EXOD. 20.1, 2.

(And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of Bondage.)

BEing (through Gods strength) resolved to Essay the o∣pening of the Ten Commandments, all that we shall say, by way of Preface, shall be to give you an account or the Motives which have ingaged us in this Work.

T •e first is the Excellency of this Scripture, it being by the Lord himself intended as a comprehensive sum of his peoples duty, and commended to us from this, that though all the Scrip∣ture be his Word, yet this in a singular manner is so; for he spake all these words himself, and by a Voice immediately formed by himself he pronounced them first to his people, and afterward twice by his Finger (that i •, immediately by himself, without ma∣king use of any P •n man, as in •ther Scriptures) he wrote them for his peoples behoof upon two Tables of Stone, which were afterwards commanded in a singular manner to be kept in the Ark, D •ut. o. v. 2, 5. and to be l •arn •d, Deut. 5.1. as also to be written on the Posts of their Doors, and diligently pressed on their Children, Deut.•. 7, 8, 9, 10. In opening of which Commandments, not only the Prophets and Apostles, but our Page  2 blessed Lord in that Sermon of his upon the Mount, Matth. 5.6, 7. doth much insist.

The second is the usefulness of this Scripture, and of the know∣ledge of it to all that would know what is pleasing to God, that they may be fitted for duty to him, and may know what is dis∣pl •asing to him; that they may know sin, and how to eschew it, and may be stirred up to r •pentance when they have fallen into it, this being the Laws property, that ther •by is the knowledge of sin, Rom. 7.7. and so likewise the knowledge of duty; there∣fore it is summed in so few words, that it may be the more easily brought into, and retained in the memories and hearts of his peo∣ple: For which cause also of old and late, has it always been re∣commended, both in the Word, Deut. 5.1. and in all Cat •chisms to b • learned as a Rule of mens walking; and yet so comprehen∣sive is it, that without pains and diligence to come to the under∣standing thereof, men c •nnot but come short of the great scope ther •of.

The thir • is the great ignorance, that is amongst not a few, of the meaning of this useful and excellent Scripture, and especially in this secure time, many not knowing they break the Command∣ments when they break them, at least in many material things, and this draweth with it these sad effects: 1. That there are few convictions of sin. 2. Little repentance for sin. 3. Much security, presumption, confidence in self-righteousness, and the like, upon which the ignorance of this Scripture hath great influence, even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness, and proudly settle on self righ∣teousness, and slight Christ the Mediator; as we may see in Paul's example, Rom. 7.9. and this was one reason why our Lord expounded it, that by it sinners might see more the necessity of a Mediator, who is the end of the Law for righteousness to all that believe, Rom. 10.4. And as these effects are palpable at this time, so we conceive it useful to follow the same remedy; this evil be∣ing not only amongst the prophane, but amongst the •ost formal and civil, who stumble at this stone; yea, many believers are of∣ten so much taken with cases and light in Doctrinal truths, that they heed not sufficiently the meaning of the Law, whereby their convictions of sin, tenderness in practice, •onstant exercise of re∣pentance, and daily fresh applications to the Blood of Sprinkling are much impeded.

Page  3And although it may seem not so to suit the nature of this ex∣ercise (for it would be noticed, that the Author delivered this Do∣ctrine of the Law in several Lectures on the Sabbath-morning be∣fore Sermon, in which time he formerly used to read and ex∣pound a Chapter of the holy Scriptures, or a considerable portion thereof; which Lectures are not now distinguished, because of the close connection of the purposes) yet considering the foresaid reasons, and the nature of this excellent Scripture, which cannot hastily be passed through (it having much in few words, and there∣fore requiring some convenient time for explication) and consi∣dering the weight of it, and its usefulness for all sorts of hearers, we are confident it will agree well with the end of this Exercise, (which is the end of opening all Scripture) to wit, peoples in∣struction and edification, to insist a little thereon.

Our purpose is not to aim at any great accuracy, nor to mul∣tiply questions and digressions, nor to insist in application and use, but plainly and shortly (as we are able) to give you the m •aning of the Law of God: 1. By holding forth the N •tive Duties •e∣quired in every Commandment. 2. The sins which properly op∣pose and contradict each Commandment, that by these we may have some direction and help in duty, and some spur to repen∣tance, at least a furtherance in the work of Conviction, that so by it we may be led to Christ Jesus, who is the end of the Law for righteousness to every one that believes, Rom. 10.4. which is the principal intent of this Law, as it was given to Israel.

To make way for the Exposition, we shall 1. Lay down some Conclusions which arise from the Preface. 2. Give you some or∣dinary distinctions. 3. Clear and confirm some Rules or Obser∣vations useful for understanding of the whole Law.

The first Conclusion that we take for granted is, that this Law (as 'tis Moral) doth tye even Christians and Believers now, as well as of old; which appears from this, that he who is God the Law-giver here, Act. 7.38. is the Ang •l Christ, and 'tis his Word, as is clear, v. 30, 31. as also the matter of it b •ing connatural to Adam, it did bind before the Law was given, and that obliga∣tory force cannot be separated from its nature, (though the exer∣cise of Right Reason in Nature be much obliterate since the Fall) therefore Christ was so far from destroying this Law in its Au∣thority, and P •ul so far from making it void by the D •ctrine of Page  4 Faith, that our Lord tells he came to fulfil it, M •tth. 5.17. and Paul shews, that his preaching of Faith was to est •blish it, Rom. 3.31. which truth b •ing confirmed by them both in their Practice and Doctrine, sheweth that the breach of the holy Law of God, is n •l •ss sinful to us now, than it was to them before us.

The second Conclusion is, that though this Law, and obedience thereto, lye on Christians, and be called for from them, yet it is not laid on them as a Covenant of Works, or that by which they are to seek or expect Justification; no but on the contrary, to overturn self-righteousness, by this D •ct •ine which manifesteth sin, and of it self worketh wrath; which is also clear, in that he is here called, Our God, which he cannot be to sinners but by Grace: And also it appears from the Lords owning of this sinful people a • his, and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ; and from his adding the Law on Mount Sinai, as a help to the Covenant made with Abraham, Gen. 17. (which was a Covenant of Grace, and was never altered, as to its substance) in which the people of Is∣rael, as his S •ed, was comprehended; therefore it appears that this was never the Lords intent in covenanting thus with his people, that they should expect righteousness and life by the adjoyned Law, but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual: So then, though we be bound to obey the Law, we are not to seek righteousness or life by the duties therein enjoyned.

The third Conclusion is, that both Ministers in preaching, and people in practising of this Law, would carry with subordination to Christ; and that the duties called for here are to be performed as a part of the Covenant of Grace, and of the obligation that lyeth upon us thereby, and so all our obedience to God ought still to run in that Channel.

If we ask how these two differ, to wit, the performing the du∣ties of the Law, as running in the Channel of the Covenant of Grace, and the performing of them as running in the Channel of the Covenant of Works, or how we are to go about the duties of the Law with subordination to Christ and his Grace? • answer, they differ in these four things, which shew, that these duties are not only to be done, but to be done in a way consistent with, and flowing from Grace: which also follows from this, that in the Page  5 Preface to the Commandments, he stileth and holdeth himself forth as Redeemer to be the object of our duty, and the motive of it.

1 They differ, I say first, in the End or account upon which they are performed; we are not to perform duties that life, pardon, or enjoying of God may be meritoriously obtained by them, but to testifie our r •spect to him who hath provided these freely for us, that we should not r •st in duties which are engraven on these Covenant-Blessings.

2 They differ in the Principle by which we act them; 'tis not in our own strength, as the works of the first Covenant were to be performed, but in the strength of Grace, and by vertue of the promises of Sanctification comprehended in the s •cond Cove∣nant, 2 Cor. 7.1.

3 They differ as to the manner of their acceptation, duties by the first Covenant are to abide their tryal upon the account of their own worth, and the inherent perfection that is in them, and ac∣cordingly will be accepted or rejected, as they are conform or dis∣conform to the perf •ct Rule of Gods Law; but by the second Co∣venant, the acceptation of our performances, prayers, praises, are founded on Christs Righteousness, and Gods mercy in him, in whom only they are sweet-smelling Sacrifices, and accepted as our persons are, for he hath made us to be accepted as to both only in the beloved, Eph. 1.4.

4 They differ in respect of the motive from which they pro∣ceed; for the great motive of our obedience in the Covenant of Grace, is not fear of threatnings and wrath in case of disobedience, which by the Covenant of Works is the main thing sways men to duties, nor is it a purchase of Heaven to themselves by their holi∣ness, which also by that Covenant is a predominant motive of mens obedience, but it is love and gratitude, and that not simply to God as Creator, but as Redeemer, as the Text here sheweth, I brought thee out of the House of B •ndage, it is that we may set forth the praises of him who called us, and that we may glorifie him that has bought us: where Duties have these qualifications, they are consist •nt with Grace, and subservient to it; but when those are wanting or excluded. Christ is wronged, and men turn legal, and in so far fall from and overturn Grace.

These Conclusions as necessary Caveats being laid down, we Page  6 shall propose these distinctions for clearing of them.

1 We would distinguish betwixt a Law and a Covenant, or betwixt this Law, considered as a Law, and as a Covenant; a Law doth necessarily imply no more than 1. To direct. 2. To command, inforcing that obedience by Authority; a Covenant doth further necessarily imply promises made upon some condi∣tion, or threatnings added if such a condition be not performed: now this Law may be considered without the consideration of a Covenant, for it was free to God to have added, or not to have added promises, and the threatnings (upon supposition the Law had been kept) might never have taken effect; but the first two are essential to the Law, the last two, to Believers, are made void through Christ; in which sense it is said, that by him we are freed from the Law as a Covenant, so that Believers life depends not on the promises annexed to the Law, nor are they in danger by the threatnings adjoyned to it: Hence we are to advert when the Co∣venant of Works is spoken of, that by it is not meaned this Law simply, but the Law propounded as the condition of obtaining life by the obedience of it; in which respect it was only so for∣mally given to Adam: This then is the first distinction betwixt the Law, and the Covenant of Works.

2 Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them, and more complexly in their full Administration, with Pr •face, Promises, Sacrifices, &c. in the first sense th •y are a Law having the matter, but not the form of the Covenant of Works: so Moses by it is said to describe such righteousness as the Covenant of Works doth require, yet he doth not propound it as the righteousness they were to relye on, but his scope is to put them to a Mediator, by revealing sin through the Law, Rom. 10.3. In the second sense it is a Covenant of Grace, that same in substance with the Covenant made with Abraham, and with the Covenant made with Beli •vers now, but differing in its Administration.

3 Distinguish betwixt Gods intention in giving, and the Be∣lievers in Israel their making use of this Law; and the carnal multitude among that people their way of receiving it, and cor∣rupt abusing it contrary to the Lords mind: In the first sense it was a Covenant of Grace, in the second, it turn •d to be a Co∣venant of Works t • them; and therefore it is that the Lord rejects Page  7 as we may see Isaiah 1.13. 66. 2. 3. Jer. 7.22.) their Sacrifices and Services as not commanded, b •cause rested on by them to the •r •judice of Grace, and contrary to the strain and scope of this Law complexly considered.

4 Distinguish betwixt the Moral, and Ceremonial, and Judi∣cial Law; the first concerns manners, and the right ordering of a Godly Conversation; and because these things are of perpetual equity and r •ctitude, the obligation of this Law as to that is perpetual; and therefore in the expounding of it, these two terms, Moral, and of Perpetual Auth •rity, are all one, and to be taken so. 2. The Judicial Law is for r •gulating outward Socie∣ty, and for Government, and doth generally (excepting what was peculiar to the people of Israel) agree with the Moral Law; this as given to them is not perpetual, their policy being at an end. 3. The Ceremonial Law is in Ceremonies, Types, and Sha∣dows, pointing at a Saviour to come; this is also abrogate, the substance being come; but there is this difference, that the Judi∣cial Law is but M •rt •a, dead; and may, where 'tis thought fit, with the foregoing caution, be used under the New Testament; but the Ceremonial Law is Mortifera, deadly, and cannot with∣out falling from grace, Gal. 5.2, 4. be revived.

5 When we speak of things Moral, we are to distinguish between things Naturally Moral, that is, such (as love to God and our Neigh∣bour, and such like) which have an innate rectitude and holiness in them, which cannot be separate from them, and things positive∣ly Moral, that have their obligation by a special positive super∣added Sanction, so that their rectitude flows not from the na∣ture of the things themselves, as in the former: As for instance, in the fourth Commandment it is naturally Moral that God should be worshipped, Nature teacheth it; but that he is to be worship∣ped on such a day particularly, that comes to pass by vertue of his positive Command; the first cannot be altered, the second by the Lord may; but till he alter it, the Authority lies still on all, and it is equally sin to sin against any of them, though without the positive Sanction, there is no obligation naturally requiring obedience in some of them.

6 The sixth distinction is of the Moral Law in two Tables, first and second; the first contains ou • immediate worship, ser∣vice and obedience to God himself, and is comprehended in the Page  8 first four Commandments; th • s •cond contains our mediate obe∣dience to God in all the duties we owe to other •, in the last six; they were at first so divided by the Lord hims •lf, for there are Ten in all, Deut. 4.13. From this distinction take notice; 1. That all the Commandm •nts of the second Table are of like Authority with the first, God sp •ke all these words; yea, as it appears from Act. 7.28▪ it was our Lord Jesus. 2. The sins immediat •ly aga •nst the first Table, are gre •ter th •n those against the second; for this cause, Matth. 22.38. the first is called the First and Great Com∣mandment: Ther •fore 3. In Morals (if th •y be things of the same nature) the duti •s of the second Table cede and give place to the duties of the first Table, when th •y cannot stand toge∣ther; as in the case of love to God, and the exercise of love to our Father and Neighbour, Luke 14.26. Matth. 10.37. wh •n o∣bedience to God, and obedience to our Superiours cannot consis •, we are to obey God rather than man, Act, 4.19. and we are to love the Lord, and hate Father and Moth •r, Luke 14. •6. 4. Y •t take notice, that Ceremonials or positives of the first Table, for a time cede and give place to Morals in the second; as fo ••elieving or pr •s •rving our Neighbours life in hazard, we may trav •l on the Sabbath day, according to that Scriptur •, I will h •ve M •rcy and not Sacrifice • and the Sabbath was made fo • man, and not man for the Sabbath, &c.

7 The seventh distinction (which is ordinary) is of the Com∣mandments into affirmative and negative, as ye see all the Com∣mandments in the first T •ble are negatively set down, •orbidding sin directly; Th •• shalt not have an, other gods, &c only the fourth is both negative and •ffirmative, •orbidding sin, and com∣manding duty directly; as also the fi •th only, which is the first of the s •cond T •ble, is affi •mative, all the r •st are negative.

This disti •ction is not so to be understood, as if nothing were commanded or injoyned in negative Pr •c •pts, or as i • nothing were fo •bidden in affirmative Pr •c •pts ( •or whatever be expr •ss •d as forbidden the co •••ary is always in ply •d as command •d, and whatsoever is expr •sly commanded, the contr •ry is always imp •y∣ed as forbidden) b •t the disti •ction is taken from the manner of setting them down; conc •rning which, take th •s • Rules or G •ne∣ral Obs •rvations for your better understanding, many wher •o • are in the larger Cat •chisme.

Page  91 Howev •r the Commandments be expressed, affirmatively or negatively, every one of them hath two parts; one affirmative, implyed in negative Precepts, requiring the duties that are con∣tr •ry to the si •s forbidden; another negative, implyed in the af∣firmative Precepts, forbidding the sins that are contrary to the duties commanded; as for example the third Comm •ndme •t, Thou shalt n •t take the Name of the Lord thy God in v •in; it implies a Command reverently to use his Name: So, to remember to keep Holy the Sabbath d •y, implies a Prohibition of prophaning it▪ in which sense all the Commandments may in some respect be call∣ed negative (and so a part of the fourth Commandment is neg •∣tively expressed, Th •u shalt do no work) or affirmative; in which respect Christ c •mprehendeth all the neg •tiv •s under these two great affirmative Commandments, of love to God and our Neigh∣bour, for every Commandment doth both •njoyn and forbid; the like may be said of promises and threatnings, there b •ing in every promise a threatning, and in ev •ry threatning a promise conditi∣onally implyed: And this may be a reason why some Command∣ments are negatively expressed, some positively, to shew us that both are comprehended.

2 Though the positive Commandmen •, or (the positive p •rt of the Commandment) be of alike force and Authority with the ne∣gative, as to the obligation it layeth on us to duty, yet it doth not tye us to all occasions and times, as negatives do: Hence is that common Maxim, that affirmative Commands tye and oblige semper ever, that is, they never want their Authority, and we are never absolved from their obedience; but they do not oblige and tye ad semper, that is, in all differences of time we are not tyed to the exercise of the duties enjoyned; negatives again oblige both semper & ad semper, th •t is, always, and in all differences of time: For instance, in the third Commandment, the affirmative part is to use the Lords Name and Ordinances holily and reve∣rently in prayer, r •ading and hearing, &c. So in the fourth Com∣mandment we are r •quired to sanctifie the Sabbath, by waiting on Ordinances, &c. This makes these still duties, so as to pray, hear, &c. are still d •ties, but we are not to be, and should not be al∣ways exercised in these duties, for we must abound in other du∣ti •s also of necessity, and mercy, we must eat, and sleep, &c. and when we sleep, we can neither act love, nor fear▪ Again, the ne∣gative Page  10 part is, not to prophane the Lords Name in his Ordinan∣ces; this may not be done at any time: The reason of th • diffe∣rence is this, bec •use in affi •mative • we are not always tyed to the a ••s of Duties and Graces, but to the Disposition and H •bit. Ha∣bits are a Spiritual Quality, a (Vis) or Pow •r fitting and enabling for bringing forth these acts, and for the bringing them forth in the due time and season, when they shall be called for; but in sin∣ful things we are prohibited, not only the habits, but the acts also: the one is always and ever a sin, but the other is not always called for as duty. If any desire Rules to know when a duty is called for; as for instance, when we are to pray, hear, &c. it is hardly possible to be particular in this, yet we may try it by these Ge∣nerals.

1 Any affirmative Precept binds to present practice, when the duty r •quired tends to God • glory, unto which every thing should be done (as 1 Cor.•0.31.) and when the omission of the duty may disho •our hir •.

2 When it tends to others edification, and omitting will some way stumbl • and offend.

3 When some speci •l Providences meet and concur, to give opportunity for such a duty; as for instance, the giving of Alms when we h •ve it, and some indigent person offers, whose necessi∣ty calls for it, Gal.•.10. So when secrecy for prayer is offered, (and no other more •ecessary duty at that time is called for) which we are to watch unto, C •l.•.2. or when we meet with some special occasion or Dispensation, pointing out to us this or that as a duty called for, such a Providence invites us to the pra∣ctice of that duty: for though Providences will not make these things to become duties which are not duties, yet they will serve to time and circumstantiate duties that lye on us, by vertue of af∣firmative Prec •pts.

4 Some special occasions and times are set down in the Word, as for praying Morning and Evening, for hearing the Word on Sabbath days; and in these, and other the like duties, the exam∣ples of the Saints, so recorded for imitation in Scripture, would be obs •rved as a Copy and Patern.

5 When they have not such inconveniences with them, as cross •nd hinder other Moral duties of Edification, love, &c. for if th •y do that, they must yield and give place to these; but if no Page  11 other duty be called for, then they ought to be done, for we should be in some duty. And though such duties be in themselves Mo∣ral, suppose praying, hearing, and such others, which might be instanced, yet the timing of them, or going about them at such a time, and in such a manner, is not Moral simply, but as these are by circumstances called for.

6 When without sin such a duty cannot be omitted; and al∣though there be not ••y inward exercise of mind, or frame of spirit suitable thereto; yet the Conscience calls for it, or there is some one special occasion or other that puts us to it.

3 Observe, that this Rule o • Negatives tying ad s •mper, or obliging in all circumstances of time, is not to be understood, but where the matter is Moral; therefore we would distinguish again betwixt negative Morals, and negative Positives, for Positives, whether negative or affirmative, give still place to Morals. As for instance, that part of the fourth Commandment is negative; In it (that is, on the seventh day) thou shalt do no manner of work, yet sometimes, when necessity calls for it, some manner of works is lawful on that day, because it is only a negative Positive, and not a negative Moral: And so David's eating of Shew-bread, was against a negative Command, though not against a negative Moral, but a negative Positive.

4 Take this Rule, that in all Commands, joyntly and several∣ly, we would have special respect unto the scope God aims at by them all in general, or by such a Command in particular: now the general scope is (2 Cor. 7.1. 1 Pet. 1.15, •6.) perfect and abso∣lute holiness, even as he is holy; and therefore whatever he re∣quires, he requires that it be absolutely perfect in its kind, as that our love to him be with the whole heart, &c. and so our love to others be as to our selves; our Chastity and Purity, all must be absolute. (see 1 Tim. 1.5.) This Rule will teach us what we are to aim and level at: And whatever Exposition of the Command∣ments comes not up to this scope, is no doubt defective; and by this Rule only can we be helped to the right meaning of every Commandment, for each of them his its peculiar scope, both as to the duties it requires, and sins it condemns. And by this Rule it is that our Lord Christ (whose Exposition with that of the Prophets is best) draws in the least and smallest branches of •lthiness to the seventh Commandment, which dischargeth Page  12 all things contrary to perfect and compleat Purity.

5 The fifth Rule is, that the Law is spiritual, Rom. 7.14. and that not only outward obedience to such duties, or outward ab∣stinence from such sinful acts is called for, but the Law, having a spiritual meaning, calls for spiritual service, and that in these three: 1. As it requires spiritual duties, such as Faith, Fear, Love to God, and to others; right habits, as well as right affections, and outward actions; and therefore Paul, to prove the spiritua∣lity of the Law, instanceth in the habit of Lust, Rom 7. as a thing thereby discharged. 2. The Law is spiritual, in that the obliga∣tion thereof reaches to the Spirit, and very inwards of the Heart, affections and thoughts, as well as to the outward man; the love it requires, is love with all the Soul, Heart, and Mind. Hence there is Heart-Idolatry, Murder, and Adultery, as well as out∣ward, therein condemned. 3. It is spiritual, in respect of the manner; it requires, as to all outward duties, that they be done to a spiritual end, from a spiritual principle, and in a spiritual way, opposite to the carnal way, to which the unrenewed heart of man is inclined; in which sense we are commanded to walk in the spirit, Gal. 5.16. and so praying and praising, which this Law calls for, is praying and praising in the spirit, 1 Cor. 14. v. 14, 15, 16.

6 A sixth Rule is, that beside the duty expressed, there is more implyed in the affirmative Commands; and beside the sin pitched on, there is more forbidden in the negative Precepts, e∣ven all duties and sins of these kinds, in whatsoever degree: As for example, in the affirmative Commands; 1. Where the duty is commanded, all the means that may further it are commanded likewise: Hence under care to preserve our Brother, Levit. 19.17, 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is com∣manded in the fourth Commandment; there hearing, praying, watchfulness all the Week over, and all things belonging unto the Worship of God that day, such as Tythes, that is, mainte∣nance for a Ministry, calling of fit Ministers, building Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and suitable avowing of that duty is required also; and so believing in God▪ and the Page  13 profession of Faith are required in the same Commandment, Rom. 10.10 4. Where the duty of one Relation is required (as of Childrens subjection) there is required the duty of the other Re∣lation (as of Parents) yea, and also of all under that name.

Again, in negative Precepts observe: 1. Where great sins are forbidden, all the lesser of that sort are forbidden also; as un∣der Adultery, Murder, and Idolatry, all light, obscene Whorish words, wanton looks, unchaste thoughts, revenge, rash anger, worldly affections, &c. are forbidden; and they are comprehend∣ed and prohibited under the grossest terms, to make them the more detestable, odious, and dreadful. 2. All means that may prevent these sins are commanded, and all snares, or occasions, or incite∣ments to them are prohibited. 3. Where any sin is forbidden, there the least scandal about it, or the least appearance of the guilt of committing it, is forbidden also; for God will have his peo∣ple holy, and shining in holiness, unspotted, and without scan∣dal, and abst •ining not only from all evil, but from all appea∣rance of it, 1 Thess. 5.22. 4. We are not only forbidden the com∣mitting of such sins our selves, delighting in them, and inclining to them, but accounting light or little of them in others; yea, we are commanded and ought to mourn for them, when commit∣ted by them.

7 The seventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Masters are to further their Servants, Husbands their Wives, one Neighbour another, by advice, direction, incouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Ser∣vants duty, and the Strangers, is imposed on the Master; and whatever sin is discharged in our selves, we are discharged any manner of way to partake in the same with others, whether by advice, example, connivance, ministring occasion, or by sporting and laughing at it in them; for so the Rule is, 1 Tim. 5.22. Keep thy self pure, partake not of other mens sins: Men may be free themselves, as to their own personal breaches, and yet highly partake of others breaches of the Law.

8 The breach of one Commandment virtually breaks all; there is such a connexion and linking together of the Command∣ments, that if the Authority of God be slighted in one, it is so in all, Jam. 2.10. 1 John 4.20.

Page  149 One thing may in divers respects (as an end or means) be commanded or forbidden in many, yea in all the Command∣ments, as ignorance and drunkenness are, because they disable for all duties, and dispose to all sins: Of this kind is idleness also; and so knowledge, sobriety, watchfulness &c. are commanded in all the Commandments; for without these men are unfitted and incapacitated for performing any commanded duty.

10 The tenth and last Rule is, the Law is holy, just, and good, therefore the least motion against it, or discontentment with it, is sin, Rom. 7.12. In sum; take these few watch-words concerning the obligation of the Law.

1 That it obligeth to all duties, and to all sorts of duties, publick, private, to God, to others, and to our selves; and that words, actions, gestures, yea thoughts, and the least motions of the heart, come under its obligation: his Commandment is ex∣ceeding broad, so that there is nothing so little, but it ought to be ruled by this Word, and that in all persons of all Ranks, whe∣ther as to doing or suffering.

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

3 That it obligeth the whole man, the outward, in deeds, words, gestures, and appearances or shews; the inward, in the understanding, will, affections, memory, conscience; and so it requires that the mind, will, and whole nature be sanctified, and conform to all these Commands.

5 That it obligeth to obedience in all these always, and in the highest degree, so that the least disconformity in habit or act is a transgression; the obedience it requires is perfect in all these respects, that not only there must be no breach of any of these Commands directly, much less a continuance in a breach, but that also 1. There must be no appearance of breaking them, 1 Thes. 3.2 •. 2. There must be no consent to break them, though it come not forth to act, Matth. 5.28. There must be no cast∣ing our selves in the way of any temptation or snare, whereby we may be inticed or occasioned (to speak so) to break them; as Dauid was by his looking on a woman, 2 Sam, 11.2. which Job guards against, Job 31. v. 1, 4. there must be no corrupt moti∣on, Page  15 affection, or inclination to evil, even where it gets not as∣sent, there must be no tickling of delight in the thing, though the heart dare not consent to act it, nor any discontentment with the restraint that keepeth from such a thing, or secret wishing that such a thing were lawful; but on the contrary, we must ac∣count every commanded thing right, Psalm 119.128.

5 The involuntary motions of the mind which never get assent to any of these evils, nor are delighted in, yet even these are pro∣hibited by this Law, because they flow from a corrupt Fountain, and are the Evidences of disconformity to Gods Image in our nature, and they ought not so much as to be in us. Hence doth the Apostle complain of lust, Rom. 7. though resisted by him.

6 It reacheth not only to streams of actual corruption, but to the Fountain of original sin, whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law. By all which we may see what holiness it calls for, and how often (if we were examined in all the Commands by these Rules • we would be found defective and faulty, and what mat∣ter of humiliation and repentance we may have for what is past, and what challenges we may have hereafter from this Law, with what need of continual applications to the Blood of Sprinkling, and of Washings in that open Fountain, to the House of David, and Inhabitants of Jerusalem, for sin and uncleanness, and what need of endeavours to have our steps ordered more exactly accord∣ing to it.

Before we close the Preface, I shall first add two distinctions more, then two more Rules: 3. Give you some Scriptures for your memories cause. 4. Give some directions or helps to those who make conscience to study this Law. 5. Answer and clear a special case.

1 Then ye would distinguish betwixt this Law as given to Adam, and as given to Israel; for as given to him it was a Cove∣nant of Works, but as given to them it's a Covenant of Grace▪ and so from us now it calls for Gospel-duties, as Faith in Christ, 1 Tim. 1.5. Repentance, Hope in God, &c. and although it call for legal duties, yet in a Gospel-manner; therefore we are in the first Commandment commanded to have God for our God, which cannot be by sinners obeyed, but in Christ Jesus, the Covenant of Works being broken, and the tye of Friendship thereby between Page  16 God and Man made void; so that now men, as to that Covenant, are without God in the world, and without Christ and the Pro∣mises, Ephes. 2.12, 13. And so our having God for our God, (which is pointed at in the Preface to the Commandments) and Christ for our Saviour, and closing with his Righteousness, and the Promises of the Covenant (which are all Yea and Amen in him) must go together.

2 Distinguish betwixt the divers Administrations of the Cove∣nant of Grace, and of the Law, in respect of Positives, falling under the second Commandment; for that Commandment tyed the Israelites before Christ to Circumcision, Sacrifices, the seventh day of the Week, and other Ceremonies agreeable to the Admi∣nistration of the Law, and Covenant of Grace then; but now it forbiddeth them to us, and requireth other duties; for the Priesthood being changed, there is of necessity a change also of the Laws belonging thereto; yet that Commandment, as a part of the Moral Law, doth perpetually oblige and tye to wor∣ship God, and none other, and that according to the manner which he prescribes.

Next unto the Rules already laid down for the better under∣standing of the Commandments, we add two more.

The first is, that the Commandments are so to be expound∣ed, 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 not justle with nor thrust out another, but they differ only; and then two duties coming together, in that case one of them ceaseth to be a duty for that time, as is said in that distinction of affirmative and negative Com∣mands.

The second Rule is, that all these Commandments bind and call for obedience from men, according to their places, and o∣ther qualifications and circumstances: The fifth Commandment calleth for one thing from a Magistrate, another from a Subject; a Magistrate is to edifie one way, a Minister another, a private Christian another; a Servant is one way to reprove his Fellow-servant, a Master another way: The Law requires more from a man of parts, power and riches, than from another, as to exer∣cise and improvement of these gifts: The Law being just, has in it a proportionableness to places, parts, &c. and sets bounds Page  17 to stations, but alters them not, nor confounds them.

3 For the help of your memories, and that ye may have these Rules more obvious, ye may draw them all under these five Scrip∣tures.

The first Scripture is, Psal. 119. v. 96. Thy Commandment is exceeding broad; which though it be more extensive in its mean∣ing, yet it doth certainly include this Law, which in an especial way is the Commandment, and in the sense and comprehensive meaning thereof is exceeding broad; for it takes in the fulness and extent of the whole Law, in its obligation, as to all things, per∣sons, and duties of all sorts.

The second Scripture is, Rom. 7.14. which speaks to the Spi∣rituality of the Law in the obedience which it calleth for, the Law is Spiritual.

The third Scripture is, Rom. 7.12. which speaks the perfection of its nature, the Law is Just; therefore fretting against what it commandeth, or wishing it were otherwise, is a breach thereof; It is holy; therefore to be disconformable unto it, is to be unholy; it's good, and therefore it ought to be loved and delighted in.

The fourth Scripture is, 1 Tim. 1.5. and it speaketh the great end of the Law; The end of the Commandment is Charity out of a pure Heart, and a good Conscience, and Faith unfeigned; which threefold End speaketh out the absolute purity and holiness called for in our love to God and others, so as to have a good conscience in this before God: all which must slow from unfeigned Faith without presumption, resting on Jesus Christ, who is in this sense the end of the Law.

The fifth Scripture is, 1 Tim. 1.8. The Law is good, if a man use it lawfully: and this guards against abusing of the Law, and putteth us to the lawful use of it: There are extreams in abusing the Law; as 1. When it is used to seek Righteousness by it. A∣gain 2. When the Authority of it is pretended for something it Warrants not, such as the Traditions of the Fathers, Mat. 15. seeking of Salvation by the observation of Circumcision, &c. 3. When its Authority in practise is denied. 4. When it is turned from practise to vain speculations and questions. 5. When it is so used as it deters and scares from Christ 6. When it is so made use of, as it oppresses and discourages a Believer, for whose sake (1 T ••. 1.19.) it was never made or appointed, as to its threatnings and Page  18 condemning Power: And lastly, in a word, when it is not used to the ends, and in the manner expressed, in the former Scrip∣tures.

Fourthly, Because the study of this Law is so singularly useful, we not only press and commend it, but add further some few di∣rections, whereby we may be helped rightly to use it, and to guard against the abuse of it in our hearing and reading of it.

1 The first direction is, ye would look on it as God's Word, and take it as if ye heard himself from Sinai pronounce it, that so ye may tremble, and be more affected with holy fear when ever ye read, hear it, or meditate upon it; for so was the people affect∣ed when it was first promulgate.

2 Be much in prayer for grace to take up its meaning; David (Psal. 119.18. &c.) prayed often for this, and thought it not unbecoming a King, yea a believing King, and a Prophet, to study this Law, and pray much for opened eyes to understand the mean∣ing thereof.

3 In your reading seek to understand so as to practise it, for that is the end of knowledge, and the end the Law it self aims at, Deut. 5.1, 2. we knowing no more in God's account than what we endeavour honestly to practise; and not aiming at pra∣ctice, indisposeth both for understanding and practice, and makes men exceeding careless.

4 As ye hear and learn any thing to be duty or sin, reflect on your selves, and try whether that be sin in you, and how far short ye are in that duty; for this is the proper use of the Law, to re∣veal sin and transgression, Rom. 1.18. and therefore it is called a Glass, Jam 1.23, 24. and ye would look in it so as ye may know what manner of persons ye are, and may know what spots are upon you.

5 When the Law discovers sin, ye would open your Bosom to let in Convictions; for the Law entered that sin might abound, not in practice, but in sense feeling, and conscience, Rom. 5.20. and follow these Convictions by repentance, till they necessitate you to fly to Christ, and leave you there.

6 Take help from Christ's Sermons, and the Prophets, to un∣derstand this Scripture, for they are the only Canonical; and there∣fore the best Commentary upon the Commandments; yet ye would not despise the light holden forth in humane writings, such Page  19 as the larger Catechism, which is very full as to this, and if con∣scionably improved, will prove exceeding profitable for your in∣struction.

Lastly, The Grave Case that we would speak unto, before we enter particularly on the Commandments is, whether any of these Commandments may be broken in our sleep, by Dreams, Imagi∣nations, Actions, &c. which otherwise are unlawful, or whether when a man is sleeping and dreaming he be sub •ect to the Rule of the Law, and if its obligation extend to him even then? This question 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 quietness of God's people, or to their humbling and stirring upun to repentance, if it be rightly decided. I know almost all run on the negative, as if men were not in the least guilty of sin by such Dreams, upon this ground, upon this ground, because they are not then in a capacity to use and exercise their reason, but that they are in this case as mad, distracted, or frantick men. I de∣sire to be sober in speaking to this; yet I shall adventure to speak my mind a little about it, with the reasons of it.

And

1. We say there is a great difference betwixt sleeping dreaming men, and mad-men. 1. Because madness is wholly in it self penal, and is a disease following sinful man as other dis∣eases: but so it cannot be said of such dreaming; for as sleep was natural (there being before Adam's Fall a Day and a Night as well as now, and there b •ing an instance then of Adam's sleeping) so must dreaming be, being procured by the restlesness of the Fan∣cy, and the roving of the Imaginations, which is some way natural; but that men dream of such subjects, or that their dreams are of such a nature (as filthy or prophane) seems clearly to follow sin, which dreaming simply doth not; and therefore man is not so passive in this, as in madness. 2. Because in dreams men have more use of Reason than in madness, though (as the School-men say) that use be imperfect, yet as they grant (and Experience confirmeth it, and Augustine lib. 10. Confess. acknowledgeth it in himself) men may reason and de∣bate in sleep, yea sometimes reject some motions, and though dreaming yet not give consent unto them; and that upon rea∣sons which at other times possibly they will imbrace. Hence is it that there is a sort of suitableness and likeness betwixt mens Page  20 dreamings, and th •ir rational actings when waking; children and mad-men, or men in a distemper, having more foolishness and less reason in dreams than these who have more use of rea∣son; but wise men in a distraction, and natural fools, have no such difference then: Beside, we conceive that dreaming is more proper to reasonable men than Beasts, and to men that have ex¦ercise of reason than to children, but madness may be in all. •. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason, than it can be said to have upon him when in madness, as to the things committed by him in it. 4. Neither is it without some weight, that under the Law, Levit. 15. Deut. 23.10. Sacrifices and Washings were appointed for some sins committed in sleep and dreaming (whatever they be in themselve •) which were not appointed for the sins of such as were frantick: All which put together, and duly considered, we cannot look upon sins, I mean things otherwise unlawful, in dreaming, and sins in distraction, as equal.

Yet secondly, there be some things that we willingly grant in this matter: As 1. That we do not com •rehend under these sinful dreams every passing transient thought or motion in sleep, which has meerly an idleness and unprofitableness with it, which though it might possibly be sinful in men waking, (when they should aim in the least thought at something edifying) yet we think dreams that are m •erly (so to s •y) negative, that is, not sinful on the matt •r, are not to be accounted sins; nay, nor yet sins historically, as it were, objected to the fancy, or only obj •ctive∣ly propos •d; I say they are not sinful, because mans fancy at such a time is open to such Representations, and cannot hold them out, •specially seeing they may possibly be carried in by the Devil, who certainly waits th •se times; but there are other sinful dreams, such as that spoken of, L •vit. 15. through occasion of which there is effusion of s •ed, rising in passion, delighting in revenge, it may be (as we have heard) to the commi •ting of some act; such have (as it were) a more deliberate consent with them, and sometimes delight, yea sometimes external motion of the body endeavouring the accompl •shments of its desires: in all which it seems hard to say, that a man is passive only, and when the sub∣ject of the dreams are such things as a natural Conscience will Page  21 scare and tremble at, it is of these we speak.

2 We conceive there is a great difference, as to degrees of sin∣fulness, betwixt such sinful motions, desires, delectations, &c. that are in a waking man, and the same in one asleep; the guilt is much less by many degrees in the one, than in the other.

3 A difference is to be made betwixt gross sins objectively re∣presented to the fancy in sleep, and the same sins which are not only so represented, but also have more setled motions following thereon.

4 There is a difference also betwixt distempered men in their dreams of this kind, and m •n who are sob •r, and well at them∣s •lves; yet we cannot but incline to think, that there is some guilt that may and ought to be r •pented of in such dreams, and so that men may in their sle •p sin against these holy Command∣ments, seeing that in many dre •ms, as in many words, th •re are divers (even sinful) vanities, Eccl •s. 5.7.

This Truth is something clear from the grounds already laid down; but we shall for further clearing and confirming of it, add these following Arguments. The first is this.

1 That tickling delight, as an evil against the Law of God, is a fruit of original sin, which sin infects all our imaginations, and makes them evil. Gen. 6.5. yea, they are the flowings out of ha∣bitual lust, which is now natur •l to us; and if they be a Fruit of that Tree, or a Daughter of that Mother, must th •y not be of the same nature, and so sinful? and that they must flow from O∣riginal sin, may thus be made out; That none can imagine such dreams to have been incident to Adam, in the state of Innocency, while all was pure, even though sleep and dreams w •re natural to him: And this may be confirmed •rom that one Maxim of the School-men, that Adam's Innocency was capable of no deception, nor of any thing which might make him sad, •ither sle •ping or waking; but such dreams c •rtainly imply both. It it be said, such dreams may be from an external cause as the Devils object∣ing such and such things to m •n in sleep: I answer, I g ••nt in part it may be so; but 1. Though he object th •m to us sl ••ping as well as waking, yet it is we that entertain th •se objected Re∣presentations, it is we that delight in them, and move by them, though tempted thereto by him: we may say he is Father▪ and as it is, Act. 5.3. he filleth the heart, and furnisheth fewel; but we Page  22 are the Mother (I say it is our corruption) that bringeth sorth; and can any say, that if there were no corruption within us, that th •se would be so entertained? 2. Though they come from him as an external cause, yet considering that our nature is inclined to such things, so that Powder or Flax taketh no sooner with Fire cast into them, than our corrupt nature doth with these temptations: Is it possible to imagine that a Dut of temptation should be thrown in, and not at least awake and stir the savour of corruptions? Indeed pure Nature in our blessed Lord (who was without Original sin) was like wat •r, presently to quench all such Fiery Darts. 3. If they come from the D •vil, to what end can he object them to men; it must either be because they are sinful, that being his aim to d •file them th •r •by, and draw them to sin, or because th •y are troublesome and heavy to men, he having de∣light also in mens mis •ry; but such dreams are no way weighty and troublesome to the most part of men, that th •refore is not his aim, nor would they be so much burdensome to others, were it not from their apprehension of guilt under them; and therefore Satan's aim must be thereby to de •ile men with sin.

2 Argument which confirmeth the former, (and let us consi∣der it with reverence) our blessed Lord J •sus was made in all things like unto us, exc •pt sin, none of the fruits of original sin, which are sinful, are to be found in him; and yet, I suppose, none can without horrour imagine such dreams to have been inci∣d •nt to him, or that his absolute Holin •ss was capable of them. He is the only instance of one free from original sin, yet may he be supposed lyable to any other penal thing, excepting 1. What impli •s sin. 2. What impli •s dist •mp •rs and infirmities in the contemp •rature and constitution of his body from inward causes, because he had no inward cause, being fr •e of sin as Adam before his Fall; and therefore not naturally (I mean from inward prin∣cipl •s, or n •cessity, as we are) subj •ct to sickness or death.

3 The third Argument is, That men are often accessary to th •se sinful dreams thems •lv •s, either 1. By ex ••ss, disposing thems •lves to such inclinations, or •. By a loose mind that de∣lights in following such things throughout the day in their more reasonable m •ditations, and more determinate purpose •; it being ordinary, that dreams follow much the constitution of the bo∣•y, or the habitual strain of our practise: in which respect m •ns Page  23 Callings or particular Imployments, will run up and down be∣fore the Fancy in their sleep, and so their sinful exercises also: or 3. By not praying to God to guard against them, and neg∣lec •ing to pr •ss more after mortification for that end: or 4. By not being suitably affected with them after they are past and gone; In which cases even the School men (who are not the most rigid and tender Casuist •) will grant (all things being con∣sidered) sin to be ex cons •quenti in dr •ams; and we suppose few fall in such dreams, who may not in one circumstance or other read their accession to sin therein, and though our •rame and constitution be in it self natural, yet that it should incline us sleeping or waking to any thing sinful, that is and must be f •om corrupt nature, seeing it clearly speaketh the inordinateness of our natural inclination.

4 The fourth Argument •s from the Law of Washings and Sa∣crificings for the sin of uncleanness in mens dreams, when they pass se •d in their sleep, which seemeth to say thus much, that both sleeping and waking men should be holy; and although there be sacrifices and cleansings appointed for some things that are not morally sinful, as the touching of a dead body, having Le∣prosie, &c. yet simply to say so of the case in hand were hard: For 1. If it be said there was no moral sinfulness in that kind of pollutions, what then could these Sacrifices and Washings signi∣fie? If any say, as th •y must say, they looked to secret actings of original sin, it doth confirm what we have said: But 2. Is there in any such things as are not accounted sinful in themselves, such a dependency upon, or likeness to any Commandm •nt, as there is in that which is mentioned Levit. 15. to the seventh Com∣mandment, to which it seemeth to have a direct reference?

5 The fifth Argument may be taken from the extent of the Law, which reacheth to the whole man outward and inward, soul, heart, mind; and if to the whole man, then why not to the fancy, memory, imagination, &c. And we are sure when Spirits are made perfectly conform to the Law of God, there will not be found in them any such fancy imaginable as consistent with it: Besides, doth not this Law oblige and tye always? even fleeping men (as we conceive) are under the negative Precepts of it, that is, although they be not bound to pray and hear in their sleep, yet they are bound not to Murder, nor commit Adultery, Page  24&c. in their sleep; and the more renewed and holy Christians are in their ordinary walk, so are they in their dreams; and even in this sanctified persons differ from unrenewed ones.

6 The sixth Argument is this, we suppose these grounds that prove involuntary lust in the first motions thereof, and before they can come to consent to be sin, will infer these motions in sleeping men (of which we speak) to be sinful also: For 1. Though these motions of lust be involuntary, and weaken not the deliberate use of Reason more than the other: And 2. Though they be in the Regenerate wr •stled against, and not approved more than the other, yet because these are not according to reason, (though not brought forth by it) and not answerable to that simple purity and Angelick holiness which should be in man, and it is hard to imagine the most passing motions of lust running never so swiftly through us, not to leave behind them some dreg of defilement by reason of our corruption, that sideth still in less or more with temptation (which cannot be said of sins objected by the Tempter to our Lord) and such lusts, or motions of lust, have still by the Orthodox, according to Paul's Doctrine, Rom. 7. been thought sinful upon the foresaid reasons, and we see not but these same reasons will hold here.

Lastly, we add, that generally the Consciences of the Godly look on this kind of practices, although committed in sleep, with horrour, and no reasoning or disputing will truly quiet them, till they be humbled before •od under them, and yet they use not to be so troubled in other things that are meerly Ceremoni∣al: How doth Augustine complain of this, yea confess and la∣ment it, Conf •ss. lib. 1 •. cap. 30. (though elsewhere he accounts it no sin) yet he crys out of it, and that he thought it a mercy, that he had not done what in sl •ep he consented to act, reperimus nos non fecisse, d •leamus t •men quoquo m •do in nobis factum fuisse, It grieves him that it should be any way done in him, and he agreeth it thus, that he had not always rejected these as some∣times he had done: And do not the Godly sometimes in their sl •ep make opposition to th •se motions? and how often do they in prayer wrestle against this evil, and that (as I conceive) from another apprehension of it than simply because of any punishment or a ••liction that is in it? for many things more af •licting do not so affect them; and yet even these know the reasons that are Page  25 made use of against the sinfulness of it, which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions.

To conclude, sure we are this Opinion is not unsuitable to the end of the Law, and that absolute Purity and Angeli •al Holiness God calleth for in it; namely, that not only when we are awake we are to be still with him, but that our sleep should not break our Communion with him: And certainly it is most safe for man to humble himself under the s •ns • of his sinf •l nature, and the sad necessity of sinning, both waking and sleeping, he hath brought on himself; that th •r •by he may the better press on him∣self the necessity of a Mediator for Righ •eousness, which are the great ends and uses of the Law.

We come now more particularly to the words which the Lord himself spoke: concerning the number of these Commandments, and general scope of them (as hath been said) there is no que∣stion: but there be four things we would sp •ak a little to, for further clearing of the Text, b •fore we come to speak particu∣larly to the first Commandment. The first is, whether these words, I am the Lord thy God, &c. be a part of the first Com∣mandment, or a Preface to all the T •n? Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments, yet it hath relation more especially to the first Commandment, as the negative expression there cleareth, which is, Thou shalt have no other gods before me, that is, no other than Me: what Me? even Me the Lord thy God that brought thee out of the Land of Egypt: So then there is a special relation betwixt this Commandment and the Preface, as inclu∣ding the positive part of this negative Commandment, and it doth especially clear these three things.

1 What is the right object of worship, it is Jehova, Elohim, the Lord, that sheweth the Unity of the Divine Essence; for so Jehovah, being a word in the singular number, is ordinarily look't on as pointing out this, then Elohim, which is a word in the plural number, speaketh the plurality of Persons in the God-head; so that the Lord commanding and requiring obedience, here is one God, and three Persons.

2 It cleareth what is the right Channel in which our service should run, it is in the Channel of the Covenant, our obedience Page  26 is to be directed, not to God abstractly considered, but to God as our God, I am the Lord thy God, saith he, and thy God by Covenant; so the expression is, Deut 28.58. That thou mayst fear this glori •us and fearful Name, THE LORD THY GOD. This maketh our service and worship sweet and kindly; and without this relation there can be no acceptable service performed by sinful man to God; and that relation (that by the Covenant of Works once stood betwixt them) being broken, it saith it must be made up again, which only can be done in Christ; and it saith also, that this relation to God in him, and obedience to the Law, can consist well together.

3 It cleareth what is the right and great motive of obedience, to wit, the benefit of Redemption, love and thankfulness, upon that account, constraining to the performing of these duties that are commanded, that they may be done willingly, and in a chear∣ful manner.

Secondly, It may be asked, why the second Commandment, and the fourth Commandment, have reasons pressing obedience annexed to them, which none of the other hath, at least expresly set down by the Lord? Ans. This may be a reason, because all the other Commandments are by the Law of Nature determined in mens Consciences, and the sins against them are by Natures Light seen to be evil; but the substance of these two, to wit, what way he will be worshipped in externals, and on what day as the solemn time of worship, being determined by Gods posi∣tive Law, they are not so impressed on mens Consciences as the duties required in the other Commandments are; therefore the Lord addeth reasons to •ach of these to perswade to the obedience of them; as to the second, I am a jealou • God; and therefore will not admit of any the least appearance of declining from me, even in externals; and to the fourth, keep the Sabbath day, for I have put a difference betwixt it and other days, though before there was none, which is further amplified in the Text: Now by this reason (which is also given by the School-men) it may appear, that the second Commandment concerning outward worship, according to our way of distinguishing them, is distinct from the first, which requireth the inward worship due to God: for the first Commandment is Moral-Natural, and can never be al∣tered, and has as much impression on a Natural Conscience as Page  27 any; and therefore, according to this ground, needed no reason.

Thirdly, It may be observed also, that some Commandments have Promises added to them, which others have not; not that any Commandment wants implied incouragements, but in some they are expressed, as in the second, He sheweth mercy to thousands, &c. and in the fifth, That thy days may be long, &c. The reason given why Promises are particularly expressed in these two is, that obedience to these two seemeth to bring most hurt •o men, and is most cont •ary to th •ir corrupt wills and affections, it seemeth not so prejudicial, nor is it so obnoxious to the hatred of the world, that men love God, and fear him in their hearts, &c. as it is outwardly to confess him before men, and that by adhering close to the true manner of worshipping him. This maketh men obnoxious to persecutions, prosses, losses, &c. to be seriously taken up in the externals of godliness, sometimes bring∣eth much prejudice with it, and is to many troublesome, and so to be obedient to Superiours, and tender of Inferiours, is not easily condescended unto; therefore God to counterbalance the difficulti •s that accompany the obedience of these two Command∣ments, hath added Promises to them, the more to incourage and stir up to the obedience of them.

The fourth thing we would take notice of is, that some Com∣mandments have threatnings expressed in them, which others have not, as the second, and the third, not that any Command∣ment wanteth implied threatnings; but the reason is, because men ordinarily count light of the brea •h of these two Command∣ments, if they be (as they think) honest at the he ••t, though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious, yet if it be to the true God, they think the less of it: And so al∣so men are given to count very light of reverent using God •s Holy Name; therefore he hath put a threatning to both these Commandments, to make men know he will not so easily pass them, as men oft times imagine; and that all these three, reasons, promises, threatnings, are added to the second Commandment, it doth very clearly and convincingly shew of what conceinment that Commandment is, and how ready men are to break it, and that there is special consideration and regard to be had to it, so far is it from being to be 〈◊〉 to be expunged out of the number.