tim. i. 10. The 4th fort is fingle-theft, or the wronging of a man in his private and peribnal eftate \ as when a man's money, deaths, houfliohl

fur-

furniture, corn, horfes, cows, fheep, merchant-wares, books, working-tools, &c. are ftollen and privily taken from him. And here do come in the general heads of that theft for* merly mentioned.

Turpe lucrum\ or filthy lucre, is that gain which acquired either by fimply unlawful, or by diihoneft, unworthy, and bale ways and means : As I. By niggardlinefs, when a man feeks to make great gain of: the very leaft and imalleft \ who ufeth to be called xu^vo™^ and v.vuuoxptw* or Cymintbitis % that is, fo miferable a wretch, and fo bale a niggard, that he would cut a cumin-feed and fell it, 2. By taking too largely and greedily when gifts are going, whether to the prejudice of the giver, or of others ftanding in ho Ufs, or in more peed, and of no lefs, or it may be, of greater defcrving, tlfcreby incapacitating him to give therrw 3. By a man's proftitution of himfelf, without all neceiiity, only to win the world, to bafe offices and employments, diigracing his itation,as for great men to turn to inch, where-hey eat as it were the meat out of the mouths of the poor men, who have all their days been bred up in, and followed fuch employments. For.minifters of the gofpel, in a peaceable ftate of the church, and without any neceflny, to turn to, and deal in worldly trades ; or in a time of trouble to betake themfelves to the very bafeft of them, when others would do as well, or well enough, for their necef* maintainance. 4. By vice and villany, as for gam to pjay the whore, to be a pimp or pander, to keep a ttcw or y-houfe, to for-fwear or bear falfe witnefs, willingly to fell drink till men drink to excefs and be drunk, and to 'ure and follrcit them to it, if the drink may bat fo go Lway, and bring fome advantage to the vintner, <bc. 5. B/ zing under colour of law, as by biting ufury, forgoing writes, by moyen and buds prevailing in iaw to dwang a man from his right, for a man to buy pleas, to deal in broken, crazed, or incumbred eftatesthat he hath nothing to do with, on defign to make gain by defrauding creditors, or forcing them for his own advantage to hurtful compofitions, 6t. 6 By exceUive, immoderate and hurtful travel and p.iins to win a very little and inconfiderable thing, and it may be without all ntcefiity too. 7. By robbery ard mur-ther; Prov. i, from ver. 10. to 20, 8. By fpoiling the dead, rliHing tombs, taking off rings or iinnings, <bc. 9. By carding, dicing, and ftage-pfaying : and making conqneft and gain by any other diihoneft or crooked mean.

Thus we have hinted the fir ft diftribution of inordinate-cefs in enquiring into rapine, theft and unlawful or filthy jain. Confidcr it again, 1. As it wrongeth others only, or

A a a as

as it profilcth us alfo : 2. As being direct theft, or as being under pretext of law: 3. As acquiring donations, or by mutual contracts or bargains: 4. When it is in refpect of ourfelves or others. 5. When it is in attaining, and ther> k is called avaritia y avarice ; when in retaining, then it is tenacitas, tenacity, niggardlinefs r and fordid parcimony, in-not fpending with fuch a fuitable proportionablenefs as is requisite, or not given back what is unjuftly purchafed, or taken from any man, by falfe accufation or otherways, called reltitution, whereof Zacheus fpeaketh, Luke xix. 8. 6. When it is by an ill employment, as playing, gaming,. &c. or by the abufe of a lawful calling : 7. As it profufely wafteth what we have, and fpoileth others of what we fhould beftow on them, or as it hokleth in more than is meet, and ii> fpoileth ourfelves of that comfort w% might have in our eftates, the one is by prodigality, the other by fordid par.-cimony, as wehavefaid ; fee Prov. xi. 24 8. Asthewrong may be dene at firft through ignorance, or continued in after folks come to the knowledge of it, in which cafe the thing is to be reftored, and the amends is to be made as is cfear, Lev. v. 15, 16. And in Abimelech's dealing with Abraham's wife, whom, after he knew to be his wife, he did reftore again untouched.

O ! how doth men3 addicledaefs to creatures make them find out many inventions to fatisfy their luft with them ! Hence is this commandment fo broad, that it is difficult ta fpeak of it in all its particulars, In further profecuting whereof, we fliall not aftricl ourfelves to fo precife a method, but endeavour to lay down thedireel: breaches of it by which the pofitive part, andthefe duties that are required, will be the moreeafily difcernable.

Confidcrthen its breach, 1. as it wrongeth others; 2. as it wrongeth ourfelves; 3. as it wrongfully feeketh to benefit ourfelves, or better our own eftate.

As to the firft, Confider it firft in the quantity, it is theft whether the matter be in little or much, if fo be it be a real wronging of others in that which is theirs, even as a lie is a lie in any matter, in great things as well as leffer, and this theft in little or much will feclude from the kingdom of God, 1 Cor. vi. 10. and as drunkennefs may be in drink, that is, not the very greateft quantity of drink, nor in the fineft drink, fo may theft be in little or courfe things. Confider, 2> As it looketh not only to the hand, but to the heart al-fo, even as adultery and murther do -, it is a piece of the e-vil treafure that Chrift faith in the heart, Matth. xii. 35. and xv. 18, 19. 3. It may be fometimes, when he that

com-

commitceth it, knoweth it not, but fupponeth fuch a thing to be juft and due to him, as when he ufeth not means to know, and when he knoweth, doth not rcftore it 4 It is fometimes wholly io carried, as that he who is wronged, knoweth nothing of it: as when (for inftance) fuch a right that would clear him in his bufinefs is to his prejudice kept lip, and he made to believe that he hath no fuch right, although he quarrel it not, yet it is theft before God 5. It is direct, when, though one knoweth fuch a thing to bean-others, yet he will needs have it. 6. It is left or more, as there is a feeming necefluy, or none at all in the perfon ftealing; for if the thing be indeed neceffary for life, it is not theft ; fo alfo if the thing have a general and common allowance among men for its warrant, it is not theft, thus the difciples plucked the ears of corn, which was not theirs, and yet were not thieves: The fin is grofs. wtien in holy ihings, or public things, or when things are taken with violence and hazard of life, blood, &c. or when there is great prejudice following it to our neighbour, or when it is more frequently gone about, or when it is under truft, &c, 7. It is in contracts and bargains to our neighbour's prejudice ; as by too clofe flicking to claufes of writs, beyond, it may be, the intention of the makers, and when there is fome pretexts of law, this is againft the end of writs and law. 8. It is in buying or felling ; and fo, 1. We fail in the end, when we mind our own good only, without any regard to our neighbours. 2. In the matter, when the thing is not good that is fold ; as the refufe of wheat that is fpoken of, Amos viii. 6. fo when ye fell a thing for better than it is, or in buying, will needs make a thing worfe than it is, or p ly the price in bafe money, you are guilty of theft: 3. When the meafure or weight is fcarce, and not fo much as it ihoulcl be; fee Amos viii. 5. 4. In the manner, when the buyer difpraifeth any thing below, and the feller comme'ndeth it beyond and above its worth, Prov. xx. 14. It is naught faith the buyer , &c. which although in fome degree it be inevitable, yet no doubt, when on either.hand it is wittingly and defignedly done, it is a fault. 9. It may be committed in the matter of juft debts; As, 1. When nothing is payed. 2. When a part is only payed. 3. When payment is made out of time, which prejudiceth thefh we owe to, as much as if we kept a part back. 4. When means are ufed to get what we owe diminished ; 1. By dwanging and conllraining a man to quit fome part of it; 2. By dealing indirectly to get fomething down of the fum which we owe. 10. It is committed when advantage is taken of anothers neceffity, and fo 1. when they are conftrained to fell cheaper, than

A a a z with-

372 '--An Expcfthn of Com. 8«

without lofs they can ; 2. When we fell deprer to our neighs bour, becaufe we fee he muft have it; 3. When one is tar* c:d to unreafonable terms, becaufe he muft have money. Dealings of this nature are like to that, to fell the poor for 4 fairoffhceSy which is reproved, Micah viii. 5,6, 7. and \% a grofs theft. It is true, ia fome cafes, as for inflance, when, others would not buy fuchthings, and we need them not our-felves, neither would buy them, were it not for our neighbours good, and if they be not fo ufeful for us, an abate? inent in fuch a cafe may be lawfully fought. 11. It eaay be by law-fuits, even when law feemeth to fide with folks, fum-mum jus , being often, fumma injuria; as, 1. By putting folks ncedlefly to fue for their own, or by our feeking what is not ours \ 2. By bearing through a bufmefs to the prejudice of another, upon a title of law beyond equity ; the firft is condemned, 1 Cor. vi. 1. &c. the fecond in Job xxxi. 21. If 1 have lift up my band a gain ft the faiherlef (faith Job) when Jfaw my help in the gale y See alio to this purpofe, Prov. in. 29 30 12. There is a breach of it by wronging our neighbour under truft (which is a high degree of theft ;) As, 1. By giving advice to his prejudice, when he lippeneth to, and confideth in our counfel *, 2. When advocates are cot faithful; 3. When partners in trade and bargainings are cot faithful one to another-, 4 When fervants, factors, treafures, &c. are not faithful, who, as Jofeph, have ail committed to them, and like the unjuft fleward, can count up or down fifty or eighty, and eighty or fifty, 5. Efpeci-ally here fail tutors of orphans and fatherlefs children, who having thefe committed to their truft, make it their work to prey upon tkeir eftates, if they can but do it handfome-]y, and without obfervation, this is theft, robbery, oppref-fion, and deceitful dealing, in the higheft degree. 13. There is a breach of it by bribery, when judges fufier themselves tb receive gifts, prefects, buds or bribes, whether to the preventing of judgment, or fcr doing right in judgment which they are obliged to do without thefe. Whoever fuffer themielves to be bribed for judging right, may cafily be tempted by a bribe to do wrong in judgment -, all fuch forget that the judgment is the Lord's, Dent. i. 17. that they ought not to judge for men but for the Lord, 2 Chro. xix 9. that they ought in a fpecial manner to be fearers of God, men of truth, and haters of covetcufnefs, Exod. xviii. 21. that they fhould not refpect perfons in judgment, but hear the fmall as well as the great, Deut. i 17. that they fhould not refpect the perfon of the poor, nor honour the perfon of the mighty, but judge righteous judgment, Lev. &ix. 1 5, that they ought not to wrefi judgment, nor to take

a gift

3 gift (which blindcth the eyes even of the wife, and per-vcrtcth the words of the righteous, Deut. xvi. 19 Exod. xxiii. 8.) and th;u fire {hall con fume the tabernacles of bib-, Job xv. 34. the Lord doth highly refent, and will mod feverely punifh the breach of this command in fuch, becapfe they do more immediately reprefent himfelf, as being placed in judgrp ^PP'y b" w r oo^- *4 There is a breach of

it when there is inequality betwixt our advantage, and that which is expended by us for ethers, or when for what is not ufeful and needful, their money intruded to us is exhausted, or when we occafion them to fpecd money needleily, upon any thing that is not ufeful, but rather hurtful, as iu exceffive drinking, feafting, cloathing, that is full of vanity, or in vain fafhions <*f cloathing, playing at unlawful games, as cards and dice, or executively at lawful games, or in dancing and fidling, and fuch like, which aie amangft the lavilh and profufe ways of living, and whoever are ac-cefTory to make others follow thefe, or for thefe do procure money from others, become thieves, and thus all idle vagabonds, playfair-, fporters, minitrels, ftage-players, and fuch like livers on other folks charges, are guilty of the breach of this command. 15. Their is a wronging of our neighbour's eftate by negligence, floath, err. when that is not done which we ought to do tor their good ; this is done efpecialiy by the tutors, by fervaots, and others, who f:an<i in fuch relations to any, as that by virtue thereof (hey are obliged to have a care of what they are intereited in. 16. We wrong others by engaging them to be fureties for us# when we fee not a way how to relieve them. The engagers themfelves alfo become guilty of the breach of this command, except in fuch cafes wherein equity and charity re-quireth their engaging, and this way, many are . rop*

their e Mates. 17. It is committed in retaining what is our neighbours; As, 1. When the payment of money or things borrowed is delayed beyond the time appointed, Prov. \u. 28 2 When things borrowed are hurt or wronged, th^ Lord giveth laws for this, Exod xxii. 14. 3. When pledges are loft by negligence, or intervened to our own ufc ? 4. When our neighbours beaft is ftraying, and when ften by us, and not kept for him, as we would he fhould do to us •, fee Deut. xxii. 2. Lev. vl 4. 5. When lomething is loft, and we keep it, as if finding gave us a right td i~, ic Jhould be for the right owner, and if he cannot be public fignification ihould be made of it, as th4 air-

cth. 18. This command obligeth us to reiiore. 1. Wh^g we have unjuftly taken from, or gained of others aoy \v<iy, as Zacheus did, Luke six. tf,

h

It is recorded"of Selymus the Turkifli emperor, a mod bloo.iv man, that when he was a dying, one of his Bafiaas deliriiig him to build anhofpital for relief of the poor, with the wealth taken from the Perfian merchants; he replied thus, u Wouldft thou, Pyrrhus, that I mould beftow other ri mens good?, wrongfully taken from them on works of * f charity and devotion, for mine own glory vain and praife ? * Affuredly 1 will never do it; nay, rather fee they be be-€l flowed on the right owners again * Which was done forthwith accordingly, to the great fhame of many Chrifti-ans, who mind nothing lefs than the reftitution of ill gotten goods, whether by themfelves, or by their anceftors, but cull out fome fmall fragments of a world of fuch ill gotten to beftow on fome charitable or pfous work, as they call it. Zacheus his penitent proclamation here confifted of two branches, to wit, reftitution and deft ri but ion. 2. It oblioeth even children that have (omewhat transmitted to them from their parents, which they have unjuiily conquefhed, to re-ftore it otherways they make themfelves guilty: And in all thefe we would diftinguifh the court of the Lord, or of con-fcience, from mens civil courts, and thus it will not warrant the heir before God (though before men it may) to retain that which he poflefleth that the Father left him a right to what he unjuftly purchafed. It may be it is this that mak-eth great eftates melt away in the children's hands, becaufe it thusdefcended ; The Lord hereby would have men know that they are not richeft who have moft left them, but who have it well conquefhed with God's buffing. 19. Confider it as it doth not properly take from our neighbours, yet wrcngeth them and deteriorated their eftate; fo men may wrong the houle they dwell in, the horfc they ride on, or any thing which is fet or given in loan to them : Thus they may wrong the instruments that others win their living with ; fo alio we wrong others when their time is taken up either by waiting idle on us, or by unmceflary employments put upon them, vifits and fuch like; or when weaknefs of body is occafioned to them by any of thefe, thus Exod xxi # 19. the Lord will have preparation made for loft time, as well as loft means. Many tipkrs are thieves this way, to each other, and to themfelves, and God will make them count for. how little foever they think of it. 20. There is a wronging of our neighbour without a com pen fat ion, and there is a wronging him with a pretended compenjation, that is, ei* ther when the thing is not fo good in itfelr, or not fo good to him ; thus Achab, 1 Kings xvii. was guilty in defiring Naboth's vineyard, even though he offered him as good, yet

it

it was not fo good to Naboth, becaufe this was his fathers, and he efteemed it n ore : Thus alfo there is a (kali g of a-nother man's contentment, altho' that in which he placeth k may be a matter of very little or no worth at all but yet if therein he hath an intereft of affection, as they qa\\ it fuch as a man may have for fomc petty jewel, a hawk, a hound, or the like, fo that it pleafe him, or delight him, the wronging of him in that, is not only a fin againft the fixth com-, mand, in grieving him, but againft this in prejudicing him of his contentment, which as to him, in fome relpcft, is a forer wrong than the. taking from him, of that which in itfeif were of far greater worth, would have been. 21. There is a failing by unfkilfulnefs \ as, when one taketh on him fome office, and receiveth wages or hire for it, and is net qualified for ; nor fuitable to the place and employment, thus Phyficians, lawyers, and judges, otten fteal from men, through their ignorance : As alfo minifters, who fupply charges they arc unfit for, and confume that which fhould entertain others, but this fin in minifters is oftentimes more through unfaithfulncfs, when being fuftained for the good of rhe people they turn rather to be hurtful. Thus Chrifr, John x 1. calleth / r at ] fe prophet t, thieves and robbers : And indeed, it is the worft gain in the world, that utterly unfldl-ful and unfaithful minifters get by ftarving and murthering the immortal fouls of men. 22. We wrong others when' we communicate not to them when thd^are in need, and we in capacity to help them, yea. when by idlenefs and prodigality we incapacitate ourfelves to communicate to the ne cefiities of others, as Ephef. iv 28. is clear. 23 Befide thei e cometh in here all felling and buying of what Uiouid not be fold or bought, as public places in church or ftate ; this firii * horn Simon Magus, Acts viii. 18, 19. is called Simony, and is a fin of a high degree, making that faleable which the Lord will have free : and it taketh in not only giving money, but any other thing upon this account to promove fuch and fuch peifons, or receiving any thing to be fwayedfo, and fo whether it be munus manus, ligiia aut aft'ionis, a gift of the hand tongue or action. 1. By a gift of the hand is under* flood money or things that are ulual!y given. 2. A gift of the tongue comprehended* fair fpeeches, lolicitations, flat-teries, 6c. 3. By a giu of action is underftood, le.rvice dependence, on-waiting and courtefies, (as tfiey are call ed) made ufe of to procure anothers favour, and in ail men may greatly fin, as when they hunt after thefe three anc' arc with any of them and fo covet any

01 them, a&'when magiftrates or judges ielljuftice for bribes when men by lying and! falfe-witnels bearing, fell the tru h,

whereof

thereof lawyers are chiefly guilty, who for fees plead ill caufes wittingly : Or when one givcth them, that he may gain more really upon the other ; as for inftance when men by any of thele bribes buy juftice, and much more injuftice and buy lies or falfe teftimonies-to prevent or pervert juftice. 24. There is a guilt in confenting to, encouraging in, conniving at, or jnftifying of fuch as commit this tin, or are receivers or refetters of w^at is ftolen, for their itrengthning and encouragement; fee rfaL 1. 18. Prov. i. 10 25 Seizing upon other folks goods fomctimes under pretext of ef-cheats, as admirals do upon fea-wreck, and fuch like ; when there is no juft ground to take away the owners right, and this is reckoned open violence before God, and is a moft cruel adding of affliftion to the afflicted. This .tin then of theft, in reference to our neighbour is fallen into by violence* deceit, negligence, unfaithfulnefs, ignorance, unikilfulnefs, Sc. And when all is faid, a tender heart will ftill need its own exi'rninruion and trial of kfelf, there being as many W3ys to break this command, as they are ways to prejudice our neighbours eftate.

* We come now to confiJer how a man is guilty in wronging his own eftate (for there '& a fkill and dexterity in the managing the unrighteous mommon) which we consider two ways ; r. As he wrongeth and diminifheth his ertate by not providently caring for its prefervation and increafe, or improvement : When he is not frugal, or not fo frugal as he ought to be, but lazy and floathfui, he becometh guilty of the breach of this command, becaufe he incapacitated* him-felf for being ufeful to others, and putteth himfelf in hazard of poverty and want, which is the proper fnare of this fin of ftealing, and difpofeth for it, Prov. xxx. 9. This poverty which is fo enfnaring, is brought on. 1. By finful Spending and debauching away of our eftate and time, as the prodigal did, Luke xv. 11. &c. 2. By unneceffary wafte ia prodigality and lavifhnefs, fuch as (though unjuftly) Judas condemned in the woman fpoken of, John xii. 5. For much /pending muji have much to uphold it, and muft have many ways to furnifh itfelf according to the proverb moft: ordinarily verified, Omfiis prodigus ejt avarus, every prodigal man is greedy or covetous, to fatisfy one lull he exercelh another; however he being but a fteward of what he pohTdTeth be by his prodigality, not only interveeneih from the right end what means God hath given him to be otherways dif-pofed of, but alfo drawtth upon himfelf poverty.' 3. By negligence, lazinefs, carelefnefs, 6r. in a lawful calling (for they that are given tofleep, or idlenefs, ihall cornc to poverty,

Corn. S. the fen Commandments. jtf

ty, as the wife man faith) or being without a caning altogether. When God giveth men ability of body or mind, it is fad that they (hould be ufef'ul for nothing, nor adtive in any thing but to fin, and be fnares and reproaches unto thriftians and Ch'riftian religion, as all idle perfons, bearing ihe'name of Chriftians, are, whoever they be. whether gentlemen or others. It is obferveable, that both before the fall and after the fail, Gdd put that talk of working in mens hand, commanding him to labour: many other tuch fool-ifh ways there are whereby a man cometh unto poverty* and becometh guilty of not providing for himfelf, or his family : Alfo by furctyfhip many arc bowed and brought low, which although it is not limply to be condemned, more than to give freely, yet it is to be well regulated by charity and net, directing fo to aflift our neighbour in his prefect exigence, zs we may be fure alfo of our alter relief, left for the debts of others, our own families be made to moan for want. 2. We may confider a mans failing in reference to this command, as he wrongeth and fieaieth from himfelf the free and comfortable ufe of his own eftate; of this mau Solomon fpeaketh, Ecclef. iv. 6, 8. and vi. i, i\ and he itew-ardeth not the world well when he hath it, who cannot find in his heart to live on his own, and who iiveth heartlefly, as if he had nothing at all; in this refpeft a man wrongeth himfelf, and particularly thefe ways : i. By covering too great a meafure of riches, fo that he will not be content with e-nough, but he will and rauft be rich, this is avciratia> or greedy even though the means be lawful which he ufeth for acquiring of riches. 2. By the vexing anxious manner of feek'ing after even what is neceflary : Thus a man may be diffidently and vexingly felicitous for his to-morrow's dinner, and be vexed about it, as it is Matth. vi. 31. Caring for the tnorrow, what he Jhall eat or drink, or taking thought about it ; this is is carking carefulnefs 3. There is a failing in keeping any thing of the world that we have gotten, when we. cannot beftow it, cannot win or part with it, for charitable, cither publick or private ufes, nay, not for honeft ufes # this is niggardlinefs : And when it is univcrfal, both in reference to burfelves and others, it is durities, or extream hardoefs 4. Some may fpend on thernfelves liberally, but they can part with nothing for charitable fnpply of others, fuch a one wasNabal, 1 Sam. xxv. and this is cburlifhnefs, 5. Some cannot even beftow on thernfelves what is fu.fficient either for meat, drink, or cloathing, as we may fee, Ecelef. vi. 1, 2. and chap. iv. 8. that the man hath much, and vet can neither fleep nor eat heartilv, becaufe the comfortable

B b b " ufe

ufc of creature enjoyments is God's gift, this is fordidnefs. Over all thefe perfons the world prevaileth, it maftereth and overcometh them, and they do not mafter and overcome it as Chriftians ought to do.

If we would come to confider, in the next place how a man fhould profit, better, and improve his own eftate, it will be hard to fpeak fo of it, as to pitch upon particulars v for certainly God al'lowcrh pariimony ; or fuitable and due fparing; and frugality ; as he diflalloweth and difcounte-nanceth the extreams in the defect and excefs; we would then confider the midft, in quo fiat virtus, as they ufe to fay and fo fpeak of thepofitive part in thefe following queftions i. If a man may aim and endeavour to increafc his eftatc f how far ? by what means ? or how ? and for what ends ? 2. How we are to walk in merchandize and bargains? 3. How to walk in charity, alms, and diflributing to others ? 4. How to walk in managing of our eftate, as to the gathering, keeping, or preferving and ufing of it ? 5. What to judge of, and how to carry in ufury (as it is called ?) 6. What to account of the punifhment of theft in the court of men ? 7. How it came that the covetous have been fo marked or noted in the primitive times, 1 Cor. vi. 10. and Ephef. v. 5. that they have been looked on as perfons feclud-cd from heaven, and not worthy of church-fellowfhip ? and what marks to know them by ? where we may touch a little on the ill of that fin, and fpeak a word by way of diffwafive from it.

For the firft, That one may lawfully increafe his eftate or goods, cannot be denied, it being well qualified, Jacob, Gen. xxx 30. found it neceflary to provide for his family ; and 1 Tim. v. 3. It is a thing that nature itfelf teacheth a very infidel. The great matter is to qualify it rightly •, 1. As to the end, 2. the meafure, 3. the means, 4. the way and the manner.

1. For the end, I. The chief and the laft is God's glory, that we may be ferviceable to him with our fubftance, in our generation, and may be kept from ftealing and lying, Prov. xxx. 8, 9. 2. Others good, that we may be helpful to them* for men may and fhould work for this e*)d, altho' they had what were fufficlent for themfelves, fee Eph, iv. 28. 3. Our/elves are to be confidered, and we are to look here, 1 to neccjfity, 2. to convenience % 3.. to honefty. There is a threefold necejfity, I. of providing for ourfelves, 2. for our family, 1 Tim. v. 8. 3. For our place and ftation, fuch as Nehemiah, cap. v. 14. he. was apprehenfive of, hence tribute is allowed to the magiftrate, being in fo public and e-minent a ftation, and fo ufeful for the people : la all tbefe

we.

we fliould live, as far as may be, oji our own, having aa eye to that direction of the wife man, Prov. v. 15. 3. Convenience requireth more than neceffity, and is to be provided for, fee Prov. xxx. 8, Where Agur praycth for that which is neither too much nor too little, but convenient. 2. There h honefty, and this hath yet a farther reach than conveni-ency, and thus we are to provide things honcfl in the fight of all men, which may be lawfully aimed at; to be honeft then, even before men, is commendable, honefty being no pride f fee Rom. xii. 17. 2 Cor. viii. 21.

2. As for the meafure, which is to be kept in theinereaf-ing of our goods, it is hard to determine it, yet fure folks are not left to gather as much as they may even by lawful means attain to, having no bound fet to their defircs, de-figns, and endeavours, but adding one thing to another, till they be, as it were, ahne in the earth, which is reproved, Ha v. 8. Hab. ii. 9. This boundlefnefs, alas! haunteth and attendeth too many, and hath never fatisfaction. Agur found there was an excefs in riches to be prayed againft, as well as poverty, otherwife he durft not fo have prayed : It is with riches as with meat and drink, competency is good, but excefs furfetteth and loadeth, Luke xxi. 34. Hab. ii. 6. We conceive thefe generals may belaid down here,. 1. What may conduce for the ends aforefaid, and is neceiTary convenient, and honeft, that men may aim at, and no further is needful. 2. Riches not being promifed, but only what is convenient, and our endeavours being commanded only for things honeft ; this indeed may be aimed at, but a man fhould not intend to attain to any thing beyond what he hath a promife or command for : The promife is, he Jh.ill net ivant any goodthing, Pfal. xxxiv. 10. and lxxitiv. II. which is indeed broad enough, and may infome refpect be extended even to the command for things honeft, whereof we have fpoken ; fee Heb. xiii. 5, 6. where, in the Greek (to guard the hearts of the people of God againft covetoufnefs, and to fortify againft all fears of wanting what is neceiTary and com* petent) there is a five fold negative in the promife, / wilt not, noty leave thee, neither, not, not, will 1 for fake thee, *, ft*, m\ i, put 3. A man may aim and endeavour to be as rich as he may warrantably pray to be, but no more ; and his prayers are guided partly by the promifes, and

by the commands, Give us this day our daily bread and

partly by the faints approved examples, as that of Agur's, Cive me neither poverty nor riches, Prov. xxx. 7, 8. 4. The meafure may be judged of, and tried by this general, to wit, if the omitting of fuch a thing hath the juft ground of a B b b z • ' challenge

challenge'in if, a man mufl: flunk it his duty to aim at that, ^nd his fin, if he fhould nor, and it is not his inclination or affection that muft guide him here; now men will be challenged in their conscience for cot aiming at competency, but pot for cot feeking to be rich ; only know there is not, nor can be one rule for the fame meaiure to all perfons-, in this inatter ; men having different burthens and charges may feek more or lefs accordingly, and therefore when Jacob's family increafed, Gen. xxxi. he thought it time to provide for them, neither can there be a rule for the lame meafure, e-ven for the fame perfons at all times, as is clear, Jer. xlv. 5. in Baruch and Nehemiah, Neh, v. 14, 15, 16, 17, 18. men ought not to aim to be as others, but as is needful and competent for their rank, burthen and Nation. Neither 5. mud we reckon in this matter by a man's fuccefs; fome there are who think they are exonered if they ufe but any means for providing for themfelves, and they have a fort of peace in the endeavour, be it lefs or more : Others there are, who even by lawful means feek, and alfo attain to more than is convenient for them, and think they may do fo, fcecaufe they have fuccefs; but endeavours would be fuited and proportioned to the forefcid ends, with dependence on God's bleffing, whatever be the fuccefs, Pial. exxvii. 12.

3. It would be qualified by the right means, there would be righteoufnefs in the way of purchafing or conquefhing our eftate; and it fuppofetb, 1. That it be by a lawful occupation, which excludeth what is gained by cards, dice, wedding, or wagering, &c. 2. By an occupation ufeful to others, as well as profitable to *us, gain muft not only por chiefly fway ; but, we fhould aim at that wherein we may be ufeful to church or ftate in our generation, then it is, lawful to make gain, as the wage9 of that fervice, All tradesmen, and men in phce, would be as officers to church or ftate, and upon that ground they have a right to make gain. Thefe tradings in wines, in fuch quantities at leaft, that, wrong the country, and in other things fubfervient to vanity, I know not well what to fay of them, only I think I may jay it had been good for common-wealths, fome trades had never been : It is the thing that is condemned, Rom. xiii. 13, 14 Eph. iv 23. 3 We would have a care that neither deceit, lying, or any other unlawful fhift be ufed in a lawful calling, which may wrong it, Lev. xix. 11.

4. As to the manner, it would be qualified thus, 1. That it be in obedience to God, ferving him in fome meafure in that calling of trade, as well as in prayer ; and acknowledge ifig him in the particulars of our gain : 2. That it be by faiii* oa Jiim, waiting, as was juft now laid $ for the b!e(-

fing

fing from him, Pfal. cxxvii. 1. 3. That it be by a Chrif-tian way in every thing, (ubmitting to him when a crofs comcth, being without peremptoriuefs or anxiety, being quiet in praying, as Matth. vi. but not thoughtful : 4. That it be by tryfting and ordering our care tor our eftate in the world, fo as it may be moft confident with promoving our edification, and we not intangled with the affairs of this lifr f as it js, 2 Tim. ii. 4 nor fo hedged up and ftraitned with them, as to have no time for other things more neceffary: In.fum, our manner would be fuch as the heart may be kept in a good frame for praying, praifing, keeping communion with God, and even for dying in the midft of our endeavours of that kind, Luke xxi 34. otherways we may be furfetted, even in cares, about lawful things, and made alio indifpofed for fpiritual duties, as a man is by gluttony and drunkennefs.

Let there be therefore moderation in all tbefe refpects, o» therways, as faith the fcripture, a man that will be rich, 1. He loadeth himfelf with a burden of thick clay, Hab, ii. 6. 2. He pmteth himfelf amongft briers and thorns, for Mat. xiii. 22. riches are compared to thefe : 3. He furfetteth. himfelf as a drunken man doth, Luke xxi. 34 4. He runneth himfelf in afnare, anddraweth on many forrrows, nay pierceth himfelf through with them, 1 Tim. vi. 10. O ! but many fcuis will cry out greatly one day of this evil of immoderate purfuing after riches : 5 He bringeth a woe from God upon himfelf, Ifa. v. 8. 6. He will readily be high* minded and proud, 1 Tim. vi. 17. 7. He is in eminent hazard to trull: in thefe uncertain riches, 1 Tim. vi. 3. He is in great danger to turn afide from the truth, and to embrace error, which is ftrange, yet mod; true, 1 Tim. vi. io. 9. He is in great hazard to be an opprefibr, James ii. 6. and v. 4. 10. Riches' immoderately fought after, do the man ftill evil that poffeffeth them, as in Agur's prayer, Hczeki-ah's experience, and I Tim. vi. 10, II. is evident, where it is faid, they fall into many foolifli and hurtful lufts, which drown them in perdition and deftruction.

The fecond thing .is concerning trading and merchand"^ f whereof we fhall fay but little in particular ; In general then, 1. Trading is lawful in itfelf, as a means to the end propo-fed, as is faid, being alfo well qualified (as was fpoke to in the former) conform to the qualifications of end, midfes or means and manner. 2. There m;y be faults in buying and felling both, all men generally loving to buy within the? worth, and to fell dear, as a heathen once told a company what was in all their minds. 3. A merchant-man and trades* man beftowing his time, pains, eftate in trading, may take

gain

gain as the wages of his pains, as a fervant may do for his work, as teachers, and phyiicians may do for their pains, becauie they cannot be wanted, and none can go about thefe employments without livelyhood, therefore is the workman worthy of his hire, but it mud be fuch a work as is worthy. 4. Yet a man's rule in bargaining is not to take whatever he can get ; nay not always as he bought, having, it may he bought too dear, or thefe wares not being now in inch efteem, nor as they were when bought by him ; nor is the price always to be heightned by him as the wares grow more fcarce, if fo be, they be not dearer to him. But folks would confider,' 1. The worth of the thing in it-felf, and according to the ntceffary and juft circumftances of his calling and trade : fo that fuppofe they were buying it themfelves, they would be content to give as much as they ciemand, and men fhould never offer lefs to others, then they would demand themfelves, though their ordinary way h much contrary to this, as we may fee Prov xx. 14. 2. No (Lifts are to be ufed by the feller to overvalue or call his ware better than it is, or by the buyer to undervalue and defpife it, below what we think it to be, Lev. xix. n. 3. We fhould never limply or only mind our own advantage in felling and buying without refpect to the advantage of others, but would fo fell and buy as they might be alfo gainers ; and thus we fee that charity regulateth us, Phil. ii. 4. 4. Neither would the buyer deceitfully hide what may commend the price of wares, nor the feller what may make it leis -, as fuppofe one knew fuch wares or merchandize would fhortiy grow cheaper or dearer, and therefore he either fellerh or buyeth purpofely to put lofs on his neigbour, or at leaft to make gain to himfelf, without any regard to his neighbour's lofs. 5 There would be ingenuity in buying and felling, that which ye call prigging or cheaping, is not good , both buyer and feller fhould put a juft value upon wares, and hold there ; there is much jugling and falfehood and lying when it is otherways, fee Ephcf. iv. 25. Prov. xx. 14. 6. There ought to be no taking advantage of anothers neceffity, ignorance, and flmplicity. 7. In a word we would fell and buy, and do to others as we would have them do to us, and fo we would keep up no fault we know of the things we fell, give good meaiureand good money, <bc All thefe things come in under treading and merchandizing > and thus one juft price fhbuld be kept, fo far as may be.

If it were afked here, How we may pitch or fettle on a juft price ? It is hard to anfwer this queftion to full conviction and fatijfa&ion j yet a maa would confider, u AVbat

he

he himfelf, having knowledge of the goods, would give for fuch and fuch, corn, cloath, beafb, ot whatever it be, if hath or had ufe for them, or were to buy them. 2. What men of knowledge do judge fuch a thing to be worth, and what may be the price of it (if the price be by authority regulated, it fettetb itfelf.) 3. What fuch a thing doth generally coft amongft thofe that arC judicious and confeienti-ous. 4 What he would give for the like poffibly again, when this is away, allowing fit again. In fum, there are three forts of prices ; the-i. Is rigid, when men muft have what they will for their ware : The 2. is eafy, this is only at fometimes when it is called for, but it is not alw^ry necttfary, and felling thus,, in fuch cafes, is an honeft giving, whrch men are not always at leaft obliged to. The 3. is prctium medium, or the midle or modeft price, which is betwixt the two, and in any extream ; yet when no queftion is, whether this rmich or that much is to be taken ? It is fafefi carving oa the fide that lyeth next to ourfelves 5. A man would con-fider how he would proceed in that bargain, lo as he might have peace, if he were juft now to die and what he durft adventure on in that cafe, let him do the fame in all his bargains.

Amongft the many and great ufes of riches, fome of th^m concern ourfelves, fome of them others, and there lyeth no Ids neceffity upon us to {hew mercy for the fupply of others, than to pay our debt, or fupply ourfelves ; and to a man in cafe for it, God hath not left the one indifferent more than the other. For clearing of which, we would confider that God, who is the great owner and abfolute proprietor of the creatures, and who diftributed them to men according to his pleafure, hath diftribute riches to fome, as it were to ftewards, to be made ufe of for his houfhold, as may be gathered from Luke xvi. 10, 11, 12. Hence it is not left arbitrary to men to give alms, or not, as they think meet, but it lyeth on them as an abfolute duty: Hence alio we may fee what a fin it 4s to be altogether neglective of it, or deficient in it ; c. It is a ftealing and theft, as is implied, Eph. iv. 28. 2. It is perfidioufnefs and unfaithfulnefs in a trull committed to us, Luke xvi. 9. fyc. 3 It is cruelty and murther, and hating of our brother, 1 John iii. 15, and 17. compared; and indeed if it be intolerable in a man's fteward intrufted with that which the family fhould be provided with, to apply to his own ufe what fhould entertain them, or to fpend it on himfelf, it being both ftealth, unfaithful-nefs, and cruelty ; fo it is no lefs intolerable in this cafe, fee Prov. xi. 24, 25. This giving of alms rightly qualified, is highly accounted of in fcripture, and affigned as the mark

$$4 An Expifition of Com. $.

of a righteous man, Pfal. cxix. 9. noticed and commended in a fyecial manner at the day of judgment, Matth: xxv # 30. <bc commanded as a duty, Deut. xv. 7. 12. 14 21. 26* &c. and much pre (Ted and in fitted on, 3 Cor. vi:i. 9 and Scarcely will we find in all the fcripturc one particular duty about which two whole chapters together are fpent, but this, which holdeth out the great complacency the Lord hath in the fingle and fuitable practice of it, it being there defervedly fet down and indited upon as a fure evidence of the reality of our profefled fubje&ion to the gofpel.

Let us lee then 1. Wherein it confiftcth ? 2. Who 13 the object of it. 3. Who is to give. 4. How for manner and meafure is it to be given ? 1. Alms, is not every giving, for that may be of debt, or it may be to a rich man, or one that hath no need, out of pride, or for the fafhion ; But, 1. There is a needy object from which we can expect nothing sgain, to this we are to give alms. 2. There is a doing it upon the account of the command, as thereby honouring our maker, and teftifying our love to Chrift, which is to do it to a difciple, in the name ofadifciple, Matth. x. 41, 42. it taketa in all fupply, as meat, drink, vifiting them, vindicating them, comforting them, by lending, giving, for* giving of any thing that is owing, or. 2. The object, neighbour, is large, but it is the needy one only that is to be looked to, Eph. iv. a3. and Deut. xv. n . And the poor ones, who may be coniidered, I. As to the degree of their need three ways, 1. Need that is common, and fuch as folk may* fend with it; 2. That is pinching, when they fend with difficulty. 3. That is extream, y when they cannot fubfiir; In the tirft cafe, men are to give out of their abundance, 2 Cor, viii. 14. and need not ftraiten themielves for the fupply of fuch poor. In the fecond they ought to ftraiten themfelves, that they may be in cafe to fupply others, as when they have two coats, give one, Luke iii 11. In the third, they would ftraiten themielves, though it were to fell all, and divide it, which the apoftle calleth, 2 Cor. viii. 3. a doing bey end power, which is not always called for.

2. Confider them either as able to work, and by idlenefs occasioning their own need, as many beggars and loiterers, though of better rank, do : thefe are not objects of charity, 2 ThefT. iii. 11. It is their own fault they want j Or, 2. as having able and rich friends, fuch as parents, children, kinsfolk, 6"<r. The church and proportionally, particular perfons ought not to be burthened with thefe, 1 Tim. v. 16. or 3. As wanting all comforts, and as weak, Lev. xxv. 47.

the apoftle calleth them defolate, 1 Tim. v. 10.— Theii

are proper objefts of charity and alms*

3. Con-

3. Confidcr them either, 1. As of fkln arid related to us, and nature teaches U9 to begin here firft, and to fupply the ceceffity of thefe i or 2 As gracious; or 3. As oar flefh, and as men, here we fhould do good to all, though efpeci-ally to the houfljold offaith , Gal. vi. 10. proportioning notwithstanding our charity according to our ties ; for a man may give a natural and unregenerate child more than a regenerate neighbour, yet he is to fupply both if he be able 4

3. But who fhould give ? Anfxv. All having a competency of their own, and power of it; thofe who have nothing, are not called to it, neither alfo children and wives, they being in fome refpeft not in power or capacity to diftribute, except fo far as the allowance of their ftation goeth ; tor the relation of wife, fon, <bc. giveth fome latitude in fome things, wherein it is fuppofed that the hufband or father cannot be averfe : But particularly we fay, 1. Piich folks are obliged to give, even although they be wicked, for unfaithful ftewards are obliged to deftribute, even a Nabal as well as others, and they may in fome cafes, when uncivilly refuting, be put to it. 2. Folks that have little are obliged ta give, though it fhould be the lefs, as the poor widow gave her two mites, Luke xxi. 2 &c. and fo Chrift fpeaketh of giving a cup of cold 'water , Matth x. 42. 3. Folks that may and can work, fhould work, for this very end, that they may have to give, and that altho' that they themfelves be no otherways entertained but by their work, Eph. iv. 28. O ! how little confeience is made of this ? how few work, or work, fomewhat harder for this end ?

4. Confider how, as to the manner and meafure, charity or alms is to be deftributed : It would be 1. Liberally* 2. Chearfully ; it is dragged from fome, as if it were acrofs and burthen to them. 3. Seafonshly, fo that when there is need, there would not be fo much as a nights delay, Prov* iii. 28. 4. Prudently and tenderly, fo as not to fhame the poor, and to make them fearr at it| Thus Boaz commanded to let fall fome handfuls to Ruth, that (he might gather the more ; 5. Judicioufly, according to need, and where there is moft need. 6. Humbly and deniediy, not letting the right hand know what the lejt doth, JVJatth. vi 3. and net being puft up fo as to flight and contemn thefe we give our alms tc.

For general rules to direct in this matter, I propofe thefe ; 1. Lay by fuch a quota of your eftate or gain, and let thaE be dedicated to the ufe of charity, that ye may have it ta bring forth when particular oceafions fhall offer ; n&€tt would not always ftay till it be fought, but would ha?e, as it were a poors box, or a box for the poor by ihem> 10

Ccc the

the Lord's appointing a certain tytbe under the law for widows, fathcrlcfs, &c. Beut. xiv. 22 &c. and Deut. xvi. !2. with Numb, xviii. 21. infinnateth that there fliould be a proportion of cur eftate laid afide for charitable ufes; and that direction of the apoftles, i Cor. xvi. i. for ever^ man Jay by him, &c. doth confirm this, the doing of this would help a man to difcern the proportion beft of what he is able to ipare, to be thus employed, which he cannot do in particular occafions, becaufe he knoweth therri not ; but in the general he may proportion what he may fpare to all in common, and thereafter fubdivide wifely upon considerations, and after-ernergents ; yet fo, as when neceffity is extreme, hfi go beyond that which is his ordinary allowance ; this alfo would prevent ail temptations having any tendency to the dif wading of us from any thing for that ufe, if fomewhat were fet apart for it, and it would alfo eafe the mind and confeience of fuch who were tender, if in f©me particulars they failed, to be clear that they did not hold it in for their own advantage, but that they were forth-coming according to their ability.

2. This would'fee done monthly or weekly, as the apoftle hath it, i Cor. xvi. i. becaufe it is reafonable that every week or month flhould have fomewhat allotted for that ufe, and it will be fpared with lefs grudge then when it comcth to fomewhat confiderable, being put together.

3. Folks would not- delay giving till the needy perfon feek; rhey are oft an the greater objects of charity who feek not; poverty is no reproach, but vagabond begging, and {loathful idienefs, when men are able to work, hath ever been fo, and ihould not be tolleratcd amongfl Chrsftia-ns; but thefo who are right objects of charity fhould be provided for, and as it is in Neh. viii. 10. port tornJboutebe fent to thtm*

4. Hence there fhou ? d be fome wife mtitual way of enquiring into folks neceflities, and the faireft way taken of conveying our charity to them, fuch as may be leaft bur-thenfome to their ingenuity, as Boaz did" with Ruth, in private commanding his fervants to let fall fome handfuls; this. fome may do, who may have more accefs to, and dexterity in, doing things of that nature, than others;, therefore friendly aflbciations for this end, that fome might give, and others dlftribute, would be fuhable.

If it fhould be here more particularly enquired, What rnr.v be the quota of this that is to be bellowed ? which mufl be underftood of ordinary cafes (for extraordinary cannot be ilinud.) It is hard to fix particular rules, becaufe it mutt vary, r. According to the giver's eftate, 2. According to i who receive. 3. According to the itveral burthens.

thens of the givers, who are to extend their charity Iefs or more accordingly: for it may be that they have their own poor children or friends, whom they mutt furnifh, and io cannot give fo much as others, who are free of the like burthens. Look therefore to thefe general rules: 1. That charity be liberal and in bounty, not in covetoufnefs ; too little is a fault, and too much alfo may be oae, though not lb great as the other ; fee z Cor. viii. 12 2. Let it be by-Chrif-tian prudence, in a confeientious deliberation determined, as 2 Cor. ix. 7. as -every man purpofcth in bis heart , &c. If a will put it to a conscientious deliberation, he cloUi well, and it will not wan: fruits; I think many could not judge their way to be confcientioufly charitable and communicative, if they would thus (imply and unbiafediy put ir to the trial- 3. Folks would judge it by an equality, as it is 2 Cor. viii. 13, 14. for one man cannot fully lupply Now it is fbmewhat proportionable, if a man, confidering the fhue of poor ones and other occalions, can difcern io much to be ufeful and needful to them, and that his part of that would come to this much, and accordingly to give (e-vsn as all give their proportion of tithes under the Saw) whatever others did, only this faith that men would even gq beyond their power fometirnes, when others fail. 4. Folks would fet afiue half of their aeedlefi (uperfluity, that t.'.~y may be able to give out of their abundance, that is, when mens families are competently provided-of meat, cloathing, and eftate, if there be ftlll more, kt there be as much laid afide to this ufc : For, 1. This cannot burthen them j 2. Lefs cannot be admitted of before God, than to be ft ow as much on the neceilities of others, as on our own fu per flu-ities; and 3. This would amount to much, if -fo much were beftowed on charity as we bellow on the foperfluities of meat, vine, building of houfes, houfhold planifu-ing, vain apparel, laces, and other dreffings of that fort. 5. The Lord in the law Hinted the people to a tenth, or thereby; for Numb, xviii. 2 1. there was one tenth to the Levites alone, who were to give the tenth of that to the priefts, this might be eaten any where.

Again, Deut.xiv. 22 and Deut. xxvi. there was a fecond tenth to be eaten for two years before the Lord, by the man and his houfhold,. as well as by the Levite, fatherlefs and widow, fac% but every third year was for them only. Now (not to be peremptory) by this proportion it would teem that the Lord calleth for a considerable part, near or about, the tenth of our free rent or gain, which he would have us to employ thus, and this would be found no great burthen, and it might be waited with God's bleHIng upon what i*cmaUi£th-

CCC.2 k

It is then, you fee, no little part of wifdom to walk rightly in the things of the world, yet as holinefs is no friend to covetoufnefs, fo neither is it to prodigality, there is a midft betwixt thefe two, which is called frugality, this is well con-iiftent with piety, for it neither carkingly gathereth, nor carelefly neglecleth, nor prodigally wafteth or cafteth away, but is a fparing and fpending, a gaining and giving out according to right reafon. But for the further explication of it; I fhall put you in mind of thefe following fcriptures, which have fo many properties, qualifications, evidences, or commendations of frugality, t. It provideth/cr things fo-v.cji before God and men , 2 Cor. viii.21. Rom.xii. 17. 2. It jnaketh a man look well to his herds andfiocks } and in a gainful fihlefs calling is diligent, Prov. xxvii. 23. and not

Jlcathful in biftnefs, Rom. xii. 11 3. It is not vain and

lordly, fo a frugal woman is defcribed, Prov. xxxi. io- &f» by being honeft in her carriage, honeft in herfar^ily, providing for her hufband, children, and fervants, cloathes, fare, drr. yet not vain ; fhe maketh her own cloath, and her family is provided for, in an honeft and thrifty way, without great coft. 4 It is provident, though not covetous, like the ant tying up in fammer, Prov.vi.6. And the virtuous woman feeth andconftdereth afield,andpurchafethit y Prov xxxi. 16. 5. It is taken up about things necefiary, not fu-peiftuous, John xiii. 29 the difciples thought Judas had been fent out to buy what was necefifary, not what was fu-perfluous. 6. It putteth nothing to unthrifty ufes, nor fuf-rcreih any thing needlefly to perifh, according to that word of our Lord's, John vi. 12. Take up the fragments that remain, that nothing be loft. 7. It moderateth its gifts, that they be neither of covetcufnefs nor prodigality, but as it is f Pfal. cxii. The good man guidcth his affairs with difcretion. 8. The frugal man his conquelt is in that-which hurteth not others, and rather by his own induftry than others fimpli. city ; It lyeth rather in his diligence and dexterity, than in his flight and cunning, in duty to fatisfy conscience, and not in fin to raiie a challenge. It is in a word, a following of riches with God's bleffing, feeking them both together, it being, 7he blejjing of the Lord which only maketh rieh } Prov, x*2i. and he addeth no for row therewith; All other riches without this, have forrows multiplied on them, 1 Tim. vi. io. the good man, and truly frugal, feekethjirji the kingdom of heaven, Matth. vi. 33. and the one thing neceffary, and ailoweth not himfelf to be cumbered about many things, as Martha was, Luke x. 41. He choofeth the right time and feafon, and is not inordinately bent upon gathering, he knoweth there u a time iofcatter, as well as to gather, as it

is

is, Ecclef. iii. 6. He knoweth when to be liberal, and car-xieth charity along with him, and wrongeth it not.

Before we pafs this command, we may confider the pu* nifhment of the breach of it, and that in a threefold couii-dcration ; 1. Before God (or xnforopoH) and (o there is no queftion but it fecludeth from the kingdom of heaven ; the covetous and others are, 1 Cor. vi. 10 particularly debarred, yea, it is a fin which the Lord abhorreth, Pfal. x. 3, 2. Confider it in foro ecclefiajiico^ as to church-difcipiine, and it feemeth by fundry places of fcripture, that the covet-ons have thus been taken notice of, as 1 Cor. v. 10, 11. &c where the covetous are reckoned as contradiftinct from extortioners, in which place we conceive that the apoft'e doth mean a vnan, that in the main of his way hunteth after the world, although he be not chargeable with direct theft or oppreffion, this he calleth, Philip, iii. 19 minding of earthly things : and Col. iii. I, 2. felting the ajfc£lion% on th:fe things which are vn the earth; which certainly may be much discovered by the firain of a man's carriage, his devotednefs, and addictednefs to the world, the little time he doth befiow upon God's fervice, his little ufefulnefs, toothers, as Nabal was to David, his fordid niggardlinefs, that he can neither give to others, nor ufe himfeif what he pofFciTeth, as it is Ecclef. vi. 1. his being defective in other duties from that ground, his being in his way of living miferable, much within his eftate and ftation, his taking advantage of everything that may bring him gain, as of a trick of law (and fuch like) even when it is rigid as to anothers hurt, or like the man tha: is cruel againft others, taking them by the thrcar, faying, " Pay me ail that thou owed *" diftraining and dif-trefling for little things, when he himfeif is not ftraitned, unmercifully treating others, when they wee not ab'e to ftand out againft him, as Laban did, in changing Jacob's wages ten times> Gen. xxxi. 41. and many fuch characters are there, whereby the covetous may be tried and difcovered, as efpecially when they come to juftify and defend, and continue in thefe forementione'd unfeemly ways of getting gain, and much more when unlawful fhifts are ufed to gain by ; It is like that in fuch cafes covetous perfons have been ecclefitf-ticaily reprehended, or at leaft, there hath been a brotherly withdrawing from them, to put a note on them, as was put on drunkards, extortioners, &c. as alfo 2 Theff. iii. 14. the apoftle commandeth thefe perfons, who were guilty of the oppofite fin of idlenefs, to be marked with a note of fhitnr. And altho' it be hard to make out covetoufnefs in particulars, where there is no fin in the matter; yet generally where there is a perfon that exceffively is To, there will be

both

both a common account of him to be fuch in his dealing, by thofe who can difcern, and many complaints of all almoft, again ft him, and a hard difcfteem of him : From the ground that have been touched on, it is fomevvhat evident that fuch who generally are called neer, hard, rigid men, tho* they be not properly unhoneft, are guilty of this fin of covetoufnefs, and confequently of the breach of this command: But however, when covetoufnefs come:h to be fcandalous, fo as it may be made out, it falleth within the object of the com-pals of church-difcipline: And certainly feeing covetoufnefs even when there is no direct theft or oppreffion, is often fo fcandalous and oifenfive ; it would feem there muft have been in the apofties time fome way to make it out, and that then upon fuch certain evidence of the fcandal, brethren have fpoken of one to another about it, in which admonition if they did not acquiefce, it proceeded further, and at Lift private Christians were to (hun the familiar company of fuch for their ihame, who thus walked diforderly, by pur-furng and gathering riches too eagerly, as well as of others, who fell into the contrary fin of negligence and idleaefs, 2 ThefT iii. 14.

As to the 3. Confederation of the punishment of theft, what it may be in the civil-courts of men, or by the magi-itrate, we will not inuTt here without our fphere and line: But to fpeak.here a little to the punifhment of direct and plain theft, which is that commonly noticed and punifiaed among men; certainly, blafphemy, adultery, and fucn o-ther (ins are in themfelves at leaft no lefs, if not more capital than this: And thofe-who.have obferved the laws and cuitoms of nations alTert, That in no place generally theft was puniflied with death, till Draco, that bloody prince (whole laws were written in blood) did it; certainly the politick or judicial laws of Mofes were for tendernefs, as confeientioufnefs, for equity, as juft, and for wifdom. as profitable, laws to the common-wealths, as ever any fince, were, or could be being immediately divine; yet find we not death ordained by them to* be inflicted upon it; but reftitution to be made double, fourfold, or fivefold, according as the thing was in worth, and as the neighbour was prejudged by the taking it away, Exod. xxii. 1,2. It is true, it the man had nothing, then was he to be fold for his theft, to make up his neighbours lofs, Exod. xxii. 3. And if in the night one had been fmitten digging through a houfe, it was not to be accounted murther: If I lay, it was in the night, cr before fun-rifing, becaufe that by thefe eircuraiiances it became a violation of mens common fscu-

rity f

Com. 8. ibe Ten Commandment:. g \

rity, and the deGgn of fuch an attrocious atrcrr.pt might be prefumed to be againlt the life or perfons of men : And u-pon this ground, fuch robbers as break the public peace, lhat men through fear of them cannot travel, go^ about their affairs, or live at home ; or whole robbery doth carry direct hazard to mens lives with it, thefe upon that account are worthy of death; but not fo much for finning againft this command as againft the fixth •, the rcafon is, becaufil there is no proportion betwixt a mans wronging another ia his goods, and the lofing of his life, and in juftice, where circumftances do not highly aggredge the crime, and bring it under fome other confideration, there fhould be a pro-portionablenefs, betwixt the crime or hurt done, and the pnnifhment and retribution thereof, as eye for eye, hand for hand, <bc. otberways it were better or more fafe to thru ft out a mans eye, then to fteal his hoHe or fheep. Hence if is that there was no reftitution in the law to be made for what marred life, but the perfon this offending was to be punihVd lege talioniSy but in other things it was not fix

It now remaineth that we fhould fpeak fome whan of ufuryv concerning which, as there are many words fpent in difp-ure fo no queltion there are many fins in practice; By cuitoia the name of uf&ry is become odious, and maybe taken for unlawful gain, gotten by the mecr ban of money, and in that cafe the fcripture being fo clear, there is no place left for queftioning of its finfulnef3.

If we ab/traet from the word, and confider the thing in k felf, viz. If it be lawful for the meer loan of money tocom-pact for fome advantage, it will be another queftion: Ami here indeed, in refpect of mens corruptions, who can keep no bounds, there is great hazard of mifcarrying.; yet ws conceive, in anfwer to it, there are two extremes to he iliunned, fo that we can neither fay that {imply it is lawful irf all cafes, nor fimply unlawful: Not {imply lawful, be* caufe there is fome fuch fin committed, directly condemned in the law, Exod. xxii. 25. Dent, xxiii. 19. Nor limply \ lawful, fo as in rvo cafe it is to be allowed ; for fuppofe one that is unable to labour, have only fome money, and net land or other viilble eftate; orfuppofe men to have ovphsn childrens means committed to them; may not that perfon* or the tutors of thefe children lend the money to fuch as are in capacity to make gain by it, and receive fome proportionable advantage for the loan of it ? weconceive nagFonmi can altogether condemn it as contrary either to the rules of equity or charity.

It is not contrary to the rules of equity, that v:hsn one is fo much benefited by the eftateof Mother, that the perfon,

v*ho:c

whofe the eflate is, fhould proportionably (hare of that benefit, which without him and his money, the other had not reaped : Nor is it contrary to the rules of charity, for although charity command us to lend for our neighbours ne-ceffity, yet not for his gain and the enriching of him ; and it would feem ftrange that a man having nothing but money, fhould be obliged to lend it freely to rich men, who making conquefh thereby, (hould reap the benefit, and yet he get nothing. The law of equity, That we /hould do to o-thers> as we would have them do to us } will not infer, but that if a man, by pofTeffing another mans money, did either make conquefh of fo much rent by it, or did retain fomuch which otherways he could not do, he is obliged to make the lender proportionable fharer with him of the gain ; for it is hard to fay, that a man might buy fuch a piece of land with my money from another, and in buying of it gain fo much, and yet by letting him keep both my money and the land, I be warranted to afk nothing at all. Sure, were I the borrower and buyer, I fhould think otherways, and judge it equitable, that the lender fhould be a partaker of the profits arifing, in fome refpe£l, from his own money.

If we will confider this of ufury a little further, we will find, I. That all the commands ftrike againft the injury of exacting it from an object of mercy, fuch as the poor brother, or even a poor jiranger; for in this cafe our money is to bs lent freely, andfometimes we are obliged to give it freely, and neither look for flock nor annual, as we may fee, Luke vi. 34, 35. (be. Moreover, as the command is not to exact ufury from the poor brother 3 fo it commandeth alfo, not toexaEl juft debts> Deut. xv. 1, 2, 3. from him when he is poor; yet none I fuppofe, will argue from that, that no man might afk his own, even the principal fum from others, who are able to pay it.

2. The Lord allowed gain of lent money to be taken from Grangers, Deut. xxiii. 20. and yet it cannot be faid that ha did allow them any thing towards ftrangers, which is in it-felf contrary to the moral law or light of nature, or which is finful in itfelf. It is true as to poor ftrangers, God made one law for his people and for them, Lev. xxv. 35, 36. and further he enjoined that the ftranger fhould not be opprefled amongft them almoft every where, and therefore this other allowing the taking of ufury from ftrangers, if rich, is the more binding.

3. But to fpeak to this, point a little more diftin&ly, I fuppofe that fomething commanded in it may be fonpd peculiar

to

to the eftate and comroon-weaMi of Ifrael, and therefore referable to that part of the divine law, which is commonly called judicial, and in its direct authority only intended by the Lord for that people, and fomething common to all men, as flowing from the principles of equity and charity, held forth in the eight command ; that which I conceive to be common, is the rule given for lending to the poor, which therefore we fee is made binding £>y the law of God, both toward an Ifraelite and a ftranger, and doth Certainly import that we fhould lend to fuch freely, without regard to our own profit, and only for their fupply and relief m charity, permitting a free u(e of money, and as for the fecurity of our repayment, minding it with that fair temper of equity and moderation, which we ourfelves would expect ifnecef-fitatcd to borrow : Befides, the rule fhould alfo influence our continuing and manner of exacting the debt, that all be done without rigour, and with that goodnefs, that even the lofs of the principle, if fo it fhould fall out, fhould be no grudge or diiappointment. But the thing which I take to be peculiar to that people, is, that I think the trade of lending, or lending for profit, was abfolutely to them prohibited among themfelves, which is clear from Deut. xxiii. 19. and the diltinction there made betwixt an Ifraelite, from whom ufury might not be taken, and a ftranger from whom profit is permitted. And the reafons of this command might not only be the better prevention of rigorous loaning and exacting, the ftirring up of all to honeft and diligent labour (from which the hope of borrowing, as well as the profit of lending doth often keep back) and other fuch confederations too much neglected in all dates and polities, but alfo it might flow from other things particular in their condition, fuch as the equal diftribution of their land, fecured to perpetuity by the recourfe of their Jubilees, and it may be that the riches and conveniency of its flotation for forreign traf-fick, with fomething peculiar in the rigid and covetous temper of that people, might alfo have occafiored this precept ; certain it is, that this prohibition of the trade of lending, and that ftatute of the feventh year of reteafe, have a manifeft confonancy. But as to us, and all other people, to whom the Lord hath not fo commanded, and who are clearly under another polity, and in many other different circumftances, I do not fee why this loaning for profit in a righteous and equitable manner, fhould be acounted prohibit, and becaufe that loaning of money for profit, and taking of profit for monevin other forms of bargaining, are of their own nature very like, and by ufe much confounded : We (hall fpeak to both, what may be pertinent and edifying,

D 4 d wuu*

without obferving any more curious than ufcful diftincYions and it it is known that the fchool-men from equity grant, that in fome cafes a man may make gain by lending his money ; As !. When it is lucrum cejfans to him, that is, when by fuch a loan he prejudgeth himielf of fome benefit he might make by it; 3. When there is damnum emergens, or any lofs accreflcthi Or 3. When his money proveth fo much more iiieful at fuch a time to fuch a per fan, but it is to be efti-mate according to its prefent circumftantiat cale ; 4 They fuppofe one to advance the money before he actually re-receive the thing which he hath bought or purcha.fed, and in that cafe the} allow that the feller, in refpedl of his retention of the fruits get a fmaller price, and lefs advantage \ or fuppofe the feller to lie out of h'13 money fo long atter delivery of the thing fold, and they allow him to take the more y and what is that, but taking fo much for want of their money ? Again, fome of them difpute, that tho' money in itfelf be not apt to increafe (which is their great argument) yet confidereJ as the inftrument of trade and mean cf negotiation it is apt to increafe more money, as corn fown is to grow to a greater increafe.

4. It is not for nought that our Lord ufeth the parable of tti£ talents, wherein certainly he incendeth no unlawful W2y of trading, but that which was commendable in its proper circumftances.

5. In matter of communicating and charity, the apoftle requireth an equality, 2 Cor. viii. 13, 14 and that one fhould not be burthened and another free : Now fuppofe one of a leffer eftate to have only money, (hall he be obliged to the pinfhing and burthening of himfelf to lend more, and that freely (upon the account of charity, for there is no other mean here) then a man of a greater eftate is, becaufe lie hath it not in money, where is the equality.

6. Right reafon agreeable to (cripture will clear this ; fuppofe one gives another fo much land for fo much money,, and the buyer defires to retain part of the money, fhatl the filler be incapacitated to receive now any thing lefs of his c-ftiite when in money, than formerly when it was in land ? Is it not ftill his eftate and of the fame value ? And therefore may it not yield that fame equivalent by moderate ufury or int^reft.

7. If it were abfolutely denied, then thefe abfurdities would follow, 1. That fome edates would be ufelefs to their nvafters or owners, and others not: 2. That fome for in-ftance, minifters, orphans, and perfons unable for trade, fi^ould be incapacitated to- make any uie of their eftates, or

any

any provifion for their families meerly on this account, becaufe either they are in fuch Rations, or have their eftates in fuch a condition : 3, Then fhould one get no payment of money, no not the principal, fuppofe the per fori owing could not repay the principal without felling fome part of his eftate, (feeing we ought not to feek in the principal debt more than its increafe to his hurt) becaufe then (according 10 their principles) we continued not to lend freely. Then we ought not to turn our eftate from money to land, becaufe in doing fo, we difenable ourfelves to lend freely. Then alio there needed not, nny there ought not to be any felling of land or buying amongft neighbours (as in fomerefpect it was not amongft Jews, but to the year of Jubilee) becaufe 1. If men get money freely, they might ftill, and no doubc would Mill keep their eftates, and not pay their debts: 2. If men could not take any increafe for money itfelf, then could not a man buy another man's poffefiion ; which can yield him afterwards that fame principal Aim, and alfo yearly fo much more, for this doth infer an increafe alfo: And be-fide, if this did hold true, then what rule were to be kept in lending ? If it be faid charity, that is granted, but fo Ion? as a man's eftate is better than mine, can any .fay I am in charity obliged to give him, or lend him, and get nothing again ? If any fay equity fhould he the rule ; none will fay it is equity the borrower fliould po fiefs his own eftate, and mine alio, and give nothing to me, when by my loan, benefit ac-crefieth to him : And if one may give money for land., and then exact rent, why may not one give that fame money to another, and fuffer him to po fiefs the land bought with it, and expect fo much rent from him ? When he accounteth the having of the money at fuch a rate of increafe and benefit, the land, pofilb'y in his account f being beyond the rent or the worth of that money : And if there could not be a.-ny intereft taken, men ihould never, nor could never expect borrowing or lending for furthering their profit but for meer necefliry, and by that means the great benefit of humane trading would be interrup'ed.

Add that men arc called to equity and charity, not fo much according to the quality of their eftates, as to th/ quantity or value, that there may be an equality. And if a man that hath money be obliged to lend freely, \i not a man that hath land obliged to fell it, that he aifo may be in a" capacity to do it i Certainly when neceility fo requireth, he is obliged .to give, although he fliould fell his hn " that end. And confidering that money is fo ufeful (for it an/wereth all things, as Solomon faith, Ecclef. x. 19.) and that ia reafoa it cannot be fupoofed that a thrifty and fru Ddd^ gal

gal man will have a fum any confiderable time, but either by trading or buying land, or otherways, he (hall benefit himfelf by it, there is no fuch reafon to cry out on the iniquity of this flmply confidered ; yea, confidering that fome have money, others have accefs to improve it, which they have not by dexterity, health, occupation, <bc. yet wanting money, the exercife of all thefe is impeded ; it would feetn that if the money of the one make the fkili of another profitable to him, that then the dexterity of that man fhould make the others money profitable to both, according to the proportion ; fo that as the one could not ufe the others labour without him, fo neither the other his money, that lb there might be equality.

It is queftioned mainly, if one may covenant or contract fo much liquidat increale of his lent money ? (feeing fome will fay if one will bide the hazard of anothers trade there is no queftion) and how much this may be ?

Anfw. That there may be fuch a contracting and covenanting cannot be queftioned, more than it can be in felling land or houfes (though the money lent may be pofiibly trutted to the borrower, without any antecedent, contract or cove-riant, and the increafe thereafter proportioned to the gain of the borrower) it is true that this would be moderated, and within the gain that otherwife with hazard might be expected, becaufe the lender is free of hazard, and we conceive the how much may by thefe rules be tried.

i. A man may covenant for as much as by a free bargain his money would otherwife yield him ; as fuppofe one by be-ftowing that fum on land, would with as much certainty as can be in fuch matters, obtain fo much land-rent, why may he not let his money for that, feeing it can be no filthy or dif-honeft gain \ that being properly ufury, that by lending gaineth inordinately, or more than lawfully, otherwife it might or would, and that to anothers prejudice.

2. If the party borrower hath certain gain by it, for instance, if he do purchafe fo much more rent, or if he be enabled to retain fo much unfold, which without that money he could not do, he loofeth nothing.

3. When a man may without extraordinary fagacity or pains by trading, compafsand make more gain than the proportion he payeth for the loan amounteth to, fo that to make it certain he hath the hazard of fo much more : Thus the taking of five Or fix in the hundred per annum hath never been accounted ufury, becaufe any thrifty and frugal man may increafe it to more in a years fpace. As Exod, xxi. 19. there is a compenfation to be given for time, which certainly muft be fo much as may be thought the lofs of that

time

time hath prejudged the other of, or what in reafonit might be thought he would have advantaged himfeif ir.he had had that time the one goeth upon the ground ot lucrum cejjuns (which fchoolmen grant) the other of damnum emergens.

But certainly the fault is much oftner and more ordinarily in the other extremity in taking too much, as the frequent reproofs of the prophets, and the little confeience that is every way made of it, make evident: We would therefore take the pleaded for allowance, with thefe caveats, 1. That the gain never be beyond the allowed increafe by the law, we may, and fometimes mould be below, or within it, but never above or without it. Yea, 2. The rules of chari ty and equity are not to be broken as they are, when either the poor are not lent unto for the fupply of their neceffity, or only on the fame terms with the rich, this is againft the law, Exod. xxii. Deut. xv. and what the Lord faith, Luke vi. 34, 35. commanding to lend without expectation of any thing, when the borrowers cafe calleth for it. 3. No increafe would be exacted from thefe that neither gain by increafing or retaining their own portion, but when what is gained is employed for their necefiary fuftentation ; or when without their defire, and not by negligence, they are put to ftraits, or cannot command their own, or their own is but little, and will not bear their giving of increafe, and fuftain them-felves too in this cafe it is their life and bread, nothing is to be exadled, as it is, Deut. xxiii. 4. Folks would not fo empty their hands by lending to rich folks all (if they may fpare any) as to be incapacitated to lend freely to the poor, for fo men may fruftrate the great end of this command, and fail againft the rules of charity. 5. There is unlawful ufury, and to be guarded againft, when men coniider not what ufe the borrower maketh of money, how he debaucheth and fpendeth it, if fo be their increafe be fure, or coniider not if by e-mergent providences the borrower, without his own fault, loft much; for equity faith that confideration ought to be here, and we fhould not be fwayed only by our gain. 6. Folks would not make a trade of this ordinarily (which is but for neceffity) either to enrich themfelves, or to keep themfelves idle, and to prejudge lawful callings ; It would be either when anothers neceffity calleth for ir, or our inability otherways to trade, warranteth it, as if it be by weaknefs, or under-age, and the like, as is that of orphans, widows, minifters, and others, who by their ftations are kept up from other tradings, and yet allowed to provide for their families ; who may otherways do, may not, cannot io plead for exception. 7. Folks would be fwajed to lend or not lend,

not

not according to their own fecurity only, butalfo accordin to the borrowers necefiity, and their own duty, as theLord'j word, Luke vi. 35. plainly holds forth.

<N<xxx>o<>oe ;>c^

THE NINTH COMMANDMENT

Exodus xx. Verfe 16. Thou Jhalt not bear jalfe witnefs againji thy neighbour.

THE Lord having in the foregoing commands directed us how to walk with others in reference to their honour, life, chaftity, and eftate : Now becaufe men and humane focieties are greatly concerned in the observing of truth and ingenuity, he cometh in this command to direct us how to be tender of this, that by us our neighbour be not wronged in that refpeel, but that on the contrary all means may be ufed to preferve truth for his good, to prevent what may load his name, and to remove what lieth oa it. The fcope of it is the prefervation of verity and ingenuity amongft men, Col. 111. 9. Lie net one to another. Eph. iv. 25. Speak every man the truth, &c. and ver. 15. Speak the truth in love; becaufe if otherwife fpoken, it is contrary to the fcope of this command, which is the prefervation of our neighbours name from a principle of love: The (in forbidden here isexpreffed by falfe witnefs bearing, which is efpe-cially before judges, becaufe that is the moft palpable grofs way of venting an untruth, under which (as in other commands) all the letter are forbidden.

Although there be many forts of fins in wor4s, whereby we wrong others, yet we think they are not at all to be redu* ced to this command, for injurious and angry words belong to the fixth command, and filthy words to the feventh •, but we take here fuch words as are contrary to truth, and fait cfpecially under lying or wronging of our neighbours name ; Now truth being an equality or conformity of mens words to the thing they fpeak, as it is indeed, and in itfelf: And lying being oppofite thereto, we may cenfider it two ways, 1. In reference to a man's mind, that is, that he fpeak as he thinketh in his heart, as it is Pfal. xv. 2. this is the firft rule whereby lying is difccrned, if our fpeech be not an-iwerable to the inward conception which it precendeth to ex-

prcfl

Com. £. the Ten Commandments. gt?

prefs and this is that which they call formal* mendaciwn, or a formal lie, which is an cxprcflingof a thing otherways tha-t we think it to be, with a purp^fc to deceive. Then 2. there rnuft be a conformity in this conception to the thing fcfclf, and fo men mull: be careful to have their thoughts of things fuitable to the things themfclves, that they may the morefafe-ly exprefs them, and thus when there is a ditconfoimity between mens words and the thing they feem to exprefr, it is that which they call materiaie mendacium, or a material lie, and a breach of this command that requireth truth in metis words, both as to matter and manner.

That we may fum up this command (which is broad) into fome few particulars, we may confider it fid!, as it is broken, 1. In the heart, 2. in the gefture. 3. In write, 4. ia word.

Fir ft 1 In heart a man may fail, 1. By fufpedltng others unjuftly, this is called eviifurmizing, I Tim. vi. 4. or, as it is in the original, evilfufptchn ; which is when men are fuf-pe<fted of fome evil without ground, as Pctiphar fufpe£ted Jofeph, or it is jealoufy, when this fufpicion is mixed with tear of prejudice to fome intereft we love, fo Herod was jealous when Chrift was born, and the neighbouring kings when Jcrufalem was a building. There is, I grant a right fufpicion, fuch as Solomon had of Adonijab, and wherein Gedaliah failed, in not crediting Johannan's information a-rent Ifhmael's confpiracy againft his life. 2. By rafli judging and unjufr. concluding concerning a man's ftate, as Job's friends did ; or his actions, as Eli did of Hannah, faying # That fie -was drunk, becaufe of the moving of her lips; or his end, as the Corinthians did of Paul, when he took wages, they faid it was covetoufnefs, and when he took not f they faid it was want of love, fee Rom. xiv. 4. and 2 Coc xii. 4 <bc. 3. By hafty judging, too often palling fentencc in our mind from fome feeming evidence of that which is only in the heart, and not in the outward practice, this is but to judge before the time, and haflily, Matth. vii. 1. 4. There is light judging, laying the weights of conclusions 11-pon arguments or midfes that will not bear it, as Job's friends did, and as the Barbarians fufpected Paul, when they fwv the viper on his hand, to be a murtherer, Acts x;;v. 4. Thus the king Ahafuerus trufted Haman's calumny of the Jews too foon 5. The breach of this command in the heart may be when fufpicion of our neighbour's failing is kept up, and means not ufed to be fatisfied about it, contrary to that, Matth. xviii. 15. // thy brother offend thee, &c. and when we feek not to be fatisfied, but reft on preemptions, when they feem probable.

Secondly %

Secondly^ In gefture this command may be broken, by nodding, winking, or fuch like (and even fometimes by fi-lence) when thefe import in our accuftomed way Tome tacite finiftrous infinuation, efpccially when either they are pur-pofed for that end, or when others are known to mifiake becaufe of them, and we fufter them to continue under this xniftake.

Thirdly, By writing this command may be broken, as Ezra &. 6. Neh. vi. 5. where calumniating libels are written, and (ent by their enemies againft the Jews and Nehemiah j in which refpect many fail in thefe days.

Fourthly , But words are rnoft properly the feat wherein this fin is fubjected, whether they be only or meerly words, or alfo put in writing, becaufe in thefe our conformity or difconformity to truth-doth rnoft appear.

2. Lies are commonly divided into three forts, according to their ends : 1. There is mendacium perniciofum^ a malicious or pernicious lie when it is hurtful to another, and fo defigned, as were the lies of thofe that bare witnefs againft Chrift and of Ziba againft Mephibofheth. 2. There is cfficiofum mcndaci-urn, or an officious lie, when it is for a good end, fuch was the midwives lie, Exod. i. 9. thus the denying of a thing to be, even when the granting of it would infer hurt and damage to another, is contrary to truth, and we ought not to do evil that good may come of it, and it overturned! the end for which fpeaking was appointed, when we declare a thing otherways than we know or think it to be ; and as no man can lie for himfelf for his own fafety, fo can he not for another's -, thus to lie even for God is a fault, and accounted to be talking deceitfully and wickedly for him, when to keep off what we account difhonourable to him, we will aflert that he may, or may not do fuch a thing, when yet the contrary is true, Job xiii. 4, 7. 3. There is joco/um mendacium^ when it is for fport to make others laugh and be merry, which being finful in itfelf can be no matter of lawful fport to make others laugh. 4. We may add one more, and that is mendacium temerarium^ when men lie and have no end before them, but through inadvertency and cuftomary loofenefs, fpeak otherways than the thing is, this is called the way of living. Pfal. cxix. 29. ancl is certainly finful; as when they told David when Annon was killed, that all the king's fons were killed, being too hafty in con-^ eluding before they had tried.

3. Confider lies or untrvfrhs, either in things doctrinal, or in matters of fact; In things doctrinal, fo falfe teachers find their followers are guilty, who teach and believe lies, fo fuch teachers are faid, 1 Tim. iv. 2. to fpeak lies, and fo

v;hrn

when they foretell vain events, this is a hard degree of leui lying on the Lord, to fay he meaneth or fayeth another thing than ever he thought, or then ever came into his heart, and to pretend a commiffion from him when he giveth no fuch commiffion. In matters of fa ft, men are guilty when things are faid to be done when they are not done, or other-ways done, than they are done indeed.

4. We may confider this fin in mens practice, either in reference to God, fo hypocrify and unanfwerablenefs to our profeffion is lying, Pfal. Ixxviii 30. and Ifa. xxix. 13. or we may confider it as betwixt man, and man, which is more properly the fcope here : Again we may confider the wronging of a man three ways, 1. By falfe reports, fpeaking what is indeed untruth ; .2. By vain reports, which tend to his fhame j fo t)eut. v. 26 This command is repeated in thefe words, Thou/bait not take up any -witntfs) (as it is id the o-riginal) againfi thy neighbour. 3. When the reports are malicious, whether they be true or falfe, and intended for that end that our neighbour may loofe his good name. Further, Confider it in reference to the perfon guilty, either as he is f I. the raifer or carrier of a tale, true or falfe, yet tending to the prejudice of his neighbour 5 thus he is the maker of a lie: or 2. as he is a hearer or receiver of tales, Prov. xvii. 4. Thus he is to lying as a refetter is to theft, and would not men hear tales, few Would carry them-, whereas when men will hearken to lies ; efpeciaily great men, all their fer* Vants ordinarily become wicked tale-bearers and whifperers: or, 3. as he is the fufferer (albeit he be not the tenter) of a lying tale to pafs on his neighbour (fo he lovcth a lie, as it is Rev. xxii. 8 ) or but faintly ptrgeth him of if* but tetteth it either lye on hira, or poffibly taketh it up and rcpeateth it again, which is condemned, tfal. xv. 3. where a man that taketh up any evil report of his neighbour, even where others poffibly have laid it down, is looked upon as a perfon who fhall never dwell with God 5 Thus one inventeih a lie, another venteth and outetb it, and another refetteth it like coiners, fpreaders and refetters of falfe money ; for, that one faid fuch a thing, will not warrant our repeating of it again.

5. We may confider wrongs done to ciir neighbour by words, as unjuft and without all ground, and {0 a lie is a calumny, as was that of Ziba, made of his mafrer Mephi-boflbeth : this is in Latin calumma ; or when there is ground, yet when they are fpoken to his prejudice, this is convithim 3 if efpeciaily in this they fuffer for the truth's fake j or if after repentance, former faults be caft up to a perfcri, as if one Ihould have called Paul a blafphsmer, fttif, even after

E e e hfc

his converffon and repentance, of this was Shimei guilty by railing on David.

6 Both thefe forts of lies are either fpoken or received, and not afterward rejected, as David too haftily received that falfe report made of Mephibofheth by fervant Ziba, and thinking it unlikely, becaufe the reporter made it feem to be (0, did therefore conclude it was truth, and did not reject it afterwards ; or when at firft received, yet after upon better information it is rejected.

7. Again, this wronging of our neighbour by words is either of him when abfent, and this is back biteing, which often is done under pretence of mnch refpect (that the report may (tick the faftcr) in fuch like words as thefe ; " He is one V 1 wifh well, and fhould be loath to have him evil report-f< ed of, but this is coo evident, that is the truth,* (sc. this kfufarrare, to whifper. Or it is of him when preient, fo k is a reproach and indignity, or upbraiding.

8. Again, this backbiting and reproaching is cither direct, fo that men may eafily know we bate fuch perfons, or it is indirect, granting fomewhat to his commendation, and ufing fuch prefaces as m fliew bear out much love, but are purpofely defigned to make the wourut given by the tongue the deeper, fuch perfoas are as butter in their words, but as (harp fwords in their hearts, this is that diflembling love which David complaineth of.

9. Sometimes this reproaching and flandcring of our neighbour is out of fpleen againft him, and is malicious * 9 fometimes out of envy to raife and exalt ones felf, on the ruins of another (this is graffari infamam proximi) fometimes it is out of defign, thereby to infinnate upon them whom we fpeak unto, as to fignify our freedom unto them, to pleafe them, or praife them, by crying down another, that is to ferve *ie itching humour of fuch who love the praife of o-thers, when it may be we know more faults of thofe we fpeak to, yet never open our mouth to them of one of thefe, nor are we free with them anent them, if the things be true.

10. We may break this command by fpeaking truth, p. For an evil end, as Doeg did, Pfal. Hi. 2. By telling fome thing that is truth out of revenge. 3. When it is done without difcretion, fo it (hameth more than edifieth : Ch rift's word is, Matth. xviii. 15. Tell him bis fault betwixt thee and 'fan alone : and we on the contrary make it an upcaft to h'm ; this certainly is not right. 4* When it is minced, and all nut told, which if told might alleviate ; or conftrued and wrdtel to a wrong end, 'as did the witneffes who deponed

nft Cur ill;

11. We

11. We may break this command, and fall in the extremity of fpeaking too much good of, or to, our neighbour* as well as by fpeaking evil of him, if the good be not true ; and here cometh in, 1. Excefliveand rafh praifing and commending of one, 1. Beyond what is due, 2. Beyond what w^ do to others of as much worth, this is refpeft of per-fons; 3. Beyond what difcretion alloweth, as when it may be hurtful to awaken envy in others, or pride in them who are thus praifed : 2. Praifing inordinately, that is before a man's Celt, or to gain his affe&ion, and that poflibly more than when he is abfent and heareth not ; much more is it to be blamed when fpoken groundlefly, this is flattery, a moft bafe evil, which is exceedingly hurtful andjprejudicial to human focieties, yet exceeding delightful to the flattered : 3 We fail in this extremity, when our neighbour isjuf-tified or defended, or excufed by us in more or lefs, when it fliould not be.

12. Under this fin forbidden in the command, cometh in all beguiling fpeeches, whether it be by equivocation, when the thing is doubtfully and ambigioufly expreflcd ; or by mental refervation, a trick whereby the grofleft lies may be juftifietf, and which is plainly averfive of all truth in fpeaking, when the fentence is but half expreffed j as fuppofe one fhould afk a Romifh pried, " Art thou a pried?" and he fnould anfwer, " I am no pried ;" referving this in his mind, " I am no pried of Baal :* for by giving or expreffing the anfwer fo, an untruth and cheat is left upon the afker, and the anfwer fo conceived doth not quadrat with the queftion as it ought to do, If a man would evite lying.

13. This falfliood maybe confidered with reference to things we fpeak of,as in buying or felling .when we call a thing better or worfe than it is indeed, or then we think it to be » ah ! how much lying is there every day this way with many.

14 Under this fin forbidden in this command are comprehended, 1. railing, 2. whifpering, 3. tale-bearing (fpoken of before,) 4. the tatling of bufy bodies, that know not how to infinuate themfelves with others, or pafs time with them, but by teilingfome ill tale of another; 5. prevarication, which is the fin of perfons who are uncondant, whofe words go not all alike, fayiiig and unlaying ; faying now this way, and then another way, of the fame thing;, their words clafhing together, and they not confidirg with themfelves.

15. Confider falfliood or falfe-witnels bearing, as it inferred* breach of promife, which is forbidden, Pfal. xv. 4. when one performeth not what he promifeth, or promifcth that which he intepileth not to perform, which is deceit and falfliood,

Eeez 16. As

'404 ^ n E'xpojition $f Com. 9.

16. As we may fin in fpeaking againft others, fo we may $n refpeft of ourfelves many ways: 1. When we give occa-fion to others to fpeak evil of us, 1 Cor. vi. 3. 2. When we are not careful to entertain and maintain, a good name, and by fuitable ways to wipe away what may mar the fame: Jt is generally obferved, that while men have a good name, they are defirous and careful to keep it, and when they have Joft it, they grow carelefs of it; we ought not to be prodigal of our names more than of our lives or eftates, for the Jof$ of them ipcapacitateth us much toedify others. 3 When vrt vainly boaftof ourfelves, and fet forth our own praife,that 13, as if a man fhould eat too much honey, Prov. xxv. 27. 4. When we will not confefs a fault,but either deny excufe,or extenuate it $ this Jolhua exhorteth Achan to efchew. 5. When we fay that things are worfe with us than indeed they are, and deny, it may be even in reference to our fpiritual condition, fomewhat of God's gpodnefs to us, and fo lie againft the Holy Ghoft. 6. When we are too ready to entertain good reports of ourfelves, and to be flattered, there is (if to any thing) an open door to this in us; and as the heathen Seneca faid, Blanditis cam exchtduntur placenta fo may it be ordinarily feen that men will feeraingly rejeft what they delight fhould he infifted in : there is in us fo much felf-love, that we think fome way, that men in commending us, do what is their duty, therefore we often think them good folk becaufe ihey do fo, and men that do not commend us, we refpeft them not, or but little, or at leaft lefs than we do o-thers, becaufe we think they are behind in a duty by not doing fp, and which is very fad, and much to be lamented, few things do lead us to ipve or hate, commend or difcom-mend (and that as we think not without ground) more than this, that men do love and commend, or npt love and commend qs.

17. We alfo may be with-holding a teftimony to the truth and by not clearing of another, when it is iq our power to do it, be guilry of this fin.

But efpecially is forbidden here public lying and wronging of another judicially, either in his perfon, name, or e-ftate, and that, 1. By the judge, when he pafleth fentence, cither rafhly, before he heareih the matter, and fearcheth it out, which Job difclaimeth, afFertingthe contrary of him-felf, Job xxix 16. or ignorantly, or perverfly for corrupt ends, as being bribed to it, or otherways. 2. By the. recorder, writing grievous things, Ifa.x. I. or making a claufe in a decreet, fentence, or writ, more favourable to one, and more prejudicial to another than was intended. 3. By |he witneffes, who either conceal truth, 91* exprefs it ambi-

guoufly

guoufly, or refufe to teftify, or aflert what is not true. 4. By the advocate, by undertaking to defend or purfue what righteoufly he cannot; or by hiding from his clyent that which he knoweth will prejudge his caufe, or by denying it when he is afked about it j or by not bringing the belt defences he hath. And as to the fn ft point here about advocates, it is to be regreted (as a great divine in the neighbour-church hath moft pathetically, according to his manner, lately done) as a fad matter, that any known unrighteous caufe fhould have a profefTed Chriftian, in the face of a Chriftian judicatory, to defend it; but incomparably more fad, that almoft every unjuft caufe fhould find a patron ; and that, no contentious, malicious perfon fhould be more ready to do wrong, than fome lawyers to defend him for a (dear bought fee ! I fpeak not here of innocent miftakes in cafes of great difficulty; nor yet of excufing a caufe bad in the main from unjuft aggravations; but (fays that great man when money will hire men to plead for injuftice, and to ufe their wits to defraud the righteous, and to fpoil his caufe f and vex him with delays for the advantage of their unrighteous clyents ; I would not have the confeience of fuch for all their gains, nor their account to make for all the world ; God is the great patron of all innocence, and the pleader of every righteous caufe: and he that will be fo bold as to plead againft him, had need of a large fee to fave him harm-lefs. 5. By the accufer or purfuer, when unjuftly he feek-eth what doth not belong unto him, or chargeth another with what he fhould not, or juftly cannot. 6 By the defender, when he denieth what he knoweth, or minccth it, 4jc. And by all of them, when bufinefs is delayed and protracted through their refpecYive acceffion to it, as well as-when juftice is more manifeftly wronged ; this is the end of Jethro's advice to Mofes, Exod. xviii. 23. that the people may return home, being quickly, and with all convenient diligence difpatched \ which, to their great lofs and prejudice many ways, the unneceffary lengthening of procefTcs obftrufteth, and maketh law and lawyers, appointed for the eafe and relief of the people, to be a grievous and vexatious burthen to them ; for which men in thefe (rations and capacities will have much to anfwer to God, the righteous Judge of all the earth, when they (hall be arraigneJ before his terrible tribunal, where there will be no need of leading wit-nefles to prove the guilt, fince every man's confeience will be in place of a thoufand witnefTes, neither will the nim-bleft wit, the eloquenteft tongue, the fineft and fmootheft pen of the moft able lawyer, judge, advocate, notary or li-tigapt that (hall be found guilty there, be able '.o fetch him.

felf

fclf fair off. O ! then all the fig-leaves of their faireft and mod ilourifhing, but really frivolous pretences, wherewith they palliate themfelves, will beinftantly blown away by the breath of that Judge's mouth, and fo be utterly unable to cover the Qiame of their nakednefs in the manifold breaches of this command ; then the greateft ftretches of wit, and higheft drains of eloquence made ufe of to the prejudice of truth and juftice, will be found and pronounced to be poor^ filly, and childifh wiles, yea, very fooleries and bablings; after which, they will not fpeak again, but laying their hands on their mouths, eternally keeping filence; It will therefore be the wifdom and advantage of the guilty in time to take with it, and refolve to do fo no more, to betake themfelves, for the pardon of it, to that advocate with the Father, even Jefus the righteous who throughly pleadeth, and without all peradventure or poffibility of loofing it; doth always carry the caufe he undertaketh to plead.

In fum, that which in this command in its pofitive part is levelled at as the fcope thereof, is the preferving and promoting of truth, honed fimplicity and ingenuity amongft men ; a fincerely and cordially loving regard to the repute and good name of one another, and a fweet inward conten-tation, joyful fatisfaftion and complacency of heart there* in; with a fuitable love to, and care for our own good name.

x><>c;o<>cxx><x

THE TENTH COMMANDMENT.

Exodus xx. Vcrfe 17.

Thujbak not covet thy neighbours boufe, thou /bait not covet thy neighbours wife, nor his man-fervant, nor his maidservant, nor his oxe, nor his afs> nor any thing that is thy neighbours.

UNTO all the other commands the Lord hath fub-joined this, for mans humbling and deep abatement in his fight, and it reacheth further in then all of them, being (as the words bear) not about any new object, (for it is con-cerning wife, houfe, 6c.) but about a new way of a&ing in reference to that objeft, and condemning diredtly a fin, not fo condemned in any other of the foregoing five commandments, fo that it alfo feems to be added to the other as a full

and

and more clear explication of that fuiuble obedience that i3 required in all the reft.

In it we have to confuler, 1 The acT\ 2. The obje£r # The aft is not to covet, the apoftle cxpreffeth it, Rom. vif. 7. Thou Jhalt not luft y which implieth an inordtnatenefs in the heart as being diffktisfied with what it hath, and fo the poiitive part is contentment and fatisfaftion with a mans own lot, Heb. xiii. 5. Let your converfation he without cevctouf-nefsy and be content with fuch things as ye have : fo that what-foever motion is inconfiftent with contentment, and inordinately defireth or tendeth to a change of our condition, faN leth in as condemned here.

The object is inftanced in fome particulars generally fet down, fuch as our neighbours boufe,his wife, then his few-ants, itc. under which (as the general following cieareth) ate comprehend all that concerneth him, his place and credit, or any thing that relatcth to any of the former commands. Thou (halt not grieve that he is well, nor aim at his hurt, nor be difcontent that thy own lot feemeth not fo good* And as for the reafon why this command is added, its fcope holdeth it forth, which feemeth to be this, I not only require you (as if the Lord had faid) not to fteal from him, and not to let your mind run loofe in coveting what is his as in the eight command, not only to abftain from adultery or'determined luft in the heart, as in thefeventh command, and not only the abftaining from wronging of his life, as in the fixth command, and of his name that way fpoken of in the ninth command, or wronging of them that arc in place and power by fuch heart-lufts in us as are forbidden in the fifth command; but I require fuch holinefs, that there be not any inordinate luft or motion entertained, nor having* being in the heart, although it never get confent, but on the contrary, that- in reference to all thefe commands in your carriage towards your neighbour, there be in you a f uti coa-tentation with the lot that God hath carved out to you, without the leaft inordinate motion or inclination to the contrary, which may cither be inconfiftent with love to him, or with contentment and a right compofure of fpirit in your-felves.

From this we may fee that this command is unreafonably and unjuftiy divided by Papifts into two commands, the one relating to the neighbours houfe, the other to his wife, and what followeth : For, 1. This concnpifcence or luft looketh not only to the feventh and eight but to the fifth and fixth ninth commands, there being an inordinate arTecYion towards thy neighbours life and honour, or eftimation alfo; and it is inftanced in thefe two, becaufe thej are more dif-

cirnab!c

ccrnable and common : This then fheweth thar God takcth in this inordinateneis of the heart, under one command, in reference to whatloever object it be, otherways we behooved to fay that either the commands are defective, or that there is no fuch inordinatenefs to other objects of the other commands (which is abfurd) or by the fame reafon we muft multiply commands for them alio, which yet the adverfaries themfelves do not. 2. The apoftle, Rom. vii. 7. compre* hendeth all inordinatenefs of heart towards whatfoever object it be in that command, Thou (halt not luft, which is, as Thou Jhalt not defire his wife, fo nothing elfe what is thy neighbours. 3. The inverting the order which is here, in Deut. v. ai. where the wife is put firft, not the houfe fheweth that the command is one, otherways what is ninth in the one, would be tenth in the other, and contrarily, and fo the order of thefe ten words (as they are called by the Lord) would be confounded. But the great thing we are mainly to enquire into, as the meaning of this command ; in which Papift's being loath to acknowledge corrupt natures cafe to be fo defperate as it is, and defigning to maintain perfection of inherent righteoufnefs and juftification by works, do make this fin of luft, forbidden in this command, a very general thing, and all of us ordinarily are apt to think light of this fin.

We would therefore fay, 1. That we are to diftinguifh concupifcence, and confider it as it is, 1. Spiritual in a renewed man; for there are motions and ftirrings called luf-tings of the fpirit again/} the fiefh, Gal. v. 17. 2. As it is partly natural to man to have fuch ftirrings in him, as flow from the natural faculty and power of defiring, fo Chrift, as man, defircd meat and drink, and this being natural, was certainly in Adam before the fall, and as the will and uo-derftanding are not evil in themfelves, fo is not this: It is neither of thefe that this command fpeaketh of. 2. There is a finful concupifcence, called evil concupifcence, Col. iii. 5. and the Ivft'mg of the flefb againft the Spirit, it is this that isherefpoken of, the inordinatenefs of that luft or concu-pifciblenefs, or concupifcible power, turning aftde out of its natural line to that which is evil : It is this which God forbiddeth in this command, and fetteth bounds to the de-firing or concupifcible faculty.

2. We fay there is a twofold confideration of this finful concupifcence, 1. As it is in the fenfual part only, and the inferior faculties of the foul, as to meat, drink, uncleannefs, he. Or, 2. We may confider it as it reacheth further and rifeth higher, having its feat in the heart and will, and running through the whole affections, yea, even the whole man

who

who in this refpefl is called flefh in the fcripture, Gal. v. 17. and there is herefy and other evils attributed unto it, v. ig 9 20, 21. which will not agree to the fcrmer, fo Rom. vii. 23, 24. it is called the law of the members, and the body of death, and hath a wifdom, Rom. viii. 7. that is enmity agalnjl God, corrupting all, and inclining and byafilng wrong in e-very thing, fo that a man becaufe of it, hath not the right ufe of any faculty within him: This concupifcence, which is feated not only in the feniible, but in the rational part of the foul, is that which is intended here, which is the fountain and head-fpring of all other evils; for, from the heart proceed evil thoughts, tec. Matth. xv. 19. it is the evil trea^ fure of the heart, Matth. xxii. 25.

3. We may confider this luft, 1. As it is habitual, and is even in young ones, and in men when they aie fleeping, whereby there is not only an iudifpofition to good, but an inclination to evil, it lufleth again ft the Spirit, Gal. v. 17. and is enmity to the law of God, Rom. viii. 7. and lujieth to envy % James iv. 5. and conceiveth jlri, James i. 15. this is the fad fruit aud confequent in all men by nature of Adam's firft fin, and hath a difconformity to the law of God, and fo is called the flefh, Rom. vii. 5. and the law of fin and death Rom. viii. 1. in the firft refpect this fin is a body and a per-* fon, as it were, an old man, R.om. vi. 6. and in the other, it hath members in particular, to which it giveth laws, requiring obedience. 2. We may confider it as a&ing and ftirring in its feveral degrees ; And 1. we may fay it ftirreth habitually, like the raging fea, Ifa. lvii. penult, and as grace tendeth to good, or as fire is of an heating nature, fo is this luft ftill working as an habitual diftortion, crook or bending, upon fomewhat that fliould be ftraight; or as a defeft in a leg, which poffibly kytheth not but when one walketh, yet there is ftill a defect ; or rather it is a venom which is ftill poifonus; thus Rom. vii. 5. it is called the motions of fin in the flefh. 2. The more a&ual ftirrings of it are to be confidered, either in their firft riiings, when they are either not adverted unto and without direct excitation ; or actual and formal approbation ; or as they are checked and rejected, as Paul did his, Rom. vii. 15. and 2 Cor. xii. 3. or as they are delighted in, tho' there be not a formal confenr, yet fuch a thing in the very mind is fomeway complied with, as defireable and purfued after, this is called morofa delecla-tio ; or as they are refolved on to be adled, and when men feek means and ways how to get the fin committed, after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind, to conquefh (for in-ftance) fuch an eftate unjuftly, or to compais and accom-pliihing the aft of Ulthincfs with fuch a woman.

I i i 3. Ic

3. It may be confideredin general, either as the thoughts are upon riches, or covetoulnefs, or filthinefs, without re-fpect to any particular thing or perfon, or as they go outu-pon them in particulars.

4. We fay wc would put a difference betwixt tentations objectively injected by the Devil, as he did on our Lord Je-fus Matth. iv. 1. and lufts ridng from an internal princip'e, which arc moil common, fee James i. 14. The firft is not our fin of itfelf, except it be 1. entertained fome way, or 2. not rejected, or 3. not weighting and grieving us for the ill fcent it leaveth behind it; for we having fuch combufti-ble matter within, hardly cometh a tentation in, even from without, but it fireth us, or rather we having the kindling within, the Devil cometh but to blow on it, and ftirreth that which is in us, hence ft cometh, that feldom there is a temptation afiaulting, but fome guiltinefs. remaineth, be* taufe there is not a full abhorrence of thefe abominable ftrangers that come into the heart.

5. This lull may be conficfered, either as it is in nati men, where its fhop is, and fo it is called reigning fin, and the dominion of fin, it is a yielding to fin to obey it in the luft thereof, to obey it willingly, as a fervant.doth his maf-ter, PwOm. vi. 12, 13. or as it is in the renewed and regenerate, fo it is indwelling fin, without dominion and endeavoured to be expelled, a law in the members and that contN rmally is acting, hue counteracted by a contrary luftingj Rom, ?ii. 23, 24.

Now let us clear, 1. What concupifcence falleth in under this command j and fo* 2. flow this difrereth from other commands which are fpiritual and reach the heart alfo ; 3. We may confider the finfulnefs of this luft, and give fome advertifements concerning it in its actings, ftirrings, ire,

1. Under this command we take in-habitual luft, . as it difpofeth and inclinerh to ill in the root of it, though not principally, yet confequently; becaufe its ftrcams and branches that do flow from, and clear this to be the fountain and root, are primarily underfiood ; and the reafons why it muft be taken in here, are, t. Becaufe habitual luft in the root is fin (for fo it conceiveth fin, James i. 14, 15.) and if it be fin, it muft be againft fome of thefe commands, which are the fubfiance and matter of the covenant of works, which prefcribeth all duty, and forbiddeth all fin. 2. If

a law require abfolute purity, then that inclination muft be condemned by it, but it requireth abfolute purity and

•■ct holinefs, even according to God's image ; therefore that inclination inconfiftent with it muft be condemned here feeing iu the other commandments, acts that are refolded

and

and fully conferred to in the heart, arc forbidden. 3. If the rife of this habitual luft was by this command condemned and forbidden to Adam, in looking to the fruit, and in entertaining that motion, or the indifpofing of himielf by it to walk with God ; or if this command did forbid him his fall, and the bringing upon himfeif that luft ; and when it was in him it was a breach of this command, then it is !o to us alfo ; but certainly Adam was enjoined by this command to preferve himfeif free of the root of all fuch evil?, if the fruits themfelves be evil, which is undeniable. 4. If this ill be ct'vt^ia, or a tranfgreffion of, or difconformity to the law, then it muft belong to fome command reductively at lead ; but the former is certain, and it cannot (0 properly be reduced to any other command as to this, therefore it is here condemned as fin. «e. If it lieth in the heart, and giveth the firit finfui rife to actual fins, then it muft be forbidden in this command (for as we now confider it, it prevented! determination, and may be where actual fin is not) but the former is truth, that it conceiveth other actual fins as the mother of them (as it is James i. 15 ) therefore it muft be forbidden here. 6. Add our blefTed Lord Jeius in his utter want of, and freedom from, all corruption was conformed to the law, and it was a part of his conformity to it, and to this command rather than to any other, that the De-*il had nothing in him, no, not fo much as a mot us prims primus (as they call it) to fin, nor any root from which it ihould fpring

If it he objected, r. That this luft is in men antecedently not only to any formal will of their own, but to all power and ability to help it, or fo much as not to will it # and (o cannot be fuppc-fed to be forbidden to them.

Anfw. f. There are many things forbidden them, which flow aiter the fall are not in their power to prevent. 2. This Taw is to be looked on as given to man in his innocency, which therefore required of him the keeping entire and un-defaced the image of God, according to' which he w.ts created ; and now condemneth him for the want of it, the fcope of the law being to paint out perfect holinefs, without tfefpect to a* man's ability, or his prefent condition, but to his duiy, for the performing of which, he got a power from God at firft, but through voluntary tranfgreiHon of the la'vr loft it, and none will deny but if it be a fin to have \vc\\ a polluted nature, the law muft require it to be otherways.

But, 2. If it be faid that it is involuntary, A'nfiv. It is. true it is not deliberate, but voluntary it is, as having its feat and rife in the will, as well as in other faculties, and there 1 fore the will cannot be thought free.

• F f f 2, 2 11

3. If it be fald that this fin is greater than any fin forbidden in any other of the commands, therefore the command forbidding it ought not to have been laft.

Anfw. In (bme refpect it is greater, viz. in its felf, yet in refpect of its palpablenefs and obvioufnefs it is lefs ; alfo this command forbidding it prefleth a further degree and ftep into all that goeth before, and therefore is well fubjoined.

2. We comprehend under this command, all firft motions rifing from that habitual luft, in reference to more compleat acts, altho' they be inftantly checked and choaked, and that whether they be in reference to particular objects, or whether they be vaging, unfettled motions of any luft in itfelf fin-ful; and that "whether there be a delectation or ftaying on that|forbidden object or not, orconfentingto it, or refolution to follow it on or not, as is evident in Paul, Rom. vii. For, 1. Such motions are the births of a iinful mother, habitual lufts: 2. They have finful effects and tendencies, they are incitements to fins: 3 They are finful in their nature as being difconform to the holy law of God, and though they Ihould prefently be ftrangled, yet it is fuppofed that once they were; and if they were, they were either good or ill ; if good, they fhould not have been ftrangled ; if evil, then they had this in-ordinatenefs here forbidden, and that from our own hearts or inventions that gave them being, and therefore they muft leive a guilt behind them. 4. Otherways thefe evils forbidden here, would not differ from the fpiritual ills forbidden in o-tber commands that forbide luft with conf'ent and delight, 5. Our blefied Lord Jefus would be capable of none of thefe. and therefore the having of them muft be unfuitable to his image, who was like us in all things except fin. 6. Paul's af-fertion, Rom. vii. 7. that he had not known this fin of luft but by the law, maketh it evident that the command fpeaketh of luft not eafily difcernable (yea, that he himfelf difcerned it not till he was renewed) and fo it fpoke of fuch lufts as after regeneration, to his fenfe and feeling, abounded moft : Now none can fay there was either in him more refolutions to fin, or more delight in them than before, but a quicker fenfe of thefe finful ftirrings and irratations than he had formerly.

3. We take in here moroja deleffatio, or the entertaining of extravagant imaginations (as of honour, greatnefs, luft, pleafure, tic.) with delight, where the heart frameth fuch romances, and pleafeth itfelf with meditating and feeding on them, which Ecclef. vi. 9. is called the wandering ofthe de-fire y and in other places of fcripture, the imaginations of the

heart of man (which even nature itfelf may teach to be finful) this properly cometh in as a leg (to fay lb) or member and degree of this fin, and as an evidence of one actually difcon-

tented

tented with his own lot (contentednefs with which is the pof-fitive part of this command) and is a whoring of the heart after vanity, in a palpable degree, to fatisfy itielf in its phan-tafies and notions; and this is not only when the heart runneth upon iinful objects, but alfo vain objects, which David hated Pfal. cxix. 113. for this railing and roving of heart is ever upon fome other man's portion, at leaft upon what is not ours, and tendeth ever to the imagining of fome thing which is not, as an addition to our good which fup-pofeth difcontent with what we have. 4. We take in here fuch concupifcence, as though it approveth not unlawful means to profecute its inordinate defigns, yet it is too eager in the purfuit, and difcontent when it falleth (hort; as for inftance, when Achab would buy Nabal's vineyard and pay for it, or a man would marry fuch a woman lawfully, fup-pofing fhe were free and there were confent of parties, <bc. the one is not ftealing, nor the other adultery, yet both of them fuppofe a difcontent, when the defire of having is too eager, and when there is an inordinatenefs in the affection or defire after it ; as when one cometh thus peremptorily to deiire to have fuch a thing, or to with that fuch a thing were, I would fain have this or that, O that this or that were, even as David longed for a drink of the well of Bethlehem : In a word we take in all that is oppofite to, or in-confiftent with fatisfaclion in our own lot, and love to our neighbour, under which this command, as the reft is com* prehended, Rom. xiii 9. even the leaft rifings of anything tending that way, or that inclineth to difcontentment in our felvcs. It is true, every deiire to have fomething added to our lot, or amended in it, is noc to be condemned, but when it is inordinate ; As, 1. When the thing is not needful; 2. When the defire is too eager. 3. When the thing too much affecteth, and even difcontenteth till it be affected and done. Now this being the fcope and fum of this command, it may be gathered of how broad and vaft extent the breaches of it are : Is there one hour wherein there are not multitude* of thefe evil thoughts flowing, running, and roving through the heart ? Ah! what difcontents with providences, grud-gings, vain wifhings, 6r. are there ? and although all thefe, as they reflect on God, are againft the firft command : yet as they imply difcontentment in us with our lot, or as tlicy are Tilings of heart to evil (though wreftled againft and wherein the Spirit getteth the victory) they are againft this command ) fo that not only vain imaginations that are formed with delight, but even-thofe that are fcarce fullered to breath ; yet having once a being, are againft this command, 4nd finful: For, 1. They break a law, and are difconfor-

W4 3*1 Expsfiikn of Co' m . to.

med to that we fhould be: 2. In Paul, Rom. vu. (who yet g?.ve not way to thefe) they are called fin, and the body of death: 3. He wreftleth againft them, and crieth out under them, defiring to be quit of them, ver. 24. now if they were only penal, fuch out-cries and complaints were not fo like him, whom a complication of fharpeft afflictions could never make once to groan •, but this body of death made him to cry out : 4. They luft againft and oppose the Spirit, Gal. v. 17. and fo are againft the taw of God, Rom. vii. and tend to obedience to the law of fin, and further the execution of its decrees: 5 Thefe are of the nature of original fin, and a branch growing of that root, and fo what is born of the fiejl?, is jie/b, the branch mull be of the nature of the root, if the tree be corrupt, the fruit muft be fo; 6. Thefe make way for other fins, and keep the door open for temptations to groflfer evils, and give the devil accefs to blow up the fire : 7. They keep out many good motions, and obftruct many duties, and indilpofe for them : 8. They mar communion with God, who fhould have the all of the foul, heart, and mind ; and Aire, if he had his due, there would be no place for thefe, as there will be ncn-e from them among the fpirits of the juft men made perfect: 9. Thefe finful ritings in the heart area great burthen to a tender walker, who groaneth under that habitual lightnefs and vanity of fcris mind in the gaddings. whormgs, and departings of it from God ; for becaufe of h he cannot get his whole delight uninterruptedly fet on him, and though he delighteth in the law of God atteY the inner man, yet he cannot win up to full conformity to it In his practice, or when he would an'd relalvcrti to do good, yet (ere he wit as it were) ill is prefent with him, and his heart is away and on the purfuit of one fooiifh toy amd vanity or another. 10 Paul (peaking of thefe luftful ftirrings of the heart, doth make it evident, Rom. vii, throughout the chapter, that this command fpeaketh of fuch lulls, which he had not known, except the law had faid thou /bait not luft. Now men naturally know that inward afTent to fin, even before it be acted, is finful ; yea, Paul knew he had fueh things as thefe corrupt motions in him, but he knew not that they were finful, but from the law, and that after its lpiritnal meaning was made known to him ; and from this it is that fuch who are regenerate fee more fins in themfelves than ever they did while unregener* ate, not fi-nply, becaufe they have more, but now having the fpirit, and a contrary principle within, they difcern that to be finful, which they took no notice of as fuch formerly : Ti. The frequency of this fin inordinacy in the fir ft ftirrings and motions of the heart is no little aggravation of it;

for

for what hour of a man's life, when waking, (yea, when afieep, in creaming a man may be guilty of it, as Rivet upon this command acknowledged) or half an hour is free of it ? Is ever the mind quiet ? and doth it not often yield confent to thefe motions? and how few good pur poles are often followed forth ? Alas ! but leidom : 12. The extent of it is great, one may fin this way in reference to all the commands, yea to as many objects as. his neighbour or himfelf hath things of \vhich they have the pjiTeffion ; yea, to imaginations about the things that have no being, nor, it may be, poffibiiity of being, but are meer chimera •• 13. The occafions of it and fnare? to it are rife and frequenl, nothing we fee, but readily it doth as fire, inflame this iufc, fo that we have need continually, as it were to caft water oa it; vea, what thing is there that is in itfelf lovely and dciire-able'we hear or read of, that we are not readily inordinately to be ftirred towards the defiring of it. 14. Its pretexts and cloaks to hide itfelf are many, and fometimes fpecious, fo that men are feldom challenged for it, if it come not to length of being confented to, or at leaft of a delectation ^ How often are there wifhes in our mouths, and oftener in our hearts, that break this command which wc obferve not ? efpecially if they be for knowledge or fome good thing in another, or fome good thing done by another which corn-mendeth him ; for then, " O if we had it ! or, O if we had W done it !" is often the language of the heart, and fo there is a fecret difcontent again ft our neighbour, which often runneth to envy, or at leaft to a difcontent that is not fo with us, and that we are behind in that ; but efpecially in fpiritu-al things we take liberty for thefe discontented wifhes, alfo grudgings, that another is free and we are crofTed, come in here under the fin forbidden ; as alfo that which is fpoken of, Ecclef. xii. 12. of much reading and making many b6A$ % when one is defirous inordinately, either to have, or to make many books to vent his knowledge by, eipecvally when it lev-elleth what others have done.

This incrdinacy that is in the motions of the heart, np-peareth much, 1. In the beginnings and ftirrings of pa filers and difcontent which often never come abroad, but yet are deep breaches of this command, either as marring that lov* ing and kindly frame which we ought to cirry towards c-thers, or as inconfiftent with that inward krenity and tranquility that we fhouid conferve in ourfelves, that dumpifh-nefs (which is ordinarily to be feen in paffionate and difebo-tented perfons) often proceeding from, or tending to one or thefe two, pafiion or difcontent.

2. It appeared* in bargains, as wbfcn we hear of a good

bargain

bargain or good marriage which another hath gotten, or fome good event or iffue he hath had in fuch and fuch an undertaking, there is a fecret grudge that we have not got it, or that we have not had fuch fuccefs.

3. That thoughtinefs and anxious carefulnefs which often is in bargains making, how they may be lure and moft for advantage, is we conceive efpecially pointed at here, there is a fuitable carefulnefs which limply, and in itfelf is confident with lawful diligence, but this anxiety finfully accom-panieth it through our inordinacy in it.

4. It lheweth itfelf in thofe many ruings and repentings which often are after things are done, and wifhing they had not been done, which are not fimply finful when there is reafon for them, but as they are carking and inordinate, as for moft part they are in us. We ought to grieve with after-grief and forrowful fharp reflexion for the fin of what we do in all thefe above faid, and others fuch like; but it \% repining againft God, and his infinitely wife government, to grudge at difpenfations, events, and confequems, which are meer providences.

5. This inordinacy of heart motions doth much appear in the vexing after-thoughts of, and reflections upon any thing we have done, not fo much becaufe of its finiulnefs, as be-caufe of its bringing fhame upon us, or becaufe of its un-fuitablenefs to what our humour aimed at; and upon this account we are difcontentented, and have an inordinate and unfatisfied defire of having it otherways done, and fo dif-contcnt is the proof and evidence of this luft, discovering it where it is, for becaufe our defire (though poflibly it becon-fufed and for any good, as it is Pfal. iv. 6.) is not fulfilled, therefore is heavinefs and difcontent, whereas if it were fa-tisfied, there would be quietnefs.

So then we conceive this command, as to its pofitive part, doth 1. Require love to our neighbour, and complacency in his profperous condition, and all fuch motions as are in-confiftent with it, are here forbidden, though they never come to aft, and being fuch as we would not have any o-thers entertaining towards us. 2. Contentment, fo that difcontent, dilcouragement, fainting, heavinefs, anxiety, dif-quietnefs and not refting fatisfied with our own lot, which is forbidden, Heb. xii. 5. are condemned here. 3. A holy frame of heart, a delight in the law of God, and conformity to it, Rom. vii. 22. Hence thefe motions are counted oppoiite to it which were in Paul (although he wreftled a* gainft them, as was faid) and are the imaginations of mens hearts, but the fcrenity and tranquil compofure of the heart hav.ng every thing fufrjett and fubordinate to the law of

God,

God, is called for here, 4. It requircth compleat conformity to the law of God, and exact and perfect love to, and deiight in him. Thus this command is broken, when there is any ftirring of heart inconhftent with peri eft love to him and his law : But obedience is given to it when we put off the oldman , and put on the new man created ajter God, &c. Col. iii. 9, 10. and attain unto a ftayed, compofed, eftabVi-fhed, and fixed heart, fo much commended in fcripture. For the difference of this command from the forxher commands, is not in the object, but in the aft luft, for determinate luft, for inftance, looketh to the feventh command, but here a fort of vaging unfettlednefs in the thought that cannot be called adultery, as not partaking of that name, yet really is luft, is forbidden, and fo alfo vain wanderings u-pon ideas and notions come in here under the name of luft, and are finful, being inconfiftent with a compofed frame of heart.

To cJofe up all, let us confider a little thefe words, Rom. vii. 7. / bad not known luft except the law had faid tboujbalt net covet: I fhall only premit this one word, that it is iome-thing peculiar to this command, that men in nature come not the length of taking it up, Paul before his converfion knew that the confented to defire of an unlawful thing was iio 9 but he knew not this narrow bounding of men to be intended in this command.

In the words when you may take up thefe three, 1. ThaC there is a great finfulnefs and inordinacy in folks hearts, e-ven in the leaft things, which oft-times they take no notice of. 2. That generally men in nature do not advert to this* and are neTer throughly humbled under it. 3. That there is fuch an indwelling luft as this, which is fpoken of here even in the heart of-the believer, and obedience to this command will be as ferioufly aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other commands.

As to the firft, I (hall firft interrogate you a few things. I. How often is your mind ftirring and reeling like the rage* ing fea? 2 S How often, or rather how feidom, can ye fay that thefe motions and ftirrings are conform to the law ot God, or confifting with true love to God, and delight in him and in his law ? Are there not in your hearts wonderful fwarmsof vain imaginations that ye cannot give a reafon for, and cannot tell how they come in, nor how they go out ? which yet are all breaches of this command. 3. How often do you take notice of them or are fuitably affected with them? 2. For further conviction of the iinfulnefs of this, confider the extent of the command. 1. A man by the baakicg of G g a thk

this command may be guilty of the breach of all the reft. 2. Its exteniive, in refpect of the occafions a man hath to break it, his eye will look to nothing but this luft will take occafi-on from it to fin, the hearing of Inch and fuch a thing, will by means of this weaken a defire to be at it, tho* the impof-fibility of acting it may impede his determination 3 It is extensive in refpect of the continual bad pofture the heart is in, fo that hardly can a perfon take a look of it, but he will find this fin of inordinacy in the thoughts in it, and fome plagues as effects following on it. 4 For yet further conviction, confi-der the greatnefs of the fin, 1. In that it not only runneth after particular object?, the coveting whereof is againft the other commands, bjt forfeeth and inventeth objects in the brain, and fo this Fuft is broader than a man hath exiftent objects to it, as when he defireth to be rich, but knoweth not how. 2. We may gather the greatnefs of this fin, partly from the nature of it, called in fcripture, enmity againft Gcd 9 Rom. viii. 7. partly from the brude and product of it, called the fruit of thefe/h, partly from the fruit that it bringeth forth, and that is death, it begetteth other fins not only by indifpofing to duty, but by actual inclining and difpofing to evil, io that when the devil cometh to tempt, he hath no more to do but to blow up this fire of luft that is within, and need-eth not bring new fire to kindle it. Our fcope in all this is to bring you to know that fuch a thing as this innordinate left is in you, and that it is exceeding finful \ Ye cannot deny but the devil and luft ftirreth as much in you as it did in regenerate and eminently holy Paul, and yet how is it that ye are as quiet, as if it were not in you at all I fuch ferious and fenfibie fouls as have rightly feen this, will loath them-felves, as being, becaufe of it, mQft polluted ar.d unclean, and will cry cut, Oh ! we are vile.

For the fecond thing in the words, folks may be a long time ere they take up this fin, and generally men in nature do not know it : there are many vile fins in the heart that never were deliberate, nor yet fully contented to, when this fin is difcovered to.Paul, he getteth another fight of the nature of fib then he would have believed formerly he could have had ; folks are rarely affected with original fin, that thwar-teui with, and is contrary to the law of God, and feldorn hmthened with this habitual luft, that ftirreth even in believer.-, becaufe but renewed in part, and fo it is but deftroy-1 part, and it is a great and grofs miftake to think that grace altogether expelleth it here, and it is fometimes"their g'Viit that they fret and are difcontented and difecuraged. not fo much becaufe of the finfulnels of the fin, as that it ih.2u!d be in their let j for it is one thirg to be ferioufly

wreft-

wreftling Againft this luft, and bemoaning it, and another thing to have a perplexednefs about it; as when there is a fretting that fuch a thing is not better done, and yet no feri-ous forrow, becaufe of the wrong doing of it limply, and in itfelf considered ; and there is an inordinatenefs whereti flefh prevailetheven in complaints of fin and in defii ing good : and fo this command regulateth our ddire not only in reference to the object but as to the way and manner of purfuing it. As to the third thing in the words, that this luft or con-cupifcence is in the believer (as we have juft now (aid) it is uncontrovertibly clear from what the apoftle af&rteth of himfelf, and mod bitterly bemoaneth in that chapter; and from the univerfal experience of the faints, fo that we need fay nothing more particularly of it then we have faid \ only it may be afked if there be fuch a concupifcence in the believer, how doth it differ from that which is in natural men ? Anf 1. Sin not only dwelieth, but commandeth and reigneth in the natural man \ But tho' corruption dwell in the believer, and may fometimes take him captive, yet he doth not with the benfel of his foul yield to it. 2. A natural man is wholly one, or if there be any warring or distention, it is butoneluft driving with another, the believer is twe-fome (as they ufe to fay) he hath two parties or fides, and when corruption prevaileth, grace will be faying, O that it were o-therways 3. The believer difcerneth his lulls far better nor he did while unregenerate, and feeth them as fo many evil fpirits dancing and reeling within him. 4. This indwelling corruption is one of his greateft weights, yea, it is exceeding weighty, and his moft grievous burthen, heavier not oaly than alt outward afflictions, but even, in fome refpeel, then actual tranfgreffions, for he findeth that he is never fooner off his watch, but his evil inclination fetteth on him, this is his exercife, this marreth his peace, and maketh him loath himfelf, when the world feeth nothing in his converfation reproveable : This did much more pinch and afflict Paul then his perfecution, and maketh him cry out, WhatJhall 1 do y 0 wretched, 0 mijerable man that lam, vjho Jhall deliver me from the body if this death ? All the outward afflictions and tribulations that he met with, drew never fuch a word from him ; he could thro* grace rejoice, yea, glory in the midit of thorn ; but this maketh him cry out of himfelf as miferable, it being indeed the thing, that in itfelf, and in the efteem of the child of God, when at himfelf, maketh him beyond all things in the world look at himffif as wretched and miferable, and if faith in Chrift were not kept up, the believer in this cafe would defpair and give it over; but it is neither the natural caan's exercife, nor yet his burthen/ 5. The natural man G g g z bath

hath not a fpiritual fenfe to favour and relifh the things of God, and as little inward feeling of his corruption that is cppofite to the grace of God, but outward things are only, or moft fweet to him : the believer relifheth fpiritual things ; but remaining corruption marreth his fatisfa&ion even in outward things, and the more he finds that he is fatisfied with them, he is therefore the worfe fatisfied with himfelf; if he take a glut of fatisfaction in them, with more pain he vomits it up again, and it troubleth his ftomach, as it were, til! he get it caft out; God's people get not leave to drink with full fatisfa&ion of the things of the world, as natural men do; for the believer having too parties in him, grace and corruption, whereof while out of heaven, he is confti-tuted *, what contenteth the one, can never content the other : but the natural man having but only one party, and being wholly conftituted of corruption, he h ath more delight, not only in finful things, but alfo in worldly things than the believer.

The fcope of all is to difcover your fuperficialnefs and o* verlinefs in examining yourfelves, to put you to be more fe-rious in that neceffary and ufeful exercife, and to teach you by what command ye fhouid moft examine yourfelves, even by this tenth command as being that which will make the cieareft and mofc throughly fearchingdifcovery of yourfelves to yourfelves, and will beft ride marches betwixt you and hypocrites, to put you in thankfulnefsto acknowledge, and with admiration to adore the exceeding great goodnefs of God, in providing and giving a Mediator on wham he hath laid ail thefe innumerable iniquities of all his people, which would have funk them eternally under the unfupportable weight of them ; to let you fee how abfolutely necefiary, how unfpeakably ufeful, and ftedable he is tofo many ways, and fo deeply guilty finners; and withal to lead you to improve and make ufe of him for doing them away, both as to the guilt and filth of them; which when God fhall, for Chrift's fake, be gracioufly pleafed to do, will not every believing foul have reafon to fay and ling to the commendation of his grace : Who is a God like unto thee that pardoneth iniquity ? Blefs the Lord, 0 my foul, who forgiveth all thine iniquities, who heakth all thy difeafes, to him that loved its, and wajhed \is from our fins in his own blood, be ghry and do* minwnjQT ever. Amen.

f 1 ff J *

r 421 3

A N

ALPHABETICK TABLE

Of the CHIEF CONTENTS of this

TREATISE.

A

ADJURING of men in what cafes, lawful and uieful, Pag e > 162

Adjuring of devils, when lawful, and when not 164

Adjuring unreasonable creatures in what fenfe lawful ibid. Advocates their fin in pleading for unjuft caufesand fuits 165 Adultery, the evil and aggravations of it 133, 134

Three forts of it, and which is the grofleft 335

How many ways one may incur the guilt of this Gn 338, 339 Alms, what obligation lies upon us for giving of

alms, or for works of charity 385

How great a fin when neglected ibid.

Wherein this duty confifts 386

Who the fitteft objects for alms-deeds ibid.

Who are obliged to give alms 386, 387

After what manner, and in what meafure fhould

we give our alms 387

General rules for directing the time, the manner

and proportion of alms 388, 389

Angels, viiible reprefenutions of them impofGble

and dangerous 93

When, they were created 289

Anger, when lawful, and when not 329, 330

Appealing to God, in what cafe lawful 175

Apparel how to be ufed 34c

The finful abufes of it 340 to 343

AfTeverations, fuch as in confcience, cjrr. whether lawful or not 15Z Atteftations when lawful and binding 16} Of attefting God as witnefs 175

B BACK-BITING, Men's fin and fubtility in it 403 Baptifm the right adminiftration of it required in the

fecond commandment to6

» How

422 A TABLE of the CONTENTS.

How parents fin before the baptifm of their children, how in thetime of the adminiftration of it, and how after it Page 123

Severalordinaryfinsoftheadminiftratorsof itenmerated 124 The ordinary fins of the witness to it enumerated ibid. JWany fins of profeiTors in reference to their own

baptifm inftanced 125

Beafts, the killing of them not forbidden ia the

fixth commandment 323

How one may (in in linking of them 324

Bigamy, how a breach of the feventh commandment 335 Blafphemy defined and deftinguifhed 176

When it is againft the Father, when againft the Sen,

and when againft the Holy Spirit 176

Blafphemy againft the Holy Spirit, what it is not ibid.

What it is 177, 178

In what fenfe this fin is irremifllble 178, 179

How many ways one may be guilty of blafphemy 179, 180 What fins do occafion others efpecially to blafpheme ibid.

C

CALUMNY, what it is 402

Caping or plundering of trading fiiips, by privateers

unlawful even in time of war 365, 366

Charity, fee Alms. Chaplains, fee families ibid.

Commandments diftinguilhed 47, 48

In what fenfe affirmative commands oblige femper f

but not adfemper ibid.

Six rules to know when affirmative commands bind

to prefent practice 48, 49, 50, 51

Ten rules for the better understanding of each

command 47, 48

Two more rules added 54

AH thefe rules fummanly contained in five fcriptures 54, 55 Why fome commands and not others have reafons

prefiing obedience, annexed 62

Why fome have promifes annexed 63

Why fome have threatnings annexed ibid.

Concupifcence. How in the fenfible part of the foul,

and how in th? rational 40S

Of habitual and actual concupifcence, with the degrees of the letter ibid* Habitual concupifcence proved to be forbidden in

the tenth command 409, 410

Some objections anfwered ibid.

The firft ftirrings of concupifcence, tho' not delighted

in, nor confented to, proved finful and againft the

tenth command 411

The

The fin of thefe firft motions held out in many

particulars ^ Page 412, 413

How the inordinacy of thefe motions difcover itfelf 414, 415

How the fin of thefe is not fufficiently noticed 416 That men in the ftate of nature cannot take up the

fin of thefe 4 l 7 How concupifcence in a believer differs from what it

is in other men 419 Confidence, in what fenfc it may be put in the creature

without fin 75

Covetouihefs what it is 378 How a man may endeavour to increafe his eftate

without the guilt of it 378, 379

Some difcoveries of covet;;ufnefs 390 That in the apoftles times it brought men under

church-cenfure 391

What coveting is forbidden in the tenth command 407 The prohibition of covetoufnefs unreafonably divided

by papifts into two commands 408 Covenant, every fin againft God, as our God in covenant Is againft the firft command as wclf as fin againft God as God 83

D

D A N C I N G, the fin of it 340, 346

Days, none can inftitute ordinary or fixed days fo/-

worfhip throughout the whole, befide the labbath $j Giving or receiving gifts on New-year's-day, a finful

fuperftitious cuftora 104

Defpair, how a breach of the firft commandment 82

Devil, his injections when our fin, when notj 410

Dreams, fee fleep

Druokennefs, the fin of it fhewed in divers refpefte 347, 348 Rules for preventing infobriety in drinking, whereby

one may alfoknow when in any meafure guilty 351, 353 How unbecoming all, and whom more efpeciaily 355

Whether one may drink exceffively to provoke

vomiting for healths fake 356

Whether di unkennefs leflen the guilt of fins committed

in the time of it nrj

Of tipling and four-hour's-ing 3 -#

Of drinkiog at making of bargains 359

Of drinking healths ^6o

Of drinking at the birth of children, and when vifiting

women in child bed ibid.

Of drinking at light wakes or dergies 361

Of the multitude of taverns and ale-houfcs ibicU

Duels the unlawfulnefs of them 325

Duties

'4*4 A TABLE of the CONTENTS.

Duties we owe to God by the i. command fummed up 64, 6j Thefe required in the 2. command fummed up 100, 10 1 Thefe required in the 3. command fummed 147

A fummary of the fabbath duties 281

Why our duty to man is as particularly required in the

decalogue, as our duty to God 246

F

FAMILY Worfhip, wherein it confifts 220, 22 r, That the fcripture hold forth this is proved

at length 225, 216

Seven reafons proving the neceffity of it 230, 231

That this is required in the fourth command

proved various ways 222, to 225

That this duty is four ways defcribed in fcripture 226 to 229 The right ufe and alfo the abufe of keeping chaplains 234 The great advantage of conscientious going about

family-duties 725

Fafting, in what fepfe a part of God's worfhip 125

Several grounds of fafting 136

Twelve ordinary fins that goes before fafting ibid.

Twenty ordinary fins in fafting enumerated 147

Thirteen inftances of ordinary faftings after fafting 138 Father how to be underftood in the fifth command 2^9 What love the father owes to the fon, and what the

fon to the father ibid.

Whether the father or the magiftrate fhould be

obeyed when commanding contrary things ibid,

Fornication, the feveral forts of it, with its aggravations 33;, 336 Frugality what it is : Eight characters of it 388, 389

G

GAIN, when lawful and honeft 381, 382

Several ways of difhoneft gain enumerated 369

Gods, Who make unto themfelvcs other gods befide

the Lord 75, 76

Gluttony, how againft the feventh command 347, 348

Divers confederations tending to difcover when we

fin in eating 349, to 331

Divers neceflary rules for regulating our eating

and drinking 351, 352, 353

H

HATRED of God, bow a breach of the 1 command 82 How every fin is interpreted hatred, and every finner

a hatter of God 143

How corrupting of God's worfhip is reckoned

hatred of God in a fpecial manner 44

Hair, how finfully abufed 364

Honour, what mentioned ia the fifth command imports 300

Why

Why honouring our neighbour is commanded

before other duties of the fecond table Page

Wherein honouring our neighbour confifts and

what it imports 308, 309

How honour diflfereth from love ibid.

Whether outward expreffions of honour be always

neceffary ibid.

What is contrary to this honour we owe to our

neighbour 3°9» 3 l °

Whether wicked men maybe honoured 311

Whether rich men fhoulc! be honoured ibid*

The place James ii. 1, 2. explained 312

How the honour we owe to a good man, differs frorri

that we owe to others, alike in outward refpedts ibid,'

Whether we may feek our own honour, and how 312, 313 How we fhould prefer another to ourfelves 314

Humility required by the fifth command, a threefold

confideration of it. How the Pagan moralifts were # ftrangers to it. The advantages of it. In what things?

it is molt neceffary. The oppofhes of it 318, to 323

I

IDLENESS, the finfulnefs of it 285,286,2s?

Idolatry, ieven diftin&ions of it 66, 67

Five ways of more fubtile heart idolatry 68

How to difcover each of thefe 69

The ordinary objects of this great idolatry inflanced

in eleven particulars 70, 71, 71

What be the mofl fubtile idols fhewed in fix particulars 73 A twofold idolatry, efpecially forbidden to the Israelites, and condemned in them Zf The idolatry forbidden in the fecond command in fix

particulars ioo, 101

Je3loufy whatitimporteth and how attributed to God 138 Ignorance of the law. The fad erTecls of it, 41

How a breach of the firft command 77

Several diftinclions of it explained 78

How it excufeth and how not 73

Images of any of the three Perfons of the bleffed

Trinity, proved to be unlawful 89

Objections anfwered 89, 90

The command forbidding images, proved to be dif-

tinct from the firft 87, 88

What images may be lawfully made ibid*.

Whea are images of creatures abufed 91

Images of heathen gods, as Mars, Cupid, err. prohibited ibid, Impatience, how it appears, and how a breach of the

firft command Si

H h h Im-

Imprecations, whether lawful or not Page 53

Inceft, when committed, and wherein the urw

naturalnefs of it ftands 333

K

KNOWLEDGE of God required in the nrfi: command 64 See ignorance

L

L A W, the excellency and ufefulnefs of it 40, 4r

How the moral law obligeth us now 42, 33

The diftinction of the decalogue as a law and as a

cpvenant cleared *4;

How the law was given to Adam in inuocency, how

to Ifraely and how to believers now 53

The extent of the law (hewed in ieven refpefts 52, 53

Several ways cf abufing the law 103

Some directions for right ufing of it 54, 55

Light-wakes and dergies, the finfulnefs of them 104

Lots or lotting defined 185, i8£

How the ufe of them concerns the third command ibid. Several divifions of lot3, and which of them are

lawful, which not 187

What is necefiary to lawful lotting 18&

Cautions for preventing abufe of them ibid.

Lufory lots proved unlawful i36, 190, 19*,

Some objections anfwered ibid.

Love to God, why called the firft and great command 295 What love may be allowed to the creature without

breach of the firft command - 74, 75

Whether we ought to love all men alike 303

In what refpecls may we make a difference 3^4

WJiat are the grounds of a lawful difference in our love ibid. How love to the godly, diffcreth from common love

to others 305

How we may love wicked men ibid,

What felf-love is lawful, what net 3S6

Luft, how early it entred into the world 33 1

Several degrees of unnatural lufts 333, 334

See concupifcence

Lie, what it is, and when is one guilty of it 300

Four forts of lies 392

How many ways we wrong our neighbours by

! vmg ^ _ 39?> 394> 395

Of lying in the court of juftice, how the judge and how

theadvocate may beguiltyas well as a falfe witnefs 396 397 Lin the taking away of our own, cleared to be forbidden in the fixth command 274 How many ways one may be guilty of this ibid

How

How we may fin againft the bodily Life of others Page 325 How againft the lite of their fouls 326 .

How againft their life of contentment 327

M

Marriage, how many ways men fin in contracting of k 336 How one may fin againft the feventh command even

in a married ftate 337, 33^

How one may fin in diffblving of marriage 337

"Mother why mentioned in the firft command 300

Moral, all the precepts in the decalogue not moral

in the fame fenfe 46

See fabbath.

Murther, feveral diftin&ions of it 328

How it is committed in the heart, how iu words,

geftures, deeds 329, 330

How magiftrates may be guilty of it ibid.

Sclf-murther how forbidden 323

N Name, what is meant by the name of God. S<e life. 14$

What is to take his name in vain 147

What is necefiary to the reverent mentioning of the

name of God ibid.

Why the taking of his name in vain, is fo peremptorily prohibited 14$ Eight ordinary ways of taking the Lord's name in vain 17^ How the name of God is taken in vain in ordinances

and duties iSu

How to prevent this fin in duties 181, 182

How to know when gu?lty of it 183, i2i

Why the taking of God's name in vain, is fo threat-

ned and pnnifhed even beyond other fins 197, 198

How it comes that this fin is fo ordinary 199, 200

Directions for the preventing of it - 200, 201

Neighbour to be honoured and loved 201

>IIovv we fhould love and honour our neighbour 204

See honour and love'

O

OATH, five things to be confidered in it 149

Bow one oath differs irom an afleveration J 50

That it is unlawful to fwear by angels, faints or other

creatures proved ibid.

The difference between promiflbry and aflertory oaths,

and between promiflbry oaths and vows, fhewed 154

A threefold matter or an oath, and a threefold occafion

of fwearing 15J

Of exprefs or tacite conditions in all promiflbry oaths 1 59 Whether indefinite oaths, fuch as thefc impofed in

Hhlu colleges,

'<28 A TABLE of the CONTENTS.

colleges, in corporations, or fuch as foldicrs give

to their officers, be lawful Page 156

What does not lofe the obligation of promiflbry oaths,

thirteen particulars inftanced 158, 159

What oaths are null, and of no force 160, 16c

Four cafes wherein the obligation of a lawful oath ceafeth \6% Why wicked men keep their finful oaths much more

ftriftly than they do lawful oaths 163

What an oathfuperaddeth to a promife ibid.

Obedience. The difference between obedience to the

moral law, as it refpefts the covenant of grace, and

as it refpefts the covenant of works 43, 44

See duties commanded. Law.

Omens and obfervations when finful and fuperftitious 192 193 How fuperftitious obfervations may be made of a

word of fcripture ibid.

Oppreffion fliewed to be a fort of rapine, and againft

the eighth command 367

Obteftations when lawful and binding, and how we

may alfo fin in them

P

PERJURY, feveral forts of it, and feveral ways

how one may become perjured 157

Whether one that neceffitates another to fwear, when

he has a fufpicion that that other will forfwear him-

felf, become accefibry to his perjury. Sec oaths 335

Poligamy, how a breach of the feventh command 325

Poverty, how men finfully bring it upon themfelves,

and fo violate the eight command. 376

Punifhment of the iniquities of the fathers upon the

children threatned in the fecond command, proved

to mean fpiritual and eternal punifhment °fpecially 140 Three confiderations for clearing how the Lord does

thus punifh children for the parents fin 141, 142

Five ends for which the Lord threatens the pofterity

of wicked men 143

jjrlow children become guilty of the parents fin, and

what fpecial need feme have to repent of the fin of

their anceftors 145;

Praifing God required in the fecond command 112

Our ordinary failing before the going ahout xhis duty 113 Many failings in the performances of this duty enumerated ib. Our failings after praifing 114

Prayer required hy the fecond commandment 110

Many fins before prayer inftanced ibid.

Many ordinary fins in prayer 111

Many fins while joining with others in prayer enumerated 111 Many ordinary fins after prayer inftanced in 113

Preface

A TABLE of the CONTENTS, 429

Preface \J am the Lord thy God] a preface to all the commandments, but more efpecially to the firft command 62 Pride in what things it appear. See humility. 322

Promifes why annexed to fome commandments rather

than to others 61

Why the firft command is called the firft command

with promile 299

What comfort the promife made in the fecond command, to the thoufand generations, fyc* affords to believing parents and their children 144

What is the meaning of the promife annexed to the

fifth commandment, and how to be underftood 313

What advantage a believer under the New Teitament, has fuch temporal promifes. See vows 31 5

R

RAPINE, what it is

Religion how concerned in the duties we owe to others2p7 298

Riches, ten prejudices that come by them 381

Right, whether a wicked man has it, to any thing here 314

S SABBATH, the obfervation of it a moral duty 201 202 Three confiderations for clearing the morality of it 202 203 The morality of it proved from the icriptures way of

(peaking of it in general 204

The proprieties, Ezekiel 43,44, 45* 46. chap confidered 206 Matth. xxiv. 20 conftdered 307

2 Proved that ail the ten commandments are moral,

and confequently this 208

This cleared from Mat. v. 17. James ii. 10. 268, 209

3, Several peculiar marks upon the fourth command,

confirming the morality of it 211, 212

Four arguments drawn from fcrip. to prove this 213 214 215 Four notable witnefs to this truth ibid,

Obje&ions anfwered 216, 217

Remembring of the fabbath imports four things 346, 237 How to reckon when the fabbath begins and ends 23S

What proportion of it fhould be bellowed on

fpiritual duties 238, 239

Several confiderations tending to clear, that the fourth command intended not the feventh, but a feventh day primarily 239, 240

Six arguments for evincing this 241, to 246

Some objections anfwered 247

Several confiderations for clearing when the fabbath

begins 247, 248

Divers arguments to prove that the fabbath begins

in the mornings sad continues till next morning 246 to 252

43* A TABLE of the CONTENTS.

iThat the fabbath may be changedjfrom the feventh day to the firft, proved not derogatory from the 4 command 252 253

2 That it was convenient, that the day fhould be changed, proved ibid.

3 That the change fhould be to the firft day of the week, proved moft convenient 257

4. That the feventh-day-fabbath was actually changed

to the firft day, proved 258, to 267

5. That this change is not by humane, but divine inftitution proved 267, to 27a

6 That this change was made by Chrift from the very

day of his refurre&ion, proved to be probable 270, 271 How the Lord did fan&ify the fabbath, and we

ought to fanttify it 271, 272

What works are lawful on the Lord's day 273, 274, 275 Eight caveats for preventing the abufe of what

liberty God allows on that day 276, 277

What is meant by a fabbath-day's-journey 270

What refting on the fabbath imports, and from

what we muft reft 276, 277

That we are equally 'obliged to the fanftification

of the fabbath as they were of old 278

An objection anfwered 279

Wherin the peculiar holinefs required on the Lord's

day corififts 278, 279, 280

What preparation is neceffary for the fabbath 281

Particular directions for fanctifying of the Lord's

day from the morning to the evening 282, 283, 284 What is to be done when the fabbath is over 285

How the Lord bleffes the fabbath 288

Why he has fet a-part a day to himfelf 289

How magiftrates are by the letter of the fourth command, obliged to take care that the fabbath be ob-fcrved by all that are under them 286, 287

Six aggravations of the fin of fabbath-breaking 289, 290 In what fenfe fabbath-breaking is a greater fin than

the breach of any command in the fecond table 291

Several ways whereby the fabbath is prophaned 292, 293 Some diredHons for preventing this fin 293, 294

Sacraments the right adminiftration of them required

in the fecond command I r £

8 Obfervations concerning the facramentsiri general 115 116 Five ends and ufes of the facraments 117, 120

How the facraments feai the propofition of a practical

iyllogifme, how the affumption, andthe conclufion 118 119 How we fin by laying too much weight on the facraments; ten feveral failings iflftanced ia 121

How

How we fin in not receiving the Lord's-flipper P<igc i 26 How we fin in undervaluing of them : 17 wayscnumerted 12Z Many ordinary failings before the participation of

this ordinance enumerated 1 it

Many fins in receiving of the Lord's-fupper inftanced 129 Many fins after partaking of this ordinance intlanced 130 Whether the admiffion of fcandalous pcrfons do

pollute the ordinance 131, to 136

Sins forbidden in the firft command 66, 74, 75, 76

How we may find out the fins againft the 1. command 77, 78 Sins forbidden in the fecond command 101, 102, 103

"Whether we may not contract the guilt of fin when

fleeping. Anfwered affirmatively 57,

The difference between the cafe of fleeping men,

and mad-men 58, 56,

7 Arguments to prove the affirmative anfw. to qucft. 59 to 61 Swear, fee oaths. Supcrftition, fee omens and obfervations, faperiors why

called fathers and mothers 701

T

TABLES of the divifion of. Moral law into two tables 46 3 Observations on true connexion of the two tables 397, 398 Four fcriptures that help to underftandthe fecond table 399 Temperance in eating and drinking ftands not

in an indivifible point 347

See drunkennefe. Theft, what that forbiddeth in the eight command,

is with feveral forts of it 363

Four forts of thefe more ftri&ly taken 367

Twenty five ways of ftealing or wronging the goods

of others . 37 o, to 376

How men fin againft'the eighth command, in reference

to their own goods 376 377

Whether theft ought to be punifhed with death 390

Threatnings why annexed to fome to fome commands

and not to others 62

What the meaning of the threatning annexed to

the fecond command X4^

How the threatning annexed to ths third command,

is to be underftood jg*

See punifhment.

Trading, the lawfulnefs of it, and how to be managed 381 Some general rules for right buying and felling 382

W

WORD, the right hearing of it required in the 2 com. ioj How many ways we fin before the hearing of the word 106 Many fins while hearing the word infianced 106, io-?

Ma i

43* A TABLE of the CONTENTS.

Many inftances of fin after the hearing of the word F09 X 10 How a word of fcripturc may be fuperftitioufly abufed 494 Worfhip of God, the difference between that enjoined in the

1 command, from what is enjoined in the 2 com. 85, 86 Worfhip of images among the heathen two-fold 91, 9a

Some diftin&ions of divine worfhip ibid.

How religious worfhip diftereth from civil or politick ibid. Worfhipping of God by images, proved unlawful 93

The heathen's way of worfhipping images confidered 94 The place Deut. xii. 31. confidered ibid.

The Ifraelites worfhiping the calf in the wildernefs,

Mica's image, Jeroboam's calfs, the high places

in Judah confidered 94, 95, 96

That fuch a way of worfhipping God, is forbidden in

the fecond command. Proved by five arguments 96, 97 Exceptions anfwered 98

Will-worfhip prohibited in the fecond command 104

See more in idolatry, images

Unbelief* how a breach of the firft command 80

Ufury how forbidden 392

All gain by lending of money neither contrary to

equity nor charity ibid

Six confiderations for clearing this 393, 394

On what grounds ufery might be forbidden peculiarly

to the Ifraelites 383, 394

Several inconveniences that follow the aflerting the

unlawfulnefs of all profit by lent money 395, 396

Whether one that lends money may contract for

fo much gain 97

Some cautions to prevent abufes in this 397, 398

Vows not only lawful, but in fome cafes neceflary proved 165 Jn what cafes and what things lawful, and how to be

gone about 166

How they bind in moral duties, and how in neceflary

help9 to du/jes 167

How and in what refpecls vows againft, fin and for

holinefsat baptifm, or other occafions bind 168

How the breach of them aggravates fin 169

"Whether thefe aggravations render it more eligible

not to vow at all 170

Whether the fimple omiflion of a duty be aleflcr fin,

than the doing contrary to our vow 170, 171

Whether one under conviction of failing in performing vows, can keep up his peace 171, 17Z How we may be helped to perform our vows

to the Lord 173, 174

THE

The Great Gam of True Godlinefs.

- -

COMMENDED IN THREE

S E R M O N S,

Upon i Timothy vi. 6, 7, 8, To which is added,

The Great Danger of Resting on a Form of Godliness, &c.

In a S E R M O N,

Upon 2 Timothy Hi. 5.

By the Learned, Laborious, and Faithful Servant of Jesus Christ, Mr. JAMES DURHAM, late Mini-fter of the Gofpel at Glasgow.

GLASGOW:

Printed by J O H N BRYCE, and Sold at his Shop; eppoflte Gibfon's-wynd, Salt-market.

M,DCC,LXXVIL

E 434 1 TO THE

CHRISTIAN READER.

,'Tp H E four following fweet Sermons preached by the fa--*• mous Mr. Durham, whofe praife 19 in the churches ©f Chrift, commend to you the great, the ineftimably great gain of gouTincfs, and the peculiar contentment wherewith the exercife of it in power is infeparably attended : That thefe Sermons (in a very unexpected and furprifing providence, I have had accefs to make ready for the prefs) containing my poor Teftirnony, to this moit highly valuable, however much undervalued godlinef3, may come along to you all in particular, with a rich and full bleffing towards the pungent, and powerful excitement of greatly gainful and conftantly contenitng godlinefs, and that the beautiful conjunction of the power, with the form thereof, may be found with you, is the earneft deftre of,

Beloved Chriftiatfs,

Your fervant in the gofpel.

J. CarstaijlV.

S E R.

C 435 3

SERMON I.

I TiMOTHT VI. 6, 7, 8.

£>/* godHnefs with contentment is great gain. For we brought nothing into this world, and it is certain we can cirry no* thing cut. And having foodandraiment , let us be therewith content.

N thefe two epiftles written to Timothy, and in thattG Titus. The Holy Ghoft by Paul the apoftle, inftruc-teth and djie&eth them, and in them all minifters o£ the gofpel, efpetlally in that profitable doctrine which, they ought to propofe to their hearers *, And this great fcopt therein is, in the midfl: of all debates and queftions, to engage them to commend and prefs the exercife of godlinefs* and the practice of religion, as that which was mainly called for from both themieives, and the people to whom they preached.

In the beginning of this chapter, he hath been giving directions what they mould teach fewants (for religion con-defcends fo low, that it raiffeth perfons of no quality, rank or Nation) and becaufe there were two very grofs practical errors entertained amongft fome Chriftian fervafits at that time of the gofpels beginning to fpread, tending to loofhefs, and undue liberty in them that were fuch ; he meets with, and removes both fhortly; one whereof was, That thefe who were tied to unbelieving mafters, or Heathens, when they were called by the gofpel, thought that they were then, and thereby loofed from ail fubjecYion and fervitude to them ; to this he fpeaks in the firft verfe, and will have fervants that have unbelieving mafters, to refpeel them, and count them worthy of a! I honour : not unduely to defert them, but to ferve them fo much the more faithfully; and he gives a notable reafon for this. That the name of God, and the dec-trine be not blafphemcd; for religion loefsth no tie of that kind. The other was, that thefe who ferved Chriilian and

lieving matters thought, thatbccaufe they and their matters were brethren in Chrift, that therefore they were not bound to do them fuch fervice, nor to give them fuch refpect as they were wont to do ; This he meets with verfe 2. and tells them, That fuch as had believing mafters Jhould not defpife them, but ferve them fo much the rather with all due refpect, becaufe they were fuch. It is the way of deceitful and corrupt nature, to draw arguments to undue liberty and loofnefs from quite contrary grounds: If mafters were Pagans, fervants thought they fhould not ferve fuch mafters at all; if they were Chriftians, they thought they were equal to their mafters, and fo not obliged to continue in the low relation of fervants to them ; but the grace of God teaches the juft contrary, upon the fame contrary grounds from which corrupt nature would draw its arguments to unfuit-able liberty, loofnefs and licentioufnefs ; and he clofeth the 2. verfe with this charge. Thefe things teach and exhort, let them know thefe things to be the mind of God, and exhort them to the performance of them : It is one part of a mini-fters duty to inftruct and inform the judgment of their hearers, and another no lefs neceffkry part thereof, to exhort them to, and prefs on them the practice of uncon-troverted duties: And ye would remember this, and take it a-long with you, that we who preach the gofpel to you, are not only or not fo much to propofe new things to you, as to prefs you to the practice of thefe things which ye already know. But the apoftle knowing well that where giddinefs oncea-rofe, and licentioufnefs began to be cherifhed, they would not foon nor eafily be foregone; and that there would be fome who would readily teach otherways than he had done, and would not acquiefce in this wholefome doctrine taught by Timothy: Therefore he meets with, and anticipates this objection to the words read inclufively, and anfwers it thefe three or four ways, or by faying thefe three or four things: And firft, (fays he) If any man teach otherways (which fup-pofeth that fome would teach otherways) and con fen t not to •wholefome words, even the words 0/cur Lord, and the doctrine -which is according to godlinefs, he is proud ; and idly, knowing nothing \ two ftrange defignations that are given to thefe who think themfelves able teachers and men of great parts, but fays the apoftle on the matter 5 they are not really holy whatever feeming holinefs they have ; but they are proud ; and though they think themfelves to be very underftanding men, and fuch as are able to teach inftruct, direct and recti ty others, they know nothing, to wit, as they ought to know: A third thing attributed to them is, dotting about queftionSy and Jlrifes of words } the word Jot"

ting,

ting, is rendered/V£ on the margent, and *7gnifies indeed to be lick, or languishing; and fays this much, that if ever fuch men had any true good inthem, it is under a decay, languishing and wearying away, and they are become fick, by being occupied in frivolous and uoedifying queftions and ftrifes of words, that come not neer the life of godlineis, and power of religion : idly, He anfwers by fhewing the effects that followed on this of teaching ; (wherein he gives a further hint of the nature of it) whereof (faith he) com-cth envy, Strife, railings, evil furmifings (or deemings, as the word is rendered, Acts xxvii. 27.) queitions and ftrifes about words, which only awake and ftir up envy, bitter railings evil furmifings, or deemings, jealoufies, and fnf-picions, and perverfc difputings in place of their practice of godlinefs which ought to be taught and preffed by minifters and followed by the people ; fuch teachers turn ail into pjf* verfe difputings that no ways tend to edification, ^dly, He anfwers by difcribing the principle whereby fuch teachers walk. It is not godlinefs whatever they pretend, but gain, credit and reputation, favour with men, wealth a;d eafe, and whatever conduccth thereunto, this is it which in effect they take to be godlinefs, O ! great and grofs miftake, to this part of his anfwer he fubjoins this command, from fuch withdraw thyfef; And indeed where men are acted by iuch a principle as this, there is but very little ground of hope that they will be gained : The way to fupprefs fuch corrupt teachers, is not to flock to hear them when we fpeak, nor to difpute with them, but its to withdraw from them ; and it takes in (we think) both an enjoined EccleiLdlicat Disciplinary reparation from them, and'a withdrawing I them in refpect of ordinary and familiar cooverfc. He oppofe:h to this their way, that which he mainly drives at m the text, as being mod proper and profitable for Timothy, and all other mini/rers of the gofpei to preach and for people to hear, and be taken up with as their main work and bulinefs ? in oppolition to their dry debates, ftrifes of words and per verfe difputings. He fays, Bui gotl'mefi ivitb contentment is great gain. There is a vaft differ betwixt that way which is waited with cavilling, ra tec. And godlinefs that is attended with fo much true gain and fo he doth compare with, oppofe, and prefer unto that froathy and fruitiefs way of queflioning, and djfpu which many place a great deal of piety and religion in, the ferious and folid exercifeof godlinefs, asotherways, fo particularly in the practice ofthefe common duties betwixt meters and fervant?, and of every one in ther refp ations and relations: And this-he brings in to fill Timothies hand

w;

*2* Tie great Gain of True Godlinefs. Sirm.-I.

with ; and to fhape out profitable work for the people to. whom he preached the gofpel : This certainly can never come wrong to be either preached or praftifed, but hath always great gain attending and following it.

In the words we may take notice of thefe four. \, The thing that Paul propofeth to Timothy, as profitable, and which he oppofeth to the vanity of thefe men, that were ta-k«-;n up withqueftions and debates, and thought little or nothing of the practice of religious duties, which is godlinefs, the word imports a right worfhipping of God, viz. according to the rule that he hath laid down in his word ; and we take ; generally to comprehend the duties both of the firft and fecond table of the law, both our duty to God, and our duty to man. idly, The commendation that he gives it, /* is great gain, it is not only a commanded and neceiTriry tiling, but it is a commendable thing, and hath not only gain, but great gain and increafe attending it; It is the beft frody that ever a man betook himfelf to, the bed bargain that ever he made, the mod profitable work that ever he engaged in ; there is much to be wone, and nothing to be 16ft by it. 3<2/y. A particular property of it, or an inttance of the great gain of it, godlinefs -with contentment , which fuppofeth not a reparation, but rather a conjunction of god-Ijneis and contentment; and his meaning is this, that whereas other things fatisfy not, do not content and quiet the mind of man, this contents and fatisfie^) and fo brings a-Iong with it great gain, There is a fuBiciency in holinefs, and this is a proof of its being great gain. 4tfyy t The coherence and connexion of thefe words with the former hoi-den forth in the particle, but, whereby it is clear, that godlinefs is oppofed unto, compared with, and preferred to all thefe queitionings, debates and ftrifes about words, whereof he hath been fpeakingj and it comes in by way of direction to Timothy, and in him to other minifters of the gof-pjl, how to be occupied and taken up, not with thefe <}:C-putings, but with preffing the practice of godlinefs, that is fo very profitable, while theie are prejudicial and hurtful.

For the firft of thofe, and to open up the meaning of the words a little further, we fhall obferve. I That there if fuch a thing required in the word of God, and from his people , as godlinefs •, or (imply thus, There is fuch a thing as godlinefs commanded and commended to the people of God : For the a-poftle doth not fpeak here, of a thing that hath not a being; 1 mean, that there is fuch a peculiar thing as godlinefs, a. thing that is not common to all the hearers of the gofpel; we think that this needed not to be.obferved, and far lefs to

be

.!. T. The great Gain of True Godiinefs. a&

be prove J: yet it is for good ufcs ; Refufe (fays the ap.iftle Ctiap i"- 7O old wives ]Mcs, rcife ihyfelf father to

g:d'inffs: The Lord gives fo many directions and rules to his people, how to walk according to it 5 he fo often t'< ' -eth, and prcfl'eth it, and that as the great end of the gofpeL jTit. if 12. The grac* of Cod which bringeihfaivation, hath are! to att me •;, fetching us, that denying un god linefs m'd

If, we.yhou.t4 live fobcrly, righteoufly and god lifetti fo many expostulations for the want of it ; he doth fo much commend and lewardit; it hath fo many fwe.t fruits and effects following it ; the want of it is fo much s) -cuffed of God, and the having of it is fo much biciT d of him, as having his favour here and hereafter, that it might be thought nf edlefs, fo much as to propofe it, let be to ft.,y on the confirmation of it.

The ufe of it ferveth to perfwade you, to let the faklx and convlcT.cn of it feize upon, and-link into your hearty Thit there is fuch a peculiar thing called for from you, as godiinefs: The reafons of our prefling this are. 1. Becaufc We think it fcarcely believed by moft that there is fuch 1 thing ; k c we look to the lives of the greateft part of mea and women, do they not live as if there were no fuch thir.*r at all ? The prophanity, carelefoefs, and ignorance of God^ that abound, fay plainly, that it is not really believed ; and as David fays, Pfal xxxvi. The tranfgrejfion of the wicked^ faith within my heart\ that there is no fear of God before his eyes : So may we fay, that the practice and the life of fuch declare plainly, that they do not indeed believe, that there is any fuch thing as godiinefs : There are many, who (as the apoftle tells us, 2 Tim. iii 5.) have a form of godiinefs^ but deny the power thereof'; and who (as the fame apoirlc fays, Tit. i. 16.) profefs to know Cod hut in works do deny him, idly, (Which lirongly confirms and probably holds forth the thing) Eecaufe there are fo many practical errors, and mif-takes about godiinefs, many taking the form for the power of it, and fancying any common gift, cr work of the Spi~ fit, any thing that is but like godiinefs, to be k. id>y, lie, caufe of the great fecurity, and felf-pleafing, that "the m part of men and women have in this their way, as if they had made great progrefs, and were far on in it, when yet they come never near to godiinefs ; for it is poffible, that people durfi:, for their very lbu!s be fo prophage, yea, come to that height of profanity as to count feriousgodlineis to be a phanfy, if they really believed that there :s fuch a thing : they think all to be well enough, if they walk but civilly, and keep fchernfeivesexternallyblamlcfs. It wiUthcrcforcfcaionably and

pert;-

pertinently be aiked here, what is godlinefs > I anfwer in fhort, Godlinefs is an habitud exercife in the right or due difcharge or practice of ail commanded duties : And thus it is not only op-poled to prophanity and ungodlinefs ; but it is differenced, j. From racer civility, which aims no further, but at a living friendly with men, and to be approven by them -, this hath a higher flight, and goeth further, feekiag to walk friendly with God, and to be approven of him in thefe duties, idly, It is differenced from vain fpecularive knowledge of the things of God, and of religious duties, it puts a man upon endeavours, not only to know, but alfo concernedly to pracYife what he knows, the end of knowledge being practice, and we knowing no more on God's account, then what we make confeience in pracYife ; it puts to feck and keep all God's commands. -$dly y It is differenced from all fuperftition and error, for it is a right praftice of duties according to the divinely prefcribed rule, other.-ways it is not godlinefs. 4thfy % It is differenced from a plain counterfeit of religion, from an hypocritical and bare external form of performing duties, It puts not only to prav, to hear the word, to read the fcriptures, to give alms/ 6c but to do them aright, or after a godly fort, as the word is, 2 Cor, vii i r. There is fuch a thing as a godly fort, and a carnal or worldly fort of performing every duty, there is a carnal fort of believing, praying, hearing, 6c. And there is a godly fort of doing thefe, and every other duty called for towards God, and towards men phly. It is differenced from a tranfient and quickly paffing fits and Harts, it isa continued ftrain and feries of well-doing, therefore we call an habitual exercife. 6thfy, It is differenced from fu-perficialfcrooffing, overlinefs and triffing in called for duties, therefore we call an exercife, to fhew that it is an up taking bufinefs: It not only takes up the head and tongue but the hand and heart, even the whole man, the inward faculties of the foul, as well as the outward man.

We (hall further hold out this right or due practice of called for duty, in thefe four, 1. It requires we have aright or a godly end in our performances, a higher end than the ^leafing of others, or the profiting of ourfelves only and rnainly, an end that tends God-ward, to his honour and clorv, as we are commanded, 1 Cor. x. 31. To do whatever %>e do to the glory of Cod; and this end muft needs run thro' the duties of our particular callings, yea through every natural aftion of earing and drinking, even through all duties of the firft andfecond table of God's law, thus godlinefs puts a fervant to dofervice, to his matter, as to the Lord Chrift* *dh* It requires that our performances be not by guefs, or at " yi * raudoni*

random, nor arbitrary, or according to our own will and pleafure, but according to the rule of godlinefs, called, ver, 4 The doclrine that is according to godlinefs ; which allowg not to live, act and walk by corrupt inclination, cuftom, paffion, humour, revenge, and the like, but by that ftreight and un-erring rule, that directs how to mortify lufts, how to conform to Chrift, that great, infallible, and perfect putern of holinefs, it puts to fquare all according to that rule. 3://)', It requires that the duty be right, as to the mariner of performing the fame, according to that word, 2 Cor. vii. ii. Ye frrovjed after a godly fort, or manner; That it be performed affectionately, zcalcufly, tenderly, (jc. There is a fort of ftamp or hnprtfiion put on duty, when performed in the due manner, that makes it to have an other fort of livelinefs in itlelf; and another fort of luf-tre, and fplendor to others, at leafc, fuchashave a fpiritual eye, then when it is carnally gene about, /\thly, It requires a godly principle, that it proceed from a principle of fpiritual lire within : It mtrfl not proceed from the ftrength of unrenewed nature, from rkfu, For that which is born of the fefoy is fl-fo, but (as I faidj f/om a godly living principle within, from godlinefs in the heart, fpringing out in the life: This is that which we call godlinefs, and which the fcriptures account to be godlinefs.

Secondly, Obferve (which is a further improvement of the other) That this habitual practice of holy duties, which we call godlinefs, is the great, the miin, end the principle thing that the Lord hath propofed to his people.^ to be taken up with, and hath laid on him as their great toft and work ; It is not only, or mainly to come by a great meafure of knowledge, or to be able to fpeak, if it were like angels : It is not to feek after a great name, and to b-s much efteemed of by others ; it is not to be of a very fa^r, civil and blamelefs outward carriage only, nor to be taken up in immediate duties of worfhip only, (though thofe would take up much) nor is it to live a folitary life in meer fpeculaticns; but it is to be in the practice of godlinefs in all manner of conversation ; in ail capacities, callings, rtations and relations: To be godly matters, and fervants, hufbands and wives, parents and children ; In a word, it is to be in every one of thefe (as God hath let a perfon in his providence) godly, to be a-bounding in the work of the Lord ; to be taken up with dunes of immediate worfhip to God, and in all duties of love to men ; therefore, when the apoille hath been fpeaking- of many things, lie returns to this, But godlinefs with con* went is great gain ; He difierenceth godlinefs from m^ny words, and much quelt.oning and difputing about reiij Ii k k wh

which fuppofcth knowledge, and oppofeth it unto, and exceedingly prefers it before thefe,- as a quite other thing; fo chap. iv. 7. When he rejects their frivolous queftions and dry debates, as being as ufclefs, unedifying and unpro* fitable, as old wives fables, or tales ufe to be, he exhorts godly Timothy thus, and exercife tby(elf rather to godiinefs. This is the end for which we have the previous gofpel, and fo many promifes; The grace of God (faith he to Titus, chap. n. 11, 12.) which bringcth falv at ion y bath appeared unto all men, teaching us, that denying ungodlinefs and worldly tufts, we fboald live fiberty, righteovjly and godly in this pre-• fent world; It is the greateft leflbn that thegofpel gives men and women to learn, even to live godly. To this end arc all the inftrucYtons and directions in the world, clearing us in our feveral duties to God and man \ all the motives pref-iing them, all the promifes made to them ; and all the expof-tulations for neglect of them ; all which manifeftly declare this to be the acceptable wiil of God concerning us, even our finctjfication.

The reafons why the Lord propofeth this unto, and call-eth for this from his people, as their great tafk, work and bufinefs, are fhortly thefe, 1. Becaufe it is not only this that is anfwerable to hispains^itis the native fruit of the ordinances and of his grace held out, and offered freely therein ; it is that which mainly fuits and befeems his grace, that we have our fruit unto holinefs. 2d!y> Becauie it is the only thing that differenceth a right hearer from one that is but a carnal, and a counterfeit hearer of the word j a form of god-linefs will not do the bufinefs, if there be not the power of godiinefs in practice. ^dly, Bec^yfe this is it that proves honourable to God, and nothing ette without if, what honour and advantage (to (peak fo, for *f we fpeak properly, he is not capable of any advantage froro the creature, being God all-fufficient, and infinitely happy in the enjoyment of himfelf) hath God of his church, but that the practice of holinefs is there ? What honour or advantage hath he in a believer, but that he bring forth fvuit ? John xv. Herein (faith our Lord) is my Father glorified f , that ye bring forth much fruit: It is this which in a fpecial manner adorns the* doctrine of the gofpel. qthly, Becaufe it is this which is moft profitable to others, and to ourfelves; godiinefs (faith the apoftle, chap. iv. 8.) is profitable to all things ; all our knowledge and other gifts, all our profefiion, and whatever elfe we have without this, will be unprofitable, and turn into vanity and nothing ; it is efpecially practice and obedience .that the Lord requires, Obedience (faith Samuel to Saul, 1 Sam. xy ) is better than Sacrifice*

J J The

The firft ufe of the doctrine ferves for information ; as by the former doctrine, ye would know that there is fuch a. thing as godiinefs, fo by this ye would know that godiinefs is the great thing that is called for from you; it is enough (as we faid) to come to the church, to have knowledge and proKffion, but it is the practife of common and known duties that will carry God's approbation : If we might compare the meaneft duty that a matter enjoins his fervant rightly performed, after the due manner, and levelled at the right end, with a great profeffion and big talking of religion, the one will pafs before God rather, and be found to be nearer to the life of religion, and godiinefs, then the other: Do not therefore miftake godiinefs, it is among our hands, and often (as it were) among our feet, in thefe things that we think but little of.

The fecond ufe ferves for reproof to many hearers of the gofpel ; if it be true that godiinefs is the great thing called for, the great thing commanded and commended by the Lord, how will the moft part be able to anfwer for the grols neglect-of it ? Is there any number to count upon, among the great multitude that pretend to godiinefs, that knows the peculiar way of godiinefs, as differenced from meer civility, hypocrify, formallity, bare knowledge, and the like? If the moil part were tryed by this, and weighed in thisbal-lance, their godiinefs would be found light: Call in the drunkard, the fwearer, the unclean perfon, the man that prays none, the mocker of piety, be. Who know not what it is, to do duties from a principle of confeience, if they do at all believe this to be the truth of God, they muft needs plead guilty, and confefs that they are utterly wanting in that which God mainly calls for; and if we ihall come to them that are more civil, that keep the church, that have an honeft outward life and walk, and it may be, the commendation of their neighbours, what is all that, if there be no more, to godiinefs ? That which is called for, is to be godly in your conversion ; godiinefs is not only, to be religious before men, but alfo before God ; to have a a religious rule, principle and end ; it is not only to go about the duties of your callings honeftly before men; elfe what more do ye then heathens r Who will live friendly with their neighbours, and deal honeftly in their bargains, and who, in their externally blamelefs walk, it may be will go beyond, many of you who profefs to be Chriftians; yea. it is not only- faith which call you to, and which many of you ia« • tisfy yourfelves with the opinion of, and maintain your (e-curity by; but it is the power of godiinefs evidencing itfeif in Kkkz ~ good

good works, from a right principle to a right end; What frqfitsfaitb without worhy my brethren ? faith James, chap. ii. He is not taking in, far lefs preferring works to faith, m the matter of jultification before God, yet he would have them conjoined with faith in our practice and converfat'on ; yea, it is one of the great evidences of faith, and one of the great ends wherefore he gives faith, even that it may be ex-ercifed on Chrift, for godlinefs and good works \ and we accordingly call for fruits of your faith, or rather for a found faith, that hath always fruits: Or if we fhall come' yet further, to fome that have a form of prayer in their families, and in fecret, who attend on ordinances without ftaying aback, or running away from them (as fome do ; and it may be if the ftation of fome amongft us brought them not,' they would be very feldom found in duties of public worfhip:) But what is all that to godlinefs, if that be all \ It is not hearing, reading, praying, a fort of fadnefsfor fin now and then, that will prove you to be godly, But it is the habitual practice'of duties in a godly manner ; that ye provide for your farnilies in a godly manner ; that ye provide, for your familie?, and do the duties of your general and particular callings in a godly manner: That ye feek firft. the kingdom of God to yourfelves, to your families, wives and children, and other things in the next and lower room ; God will never count that to be godlinefs, to poflpone heaven to thefe other thingsV nay, even in labouring for thefe other things, ye muft do it in a godly manner \ in your love to wife, hufband, children, and other relations, ye muft be godly not only in your praying, reading, finging, difcourf-ing in the family, ye muft be godly •, but alfo in your lawful callings, whatever they be \ if this be not, all the preaching that ye hear, and all the profcffion of faith, and of godlinefs that ye have will not profit you, nor avail you any thing in the day of God's reckoning with you, becaufe ye gave not him that which he mainly called for, which is godlinefs.

SER.

C 445 ]

SERMON II.

i Timothy vi. 6, 7, 8.

But godiinefs with contentment is great gain. For we brought netting into this world % and it is certain we can carry no* thing cut. And having food'andraiment , let us be therewith content.

THEY are not a little advanced in religion, that come the length of knowing, and believing really that god-linefs is, and what are the many great and excellent advantages of it; the moft part either quite miftake god-linefs, and think that any thing like it is it ; or they undervalue it, and put not at all any fuch price upon it as it deferves.

The apoftles great fcope here is, to commend to Chriftians in all times, in all places,in all ftations and relations the Angular worth of the practice of piety, or godiinefs, and the preheminence that ic hath above all the pleafure, prnfit and honour in the world, yea, above thegreateft girts ot knowledge, utterance and the like, on which iu thefe days many put the greateft price.

We fhewed what is meant by godlinefj, even the habitual, right praftife and exercife of the clear and coa^aion duties which the Lord calleth for in his word ; of the duties of immediate worfhip towards GoJ, and the' right practice of the duties that we owe one to anotUr in our fevcral callings, ftations and relations, that vve be fin-cerely and ferioufly godly in both, as the nature of them ooch require.

That which is the fcope of the word?, is the great commendation that the apoftle puts on the pract.ee of godliptisj laid down as a motive to ftir up to it.

The doftrine that we fhall infift on at this time, is the very words of the text, That godiinefs is great gain, or there is great gain in the pratlice of godiinefs to ail its {. in: There is great tail

the right following of it; this is the exprefs aflertion of the apoftle, who not only faith, that it is gain, or a thing ufe-ful, as many things in the world are; but that it is great gain, or exceeding ufeful; a phrafe that fets out the advantage of godlinefs in the higheft degree ; it is more than any ordinary or common gain, that is to be had by the.following of it, It is great gain; Bodily exercife (faith the apoftle, chap. iv. 8.) profittth little, but godlinefs is profitable to all things, having the promife of the life that now is, and of that which is to come; Where he fets out the univerfality and vaft extent of this gain \ fo that in effeft there is nothing but it extends to it, there is nothing, but there is advantage in it by being godly, and there is nothing wherein godlinefs hath not this waiting on it, even great gain: happinefs is fummed up in it, Pfa!. cxii. I. Blejfed is the man that fear cth the Lord f and that is nothing elfe but to be godly, fo Pfal. cxix. B/ef fed are the undcfiled in the way, who walk in the )aw of the Lord; and Pfai. i. I. Blejfed is the man that walketh not in the council of the ungodly, &c. and that fame is the godly man 5 certainly thefc magnificicnt titles, great gain, profitable to ell things, blejfed or happy, are not vain words', but are made ufe of on defign, to let out the very exceeding great, the tnconceiveably great gainfulnefs, ufefulnefs, profitable-nefs of godlinefs. Confider it more particularly, and yet but generally, for it is inrpoffible to go through the particulars of it, this a deep gulf wherein words might be fwallow-ed up, but to glance at it a little •, The gain of godlinefs may be looked at as thefe feveral ways extended, 1; Look to the extent of its gain, as to perfons of every fex, age, rank, quality, calling, capacity, ftation and relation, it is exceeding profitable to all that have it; it is the true honour and glory of great men, who are often in fcripture commended on the account of their godlinefs, but never upon the fim* pie account of their greatnefs, it is the glory of old age, and gray hairs •, the beauty and ornament of youth ? it is preffed on fervants, as that which makes them adorn the dc&rine of the gofpel. Tit. ii. 10. It is likeways commended in the wives, 1 Pet. iii 4. 4. Above outward adorning, platting of the hair, wearing of gold, or putting on of apparel. Even the bidden man of the heart, in that which is not corruptible, a meek and quiet fpirit, which is of great price before Cod ; This being it (which is more commendable in itfejf, and mpre profitable to them. Secondly, Look to the extent of it as to all cafes and conditions; it is profitable in prof-perity, and in want, making always in every ftate content ; in health it is even foundnefs to the bones, and hath, an inward life and chcerfulnefs attending :t ; in ficknefs,

and

aad at death, it is then eminently found to be profitable; and it is great gain, and advantage then beautifully bloffbm* and breaks forth, when all earthly comforts wither, it then in a fpecial manner puts on a moft pleafant verdure, or greennefs. 3. Look to the extent of its gain and profit, as to all duties; it is profitable in duties of immediate worfhip, Know ye (faith David, Pfal. iv ) that the Lord hath fet apart him thit is godly for himfclf; but the waut of it quite mars and obftrutts all accefs to God, and acceptance before him in duties of worfliip ; it is profitable in the duties of mens ordinary callings, Pfal. i. IVhat/oever the godly man doihfiail pro/per ; when the very plowing of the wicked is Jin, the plowing, eating, drinking, bargaining, i;c. of the godly man is acceptable. 4thly, Look to the extent of it, in re* fpett of all forts of gain, fo far as it is meet for themfelves, and often to others, in whofe compaay they arc, and always inward gain, in refpeft of themfelves in their fecret converfe with, and in their walk before him.

We (hall yet a little further commend it to you, by fpeak^ ing to two or three ufes of the point, for it is moft compre-henfive, and if any dodlrine may warrantably be propofed and preiTed, fure this may; and as the apoftle fays, fpeak-ing of good works, Tit. iii. 8. Thefe things art good and pro* jitable to men : So we may very confidently fay that this doctrine is eminently fo, and will be found to be fo } to all that ever eflayecl it in good earned.

And therefore, for ufe, 1. Let it exhort you to ftudy godlinefs more, that ye may not be Christians in word only, but in deed and in truth; if ye believe the fcriptures to be the word of God, ye muft needs aflent to this in your judgment that godlinefs is a profitable thing ; and if any dodlrine in it be a truth, that thi? is moft certainly one j there being nothing more frequently commanded and commended 5 nothing the neglect whereof is more frequently and frvere-ly puniihed, and the pra&ice of it more frequently and richly rewarded : And indeed, if the experiences of all militant, and triumphing faints, wluom God hath thought good to make in hope and full poflefiaon partakers of the light-fome, glorious, never-fading inheritance, were gathered together, they would be fo many pregnant proofs of the truth of it: The doolful experience of all the damned in hell, who are now reaping and eating the fruit of their own ungodly ways confirms it; if we did by faith liften, and lend our ear to the language of that rich man in hell, who reckoned his greateft gain, to lie in his fumptuous fare, his gorgeous apparel, in his dogs, and in the pleafant paftime he had with them, what a mortifying difcourfe might we hear from hire,

concern-

concerning the unprofitablenefs, and vanity of all thefe things ? How would he decry, detrude and degrade them, even to very dung, when from them ail he cannot have fo much as one drop of w^ter from a finger to cool his tongue, in thefe fcorching and tormenting flames ? How pathetically would he commend, applaud and praife poor Lazarus, whom he fo much once defpifed, for his wife choice of godlinefs, as the greateft gain, by which he is in Abraham's bofom in perfect blefs, when himfelf is in eafelefs and endlefs torment, How follicitous is he in fending to his brethren, to declare to them the advantage of godlinefs above all things in this world, wherein he, poor fool, placed his, and other fuch fools, frill place their greateft g;ain and happinefs ? If ye will fuffer your confeiences to Ipeak out, will they not tell you, that the way of godlinefs, is preferable to profanity, to formality, to meer morality and civility ? that to pray is better than to reftrain prayer before God ? that fincerity in religious duties is preferable to hypocrify ? that humility is better than pride ? that felf denial is preferable to felf-feek-ing, and felf-pleafing, that godly temperance, and fobriety are better than fenfuality in fobriety and intemperance, foe. And if in your judgment, you affect to the truth of all this, and be in your confeience convinced of it, what horrid guilt is it, and it will once be found, to be ftill following profanity, entertaining lufrs and idols, and lying by from the fe-rious exercife of godlinefs, contrary to fuch affent and conviction, when there is fomewhat within you that iideth, and taketh pert with godlinefs, as having the preference of and preheminence above all other things ?

In profecuting this ufe a little further, I fhall fliew you the great gain that cometh by godlinefs, i. In its preventing thefe many evils that ungodlinefs is attended with. 2d!y f In the many good things that godlinefs bringeth along with it. And for the firft of thefe, viz. The ills and prejudices that attend ungodlinefs. which godlinefs would keep off, we may inftance in thefe three, Fir ft 9 If we lock thorow the fcrip-tures, we will find ungodlinefs, and prophanity to bring much temporal outward evil on men, it ruins families, cities, country-fides, whole nations and kingdoms : It deftroy-cd the old world, Sodom and Gommorah with thefe ether cities of the Plain, when godlinefs would hare prevented their deflrucYion ; it brings much poverty, herfhip, fick-nefs and many other judgments and plagues on their eirates and perfons of men and women; which if they did duly dread, and fo far loved themfelves, as to prevent them, they would ftudy godlinefs, for (as it is Prov. a. p.) He t>

watketh uprightly, walketk furely, but he that pervcrteth hit ivays Jh:i\l be made known ; As othervvays io, to be a man that hath been no true friend to himfelf: It is true, God, doth fometimes though not ordinarily cxercife men with fore afflictions fovereignly, where he hath no fpecial quarrel for fin, but he never plagues whole nations, and but feldom p irticular perfons ; but where there is a controverfy » he hath this always to lay, 'Thou haji procured thefe things jor thyfelf\ and thou Ha/I defiroyed thy/elf. 2dly, Ungodlinefs and prophanity, bring on much inward evil on the fouls and confidences of n en and women, milch anxiety, difquiet, perplexity, vexation, anguifh, terror and torture of mind, a gnawing worm in the conscience, many fadly alarming . and confounding challanges, which have their rife in carnal men from their ungodlinefs, whereas the godly maa fuitably exercifed to godlinefs, is kept in perfctl peace, in peace, peace, he is not afraid of evil tidings, his heart is fixed tritfting in the Lord, and having his mind ftayed on him f amidft the greater! commotions, he is not much moved, but in a great meafure calm, and cornpofed; O! What a many galling and tormenting challenges are prevented by godlinefs ? As we may fee in eminently godly Job, who under great trouble, and (harp exercife hath a great deal of inward quietnefs, as appears by what he fays, chap, xxvii. 6. My righteonfnefs I hold faft and-will not let it go, my heart /hall not reproach me while I live ; When any ftorm arifeth, it helpeth to calm and lay it, and refrefheth under it. idly, Ungodlinefs and profanity bring on eternal evils, Tribulation and anguifh, indignation and wrath upon every foul of man that drth evil; O ! how terrible will the appearance of ungodly men be, before the tribunal of God ? The coming of Chrift will be to them, not as the fhadow of death, but as the fubftance, foul and heart of it: O ! what a mafs of evils

is in thefe words. Who fhall bepunifhedwith everlafting de-

Jlruclion, frqrn the prefence of the Lord, and from the glory of his power ; and in thefe, depart from me ye curfed into everlafting fire, prepared for the Devil and his angels ? Whereas godlinefs yield peace and quietnefs in death, and boldneis and confidence as to judgment, and is waited with joy un-fpeafcable, and full of glory, at Chrift's appearance : O ! the refrigeration and refrefhing, that will then come to tire godly from his prefence. If in the fecond place we confider godlinefs, in refpeft of what it pofltiveiy brings along with it, the truth of what is faid will further appear, though the truth is, we can more eafily tell what godlinefs removeth and fretth from, then what it hath in it, and bringeth with ir f that quite tranfeends all cxpreffioos, yea and conceptions al-

L 11 lo

fo, for if it be profitable for all things, what does it, or can It want ? And the guod that it ha:h cannot be told ; yet in fome general heads we may touch upon, and take a little tafte of the unexprefilible advantages of it. i. It hath temporal bleffings attending it, in the meaftire God thinks fit, Whaffoevcr the godly man dot-) fiall profpcr y Pfal. i.. The meek Jhull inherit the earth, Matth. v. It may be the godly man hath not fo much of the earth in poHellion, but he hath right to it; hath as it were a leafe of it; and hath peace and fatisfaction in the ufe of what he enjoys, which the greateft men, that are not godly cannot have : And men will know this to be no little advantage, when once they begin to enquire into the nature of their right, and holding of thefe externals, Thou fbalt know (fays Eliphas to Job, chap. v. 24.) that thy tabernacle fiall he in peace ; and thou fialt v'ifit thy habitation , andjhalt not Jin; What an advantage is it to ly down, and rife up, to eat and drink, and make ufe of all crer.tu're comforts in peace, from the knowledge of our fpecial right to them ? Yea to have an inheritance to our children after us ? The feed of the righteous //sail be bleffedj and they [hall inherit the earth ; when not one word of promife is fpoken to the feed of others; in the fecond command, it is faid, that the Lord wit! have mercy on thou-Jands of them that love him, and keep his commandments ; and do ye think it little, that the godly man hath under the broad feal of heaven, the prcmife of God's care of him* and of 61s Cc^d ! that if he were dying, he may leave God (to fpeak fo) tutor to his children, yea, he may leave him as a legacy and portion to them, he being the go mans own portion, he defcends as it were, to his children, to be their portion, when rxing helped to take him as fiich. *2.diy> Godlinefs as it is advantageous, in refpect of a man's outward, fo it is advantageous in refpccl: of his inward condition, which this word contentment in the text implies, the men of the world may pofteft far greater things fh it; but f we look to contentment, the poor godly man hath much, very much more? / have learned (faith the apoftle, P8il.1v.) in every'fiate wherein I am, therewith to be content, I know how to be abafed, and how to abound, &c. It is a remarkable pjflage that we have in that meeting of the two brother?, Jacob and Elan, mentioned, Genefis xxxiii. Where Efau meets Jacob with four hundred men (an evidence that he had much of the world) and being offered a confiderable prefent by Jacob, he at 111 ft modefi'ly refufeth to accept of it, and fays to him, / have enough; the word in the original is, Rab, I have much; but Jacob urging him to receive it at his hand, fays to him, / have a//, for fo the word Col in the Hebrew fig-

niiies

nifies : The godly man is as quite well content, and futisiicd with his condition, as if he had all tilings, having food and raiment : To this fame purpofe, the apoitle fays, Phil. iv. 18 When he had fome fmall fupply of charity from the Chriftian Philipians, 1 have all\ I abound, 1 am full, yHy $ Confider him in his inward fpiritual condition, in reference to the peace, comfort and joy of his foul, he is fometimr.s filled with the joy of the Koly Ghoir. ; The churches -were e-dified, walking in the fear of the Lord, and in the comfort of the Holy Ghrfi ; fays the divine Hiftorian, Acts ix. And fays our Lord, John xiv. 23. If any man love me, 1 will love him, and will manife/l myfelf unto him, and land my Father will copie en:.I make our abode with him : O ! fuch ref re filing comforting and rejoicing company, there is more fweet foui-folace, and joy refulting from the abode of the Father and Son, from : lowfhip with them, and from the lighted up light of God's countenance, in the exercife of godlinefs, then corn and wine, even all the delights the fons of men can poffibly afford them : It hath another fort of purely (Wet reljfhj then the moft delicate earthly comforts have; its great advantage appears eminently here. 4th!y, Confider the advantage of godlinefs, with refpect to t&e godly mans fpiritual life: It .keeps him freili and green, and on the growing bagel, and preferves him from decay, blading and wiihering, wh;le as ungodlinefs, makes men grow worfe and worfe ; the godly man, (Pi'tl. i.) Is like a tree that is planted by the rivers of water, that brings forth his fruit infeafon } end his leaf withers m , he is fat and nourifhing, and brings forth fruit in old •ge, i : xcii. $ihly, If we ihall confider befide all this, the advantage of godlinefs, in refpeft of the life to come, here we turn into an ocean where words are (wallowed up, Kye l:..ih not feen, nor ear heard, rteiiher hath it cntrcd hit: the heart of man to conceive it. The greatnefs of the priviledge and advantage of the godJUs being fet apart for Gcd kimfelf will clearly anc^confpicuouily appear at this great and not, day of the Lord, when all the world will be ranked on the right and left hand of the Judge : Who think ye will get the honour of the right hand that day ? Who, but the godly, fuch as have been fuitably exercifed in the practice- of common and known duties of Chriftianity, When I was hun* g r y> 0 avs he) ye fed me; when I was naked 3 ye clothed me, when I was afiranger, ye took me in, &c. Is it pofiible to conceive to the full, or near to the full, what advantage is here ? EfTjy by faith to lift yourfclves before the Judge, and then confider, if there be not great gain, in being fct on his right hand, to be faved from the pit, and in getting that heanfome word of welcome from Chrili's fw^et mouth,

L 1 1 •* Come

Come ye bleffed of my Father, and in being for eve r with the Lord: If all this, and infinitely much more, then we can fpeak of, be in godlinefs, it is fure the greateft gain : In this life it is very profitable, and in the life to come urcon-ceivably fo: And, if upon the other hand, ye could rightly conceive the horror that ungodly men will fall under how loud and fhril their cries and fcrikes will be, when prcfled from the unfupportable weight of the wrath of God, and from the pangs of an evil and tormenting conference, and when boafted away with that dreadful, Depart from me ye curfed; there being no poffibility to fee God without hohnefsH while the godlies peace and tranquility fhall flow as a r>er, and as a mighty ftream, and when they fhall havefulnefs of joy in his prefence, and pleafures for evermore at his right hand ; What joy unfpeakable, and full of glory, the one will have at Chrift's coming, and what overwhelming for-row.of heart the other will then have; could ye aright conceive of the vaft difference, that will then be betwixt the godly, and ungodly, ye would doubtlefs the more eafily conceive the great advantage and gain of godlinefs : Let me therefore ferioufly commend it unto you again and again ; For without all controverfy as themyflery of godlinefs is great % fo is alfo the gain and advantage of it; in all the debates of the time wherein we live, hath there ever been one found that hath the confidence to dare to fay down-right, that there is no gain in godlinefs, or that there is no profit in ferving the Almighty ? tho' this, alas 1 be the language ofthe hearts and practice of many : Let me therefore, yet once more f commend it unto you, as unfpeakably profitably, both here, and hereafter.

The fecond ufe ferves for conviction, expoftulation and reproof ; if this be a truth, that Godlinefs is great gain, and profitable to all things; What is, or can be the reafon, that it fhould be fo little thought of, fo much undervalued and neglected ? If it be much more, infinitely rm^ch more to be godly, then to be rich, then to be great in the world, and to fwime in its delights, whence comes it to pafs, that moft men take much pains to come by thofe, and fo little to come by thofe, and fo little to come by this, which is the very bafe and foundation of all true contentment ? We are afraid, that many do not at all really believe, that either there is fuch a thing as godlinefs, or that it is fo gainful a thing ; and we are fure that there are but very few, that are in their practice fuited to fuch an unbelief; This great neglect of fin of godlinefs is the fin and fhame of many profeft ChrUtians, and will eternally be both their fhame and forrow, and the ground of a fad kmence againft them, if the neglett be con-that

tinued in: If ye could be prevailed with foberly and calmly to reaTon the matter with yourielves, is there any thing that can juftly compare, or compeat with godlinefs ? If not, then let it have the preference of, and the preheminence a-bove ail other things : Which leads me to fpeak a little to the commendation of it, comparitively ; Firfl, Compare it with the iatisracYion that is to be had in fin, (Alas ! that fia fhould ever be compared with, let be preferred to godlineis !) ye that follow your lufte, and will not want an hours tippling, or laughing at a finful (port, an advantage in a bargain, though to your neighbours prejudice, that will not forbear a paflionate word, if it fhould coft you your life, when that is over and by, will ye, can ye, dare ye fay, that theie have more advantage in them, then there is in fobriety, tendernefs, meeknefs, patience in bearing with, and palling by an injury? Dare ye in your confeience prefer thofe to theie ? Dare ye fay, that ?t is better to render evil for evil, then to render good for evil, and to let your moderation be known to all men ? If you fhould think, or fay fo, would it not infinuate that height of horrid blafphemy, that ye think the Devil to be better then God, and that the Devil is to be ferved rather then God, Ah ! (hall any thing like this be once heard amongft Chriftians ? Sure then godlinefs is much more advantageous then fin ; Is there any promife made to ungodlinefs ? Is there one promife in all the book of God to profane perfons? But doth not his work (peak good, and do good to them walk uprightly ? 2dly 9 Compare it with mens fatisfaction in the world, and all the things of it, what are riches, honours, pleafures to godlinefs ? Are they capable of the titles, defignations and characters, that the fcrip-tures give to godlineis? Are they greatly gainful, even profitable to all things, as godlinefs is : The gain of godlineis is both great, and fure, warranted by God himfeff to befo ; the gain of it is unchangeable and unalterable, it is withall comprehenfive of all needful and truely deiireable good ; and as it is great and fure, fo it u honourable gain, For the righteous floall be had in ever lofting remembrance ; goiiuiefs gives to men a new namexhzt is not writteh in the earth , and makes them to be pillars in the temple of God to gc out no more, which fhall not be overturned, as thofe pillars which mea fet up for perpetuating their names will all be : Gftimes die men of the world are bowed and beckoned unto, and get >ow falutes from fuch as inwardly do in their hearts defpifc end contemn them; however, within a very little, their grandeur will leave them, and will not go with them beyond the grave, Man that is in hon6iir\ and undcrfiands nct y is Ukc the beaft that perifbeth :_ Hi that is honoured as a pcA

10 day,

lay, is tormented in hell to-morrow with Devils : If ye wou'd in cold blood compare Lazarus and the rich man to-r, and ferioufly confider the end of both, eternal re-pofe in the bofom of Abraham in heaven, the end of the one, and t stream un-interrupted and everlafting torment in hell to the other ; is it poflible, but ye muft think gedly

iru$, though in his lifetime poor, full of fores licked by the others dogs, had the advantage hugely beyond the rich man, not^ithftandiag his fumptuous table, and gor-el, and his great retinue franding all about him, with cap in hand, along his fhort life? And if, for ?\\ this, ye will not believe it, a few days will convince you, this is the truth of God ; and if fo, w!:at is the reafon, that ye continue to weary } with purfuing after va-

nity, and to neglect godlinefs ? 3<#y, Compare it with that

rewiih the agofile compareth it here, viz- with all notional queftious, difpute?, intangiing debates, with all literal knowledge, light, and common gifts, and it will be 1 to have the preferranoe of them all; it is better to have a fervant, that out of conference of God to his matter by his faithfulnefs therein, when his back is turned, not wkheye-fervice, as a man-pleafcr, but in finglenefs of heart r*s doing fervice to Chrift, and not to man ; than to have a fervant that hath a great profefuon, much fpsculative knowledge, with many other confiderable gifts and abilities that is not <uch ; So it is much better for a private Chrif-tian, that is a land-labourer, a handy-crafts-man, or a merchant, that is in earned exercised to godlinefs, that is frequent, and fervent in prayer, and in other duties of God's worfhip, and Chriilianity, and confeientious in the duties of his particular calling : Then if for great abilities without godlinefs he could ftart up Into the pulpit, and preach not only kke other men, but like an angel; It is better for met* to be ferious in the practice of godlinefs, then if they could be able (to fpeak fo) for accornpliihments of men to fet up a new religion every day, (ubtilly and fpphiftically to debate againft all the grounds of faith, by their meer fchool-learn-Jarg, and gifts; there is more godlinefs, and fo more true advantage in the right practice of the low, and common duties of religion, then in all thele high ilowen things : Do yei think then, that godlinefs and the gain thereof are fmali :s> towards which ye may carry indifferently, and unconcernedly ? Or that ye run a fmali and inconuderable hazard, who neglect, and care not for it, and are much Jooner, and eaGlier fatisfied as to your gooduefs, then ye arc, as to things of infinitely lefs moment? Alas! Y gain ye though ye fhould gainjhe whole world, if ye lofe

your

your own fonls ? O ! fooliili and uefp. think ferioufiy on th

linefs, and content yourf^lyes with any foi nof'ir, Will be to lofe your fouls, to lofe heaven, Go J, and to fall unc!er his wrath ar.d curfe. to fin yoai I'd out of a capacity of: all coouortab :ations of any of

all the promifes, and to bring upon yourfelyes al! the thiv nings and curfes that are in his law ? Life and death are fit before you, and the Lord puts the matter to your choice : And we may very confidently afTcrt to you, that there is nnibeakabfy great prejudice, and lofs in ungodlinefs, as t!:ere is unfpeakabiy great gain in the ftudy of godiincfs ; we do again lay thefe two before you, life, death, the love of God, and the curfe of God, fieaven and hell; if ye choofie life, ye muft of neceflity chooe holinefs alfo: As God/hews mercy to thoufands of them thai love him, and keep his com* mandments : So he conftrueth neglect to keep his corumanc-meats to be a hating of him; for that in the (ecbnd command, is by him oppofed to loving of him, and keeping commands ; ye who defpife this greatly advantageous gain of godlinefs, will make yourfelves and your pofterity mifer-able. Now tell me, when I have fpoken all this, (which yet is but little of that which is in godlinefs,) is it not a truth ? Is it, think ye a meer phanfy, a novelty, or a controvertible thing ? Is it not the plain will of God, the practice of piety, according to the word of God, and to your uncierftandinp, as to a great part of it ? And have ye not conferences wiii -in you, which tell you, that there are many things relating to godlinefs, that ye perform not, and much prcphanity, contrary, that ye continue in? We befeech you then, for ChrilVs fake, and for your fouls fake, to quite the one, an J ftudy the other, That ye may grow up in him iuho is the heal hi all things; and that ye may have the lineaments of his ill image drawn vively upon you ; if ye will do other-ways, having a witnefs of this truth within you, take 1: that ye^be not found fighting againft Go:!: [t is a fad liter to fee men and women that are called Chriftlans living^ as, if they were not to be countable to God; the thing we commend to you, is godlinefs, and we propofe, and pre Is it cot in our own name, but in the name of Gcd, and of his Son Jefus Chrift : If ye make it your ftudy, it ihaii afl jre .'-ly be well with you, ye (hall reap the; if not, ye fhall repent it (as we u:e to (peak) at all the veins of your heart, at the day of death, and in thedayofjud ; and ye

(hail then be made to think and la; '.in,

when ye fiiall fee the godly carried to heaven, and yoi baniihed from the prelcace of God, to the pit, becaufe ycu

}c£Lzd

neglected to make godlinefs your ftudy ; the godly fhall then be thought wife, though now they be looked on as fools, by the fools of the world; fowing to the fpirit, fhall have a rich and comfortable harveft, when fowing to the flefh fhall have a hungry harveft, nothing being to be reaped of it but corruption ; we pray you then yet again, as ye love the faU vation of your immortal fouls, as ye would enjoy God's blef-fed company for evermore, and be faved from the wrath to come, believe this truth, and keep it in the imagination of the thoughts of your hearts for ever, that godlinefs is great gain, and let your practice be correfpondent to it; and the Lord himfelf, who can only do it effectually perfwade you fo.

SERMON III.

i Timothy vl. 6, 7, 8.

But godlinefs with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content.

IN The fore-going words, (as we fhewed) the apoftle hath been defcribing a very dangerous fort of men, with tvhom the church would be troubled : And the grofs root whence the evil of thefe men fprang, is pointed at, verfe 5. Suppojing (faith he) gain to be godlinefs, they levelled not things in their way towards the promoting of godlinefs, but of their own gain, that, and only that, whatever elfe they pretended, predominently influenced all their defigns and motions: In oppofition to which, he lays down fomewhat more found, and folid, and fo alfo a more Chriftian mean and help for the attaining of it, in the words read, gain (as if he had faid) is not godlinefs, but godlinefs is great gain, and becaufe gain bears great bulk in the eyes of men, he puts 10 a word to commend godlinefs, as a notable help to it; godlinefs (faith he) with contentment is great gain, for we brought nothing into this world, and it is certain we fhall carry nothing out of it: For as covetous and ereeedvas men are

of

of worldly gain, a little might fcrve them, we came into the world weeping, nakeJ and deiiitute of all things, and we fhail fo remove out of it; men (hall carry neither gold nor money, nor apparel nor hcufls nor lands with them ; l'aith the rialmift •, Pfal. xlix. 17. When mendtetheyJba 11 carry nothing away, their glory fia 11 not aft end after them ; and therefore he concludes, having food and raiment let us there-with be content : If we have things neceffary, let us not trouble, not cumber ourfelves in feeking a her more ; and be prefics this duty, by holding forth the prejudice and mil-chief that attends ;he contrary evil, if men will needs be great, and refoive that they will be rich by any means, all the advantage that they have thereof, is, that they /ball fall into tentation, and a fnare, and into many foolifb and hurtful iu/ls ; Thus true contentment hath great advantage waiting on it, and mightily furthers godlinefs; and covetouf-nefs hath much prejudice and hurt with it, and leaves net a man till it drive him into fome fnare, into fome one fhamefui evil or other, and in end into def ruction and perdition ; and he amplifieth this, For the love cf money (faith he) is the root of all evil ; if a man be once catched by, and carried away with love to gain, there is hardly any tempta • tion that he will not comply with, if it were even to embrace the groffeft errors, O ! how infatuating is this love of money ! how doth it make men, not only bafely to proimute their affections, and actions, but their very light and judgment, to whatever may contribute to the comp<iffing of the gain thereof? We fpoke fomewhat before, to the commendation of godlinefs •, and would to God that the reading of thefe words again and again might be bleft, towards the riviting of the faith of this great truth, that the gain of godlinefs is greater, infinitely greater then that of gold and gear.

That which we now would fpeak a little to is, That which, is piit in, and joined with godlinefs, and that i» contentment\ which the apoftle firft propofeth here as a duty to be ftudied, to wit, that a man fhould be content with his lot; and then r idly, He holds out the great mean, whereby it is attained, and that is, the practice of godlinefs, thefe two go together Land in hand, godlinefs and contentment, ^dly, He removes an objection, which men would think to be unanfwerable ; Is it poffible (will they be ready to fay) that a man can' be content, that hath but little, very little in the world ? Yes he may, (faith the apoftle on the matter,) having food and raiment, let us therewith be content, for we brought nothing into this wor!d } and we fa all carry nothing out ; Therefore las M rn m if

*f he had faid) thefe two, viz. having little and contentment may (land and agree well together. Atk!y y He prefleth. this duty, Firft> From the excellent advantage that it brings with it, It is great gain, 2ctly, Prom the great influence it hath on godlinefs, it exceedingly furthers the fame, which covetoulnels mightily mars, andobftructs. 3<f/y, From the many prejudices that discontenting covetoufnefs, and cove-tous difcontentment brings with it: And all this, that he may hold forth, and cftablifli in the practice of the people efGod, the blcft and beautiful conjunction oftfecfe two, godlinefs and contentment ; which, as they cannot be feparat-ed, nor disjoined, fothe amiable conjunction of them would make a fwectly fatisfying and folicious life to us, whatever cur outward condition ihould fail to be in the world, even a little heaven upon earth.

The doctrine we draw from the words, is this, That contentment ivitb a prefent lot, 'whatever it be, is not only a ne-cejjary, but a very commendable, and profitable duty incumbent on Christians ; or thus, The fludy of godlinefs -would, in the practice of the people of God, carry along -with it contentment ; Theie two are put together by the Hoiy Ghoft; and the a-pcftle here layeth it down, firft, By way of doctrine, god-linefs -with contentment is great gain : And then by way of exhortation, btivingfcod and raiment let us therewith be content: And the fame exhortation is repeated, Heb. xiii. 5. Let your converfation be without covetcitfnefs, and he content with fuck things as ye have.

We (hall, in the firft place, a little explain the doctrine by fhewing, 1. What contentment is, And idly, By holding out the advantages of it, and then, in the further prc-fecution of it, touch upon the other doctrines, that rife from the following words, Firft, Then, as for what contentment is, it is in general, of that large extent, as to leave the perfon in quietnefs, calmnefs and compofure of mind, Aveetly and fatisfiedly acquiefcirg in God's difpenfacion, whatever it be, thinking whatever he meets with to be bed whether it be more or lefs in outward things

More particularly, we may confider it, as confi/ring in theie four, 1. In a mans moderate, fober, and bounded inclinations, defires and deiigns, in reference to himfelf, as to all the things of this world ; and fo it is oppofed to alt inordinate defires of a change of his prefent lot, and keeps him from feeking great things for himfelf; for he that wit! he rich, is oppofed to him that is content, as covetcufnefs and contentment, are oppofed, Heb. xiii. 5 Contentment is a mans filent reverencing of God's way with him, and re-fliains him from inordinate, and propofterous preffing after

more

more than he hath, or does acquire, in a lawful way ; (for lawful labour, or honeft labour in a lawful way, is not op-poled to contentment) in the following or'his lawful calling he is holily indifferent as to gain \ for he doth it as his d-.ry and not mainly to further his advantage of gain ; and whether he get a good bargain, or an ill, a better or worfe, he is not much moved, nor much up and down with, either. 2. It confifts in mens ple.ifant, quiet and calm fubmiflion to divine difpofal, in purfuing any lawful mean, or way in providing for the fupply of what they (land in need of; and in this refprcl, it is oppofed tocarking care, which the apoftle forbids, Phil. iv. When he fays, be.carefulfor nothing ; And our Lord, when he wills his diiciples, Matth vi. 22. To tike no thought for the morrow ; it is foberiy to follow the duties of our refpeclive lawful callings, without being cuttingly, or carkingly careful, vexed, or anxious, what be the fuccefs of them ; for it is impofiibie but fuch care will put, and keep in a fort of fum and fever, in a great diftemperof fpirit, if it were but in providing for, or in making ready of a dinner or (upper. 3. It confirms in mens fiient acqui-cfcing, and reverent adoring of God, in what he carves out to them, 2&uaHy for the prefcnt; whether it be little or much, more or left, they are content; having food and' raiment , (faith the apoftle) let us be therewith content : And Keb. xiii 5. Be content with fuch things as ye have : Willi a little and ill readied dinner, as well, as when ye have a feaft, as to the inward frame of the mind ; with contempt and unjuit reproach, as with repute and efteem •, ifao' Chrif-tians are not to be fenfelefs, when they meet with reproach. yet they flio'uld filently fqbsntt to, and reverence God in it; I have learned in every fiate whefein I cm, (faith the apoftle) therewith to be content; when I meet with difgrace, it mars not my contentment ; and when I meet with retpeci, it dii-compofes me not.; as I am not lift up with the one, fo net caft: down with the other ; contentment teacheth to walk e-venly under every .difpenfation. 4. It coniifts in a calm feiene.tranquility of mind, that not only frets not at God's difpenfanons, but gives a pofitive affent to them, as beirr* well iatisfied with them : O ! the fweetly ferene of frank of foul, that makes a Chriftian according to his meafure, to fay with the apoftle, Phil, iv J have learned in what fever fiate I am, therewith to be content; I know both hew to be a~ bafed and how to abound; every where, and in all things / am injlrucled, both to befall, and to be hungry, both to abound* and to fv.ffer need; who alfo fays, ver. 18. I have all, la* boundy I am full 1 I have a mind as contented, as to the in-M m ax % ward

ward tranquility of it, in the want of things, as in the a-bounding of them ; and it was this which put him in cafe to lay, 2 Cor. vi. That he wafketh with God, and behaved faithfully in his mini/lry, by honour and difhonour, by evil re* fort and good report; as a deceiver ', yet true; as unknown* yet well known ; as dying, and behold alive ; as chafined and not hided; as poor, yet making many rich; as having nothings and yet pojfeffing all things ; He had an equal compofed mind having as much contentment, whether he had lefs or more of the things of the world, as if he had enjoyed, and been proprietor, or mailer of them all (if there be any feeming or real coincidency betwixt fome of thefe four, yet they will be found to be fome way diverffied at leait.) Secondly, As for the advantages of fuch a frame of foul ; I take it fore-granted, that whofoevcr (hall, through grace, engage in the purfuit of it, will be eafily prevailed with, to fet their feai to this truth, that contentment is, as neceffary, fo a moft profitable, and advantageous duty; fure, if to be fatisfied with little as well as with much, with lefs as well as with more be an advantage, this is: Many have ufed feveral means to come at contentment, and yet have not attained it: Solomon tells us, Ecclef. ii. That he had taken a trial of all things under the fun, but could not; the eye (faith he) is not fatisfiedwith feeing, nor the ear with hearing I Fine buildings, gardens, orchards, multitudes of fervants, variety of mufical inftruments, heaps of Giver and gold cannot yield it; but contentment is found in godlinefs only : The advantage of contentment fpringing from this fountain, appears, I. In re'prrct of the evil it keeps off men; whether it be the evil of fin, O! what paffion, bitternefs, lying, dealing, fwearing, <&rc. doth it prevent and keep off? Or.the evil of trouble; what flufiuatings, what tormentings, toffings, and agitations of thoughts, what hangings in fufpence, as meteors in the air, what vexation and anguifh doth it keep off? Whatdifquieting, and excruciating, coverings of^ and longings for this and that, and the other thin,;, in the world doth it prevent ? many fay (faith the Pialmift) who will fhevj us any good ? But faith he for himfelf, and the reft of the godly, as the only truly contented company in all the wor-d, Lord lift thou up the light of thy countenance upon us ; thou baft put gladnefs in my heart, more than vi the time that their corn and wine abound ; O ! the vaft difference that there is betwixt thole many, and thefe few >• what unfatisfied de-fires have the many for any good, and what Satisfying, and shearing contentment have the few in the chief good ? A contented mind is flayed and fixed, pleafant and chearful in nothing careful. 2dly } The advantage of it may be feen,

in

in refpect of the abundant inward peace it hath with k, fuch a peace that keeps and guards, yea in a manner garrifons the heart and mind, that no outward thing can much difturb it, changes, and more crofs, or more fmiling events, do not much brangle it, fuch a man is not afraid of evil tidings, his heart is fixed trufting in the Lord. ^dly, The advantage of it appears not only by its calming, compofing, and quirting of mens fpirits, under all the difpenfations of God, but alio, by its making them matters of what they have, be it little or much, and of themfelves in the fuitable free ufc thereof; fo that they are not brought under the power of it ; Without which, a man is not maker of what he hath, the/ never fo much, it rather mafters him, This is all that a mm hath of his labour under the fun, to rejoice in his port"ion, and it is one of thefe many evils, that Solomon feeik under the fun, that a man to whom God hath given riches, wealth and honour, fothat he vjanis nothing for his foul of all that he dejircti, yet Godgiveth him net power to eat thereof; he hath notcontenN ment \ ftudy more this divine art cf contentment with your lot, fince all mens projects and pain^, are in order to contentment, which they will never come by, but in God's way.

2aly, Obferve, (which is a notable, and non-fuch help to this,) That there is no contentment without godlinefs; or thus, That there is no fuch fur e and compendia's way to attain contentment, astobeferiouflyexercifedcogodiinefs; Therefore it is laid here, That godlinefs with contentment is great gain ; and if we look through the fcriptures, we will always find, that it is the godly man that is the contented man; It was godly Paul, who learned this great leffbn, that was taught this divine art, Phil. iv. and 2 Cor. vi. Where we fee how he a-rived at this height of contentment, Giving v iaith he) no of* fence in any thing, but in all things, approv'ng ourfeIves as theminijlersofChrift, in muck patience, &c and then follows his contentment, having nothing, yet pojffejfing all things ; and the reafon is clear, becaufe a mans contentment net confirming in the things which he poiTefTeth, but in rbe righc frame of his mind : There is nothing that can put and him in fuch a frame but godiineis: But for further clearing and confirming this, ye would conilder, that godline(s hath influence on contentment taefe, and fuch other ways, 1. It bounds a mans delires, and defigns, by discovering' to h : m the vanity, emptineis, and un fatisfaclorinefs of all creature • comforts, and fo fobcrs the mans fpirit in the purfuit ot them, faying to him, as the Lord did to Bauruch by Jeremiah, chap. xlv. Seeks thou great things for t^yf^if^ feck them jiot; and the x words that follows the text ^s, having food and. raiment^ let us be therewith content ; It doth U fey) (0 bound

h:s

hisclcures and deftgns, that though he have not fo many thoufands, nor fuch and fuch fine things in the world, he is notwithstanding content, idly, It moderates si mans af-

3 us in uAng the things of the world j as by the former it keeps him from being anxious and carkingly careful, in feekiog and purfuing after them ; fo by this way, it

.3 him quiet and Ottxsfied in the ule and enjoyment of <*, where contentment win a: by godlinefs is wanting, the mm is both vexed and perplexed, in feeking and without fatisfaction in enjoying, becaufe he feeksand expects, more from thefe things then he finds ; but the godly man (as it is-, i Cor. vii. 29, 30.) lVeeps % as though he iveef not, r'jokes, as though he rejoices not , buys, as though he foffeffednot, and ujeththis world, as not abufing it ; godlinefs is that living water fpoken of by our Lord, John iv. 13. which t when a man dr:?iketh x he doth not ihirji again ; It quench-ith thefe difquieting droughty defires after the things of the vorld, which all men naturally have, in fo far, as it is in exerciie. ^dly, It takes the mans affections off thefe things, and lets them on an other more noble, excellent and durable object, which can only fatisfy ; there being no true contentment, nor folid foul-fat is faction to be had, but m God, and in looking aright to him ; godlinefs takes from the empty and broken citterns that can hold no water, and leads to the fountain of living waters ; and making the man fuitably to confider, that the Lord hath a holy fovereign hand in every thing, it teachethhim to be quiet and content; to pray, to praife, to believe, to reft on God, and to truft in him for cut-gates from difficulties of whatfoever nature; and new and then he hath fome Tweet manifeftations of God to his foul, which mightily and marvelloufly wear out the impref-lions, that the want of thefe outward things make on mens fpirits ; Lord (fays David in the name of the godly, Pl'al. rv.) lift thou up the tight of thy countenance upon ns, for thou haft put more gladncfs in our heart, then when their corn and their wine did abound: But it is imponibie that the mind can be quiet and content, if fome fa'tisiying object, be not effectually propofed unto it, which godlinefs only doth ; heaven it-fdf, (if it were poilible, that a man could be there without it) would not content without godlinefs; for in that cafe the mans mind would not at all be fuited to the place. 4thly, Godlinefs gives a man accefs to all the promifes, the exceeding great and precious promifes, though he be empty handed for the time, and fo makes him content; godlinefs (faith the apoftle, 1 Tim. iv. 7.) is profitable for all things 9 having the promijes of the life that now is. and cf that which is iQQomei fuppofe 4 godly mau to be difficuhed how to get

his

SfcfcM. III. The great Gain of ? rue Ccdlintfs. $6y

his dinner or Cupper, how to get his family provided for f and fuftaincd, when the children are put to weep, k be for bread beginning to want, he hath that I rd ri

promife to ftay his mind, Heb. xiii 5. He hath faid> 1 never Is ive thee nor fir fake thee >{whzrc there are in the original, for hightning the afiurance) anil then follows, We may boldly fay % the Lord is my helper, I -<;. nvh.it manjhall do unto me ; godlinefs looks to what Goa

and none but the godly man can lay, that God hath faid fo to him ; and to him the promife is as iigni&cant, and fatiafying in fome refpeft. as if he had the thing in his b if not more ; He can boldly fay the Lord is my helper / and and the Lord is my Jbepbtrd, Ifiallnot -want; fo quiet and content himfelf; and there being no cafe nor condition, the godly man can be in, but there is a promife for it, and godlinefs giving accefs and right to the promife, and the ea-ercife of godlinefs giving the promife (as it were) a new and frefh luftre, he refts fatisfied ifl the promife; and having or wanting doth not dilrurbhis peace, and coutentc&ent^ he knows, that if it be needful, this pafn or ficknefs, this or the other crofs will be removed, this or the other want will be fupplied ; and if it continue, that will be for his belt, according to that vaftly cornprehenfive word, Rom. viii, 2 7 , A.1 things ivor k together for gold to them that love God, ami are the called according to ins purpofe ; and what needs mi The godly man may boldly take hold of the promife, none other can do fo warrantahly; for though baldnjefs be the meritorious caufeof God's either making, or of his making out of the promife, yet he hath knir. thefe tw -and hath given the godly man a right to the promi none other hath : And therefore, if ye love and would be at contentment, love godlinefs, and ferioufly exercifc yourselves to it. 5*W>S Godlinefs hath powerful in:: ijr.ee ca the mortification of a manslufts, ana or a fretting mahcen-tented humour, amongft the reft: Whence, (I pray) ari'etfa the want of contentment of mind ? Bui from loiv>c uomor-tified luft within, as James tells us, when he fays, ch:r Whenct come wars and fightings among you T Are tht, from your lu/Js that tuar in your members ? Bin where £ nefs isin exercife, it checks, keepsdown, and fttfeaiqes it bears down pride, and binds up pattion ; when corruption is ready to rife, fretting, impatience, and difconre; break out, godlinefs will make a man lay with Eli. It is the Lord: And this makes him, as being thus filled before God that lie dare not give away to his corruption : The great ihiug that d.r^uius. being always foraewhat that is finfu!;

god-

godlinefs prevents or retrains and mortifies that which leads to difcontentment and keeps the mind calm.

If the matter be fo then, let me exhort you, in the firft place, to ftudy godlinefs, if ever ye would have a contented life here, and a fully fatisfying and enjoyful life hereafter; without which ye need never look after, nor expect true contentment.

idly, To fufpecT: yourfelves that are godly, that there i$

a failure or decay, as to its lively exercife, when your life

begin to grow anxious, fretful, and difcontented ; the Lord

fays to Baruch, Jer. xlv. When he cries out, Wo is me now

the Lord bath added grief to my forrow, I fainted in my fig h*

ing, and I find no reft, thou art feeking great things for thy/elf,

feek them not; Hold thee content, if thou get thy life for a

prey : Our bkternefs, fretting and difcouragement come

from fome unmortified, or little mortified luft ; whereas

godlinefs more effectually fubduing lufts, hath a holy ca!m-

iiefe> compofure, and ftayednefs of fpirit with it; and when

ever the godly grow remifs in the exercife of godlinefs, they

then grow very ill topleafe, to be much out of humour (to

fpeak fo) and to be fretful and difcontent almoft at every

trifle.

In the third place from the apoftles meeting with his objection, What ? Is it poflible, that contentment, and a little of the world can confift together ? Yes, fays he, very well, If ive have food and raiment , let us therewith be content; from this, (I fay) Obferve, That a man may have contentment with little in the world, and where a poor mean outward condition in the world is, it needs not mar contentment: What a poor condition in the world was Paul, 2 Cor. vi. and yet in what a contented condition was he ? And how fweetly contented profeflethhe himfelf to be, Philip, iv. When he is hungry, in -want, and abafed, as well as when he is full, and abounds ? and how fatisfiedly doth he proclaim, ver. i3. I have all, and abtund, I am full; Why, what is the matter ? He had received a little fupply from the charity of the Philippians, Having (faith he) received of Epaphroditus, the things that were fent from you, O ! So very much as he makes of little, when in this blefTed frame I and accordingly he exhorts the Chrifiian Hebrews, chap. xiii. intimating thereby the compatibility of them) Let your converfation be without covefoiifnefs, and be content withfuch things as you have : The reafons of the doctrine are, 1 Becaufe contentment being the gracious inward calm, and tranquility of the mind ; as none of thefe outward things in the world can much, if at all, augment it; fo the want of them, can but very little, if any thing at all, dimi-nith it j it is not much in the world that coate&ts, nor little

in

in it that difcontents, where the heart is fet upon, and cx-ercifed unto godlinefs; As Chrift tells us, Luke xii. 5. A mans life conpftsiiot in the abundance of the things that he / of-fejfethi A man may have much, and no contentment, and but very little, and yet much contentment. 2clh t Becaufe the godly mans contentment, confils not fo much in what he hath in hand, as in what he hath in the promife, ia his right to the promife, and to the little thing that he hath, and in the right and fanclified ufe of it: A godly man may be as well content, and chcarful (to (peak 10) in fupping his meal pottage, and in eating his piece of broun bread, taking a drink of water after it : When without any other clothing, then of (heep-fkins, and goat-fkins; and when without any other houfe over his head, than the cannopy of the firmament of heaven ; be as quiet, and in as little fear, or anxiety, as he that is ferved at his table, with variety of delicate dimes, that hath variable fuits of coftly apparel, and dwells in a ftrong cnftle, or in a well guarded palace; yea, and much more; becaufe he hath the right ufe of what he enjoyeth, a right to the promife with God's bleffing, the hope of an out-gate, and of heaven at laft.

And therefore, as the ufe of this point, 1. Miftake not contentment, as if none could have it, except iuch as have abundance of the things of this world, there may be much of it, when there is but very little of the world, food and raiment though but very courfe, will content a godly man ; and his content is not marred by a great want ofthefe things that the men of the world place their happine's in. 2. Think lefs of the world, and all things in it, confidcring, that when the men of the world have with much difficulty and toil, climbed up to the highefl: pinacle of their profpeelsand defigns, they ftand there, but in a very flippery place, not fully fatisfied, bat rather filled with inquietude, with tormenting fears, and carking cares \ Like unto that Sicilian tyrant Dionyfius, who being flattered by a bafe Sycophant Democles, becaufe of his riches and glory, invited him to a fumptuous feaft, where he was habited and ferved as a king and caufed a naked fword to be hung over him, by an horfe hair, when he (at at table, with the ih.up point of itjuffc above his head, fo that the wretch could not for fear eat any of the dainties that were before him, thereby rcprefenting to him, as by a vivc emblem, the vanity vexation of his own, fo much applauded and magnified ftate und (plendonr : Give not way to anxiety, and carking care about thefe things, neither fufpend your contentment till you get this, and that and the'other thing in the world, but knit your contentment to godiineis, yoke yourielves prdcnt ! y in the txcrcife of it,

N n n. without

without delaying, fo much as an hour; God hath not hung

the believers contentment and fatisfacYion on earthly things, but hath given him a more fo lid foundation to build it upon ; Cod (fays the Pfalmift, Plal. xlviii.) is our refuge, and Jlrengiby a very prefent help in time of trouble ; there/ore we tvifl not fear y though the earth be removed % and ihe mountains be ca/l into the midft of the fea ; there is a river the ft reams where-of nuke glad the city of God. It is only the practice of godlinefs, in trufting God, and waiting on him, ieeking after communion with him in his ordinances, &c. That yields contentment; and what clfc, I pray, will, or can be a mans contentment in that day, when the heavens above fhall melc and the earth and the works therein, fhall be all in a flame, round about him, and when gold and lilver ihall be turned into drofs ? Or what contentment will, or can fuch things pofiibly bring to the poor man, when grim death fhall ftern-ly look him in the face ? It; was thought unreafonable, even among wife heathens, that their contentment ihould be placed in thefe poor, low and empty outward things, how much more fliould it be thought fo among Chriftians ?

In the fourth place, (as a great motive to contentment) Observe, That contentment is very neceffary f r jr all th:t would fu:ceed t and make progrefs in? godlinefs % very prejudicial, and cbjlruclive thereunto : Therefore the Holy Ghoil joins thefe two together here,, to (Lew that the one of them help % s, and furthers the other, and that a defect in any one of them, is obrtrucYive to the other : he hath not true contentment, neither can he have, that is not exercifed to godlinefs: and he that hath not contentment, cannot promove in godlinefs ; The love of money is the root of all evil; the lover whereof cannot make progrefs in piety ; but contentment promoves godlinefs, and keeps from many fnares-, therefore the a-poftle exhorts, Heb. xiii. Let your converfition be without covetoufnefs, and be content with fuch things ai ye have : He offers, and prefcribes contentment, as a mean of victory over covetoufnefs : So that contentment is not only a duty, but a mean to help in other duties ; will, or can a man, think ye, pray to any purpofe, that is difcontent ? It is impofllble ; it mars his liberty and boldncfs; neither can the difcontent-ed man heartily praife, for praife flows fiom a fatisfied mind and that the discontented man wants ; he cannot read, hear, nor medirate to purpofe, for his mind is confuted; Difcontent ment being a wcakning of the mind, indifpofeth for the exercife of godlinefs, and fo.diftracteth and difcomppfeth the m ins ipirit, that it ha:h no ftrength for, nor fuit-ibie incli-nat'on to ciuties of godlinefs.

And therefore, as the ufe of this in a word, I- Be exhorted,

Se R M. III. The gr/at Gain of True Godlinefs. <| ( 7

cd, as ye love and would promove in godlinefs, to ftudy contentment in all things, to carry about with you a calm and quiet mind : Look upon, and admit of thefe two, as motives, and helps one to another; that ye may be mare goJIy, ftudy more contentment; and that ye may be more contented, be more exercifed to godlinefs ; let them go hand in hand together ; and indeed neither of them will go alone, but they muft needs go together; And Oi io comely as they are in going? Many evils wait on difcontent, it makes men much ufelefs, both to themfelves and others. 2(A')', Be exhorted, as to be aware of difcontentment in yourfelvts, foto take heed, tliat ye do not finfuliy difcontent others, and make them heavy ; ye m^f, by fo doing obftruc't godlinefs, both in yourfelves and in them : There is hardly any thing that hath been a greater friare, and more prejudicial in thefe times, then difcontent and fretting ; and it concerns us much to walk fo, as it may not be foftered and cheriihed : We exhort you then, earneifly to ftudy contentment, and Jo crave it from you, as ye love and define to promove your own good and the good of others; and that ye learn a dexterous way of making the beft life of every thing ; ii this defireable thing contentment may be attained, ftudy the way to come at it, ftudy to be in cafe to bc-fpeak yourfelves thus, hath God joined contentment with godlinefs, and fliall 1 not excrcife myfelf to godlinefs, and particularly, to be denied, and mortified, as I ought to all things of the world, that I may rea,p the great gain of godlinefs, and particularly in this divine contentment I And if fretting and difcontent prevail over me, it will greatly obflruct my progrefs in godlinefs, and leave me in greater indifpofition, in the end of duties, then when I began, (hall I not then ftudy contentment with my lot, whoever it be ? Shall I not more then ev;-r love and prize the connexion betwixt contentment and godl!jf r s? And (hall I not through grace, more throughly believe this great truth, that godlihefs with contentment is great gain r Let it ftand as an eternal and unchangeable verity, like a great and uu-moveable rock in the rnidft of the fea, by beating again ft which, all the waves of the worlds contradictory Faliie ap-prehenfions, and foolifli phanlles may break themfelves.

N n n 2 SEll-

t 4«S ]

SERMON IV.

The DANGER of RESTING on a FORM of GODLINESS, without the Power thereof.

2 Timothy iii. 5.

Haying a form ofgodlinefs, but denying the power thereof : fromfuch turn away.

TH E RE is nothing of greater moment, concern, and conlequence to men and women, then to know dif-tin£i!y, to be well acquainted with, and to be throughly fe~ nous in the practice of godlinefs, For godlinefs is great gain % having the promi/e of the life that now is y and of that which is to come : And yet, alas ! there is not any thing wherein the greateft part of them are more miferabiy miftaken ; fome, £nd thefe not a few, fo very grcfly miftakS it, that they utterly undervalue and defpife it, feeing no excellency, nor worth in it, why they (hculd either prize, or purfue after it, whereby it comes to pafs, that they are fo far from making any near and clofs approaches to the practice and power thereof, that they do not fo much as care for the form of it: There are a great many others, who, though they pretend, and make profeffion of fome regard for godlinefs, yet deplorably, shhtdo lefs dangeroufly rriiftake the nature of iCj which makes them to halve and counterfeit ir, and to fit down with the form, whilft they deny the power of it. A-mongft many evils of the laft times, which the apoftle would have Chriftians for warned of, armed and guarded again ft, this is one, and a very considerable one, that (hall be found to halve, perfonate, and counterfeit godlinefs, to take up the form, and practically to deny the power thereof: Nay, it is his great icope here, to ftaew that godlinefs may, and will be thus wofully miftaken, and to guard believers againft all iuch miftakes of it.

He pronofetli this matter by way of prophecy and prediction, that in the laji days perrilous timesfball come : Iniinuat-ing thereby, that the nearer thofe laft days draw to an end, thefe words will have their more fuil, direct, and clear ac-

days, and yet yet notwithstanding this is a prophecy of e-vils that were then to come : But you will then demand, what are thefe perilous times, or what is it that makes them perilous ? I anfwer, it is not outward trouble and perlecu-don fo much, that makes them fo, though that will not be wanting; a it is the great abounding of iniquity amongft profeft Chriftians : The fountain of all thofe evils and abominations, mentioned here by the apoftle, to come to p<d's in the laft days is difcovered, menjhallbe lovers of their own-/elves ; and then, as fo many foul ftreams, that flow from this corrupt and unclean fountain, They Jhall be ccvetous boaflers, proud, blafphemous, difobedient to parents, un thank* fill, unholy, without natural affeHhn, truer-breakers, filfd accufers, incontinent, fierce, dejpifcrs of them that are good, traitors, heady, high-minded, lovers of pleofure more than lovers of God. And yet this is very ftrange, and been ftu-pendious, and makes the peril the greater, that men fliall endeavour to vail and cover, to palliate, and plaifter over, and to honeft, as it were, all thefe deteftable evils, and abominable villanies, with a form of godlinefs, when in the mean time, they palpably thus deny the powder thereof. There is a word of warning fubjoined, from fuch turn away, from fuch as under the mafk and vizard of godlinefs, follow their own ^particular and felfifh defigns, and under the fpecious pretext of love to God, and his people are in effect only lovers of their ownfelves.

If anj will afk, as fome very readily will, how can fuch grofs evils poflibly confift with a form of godlinefs ? I an-hver, iy?, That a form of godlinefs is taken here in a very-large fenfe, taking in all that pretends any the ieaft, and mojEt remote regard, or relation to Chrift, with which all, or rnoft of thefe evils may fome way confift. idly, Thefe evils are net practiled, but under the pretext of fome good, or in order to the furthering ok fome really, or feeming good, and honeft defign. 3^/y, Though thefe evils be grois and abominable in the fight of God, yet they arc fuch as niay confift with a form of godlinefs, in the fight ok molt men; iuch perfons may have a form of godiii; efs in that refpect, and yet be lovers of themfclves, proud, boafterF, heady, high-minded, 6r. It is therefore not io great a wonder, that the apoltle fuppofeth fuch to iy latent and lurking under a form and (hew of god ; inefs, fo as they make the times perilous, and make it fomewhat difficult to difcerr,, and difcover them.

Several things might be pertinently obferved from the context, as namely, 1. That there is nothing more perilous

to

to the people of God, then when finful and felfifh defigns, and practices come clothed with a {hew, and pretext of godlinefs, when deformation comes under the cloak of re* Jcrmation.

2d!y y That Satan will mightily beftir himfelf in the Iaft days, to bring this great perril on the church of God.

i,dly 9 That there may a great many grols evils, lurk under the ipecious pretext of religion, and godlinefs ; there may be a fair ihew of godlinefs, and yet a great deal of felf-love f pride, headineis, highmindednefs, covetoufnefs, £tc. latent under it.

But not infifting in thefe, we come clofs to the words of our text, wherein, \ft t We have fome thing conceded, or granted, as to thefe men, viz That they have a form ofgodlinefs, that they have the ouifide or external part, the fhape likenefs, or iimilitude of godlinefs, the external profefiion, and outward form of it; They may read the fcrip-ture ? hearteh word preached, pray, confer en a fpiritual fubjccl, 6c. Though they be altogether void of the truth of religion, and of the power of godlinefs, they may have the form and appearance of it, fomething that looks like it, and hath fome refemblance of it; as iairding, and paint looks like native beauty, and guilding like true gold, fo halved, falfe, and hypocritical religion, may look fomewhat like to that which is true, real and fincere. 2dly % We have fomewhat denied concerning them, and that is the power of Godlinefs; which they are deftitute of, But denying the power thereof, as the apoftle fpeaks of that fort of men, Tit. i. 16, They profefs that they know God, but in works do deny him : In word they confefs him, but in practice they deny him ; they (as I faid) have the fhew, and counterfeit of religion, fomething looking like it, but are utterly without the power of it, fo that their practice declares them, notwithstanding their profefiion, to be denyers of it-

The fir ft point of doctrine that we draw from the words, is, That where real and true godlinefs is, it hath always power with it : For clearing whereof, We would fpeak a little to thefe two, ifl, What is meant by the power of godlinefs. idly, Somewhat towards the proof and confirmation of the doctrine : To which I fhall only premit thefe two words, \fi, That we take it fore-granted, that there is an external part, or form of religion and an inward power. 3^/y, That there is a falfe, counterfeit and empty fhew ofreligion, or godlinefs, commonly called hypocrify, diiiembling, and deceitful dealing with God, condemned in the Scribes and Pharifees, and others ; and a real true godlinefs, that is not only a /hew but alfo fubflance, not profefiion and form only, but alfo power, which is the main and principle thing therein, for the

want

want whereof, thefe hypocrites are nere noted, and condemned, notwithstanding their having had the form thereof Fir/i 9 Then, by power, we underftand thefe two, 7//, \ power of dominion and command; and thus real godliness hath a power to rule fway, and command a man ; power is fo taken, 1 Cor. vi. 12. When the apoftle fays, Ail things are (awfulfor me % but I will not be brought under the paver of any thing ; to be under the power of any thing, is to be under its dominion and command ; fo to be under the power of fin, 5s to be captivated by it, to have it for a mafter, and to be ruled and commanded by it; even fo, to be under the power of godiinefs, is to be under its dominion, fo that it (ways, orders, directs, rules and commands the man ; Know ye ?:ot f (faith flie apollle, Rom. vi. 16.) to whom ye yield yon rfeh? s fcrvants to obey, his fervants are ye, to-whom ye obey, whether it be cfjin unto death, or of obedience unto right eon fiefs ? That which is there called obedience to right eoufnefs, is here culled godiinefs ; fo that to be under the power of godiinefs, is heartily to obey it, to be obedient to the doctrine of the gofpel, to the truth which is after godiinefs, as it is called, Tit. i. 1 ) and that from the very heart, ver. 17 and ro. idly. By power we mean efficacy, fo that true godiinefs Inth an efficacy to enable to perform, and make practicable what it enjoins and commands; thus fays the apoftle, 1 Cor ii.4, My fpeech and my preaching was not with enticing words of mens wifdom, But in demonjl ration of the fpirit, and of power ; and 1 Cor. iv. 20. The kingdom of God is not in word, but in power; Where there is power, there is efficacy; there iz an effectualnefs, through the power of God that accompa-nieth, when the Lord pleafeth the preaching of the gofud ; and as in preaching, fome men may have flourishing expref-(ions without efficacy, whilft others may have a more rude and unpolifhed ftile of language, yet with a great deal of more life power and efficacy : 80 there is a form of godiinefs, that never effectually (hews itfelf in practife, or in mortification of any lull:; but where true godiinefs is, ic commands,, exercifeth dominion, and reigns over a man, it directs and commands him, and he gives willing and hearty-obedience to it: It not only brings him under the profeffion of religion, and makes him to adorn that profeffion, by a vifible good conversation, but it works him inwardly at the heart, and hath an efficacy in it, to the fubduing of fin in him.

As for the fecond thing prcpofed to be fpoken to> viz* The proof and confirmation of the doctrine. That where true godiinefs is, it hath power with it : I fhall only pitch on chefe two reafons, for proving of it; The firft whereof is, That

where true godlinefs is, there the Spirit is, and where the Spirit is, there is power; God hath not (fays the apoftie, 2 Tim. i. 7.) given us, the fpirit of fear, but of love, 0/ power, and of a found mind ; The fpirit brings along with him, power, inward life and efficacy ; idly, Where true godlinefs is there is faith, and faith hath power with it; there is an exceeding greatnefs of mighty power, that worketh effectually in them that believe, Ephef. i. 19. Faith hath a power in it, enabling to overcome the world, 1 John iii. 4 It hath a power to purify the heart. Acts xv 9. Yea, all things are poffible to him that believeth, Mark ix. 22. Faith hath (if I may fo fpeak'i an inftrumental omipotency taking hoW of, and doling with the almighty power of God, it removeth, and hurleth out of the way, the greateft and higheft mountains of difficulty that ftand before it, and makerh them, as it were, become a plain ; fo that the believer, when lively, and vigorous in the exercife of his faith, on the Lord Jefus, that ftrong one, on whom his help is laid, may humbly fay with the apoftie, Phil. iv. 13. ]can do all things, thro Chrtjl ftrengthning me, though / can of myfelf, and without him do nothing; The ftrength of Chrift improven by it, makes it wonderfully powerful.

The ufeof it ferves for trial ; would ye know then, whether ye have true godlinefs in very deed, here is a notable mark and evidence of it ; for it is not every one that pretends to godlinefs, that really hath it; but where it is in truth, it hath power with it, even a manifold power, ift, It hath a convincing power, that where the hearts of men and women are naturally proud, and flout againft God, aod have a kind of fkurf on them, godlinefs fets an edge on the word, and makes it pierce deeply, and (tricks through, it fixeth convictions, and makes them fink, and the perfon to take kindly with them, bringing his heart under deep impreffes of the nw and dread of God. idly, It hath a renewing, changing and transforming power, fuch a power, that makes a new creature, old things to pafs away, and all things to become new, as the apoftie fpeaks, 2 Cor. v. 17. ^dly, It hath a re-ftraining power, it keeps in (to fay fo) the horns of corruptions, and lulls, and fuffers them not to reign, and exercife dominion, as they had wont to do, Ptom. vi. 14. 4^/6/y, It hath a conflraining power, impelling, and pouffing forward to that which is good, and well-pleafing in the fight of God, it is impoffible where.godlinefs is in power, that men can be unconcerned in their duty; it makes them yield themfelvcs to be fervants unto righteoufnefs, as it is, Rom vi. It leads captive high thoughts, and imaginations to the obedience of

Chrift

Chrift, 2Cor.x.2 5- It makes the man that he dare not, he w not he cannot avowedly, at leaft, relit! any commanded duty* no more then he dare, or can dwell contentedly with, any known fin, it makes him, that as he dare not put away any ot God's commandments from him, fo neither dure he regard, any iniquity in his heart, Pfal. xviii. 12. and Pfal. lxvi. 18. Stbly, It hath a mortifying powtr, as to all things whatfo-cver, without exception, that offer to compear, and rival it with precious Jefus Chrift in the perfons efteem, it blec-kens and demps the beauty andfplendor of them all in this competition, it detrudes them to the very loweft degree of bafenefs, and vilcnefs, fo that in comparifon of him, they are folidly reckoned to be but as lofs and dung; Thus the apoftle exprefleth himfelf, Phil. hi. Thefe things that were gain tome, I counted lofs for Chrift ; yea' doubtItfs, I count all things to be but hfsfor the excellency of the knowledge of Chri/i Jejus my Lord, Sec. It breaks off the contentment (fuch as it was) and complacency in idols, that femctimes men had, and makes them, in holy indignation, to fay, What have we to do any more with idols ? get you hence, 6thly> It hath a heart quieting, calming, compofing, and fixing power, which the nicer form of godlinefs never hath, but leaves the man ft 111 reeling and unfixt; It is a good thing (faith the apoftle, Heb. 13.) that the heart be efiab/i/bed with grace, not with meats; grace that is oppofed to meats, that is to queftions and debates about meats, and other fucU things, that have a fhew of godlinefs, and do not profit thefe who are occupied about them; grace, I fay, only e-ftablifheth the heart. If we could be prevailed with, to lay ourfelvesto this rule, and to examine our godlinefs, accord-in<* to thefe evidences, it would be found that there is but little true godlinefs amongft us ; ah, where is the power of godlinefs ! and yet wherever true godlinefs is, it hath power with it ; and this is of very large extent, reaching a mans frame and walk, his thoughts words and actions, yea his very looks fome way, it made Job to make a covenant with his eyes ; it orders all, and that not by fits, and at ltaris; but conftantly, as to his defire, defign, and honeft endeavour, in fome meafure \ and if at any time, the influence of its power be not felt, or weakned, that becomes his burden and affliction, when, in any, the leaft meafure at himfelf.

The fecond point of doctrine, from the words, is, As there is real godlinefs that hath power , fo there is a form and hypocritical jhew of godlinefs without the power , life and fab-fiance thereof, under which form andf]jew % perfons may go a very great length : The current of the fcriptUreSj and the

O 0 0 clwkful

doleful experience of many, who make themfelves to be godly, when yet they are nothing really fo, abundantly prove this, and put it beyond all reach of rational contradiction, or debate ; how many, alas! are like to whited tombs, and painted fcpulcbres, like to thefe fpoken of, Pfal. lxxviii. 30. Who flatter God with their lips, and lie unto him with their tongues, their hearts not being right with God, nor ftedfafi: in his covenant ? I fay, perfons may, under the form, fliew and appearance of godlinefs, without the power of it, go a very great, even an aftonifhing length ; which may be reduced to thefe eight, or nine fteps, or heads 1. As to profeffion. 2. As to gifts. 3. As to a blamelefs outward convcrfation, in a good meafure. 4. As to external duties of religion. 5. As to a name, and good account amongft the godly, funded in a great part upon the four former, and refulting from them. 6. As to fome inward work on their fpirns. 7. As to the appearance, and reft mblance of the fan-£tifying, and faving graces of the Spirit. 8. As to fuffering, in a fuffering time. 9. As to dying in a fort of peace, and affurance of their ialvation, but ill-grounded.

Firji, As to profeffion, They may have a very fair, florid, luftering and fplendid one, even a lamp of it, ihining a long time, it may be to their very dying day, as the fooliih virgins fpoken of, Matth. xxv. Who affbeiated with the wife ones, were undifcovered to be without the oil of true grace, by their fellow profeffors, till the coming of the Bridegroom, made the unexpected and furprizingdifcoveFy.

Secondly, As to gifts* they may have a good meafure of literal and fpeculative knowledge of God, of Chrift, and of other principles of religion, and myfteries of the kingdom of God, as thefe fpoken of, 2 Pet. ii. 20. No doubt had ; as the falfe apoftles mentioned, 2 Cor. xi. Had, who in that refpect, looked like angels of light, and as the mini-Jlers of Chrift; as thefe teachers had, who vayed with the great apoftle Paul himfelf in preaching, and out of envy ftudy to out-fhine him, fpeken of, Phil. i. As feveral of the Jews; mentioned, Rom. ii. 18, 19 20 had, IVho had a form of knowledge of the truth of the law % A formed idea, and fyftem of the truths featered up and down the law, collected, as it were, in one body, who knew God's will and approved, or differenced things that are excellent, being m-jirucl.ed out of the law, as thefe illuminates, fpoken of, Heb. vi doubtlefs, in a great meafure had ; and as the apoft'e fuppofeth, profeffors of religion may have, who yet are without a principle of true gracious iove to God, and to the trUfcbs vJiich they profefs the belief of, 1 Cor xiii. The

know-

knowledge of fuch is not lively, fpiritually experimental, humbling, transforming, and truly practical. They may have a notable gift of utterance, and expreffing their knowledge, and conceptions of the truths which they know, for the edification of others, as thefe'Jews had of the law, (and others msy proportionably have of the go (pel) Why were injlruclers ofthe foolifh, and teachers cf bibss, of fuch r.s were far inferior to themfelves in thefe things; and, as the had whom the apoftle fuppofeth to fpeak, as it were, with the tongues of men, and of angels, that is, eloquently elegantly and excellently. They may have (which is cf prcat affinity with, and a branch of the former) a choice gift of conferrence on fpiritual purpofes, to the ediflcatian of others as no doubt, thefe fame perfons had. They may have a greac gift of prayer, as Judas no doubt had, and of preaching alfo, and as many other gracelefs perfons have been known to have had ; For there is a gift, as well as the grace of prayer, a meer gift, a3 well as the gracious exefcife of a gift; 01 how pathetically will fome men pray, and feem to foar and mount aloft to heavfcn in prayer, in the exercife of a meer gift, unfanclified from common arTiGance, and by a pair of wings, made only of felf ; Such are great Grangers to the experimental knowledge, of the foul humbling, and abafing Graitnings, and cf the foul-refreshing liberty, proceeding from the abfence, and partial with drawment, and from-the fpecial prefencc and affiGance of the fpirit of grace and fupplfcatipns, wherewith the truly godly, who pray from the grace of the Spirit, are acquainted with, whereof the apoftle ipeaks in the name of the godly, Rom. viii. 26. Likewife the fpirit alfo helpeth our infirmities, for 1 c know not -what to pray for as we ought, but the fpirit ifcfivak-eth inter cffizn for us with groaning*, that cannot be viterca : They are great Grangers to the obferving of the abfence of of the Spirit of grace, and to foul-trouble, even when, in the more ready, eafy, and plaudible exercife cf a common gift: They are great Grangers to praying in the Holy Ghoft, and in the name of Chrift, in confeienfeious obedience to his command, in his Grength, with predominant refpedt to his glory, and with a believing look to his meditation, to his fatisfaction, and interceffion, as the great ground of the acceptation of their p rfons and prayers, even their b~ft faid prayers: They are great Grangers to the exercife cf kindly forrow, and humiliation, for grieving the fpirit or grace and fupplications by their felf-feeking, in prayer, and in the exercife of a gift; Finally they are great Grangers 10 looking at liberty, to intercced with God in prayer for themfelves, as the rebounding (to fpeak (o) of ChYiGs i n terse fr fion for them ; and when they cannot intercced for them-O 0 o 2 fe I v e 1

elves as they ought, but are under bonds ; to being eafed and refrefhed from the believing confideratioa of his inter-cefiion for them ; Thefe and fuch other gifts, as they may be in a greater meafure, in Tome that have only a form of godlinefs, then they are in many of the truly godly, fo where they are, they are verv pleafing and tickling to the perfons themfelves, and not a little taking with others : And meer £;f r .s, without fancYifying grace, very readily, and ordinarily puiFupasthe apoftle fpeaks of knowledge, i Cor. viii. I. And the greater th^y be, they puffup the more.

Thirdly, As to the external duties of religion, and of the v/orfhip of God, both ordinary and extraordinary, they may go about them, they may pray in fecret, and in their families, they may read the fcriptures, wait punctually on the ordinances, in the houfe, in the ftreets, and in the wilder-Deis, as many in thegofpel fay to the Lord, they did ; they may externally fanctify the Sabbath, they may fa ft often, e-ven twice a week, as the Pharifee faith he did, Luke xviii. And many of thefe, they may go about, with a moral feri-cufneis, as they did, whoarefaid, Pfal.lxxviii.q4. To have

1 med % and enquired early after God, That is diligently, and fomeway feriouily, and concernedly •, Nay, they may have feme tikling pleafure, and delight in them, as thefe are faid to have had, in approaching to God, Ifa. lviii. 2.

Fourthly, As to their viiible converfauon ; it may be in a good meafure blamelefs, as Paul fays his was, while a Jew, and before his converfion, Phil. iii. 6. As the Pharifees were, who, as to their outward converfation were, as whit-ed fepulchres and painted tombs, very fair, fine and beautiful to look to. Matth. xxiii. 27. And as thefe were, of whom the apoftle Peter fpeaks, Eph. ii. 20. Who had ejeaped the

luthns of the world, through the knowledge of the Lord Je-Jus Cbrifi ; Oa whom, as to the cleanfing of their outward converfation, and their efcaping of the external acts of lulls, though (till alive, and unfubdued in their hearts, the knowledge of Ghrift hath prevailed, and alfo to the making of them, (as it is, ver. 18.) clean to efcape from them who live in error, from their hia'phemous opinions, and grofs prac* fifes, into a profeffion of the truth, and a fuitablenefs of outward converiation thereunto ; whilft in the mean time there was no inward faving change, made on the heart, from the love of fecret lufts, to the iincere love of Chriit, and of his truth : The former of which, without the latter may be oc-cafioned, by the bright fhining light, fpiritual ftate and ma-jefty of the truth, which is in nothing contrary to natures light, however it may in feveral things tranfeend its reach 5 by the commending beauty, and lovelinefs of holinefs, ra-

diently,

diantly (hiningin the converfation of fome of its profeflbrs* by the convincing power of the example of more fcriou and tender Chriftians; and by fome external conveniences* and advantages that fometimes, though not often nor ordinary attend a profeffion of truth, and ho!in?fs, which when they are wanting, plead for the greater charity to them, who are remarkably changed to the better, in their pra&ife and converfation, when there is little external encouragement, few, or no outward advantages, yea, when on the contrary, there are many outward difcour3gernents, and prejudices, attending the zealous profeffion of the truth, according to godliuefs.

Fifthly, As to a great name, an high cfteem and repute among others, on account of fuch a profeffion, of lech gifts, of fuch duties of religion, and of fuch a converfation; as the minifters and members of the church of Sardis, Rev. ill 2. Had a name ts live, fome of whom, at !eaft whatever others might be, were quite dead ; they had a great name in the other churches, probably on the fore-mentioned accounts, that they were not only living, but alio lively Chriftians, but very unfuitable to fo large a name, drift pronouncing them to be dead, fome of them v as I fa?d) ro be altogether dead, and others of them not to be lively ; fuch readily leek after a name of religion, and when they have got it, are fatisfied with, and fit down on it, without fuitable ferioufnefs in looking, after the thing, though a name, an empty name of religion, be but a poor and pitiful bufinefs: What though men and women have the lai teifirnonial drawn up, in the moft ample form, and fcribed by the hands of all the moft eminent, godly and discerning minifters, and private Chriftians of the citv, or countrey-fide wherein they live, what will it fignifv, i vail, if Chrift's hand be not at it, or if he fliall fubferibe after all their fubferiptions, a plain contradiction to, and a dawn-right denial of what they affirm ? His judgement and teftimony being infallible, and always according to truth, will weaken and quite enervate the contrary teftimony of all the world; It is a final I thing (as the apoftle fiys, 1 Cor. iv.) to be judged of'men, This way, or that way, by a judgment of approbation, or of condemnation, fince we cannot (imp. ly ftand by the one, nor fall by the other, neither can the one help us, if he condemn, nor the other hurt us, if he approve; every one mud ftand or fall eternally, acco: to ChriiVs teftimony) not be that commends hlmfeif (by pro-portion, nor he whom others commend) but he kb'fom'Gdd commends is atfroven, It is true, we ought to be tender of our

owa

own gccd name, which is better than precious ointment; and to endeavour, to commend our/elves to every mans confcience in the ftght of God; and to look carefully, that by our u.n-chriftian carriage, we bring not any (lain, or blot on the profe(lion of his precious name, nor give any the leaft oc-cafion to the adverfary, to blafpheme or fpealc evil ; yet it is as true, that we fhould do none of thefe things mainly, if at all, on defign to gain a name to ourfelves, but in order to the glorifying of God, the adorning of the do&rine of the gofpel, and the convincing, gaining and edifying of Others-, we ought not to hunt after a name, nor to commend ourfelves to the good word of others j rather then to their confeiences : Alas! there hath been, and frill is, too much affecting, and feeking after a name, amongft the Chriftians of this greatly felf-feeking generation ; we are too well pleated, too much tickled ; and taken with it, when wc get it, and too much troubled when we want it, and often in our diftempers, more than we are with the want, or with a very great want of the thing, and fubftance of religion it fclf. Happy are they, who make it their great bufinefs to approve themfelves to God, and to commend themfelves to every man's confeieace in the fight of God, yet fo, as to be denied, and deaded to every mans commendation, and good word j that are well fatisfied, to be found in the way to heaven, though the found of their feet fhould not be much heard by the way ; that love to lurk, and hide, but when they are called to appear, and fhew themfelves, refembling hereby, in a great meafure, bleffed Jefus, of whom we ought to be followers, as dear children, and of whom it is faid, that He did not cry, neither was his voice heard in the Jlreets, he loved not to make noife; and to whom a name of religion is a burden, and affliction, when they judge the inward exercife of their fouls, and the tender-nefs of their walk before God, doth not carry a jufl: proportion to that name; and when the lining, (to fpe.ik io) and the inner half, if not fully as broad as the outer-half. There is alfo too great a readinefs, and eafinefs, rafhly to give large names to others, by our fuper-lative, and hyperbolick teftimonies, and commendations, whereby many are not a little hurt, and prejudged \ as fe-veral of the Chriftians of the church of Sardis, very probably were, being thereby tempted to think too well of themfelves, and fomeway to fit down on their great name, without fuitable feeking after the thing, or much of it; and this we often do (to fayfo) for as good again, tho', it may u ~ wt [o designedly, and dire£lly, yet on the matter that commending of others, they may commend us, and

that

that their commendation of us, may have the more weight # O ! when fliall we once look more ierioufly and concernedly after real religion and godlinefs, and be lefs concerned, and more holily indifferent, as to ihe name ? When fliall our movings about, and our appearings in, and for religion be the native and necefTkry, the kindly and unconftrained refults of the power of the life of the grace of God within ? Sixthly, As to fornewhat of an internal work upon their fpirits. 1. There may be fome jealoufies, fears and doubts about their falvation, and eternal fiate, putting on to pro-pofe queftions concerning the fame, and that not merely for the fafhion, or in way of complement, though thefe fears are often fuffered to evanifli, and thefe doubts and queft tions to ly without a throughly fatisfying anfwer, and re-folution ; as it was with the young man mentioned in the gofpel, who came to Chriit, and afked, Good majier y w/izt jhali 1 do to be faved, and to inherit eternal life ? and wh;t lacke ]yet ? And who was very fad at the anfwer Chrift gave, and at the duty he enjoined him; there having bcea a confidcrable ftruggle betwixt fome lothnefs to leave Chrifl-, and great lothnefs to leave the vvcrld, but domining love to the world, carrying it in the competition, away he goes and leaves his cafe of conscience in the hollow. 2d/y, There may be a good meafure of illumination, even fupernatural, though not by a common work of the Spirit, not at all fanclifying, as was in thefe fpoken of, Heb. vi. ^dly. There may be conviction of fin, and that confiderably deep, as was in Judas. $thly % There may be fome terror, and horror of confeience, accompanying or flowing from that conviction, and from the apprehenfions of judgment, and wrath to come, as was in Felix, though but a Pagan, and without a form of godlinefs, and may be much more fo in vifible church-members, and no doubt was in Judas, when in def-pair, he became felo de fe> and his own executioner ; and how many fuch dreadful fits of horror have feized on, even mod profane, diffblute, and profligate perfons, who have oftner than once, drunk and debofhed them away : But .ah ! poor wretches, they will recurr and come back again, with redoubled irrefiftable force and violence, l^hly, There may be fome fort of forrow, and remorfe for iin, as highly-dangerous to themfelves, as was in Saul, Judas, and others fuch. 6th/y, There may be a considerable firm afTent 06 the judgment to fcripture truths; which temporary faith necefTarily prefuppofeth ; nay, very Devils themfelves, have it, beyond many men living, under gofpel-ordinances, and cannot withhold it, jthty There may be ceufiderable ftir-

rings,

rings, and ticklings of affections, in ftrange fits and flalhes of joy, at bearing, and fome way receiving of the word as in thefe, in the parable of the fower, who received the word with joy, and believed for a time; and there may, do doubt (as experience confirms) be proportionably fits of fadnefs, heavinefs, and weeping, at hearing of the word and both may be without any faving or fancTifying work, the hardncts, and ftonineis of the heart remaining flill untaken away. Sthly, They may have fome flight, light, transient and evanifliinggufts, and taftings of the goodwerk ofCoJ y of the heavenly gift, and of the powers of the life to come* As thefe are fuppofed to have, Heb. vi. With fome faint and languid defires to die the death of the righteous, and'to have their end like theirs, without any cordial and fincere love to the way leading to that end, as Balaam had 9 thl y% There may be confiderable driving and ftrugling betwixt the illightned confeience, and the corrupt affections, the one faying, the one fliouid follow Chrift and and reJigon, and the other faying, he muft not leave the world nor abandon this and the other luft; where the corrupt affections carry it though not always without fome reluchuion, and this may look very like, and pafs under the conftruction of that ipi-ritual combate that is in the regenerate, betwixt the flefh and the fpirit, the renewed, and unrenewed part, though it be in many refpecls, vaftly different therefrom. iothly % There may be a fort of tickling and evanifhing delight in attendance on ordinances, as was in thefe mentioned Iia. lviii 2. and Ezek xxxviii. 31, 32.

Seventhly, As to the appearance, and refemblance of the faving graces of the Spirit of God; whereof there are but few, it any, which may not be perfonated by men and women, having only a form of godiineis, and who are clofs and latent hypocrites: As for inftance, 1/?, The grace of faith, may be perfonated, as it is by the temporary believer *rho hears the word with joy, and believes for a feafon ; (which is not fo to be underftood, as if temporary faith differed nothing from true juftifying, and laving faith, but only, as to duration, they differ certainly in kind, as mioht be made eafily to appear ;) fo they are laid to believe, PfaL Ixxviii. 35. and PfaL cv. 12. Whofe heart was not right with God, and who did what is not confiirent with faving faith, idly, Love to God and Chrift, and to fellowfhip v.Mth him, may be perfoned, as may be gathered from, Ephef. vi. 24. and from Ifa. lviii. 2. yJly, The hope of heaven, and of the glory of the Lord may be perfonated, ns no doubt it is, by them who have only temporary faith, the nature of their hope, being fuited to the nature of their

faith,

faith, both without a root of habitual faving grace in the foul; and thefe who get a tafteof the powers of the life to come* may have a hope fuited to fuch a tafte. 4th!y, Zeal for God fi-jay be pcrfonated, as it was by Jehu, and by thefe fpoken Of, Rom. x. 2. $thly, Mortification may be perfonated ; as it was in thefe mentioned by the apoftle, 2 Peter ii. that efcaped the pollutions of the world, thro* the knowledge of the Lord Jtfus; a natural averfion, and reftraint from, the out-breakings of fome lufts, by a common work of the Spirit, may look very like mortifying grace. 6thly 9 Patient waiting upon, and fwect fnbmiffion to the will of God, as to doubtful events, even in matters of moment, may be per-fonated : So it was in Joab, 2 Sam. x. n, 12. 7thly f Hum.' blc J"elfdenial maybe perfonated, as it was in Saul, 2 Sam. x. 22, 23 and xi. 13. 8th/y> Gracious fine erity maybe perfonat-ed> by moral fincerity, which makes a man to mean what he faith, profefleth, or doth without any known diffimulation : This was in the Pagan Abimelech, in a great meafure, who faith to God, in the integrity of my heart, have I done this, to which the Lord beareth witnefs ; and no doubt it may be in perfons who have only a form of godlinefs; And belike, was in Jehu for the time, when he faid to Jonadab, Come fee my zeal for the Lord of hojls : and alfo in thofe fpoken of, Pfal. lxxviii. 35. Who very probably meant, as they faid for the time, and did not wittingly diflemble, though they did really, and before God, in refpedt of clofs and latent hypo-crify, of whom therefore it is faid, that they flattered him with their lips, and lied unto him with their tongues. 9tbly f Tcndernefs, that very precious grace, may be perfonated 9 as it was in Joab, 1 Cor. xxi. 3, 6. Who, as to that particular aft, quite out-ftripped gracious and tender David.

Eighthly , As to fuffering; They may go a very/considerable length, even to give their bodies to be burned let be to fuffcr lower and lefTer things, in a good caufe, and in pro-feffing the truth without a principle of true faving grace, and of fincere love to Jefus Chrift, as the apoftle infinuates, men may do, 1 Cor. xiii. 3.

Ninthly^ As todying with a fort of peace, of an ill-grounded, and deluding aifurance of heaven and falvation from which there was no driving of them, while they lived ; and fo they may go down to the grave, with a lie in their right-hand, and perifh under a foul murthering delufion, never awakening out of their dream, till the fparksof the wrath of God take hold of them, and drive them out of their fools paradife -, as is plainly iniinuated concerning thefe fpoken of f Mat. vii. 22, 23. Luke xiii. 25, 26, 27.

This i$ a very great, and even liupeodiou* length that

P p p bypo-

hypocrites, and fuch as have a form of godlinefs, without the power of k may go, where I have not defined and determined what is the ultimum quodJic, or the very utmoft length they may go, neither hath God in fcripture done, for any thing 1 know, having in deep wifdom forborn to do it, on defign to provoke his own people, to diligent endeavours on good grounds, to make furc, they are a length that no hypocrite can go ; that they are not only almoft, but altogether CrTnitrans: I do not deny, but readily grant, that he hath in his word, ride marches betwixt the hypocrite, and the found believer; betwixt the mere form, and the power of godlinefs, betwixt the only almoft, and the altogether Chriilian ; The one never fincerely and heartily received* whole Chrift; never cordially embracesh, and tiofeth with him, for all ends, intents and purpofes, for which he oSereth himfelf to finners in the goipel, nor niak-eth an honeft, intire, abfolute, univerfal, unre'erved, un. exceptioned, and fincerciy defined and endeavour, irrever-fible furrender, and rcfignation of himfelf to him, to be faved and guided by him, on his own terms, and in his own way, as the other doth ; yet I fay ftill, he hath not precifely told us, what is the very yondermoft ftep that the hypocrite may go, fo as he cannot go one ftep further, though he had told us that he never goes fuch a length; Neither have I faid, that all thefe fore-mentioned things do meet together in one, and the felf-fame perfon, that Is without a principle of true faving grace, and of the power of godlinefs; lome of them may be in one, and others of them in another; fewer of them, in fome, and more? of them in others; whatever be, or be not in this matter, defafto, and eventually, yet it may be it will net be io very cafily convin» ciug'y todemonftrate, that it is utterly impoifible, that mod, if not all of them, may be in one and the lame fuch perion finee every one of them may be whert there is no principle of fpecial faving grace : or all of them in any fuch perion, is very rare, if ever at all it come to pafs.

The ufe of this doclrine ferves for exhortation to you a!!, as-to let this truth link deep into your hearts, that there is a form of godlinefs, without power, as there is a form of it with power, and to learn well to difcern the difference betwixt the one and the other: So not to fit down with e-very thing that looks like godlinefs ; for though ye have the form, it i* not at ail falle to reftone it, we defign not to cry down a form, but would have you not to feparate the form from the power, nor to prefer the form to the power, for further clearing and preffing of this ufe, We ilull, iy?, Give ycufome marks and evidences of godlinefs,

that

that hath power with the form- 2d, Some marks of the form of godlineft without power.

As to the iy?, The form of godlinefs joined with the power, hath, among others, thefe five marks, 1/?, Much felf-deniednefs, whereas a mere form hath felf-lovc as its fountain ; the power of it puts a man to deny himfelf, and his own righteoufnefs, and humbles him under the conviction, and fenfeof hfs fin and mifery; it puts him to be denied to his own contentment and fatisfaction, and to feek them in God ; it makes him to love God more than his pleafure, profit or preferment, or any thing elfe in the world. ld\y % It puts on to the practice of thefe duties, that arc more inward and fpiritual, as well as of thefe that are more outward, it puts on to the exercife of repentance, of faith in Chrift, of mortification of lufts, of felf-fearching, and examination, and the like ; becaufe the life of religion, confifts mainly in thefe. \dfy% It puts on to the exercife of graces, as well as of duties j a natural confeience may put on to duties, and to frequency in them \ but godlinefs in power puts alfo to the exercife of graces, at of patience, fubmiffion, humility, iincerity, love to God and to the faints, 6r. Thefe are fruits of the Ipirit, and of the new creature, members of the new man, which by their actings evidence life, ^thly, The power of godlinefs ihews itielf, in the right manner of going a-bout duties : It mikes men pray and praife in the fpirit, to forrow for fin after a godly fort, to hear the word lb, as to be ediHcrd by it, 6c. ^thly^ The power of godlinefs puts the Chriitian as much to oppofe and wreftle againfl: defects, and lhort comings in his fpiritual growth, as againifc the fins that directly let and hinder it, it caufeth trouble and grief to him, as well for defects in fincerity as for more grofs fini f for the weaknefs of faith, and coldnefs of love, as well as for out-breaking evils; to dread and deprecate hypocrify, counterfeiting of religion, as well as more palpable profanity; Where godlinefs bears rule by its power, it commands holinefs, in all manner of converfation, in conformity to the holinds of God, and will challenge for the leaft dzLCt and ihort-coming.

idly, As for marks of the form of godlinefs, without .the power ; They may be gathered from the contraries of the former; but more particularly you may take thefe. i. 1c evidenced* the form without the power, when perfo»s are much more in outward than inward duties, or when inward duties are neglected, as prayer in fecret, fetf learching, mortifying of hidden lufts, and the like; when men die much more, in what they keep up the (hew and appcitr.m.e of religion, than in what may advance the iVofunce ot k, P p p z iintoca

by feeking to have the heart further renewed : The man that jrefts on a form, is fatisfied, and goes away with it, without ferious reflections on what efcapeth him : Such a one will guard againft drunkennefs, and the breakings out of his unruly paflion, who never ferioufly laid to heart, the fin-fulnefs of thefe evils, nor mourned for their having fome-times prevailed over him ; the fincere man differs from him in this, that he repents, as well for fuch evils, when they are paft, when he endeavours to guard againft the out-breakings of them, for time to come, he looks at original corruption, as the fountain, and mourns over that, as David did, Pfa4. li. id!y f The formal man makes it his bufi-Defs, to rickle, and rear up high fuperftru&ers of profef-fion, and of the externals of religion, but never lays a fure foundation ; he is as one that would be at fowing of much feed, but takes no care to weed it, or to remove what may obftruft its growth ; whereas the fincere man digs deep, that he may lay a fure foundation, and that, what he builds on it, may (land when the ftorm comes: and carefully, and feafonably takes out weeds that hinder the growth of what he hath fowed, 3<//y, It evidenceth a form without power, when men are taken up with the matter, and external part of duty, and are challenged for omiffions, whilft in the mean time, they look not sfter the right manner of doing duty, nor are challenged for what is amifs in that, or for want of following fpintual fruits ; a formal man will readily be challenged, if he negleft prayer before he go a-bread, efpecially, if he meet with any crofs providence that day; when the fincere man will be challenged, for his formal, lifelefs, and whole-hearted way of going about bis duty ; the formal man will be challenged, if he go not to church, but takes not heed how be hears; but the fincere man, by the power ofgodlinefs^snot only put to come to church, to hearfermon, but is alfo challenged, if the word be not mixed with faith, in the hearing of it, if he do not lay it up in his heart, and pradtife it in his life, he would as well reap the benefit of the duty, as be at it; he loves rot to run as uncertain, nor to fight, as one beating the air, whereas the formal man is well pleafed, if he go about the external duty. 4thly 9 It evidenceth a form of godlinefs, when men are all for adlion, and doing in the externals of religion, but not at all for fuffering, but powerful godlinefs commends, and commands both, that we fhould fpeak and do for Chrift, and be alfo ready to fuffer for him, as we fliall be called to it: It is an evil token when a man can fpeak for Chrift, but cannot hear of fuffering for him; can reprove, but can by no means fuffer a reproof; can go a-

bout

bout duties, when there is no hazard, but quite fhrinks, and (itt up when trouble appears ; As it is faid in the parable of the fecJ that was fown on (tony ground, it fprung up, but withered when the heat of perfection came. $thly % It is an evidence of the form without power, when men in their religious performances keep their hearts from all exereife of kindly humiliation, and from what may put tb<-Sl out of conceit with themfelves : Such readily level in all they do, at one of thefe two, or at both, to be efteemed by others, end to have an eftimition of themfelves ; hence it is, that they arc here called proud, boaflers, heady, h'gh minded; they cannot comport with any thing ingodlinefs, that crofleth their humour or corrupt inclination : What, fay they, we are men, and not bcafts ; we (corn to be trampled on, and made flaves ; in a word, whatever they do, (as I faid) they can fuffer nothing ; if there be any thing that may gain a name ro them, they have hearts, heads, and hand* for that, but they know not what it is to fojFct an injury ; whereas the power of godlinefs, according to the fcripture, inftrucls the Chriftian, when he is fmitten on the one cheek, to hold up the Other.

The third point of doctrine, from the words, is, That men do far more ordinarily, and readily take up the form, than feek after ^the power of godlinefs , and defire ?nore to f:e?n to be religious anj godly than to be Jo in very dead; There are thefe two rcafoos* among others, why it is h t r. The form, (hew and appearance of godlinefs appears to them defireable: Hence it comes, that few iu the viliole church are fo grotty profane, but they have a fort ofdeSre to be accounted godly ; they will not deny, that God is good, and therefore mutt fome way grant, that it is good to be like him, and they would be etteemed fuch : Thus many come to church, wait on ordinances, and go about external duties of religion, becaufe thefe have fome likcnefs unto, and (one refemblance of godlinefs : They cannot endure to be accounted Atheitts, whiitt in the mean time they can as little endure the power of godlinefs : This leads to the 2i, reafon, which is, That the form of godlinefs, is much more eafy than the power of it, and may begot bowed towards a compliance with mens luft«, which the power can never be ; it ia always checking and reproving for what is amifs, it is always croflino corrupt inclinations and humours, it will by no means fuffer them to be quiet, and at eafe in any thing that is difpleafing to God : it is like a healing plaifter, that firft flnrply bites and corrods before it heal ; but the form will admit cf undue latitudes, and like oil, fmoothi the fore a. little, whiitt it i* in the mean time tinder cutting, and putrifying ; Day, love to mens lutt?, will put them on to take up tSc form of religion and at the fame time keep them back, and fright them foni the power of it ; It was the fame inordinate love to felr'interett, that made Jehu fo zealous, and forward in dettroying Baal, that made him abttain fom finccre worfliipptog of the truj God, according to his own commandment, and to cleave to tl aam ; ^o

lelf love will bring a man to church, and alio .. ftop his

ear to rhemoft powtiful perfwalio.*?, to quit and hi leas.

The ufe of the duftilne fci\€i ro tkhoil an

diiigeU

diligent and accurate fearch of tbemfelves, leaf} any who are difpofed to think that they have been long ftudents of godlinefs, be found to take the form, for the power of it ; O ! fad miftake, and yet not ©nufual, there being but few in thofe days, who have not feme form of godlinefs, and yet with moft, ft is fuch as fufTers them and their iufts to live quietly together ; I fhall offer a few confiderations from the text, to perfwade you to a narrow fearch of youriclves, which may atfo be as fo many marks, I. Confider, That If is (as [ feid) much more eafy, ro eome at the form, than at the power of godiinefs ; and if your god line ft be fuch as you have eafy come by and get maintained with little difficulty, it {peaks you fhreudly to be yet under a mere form of it ; it is hard to get two or three, a very few in a congregation, brought uuder the power of godJineft, tot it is an eafy matter, to bring the generality under - farm ofit, There may be a profeft general fubjection to the gofpel, which would in fo far be cherimed; but ye would take het>d, that ye do not deceive and cheat your own fouls by it ; ye have all iome form, IxL?t, alas! this preached gofpel is fruitlefs, as to many of you ; ye almoft think it needhfs, to fpeak any thing to you, to the commendation of Chri(t, of faith in him, and of holinefs, thefe being truths ye know well enough ; O .' what a dcdreable thing would it be, that ye could be as eafily brought under the power of godlinefs, as ye are brought to the form of it ; but alas, many of you, never obferved a difference betwixt the form and the power, but look on both as one: if there were no other ground, this might make you fufpeelycurfelves, as having only a form without the power of god-ifcef*. *A 2u Confederation may be taken from the tim? wherein this form of godlinefs without power will be mofl prevalent, and that is, m thj lajf days of the gofpel, even thefe wherein we now live, for the words are a prophefy of the evils that fhall abound in thefe days; if fo, ought not this to alarm you, to a tenons trial of \ourfelves, whether ye have the form of godlinefs with, or without power : Since this is much verified in our days, it calls you to dread and be jealous of yourtelves. If it mail be asked here, What is the reafon, why a mere form godlinefs aboundeth fo much in thefe Lift days? ! Anfw> I. It may proceed from Satan's fjbuiity, who find* Khj, becanfe of the brightly mining light of thegofpel, to the (ham-log profanity, that he cannot get men detained in grofs profanity, gives them, as it were, a difpenfaiion, to take on a form of religion, without the power ; by which they are flill kept under his power, and often with more difficulty rekued from it, then if they were openly profane ; when he cannot prevail with many of you> to be grofs fwearers, liar?, drunkards, cheats, fcc. he labours to make you mere formalifU, and hypocrites ; and O! how many grofs hy* pocrites are they, who are ready to cry out againft others, as hypo* crites ? He will fuffer you to go to church, but will, asjit were, whHper you in the car, take as It tie of the preaching as you pteafe, and no mere than ferves your turn, and may keep up your empty fjrm, and by this means he prevails more, than by his tentations to profanity with uot a few, at leaft, 2dly } It may proceed from

men*

Ser. IV. Tie Danger ^Resting m a Form %f &}

mens Arong compliances with their feIfifli inclinations and defig accounting pin to be godlinefs-; which deG^ni miy cor. die form, though not with the power of , And gi

thifftfs bting prophefied o r , and proir.!i':d to the chinch, in the latter days and men naturally loving more external accidents of ^ran-<leur, pomp, and odvaAtagc, in a fancied temporal LLogdooi or" faints, then the fubftance 2nd power of godlineft k&lfj they reidy to take on a form and (haw of it, a% i availing them to a r ~: of that imaginary kingdom, $d!y y It may proceed from the rigfc* t?ous judgment of God, who, when men and women teft on a fiwu\j give* them up to a foim, that hearing, they may hear y and Ki.i \.:~ derjfand. and that ft sing, they may fee, and ntf p:r:;io?, &c. ai it !?> i*a. vi. Which is very p&lpabJy fulfilled in ihclf days. 4.' For prefiing to an exact fearch of yourfelve.*, conliJer, that | religion of many is wofully confident with grofs evils reckoned up here; try if yours be fo, are not many of you lovers of yoaroww* ftlves ? Who never lothed, but always loved, and thought weii of yourfelves ; are ye not covetous, proud, boallers, truce and covenant breakers, making little, or no confeience, to keep pour word and engagements, efpecially to God, o-c. Thefefyeak your godfr-oefs to be but a form : Make d^c application of thefe things, arul examine yourfelves according to them ; there hath hardly been any generation flnce Paul wrote, on which thefe eviis might be xa:s juftly charged, than on this ; It is a generation that pretends hi; ly to godlineii, but ah i ate there not many, who, under this cloak and viforn are heady, high minded, proud, covetous, lovers illuijHll, more than lovers of God, ire. So that we kno-v not well whether to make thefe motive* to felffea rching, or grounds of conviction, and lamentation ; ye would readily be h-ufry at, and c* veil detpile fjch as Would fay to many of you, that ye are ungodly * but is it not a felt" loving, a [\[f pJeaiing, and felf-feeking g< that ye have a form and ihew without power acd fubuance I I ?!.. I dare pronounce this concerning the godtinefi of mzny of you, a$ will resdiiy be fecn, when a fuitabie and Searching tiiul come?, an4 though I will not in appiicarion, tondefcend on particular pe:fc;\>, yet there are many, to whom Chrifr. tfriil apply it ; ahs! this prea: ed gofpel hath no efficacy on many of. you, neither do Ui fruits of righreoufnefs tbNow the fame ; would to God there were as many evidences to yovc you, to be under tJte power cf gedlinefs, a? tbete are to prove you to be under the form, without the power thereof.

The 4M; and UtV point of de-fhinr?, from the r e Th.xt

(hire is mo ft ate and condition mtrt fadand depi gerota to mens J elves, and nore mi : of Cod, th*nt

10 have a form tfgpdlinefi . bat

loathing and delegation doih our bit fled Lo.d Jef ;s ipeak, Rev. iii, of formal and lukewarm Laodicei, threatening to fpue her out of !>?$ mouth ? The deplor^blenefs and d*ngeroufbtfs ofluch a condition appears by the& 1. By the aptnefs and re*dineis of fuck perfap* to fiu, when they meet with a fuitabie tentation; where feif love, pf£e> covetoulhcfj, heaJicefr, hig^h dfrcduliicfl are, they v/iii n jt

be

be got retrained, and keeped in by a me re form of godlinefs ; and what know vc that are fuch, when, where, and how, thefe may break out in you ? do we not fee many who have had as great a (hew as of any of us, unmalked, and difcovered frequently ? And how foon, and how cafily may many of us catch a fall ? 2dly t By this That the form of godlinefs will never amount to a folid proof and evidence of our peace with God, or of our intereft jn him, which the power cf it will do : when ye come to your death bed?, and to that folemn appearance before the tribunal of God, it will be no folid ground cf peace to you, that ye came to church, heard preachings prayed, read the fcriptures, and took the fxrament, if there be no more ; O confider with fear and trembling, the deceitful pleading with the Lord, of thefe perfons mentioned, Luke xiii. who are brought In faying, Lord have we not heard thee preach in our greets have we not eaten and drunken in thy prefence ? And of thefe o„ thers, who, Matth. vii. fay to him, Have we not preached and pro-phefied in thy name, and cajl out devils ', and done many wonderful works ; to whom he w'dl notwithftanding fay, depart from me ye workers oj'iniquity', I never knew you ; It will be no ground of peace to you, that ye were called Cbriftians, that ye werealmoft Gbriftians* ard that ye were not far from the kingdom of God, and that ye could plead yourdefcent from religious and godly progenitors; God will tell you, That he can out of ft ones raife up children to Abraham^ and that the ax is laid to the root of the trees, and that every tree that bring-eth not forth good fruit , is hewed down t and cafl into the fire • Yea, ye (hall at laft lofe the form who have not the power ofgodli-Defs. 3d/y, By this, That fuch a cafe will not leffen, nor mitigate your judgment; though it be in feveral refpecls, better to be formal than openly profane, and diflolute, yet being accompanied with more light, and with more, at leaf! feeming nearnefs to God, it will make your judgment the heavier ; therefore the fcripture fays of very w'eked perfons, that they /hall have their portion with hypocrites^ insinuating, that to the formal and hypocritical profeffors hell is hottefr. : All ye profefTors muft inavoidably, everyone of you, be ranked either among them that have a form without power, or a. mong them that have power with the form of godlinefs; ye muft either be really godly, and ftudy to be holy in all manner of con-▼erfatfotr, as God is holy, or to be more liable to the judgment of God, than if ye had never had a form ; O be exhorted to guard a-gainft all profanity, and out breaking fin, and alfo no left againft inward hypocrify ; ftudy to have your godlinefs (o eomprehtnfive, s? it may put you beyond a mere form into the power, heart, life and iubftanee of it ; considering, that theieare many in thefe laft days, who will live and die in their fins under a form of godlinefs without the power of it, which ought to be a warning to us all; that it may r*ot be thus with us, the Lord himfelf powerfully peifwade us to take with the warning,

F I N 1 &

SUBSCRIBERS tf AMES for Mr. DURHAM on the COMMANDMENTS.

Sabfcribers given in by John Glen* merchant in Port Glafgow.

TH E Reverend Mr. William Steven, minifter of the gof-pel to the United Correfpondencics of Old DifTenters in the Shires of Renfrew and Air, 12 Copies,,

Port Glafgtw.

John Witlifon merchant John Smellie do. William Farrier do. Hugh Morris (hip matter John Miller wright Alexander Bainhill brewer James Erik ; !)e dyer John Barr (hoe-maker Margaret fticolfon Archibald Glen m : Her John Donald King's boatman Thorftar Warm cooper James Rsmfay merchant John MKean copper fmhh Alexander Holm brewer Robert Lang do. John Caldwatl carter John Fullerton (hip matter John Crawford horfe-fetter William Allifon fmith William Holm do, Alexander M'Farlane taylor James Glen da. Neilfon Love clock maker Archibald Brown taylor John Walker wright Alexander M'M'dlan do# Robert Fitcher baker William Smith fhoe maker James Ronnld do. John Irwin do. Humphry Davie do. James Lang merchant Alexander Miller do.

Jime3 Fleming fawer Peter M Auflin baker Samuel Kobertfon taylor

Creeriocft.

Gavin Lindfay wright, 12 Copies

Peter Morris do. 12 Copiet

John MAuflin merchant

Walter Ruflel wright

James Alexander do.

James Fleming clock maker

Thomrs Safley do.

William Shiw fhoe maker

Wiliiam RufiTel mafon

Jofeph Orr wright

Alexander Wardrobe dyer

Alexander Brown do.

Archibald M'Kellar wright

John Dun grocer

Bobert M'Fie do.

Alexander Allan do.

Dugald M'Dougall dol

John Campbell ichool-mafler

William Cochran fmith

Archibald M'Callum, clerk to Hard-man and Co.

John Bannatyne, fore-imn to the Shoe factory

Andrew Coats (hoe maker

John Miller merchant

John Lifter fawer

James Cochran taylor

Alexander CLalmers do.

James Kennedy merchant

Andrew S*mfon wright

Duncan Brown fhoe-maker

Alexander M'Alifter do.

William Lang merchant

James Henderfon wright

James More do.

Archibald Henderfon do.

Dougal Campbell do.

Robert M'Farlane do.

Daniel M'Gown merchant

A Dc

SUBSCRIBERS NAMES,

Dougal M'Callum merchant

John Fleming fmith

Thomas Stoddert mafon

James Adam do.

Archibald M'Gown merchant

Dougal Gray, clerk toHaliidiy

Tver M'lver carpenter

Mary Tbrelkeld

William Lindfay fhip-mafter

Mofes M'Lellan merchant

Archibald Weir do.

Lauchlan M'Lean wright

Jean M'Cunn Crawford's dyke

John Matthie New Kilpatrick.

Ki.maicolvi.

William Reid firmer Alexander Lockhart do. David Miller do, John Lang of Overter iVlauhew Park weayer John Park Wright Robert Park do. libbel Laird, Auchenfoyle

Dumbarton*

Robert Houfton fhoe maker Edward M«Intyre do. Alexander M Alifter do. William M'Alifter wright Jean M* In tyre Walter Craig Ann Watfon Marrion Yool He&cr M*Alder wright Peter Paterfon do. Robert Lang do. William Glen junr. Robert Lindfay (hip mailer

BonhiU.

Robert Lindfay Kobe;t Walker fmith James Buchanan Haldan's Mill James M'Kinlay do. J >mes M*Alifter wright John IvTKcchnie farmer Wiliian M-Alifter fervant Alexander M'Alifter far me?

James Sim cooper William Ewing do. J ihn Alexander vintner Michael Lindfay fervaot James Henderfon printer Tljomas Maltman do, Walter Coquhoun do. James JVl'Aiiftcr do. Thomas Service do. Arch. M'Farl.tne do. Mungo Lindfry do. Will Urn Lindfay do.

John M'Leod do.

Jimes Buchanan (hoe maker Walter Lindfay d<K Duncan MWattie do. John Cojquhoun do. William Buchanan farmer Alexander Lindfay do. James Anderfon fervant Daniel M*Allum do. William Dechman labourer John M'Lintock merchant.

Cardroff.

Daniel M'Kay clerk a* Cordale

Jo!>n M Kkiiay printer

John Sim do.

James Hamilton do.

William Walker do.

David M'Jntvre do*

Robert Glen labourer

Walter Craig printer

Robert Nairn do.

Elizabeth Donald

James Gerderj

George Ord ingraver

John Barr dyer

David Miller printer, Dalquhurie

John Smith do.

John Connel do.

William Vnell do.

lYLitth. Maitland do*

David \ ken do.

John Hall J 0 .

Andrew Aiken wright

William Smith do.

John Giimour cutt

John Piimrofc do,

WHiam

subscribers names:

William Youl cooper-man Archibald Yool do. William Main Thomas Salmon Wright Jean Tennant Margaret Lindfay Kathrine Murray Margaret Barr Thomas Whitehill Robert Richardfon mafon John Barr wright

Houflon and Kilailan*

James Barr of Tinkerhoufe Robert Pattifou farmer Patrick Barr do.

William King do. Jofeph Holm do.

Matthew Holm do. William Holm do.

Ki lb arch an.

William Barr of Cartfide

John Young farmer

Peggy Campbell

Robert Barry (hoe maker Stewarton

John Caldwell in Abends

Alexander Shearer Lochiide

Largs,

James Bieth in Go^oofide James Bieth wright James Boyd do. Ninian Crawford do. William PMerlon vintner John Hall fchool matter Robert Barbour Hugh Bog weaver John Lead do. Daniel Campbell (hoe maker Archibald Wilfon do. John Wilfon in Waterfide Robert Mocdy in Auchingarth

Saltcoats.

James B'ggar weaver Adsm Bigpar do. Barbara Jack Roben Porter weaver

John M'Miilan weaver Robert Brown do. Robert Brown junr. do* Robert Hill do. Alexander Dunlop plaifterer James Bolton weaver Janet Dickie James Watfon wright Robert Warkman weaver Daniel Shaw do Alexander Ritchie cooper John Shaw weaver John Wylie wright Robert Ingram in Rope work Walter Walker do. Duncan Kerr do,

Niel M'Laucblan wright

Irvine. William Allan failor Hogh Uric wright John Wyliie carpenter TJiornas Smith failor John Homes fmith William Howie (hip mafler John Smith do. Thomas Crawford James Haftie

Kilwinning.

William Garner Ifcbel Miller William Service fmiih David Dunlop weaver James Swan flix drtflef jo!m xM'Nair weaver William Iiimter wright Jofeph Clark weaver John J-icLdo. John Conn do. James Imbrie do. 1 fob el Small William Craig Walter Wyliie Archibald Lothian weaver Robert Rankin d\ er Robert Boyd weaver Robert Campbell John Bj)d

A 2

Bath

SUBSCRIBERS NAMES.

Bcith. Bryce Bar? weaver Robert Boyd do. William Barr do. Alexander Morris do. William Knox fhoe maker Robert Hunter tavoir Robert Glen do* James Campbell Robert Patrick mafon James Barr taylor James Craig fhoe maker William Stevenfoa weaver John Kerr

Lochiuhinoch Robert Stirrat John Orr of Midhoufe William VVyllie John Ewing William Arthur Daniel Cameron William Glen fliX drefTe* William Gibfon weaver Jsmes Gavin do. James Allan (*o. James Riddel do. William Crawford dq. Kiel Stalker do. Robert Brodie do* John Campbel do* John Brodie do. Robert Dickfon do. John Wyilie do. David Brodie do» William Boyd do. Andrew Gibfon fore man do, William Robifon merchant Jiugh Smylic wright John. Smylie

John Waddel miller in Garnqucen Robert Williarafon ftay maker Glaf.

gow. Alexander Cunningham mafon there William Watfon weaver in Chrifton James Bell plowman to Bedlaj

Given in by James M'Farlanefarmer Earn Rufkie, in the Parifh of Port*

Port Parifh. John M'Arthur farmer, Callemuclc George M'Qneendo. Tar Rufkie John M«Arthur wright there Peter Smith do there John Blair farmer Ballanucarg Janet M Cullocb refidentcr, Earn Hugh MCnllcch junr. farmer Svock James M Nee farmer Borland Syock Ifobel M'Farlane refidenur, Ballebeg Daniel M'Ewen wright there Walter Maxwell farmer. Ballabee Red '*

Henry Miln farrncr Cardrqfs

Caiiender Parijh. Donald M'Laren weaver Balleman-

pch of Leney James Buchaqan farmer there Robert Buchanan farmer in Trian of

Leney. John M'Laren School mafter in Caiiender John M F*rlane fewer there Arch. Buchanan fhoe maker there John Campbell indweller there Patrick M'Kinlay fhoe maker there Duncan M'Grigor mafon there John Fergufon day labourer there James M' Nee farmer in Ballaclachlan James Leitch farmer in Greenock

John M'Lymont in Starr

John Allan Ihoe maker in Birr Parilh

David Allan fhoe maker there

David Campbell mafon there

John Sbaw taylor there

James M*Call labourer there

David Drynan clyer there

John Wilfon miller in Cathcart mill

William Gourly farmer in Durfloun

William M 6 Wraith farmerin Trawer

John Mitchel

Mr John Murray in Kiikali

Mr

SUBSCRIBERS NAMES.

Mr John Brown in Craigencalie James Dempfter (hoe maker in Carf-

phern Mr. John M'Michael mercht. there James Gordon in Mui» brack there John M'Cieliand black finith at the

Grcends Robert Kerr in Kncckgray John M*Queen tenant in Bcrryknows

Govan Parifh Ad^m Thomfon weaver there Robert Hainfhe wright in Hamilton

Parifh, 12 Copies Robert Todd of Hagghiil

John Morrow Linton Parlfii

John Somervel Landrick

William Lithead Old Toun, Moffat

Parifh. Chriftipher Holyday there Robert Alexander taylor there John Graham weaver there James Todd taylor there, 3 Copies

David Seth (hoe maker

John M'Keoun do,

Thomas Wiikie do,

Robert Wilfon do.

Andrew Blair do.

Fiancis Henderfon do.

James M'Farlane do.

James Neilfon do.

Archibald Turner do.

Duncan Blair Wright in Anderftoun

Thomas Littler wright in Glafgow

Thomas Seth wright there

James Kirkland (hop keeper there

Thomas Henderfon Itudent there

John Dlckfon Douglas parifh, 12 Co.

Robert Miln fhx dreffir Edinburgh

2 doz. John Cuthberifon maltman Caltoun David Bannerman farmer there Robert Findlay farmer Barony pariflj

James Findlay land labourer

Robert Weir mafon Edinburgh* 1 Dcz.

David Miller farmer Campfic 1 Doz.

William Kuchifon druggirt in Edinburgh, I Doz.

Robert Archibald taylor Caltoun

Robert Buchanan wright there

Matthew Bell do. there

James Livinfton fhoe maker there

Walter Uie do. there

James Hervey do. there

Archibald Malcom do. there

George M'Ninch do. there

James Crawford do. there

William Crawford do. there

William Jamiefon weaver there

Alexander M c Nei! wnght GUfgovr

James M'Euen weaver in Paifley

William Fleming do. there

William Burns do. there

John Storie do. there

William Morifon do. there

John Cochran do. there

J-.mes Hamilton do. there

John Warnock. do there

David Gray do. there

John Matthie do. there

Richard Dawfcn do there

John Morifon do. (here

John Aiifon do, there

Hugh Gray do. there

Robert Caidwall do. there

Daniel Kay wright tbeie

Samuel Ycung do. there

Robert M'Kechnie there

Donald M'Farlane work- ~)

man Drumpeller C j Doz.

William Black Lanplone j

George Rcid weaver Calton, 1 D z.

George Carmichael giocer G'afrjow "

Rev. Mr. Punton ftjiaifter of die ^of-pel Hamilton

Darnel fil'Leao WalJacetoun, 1 dcz.

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