A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

THE NINTH BOOK OF THE Moral Law. (Book 9)

CHAP. I. Some things of the Commandments in general.

THe Law was delivered with thunder and lightening, Exod.* 1.1 19. 18. Heb. 12. 18, 19, 20, 21. so that the mountain quaked, and Moses also trembled, to shew that those which break it should be terribly punished, whether it was delivered by God immediately or by the Ministery of Angels. Vide Grotium in Exod. 20. See also L' Estrange of the Sabbath, pag. 35, &c.

The Latine word for Law is Lex, so called, either à Le∣gendo, because the Laws were wont publickly to be read, or à Ligando, because the Law binds all those to obedience to whom it is delivered, or à deligendo, be∣cause it makes a choice of things to be done and omitted, to be sought and avoided.

The Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Torah comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iarah, which signifieth First to teach, the Law is a Doctrine. Secondly, Iaculari, to cast a Dart, to signi∣fie, that the Law ought to be as a mark to all, to which we should aim in all our* 1.2 actions.

The Law in the largest signification is nothing but the rule of mans obedience.

A Law is a certain rule of life prescribed by a supream Governour to those which are under him for the well-ordering of their actions to their own, and the publick welfare.

By reason of the efficient or the Authour some Laws are called Divine, some Hu∣mane; Divine, those which were established by God; Humane, those which were established by men.

Secondly, By reason of the matter, Divine Laws are divided into Moral, Cere∣monial and Judicial, Deut. 4. 13, 14.

M^r Hudson in his Divine Right of Government, l. 1. c. 2. (if he were the Au∣thor* 1.3 thereof) saith, the Ceremonial and Judicial Laws of Moses are but Com∣mentaries on that part of the first and second Table of the ten Commandments, which relates to outward actions, setting down more ample and particular rules of instruction, whereby to order and regulate the outward actions of publick Societies in matters concerning worship and policy, according as the Moral Law had done in brief and general terms, for regulating the external actions of every private man in particular in relation to the same end.

The Law of God is that rule of life which he hath enjoyned to man his reason∣able creature for the ordering of his actions to his own and the common good, and the glory of the maker of all.

It is called the Moral Law, because it setteth down all duties for manners of mankinde.

The ten Commandments are a perfect platform of obedience summarily deli∣vering in ten words, the whole substance of all that duty to which the sons of men stand bound in conscience before God, if they be out of Christ, to do it without fail or else to be damned; if in Christ, to strive with all their main to perform it perfectly.

The Law is the whole will of God, and the whole duty of man. It was writ∣ten by God upon a 1.4 Tables of stone, to shew the perpetuity and stability of it, hereby also was signified, the hardnesse of the Jews heart which could not easily receive that impression of the Law. It was after delivered to Moses to be kept in the Ark of testimony, as a figure of Christs accomplishing them for us.

The summe of the Moral Law is extant in the Decalogue b 1.5, as the tenth hum∣ber is most perfect and capacious, so also the moral Law comprehended in ten words by the most wise God is most perfect. Some say, they were so many accor∣ding to the number of our fingers the most familiar instrument of numbring, Peter Martyr well resembled the Decalogue to the ten Predicaments, because as there is nothing hath a being in nature, but what may be reduced to one of those ten; so neither is there any Christian Duty, but what is comprehended in one of these.

There is a twofold division of the Decalogue laid down in Scripture. First, In∣to* 1.6 two Tables. Secondly, Into ten words or precepts, Deut. 4. 13. Matth. 22. 37.

First, The Decalogue is divided into two Tables, Exod. 32. 12. & 34. 1, 4. Deut. 5. 22. & 10. 14. Eph. 6. 1, 2. The first Table declareth our duty to God immediately, the second declareth our duty to our neighbour for Gods sake. The first Table prescribes offices of piety toward God, the second offices of charity toward our neighbour. Christ himself teacheth this, Matth. 22. 37, 38, 39, 40. Holinesse and righteousnesse are often joyned together, Luke 1. 73, 74. Eph. 4. 24. In the former Table are the four first Commandments, in the later the six last.

It is confessed by all that there are ten Commandments, and they divided into Tables c 1.7. But it is a Question between us and the Papists, How many Precepts are to be assigned to each Table? We assign four Precepts to the first Table, six to the second, they three to the first Table and seven to the second. Vide Aquin. 1••, 2•• Quaest. 100. Art. 4. See B. And. large exposit. of the Command.

The Lutherans follow them, they joyn together the Precept of not having other gods with that of not making graven Images, & they divide the last Commandment into two, so that one forbids the lusting after another mans wife, the other lusting after other things. Of this opinion was Austin, whom many others followed, but especially the Papists, almost all, and those which some call Lutherans. Vide Maresii Colleg. Theol. Both thought that conjunction to be fit, that they might excuse their sacriledge by which they are wont to raze out of their books that Command∣ment of not making nor worshipping religious Images, that so also the number of the ten Precepts may be manifest, even that Appendix, as they call it, being also taken away. Others would have four Commandments in the first Table, six in the second, therefore they say those two Commandments are different, that of not having other gods, and this of not making graven Images, and that the forbid∣ding of the lusting after both wife and house is but one Commandment, which opinion our Churches commonly imbrace and confirm by reasons drawn out of Scripture, and by the authority of many of the Ancients. The first Reason is ta∣ken out of the collation of those places of Exod. 20. 17. & Deut. 5. 21. where the Commandment of not lusting is repeated; for when it is so uttered in the first place, Thou shalt not covet thy neighbours house, thou sh••lt not covet thy neighbours wife, nor his man-servant. In the second the words are so inverted that the wife is put in the first place to whom the house, field, servant are added, by which translation of the words about coveting anothers wife and house, they rightly inferre the pre∣cepts were not distinct. The second reason is derived from that, that these things are different, who is to be worshipped, and how he is to be worshipp••d, therefore there is a double precept, one concerning the••rue object of worship, the other con∣cerning the manner and reason how he ought or ought not to be worshipped, therefore distinct kindes of Idolatry are forbidden, one more grosse by which we erre in the object, when the true God either is not worshipped, or not alone wor∣shipped; the other, when he is not worshipped in Spirit and truth, or in that manner which he hath prescribed in his Law, which make distinct prohibitions. S^t Ierom and generally all the Ancients, as well Jews as Christians before Augu∣stine were of that opinion. Vide Musc. los. commun in prael. 1. Zanch. Decalog. l. 1. c. 11. Thes. 4. Those which think otherwise here urge the word which is repeated, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife; whence they infer that they are two distinct Precepts. But the Law concerning concupiscence is one, which forbids thoughts and desires contrary to sound con∣tentment: for the object of this Commandment is one, and the clause is general in these words, Nor any thing that is his. If for the variety of things falling under desire we shall make divers precepts, two will not suffice: The Apostle Rom. 7. 7. ci∣ting* 1.8 the last Commandment, cals it the Commandment not Commandments. Au∣gustine Quaest 71. in Exod. fancied a mystery, that the number of three Command∣ments touching Godmight betoken the Trinity.

There is a great Question about the Moral Law, which was first written in mans* 1.9 heart in the time of his Creation, the Law that was proclaimed by Gods own mouth upon Mount Sinai, which we call the ten Commandments, whether it be in force in the Christian Church?

First, Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force, in these distinctions:

• 1. You must distinguish betwixt the Law given to Adam in Paradise, as a Covenant of life and death, and as it is given in the hand of a Mediatour, the Lord Jesus Christ.
• 2. You must distinguish betwixt the things that are contained in the Law, and the binding power of the Law.
• 3. You must distinguish betwixt the principal Law-giver, and the ministerial Law-giver.
• 4. You must distinguish betwixt the Law given by God, even by the hand of* 1.10 Moses in the true intent and meaning of it, and between the interpretation that the Jewish Doctors could make of it.
• 5. You must distinguish betwixt the Law it self, and the sanction of it.

The only Question is about the binding power of the Law, that is, Whether the things contained in the ten Commandments are by the Lord (the great Law∣giver) commanded now to Christians?

The Antinomians hold the contrary, quid nobis cum Mose? the only rule (say they) they are under, is the free Spirit of God, enclining them by a holy renew∣ed nature to do that which is good in his sight, they are acted by a Law of love, and they do the things of the Law, but not because commanded in the Law, they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side, the Orthodox Divines say, That it is true, our light is only from Christ, and the Spirit of God dwelling in us is the fountain of all the good we doe; but yet, say they, the Lord hath commanded his holy Law to be our Rule, which we must look to, which if we transgresse we sinne, and are to account every transgression of it a sinne, and so are to be humbled for it, and to walk as those which have offended a gra∣cious God.

Reasons to prove the moral Law still in force to believers:

First, Some places of Scripture prove it, as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not (saith Christ) that I am come to destroy the Law, I am not come to destroy d 1.11 but to fulfill it. So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8, 10, 11. Ephes. 6. 2. Revel. 22. 14. which Scriptures make it clear that believers are under the moral Law.

Secondly, If believers be not under the Law, then they do not sin if they do con∣trary to the Law, or neglect the things commanded in the Law, For where there is no Law there is no transgression.

Thirdly, Because the Lord when he doth promise in the Old Testament the new Covenant, he doth in that Covenant promise to write his Law in their hearts, there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts.

It is a presumptuous speech to say, Be in Christ and sinne if thou canst, for Da∣vids murder after he was in Christ was a sinne, 2 Sam. 12. 13. In many things we of∣fend all, Jam. 3. 2. 1 Joh. 1. 8.

Some object and say that this is an argument we are freed from it, Because their

heart is so willing to conform to Gods will, that they shall need no other rule to walk by but their own Spirit.

Answ. If there be that conformity in them, yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father.

Fourthly, The moral Law is in effect nothing but the Law of nature, we owe it to God as our Creator.

Beleevers are freed from the Law:

• 1. As a Covenant of life, Do this and live, they have no need to look for life* 1.12 that way, they have it at a better hand and a cheaper rate, for eternal life to them is the gift of God, and the purchase of Jesus Christ.
• 2. From the rigour of the Law.
• 3. The irritation and coaction of it.
• 4. From the condemning power, and the curses of it.

The Law is:

• 1. A glasse to reveal and make known unto us the holinesse of God, and the will of God; and secondly, to make our selves known to our selves, by the Law comes the knowledge of sin, Rom. 3. 20.
• 2. It is a Foil to set off Christ, it drives them out of their own righteousnesse, and makes them highly prize Christ and the benefits by him, Rom. 7. 24, 25.
• 3. It is a perfect Rule e 1.13 of all our obedience.
• 4. The meditation of the terrours of the Law, and the threatnings and curses which the Lord hath denounced against them that break it are one of the sancti∣fied means of grace for the subduing and beating down of corruption, Luk. 12. 5. 1 Cor. 9. 29.

The Antinomians cry Away with the Law, and what hath the Law to do with a* 1.14 Christian? and they say, that such a one who preacheth things out of the moral Law is a legal Preacher; they say, the love of God shed abroad in our hearts, and the free Spirit is our rule.

None ought to be legal Preachers, that is, to preach salvation by keeping of the Law, only the Papists are such. See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience, and as a means to discover sin and convince men of their misery out of Christ, Gal. 3. 23.

The Law habet rationem speculi, fraeni, regulae. The moral Law is a glasse to re∣veal sinne, and the danger of it, a glasse to discover it, and a Judge to con∣demn it.

• 1. A Glasse to reveal sin.
• 2. A Bridle to restrain it.
• 3. A Rule both within and without.

First, A Glasse to reveal sin. It discovers

• 1. Original sin, I had not known lust but by the Law.
  • 1. It sets before us the Primitive righteousnesse wherein we were created▪
  • 2. That there is something in us perfectly contrary to all this, Colos. 1. 21. Acts 13. 10.
  • 3. It discovers to us the dominion that this sinne hath over us, Rom. 6. 12, 14. & 7. begin.
  • 4. Shews a man the filthinesse of this sinne, 2 Corinth. 7. 1. Iames 1. 21. Titus 1. 15.
  • 5. Shews that this sin hath seminally all sins in it, Iam. 1. 14. 1 Iohn 2. 15.
  • 6. It discovers the deceitfulnesse of this sinne, Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11.
  • 7. Shews a man the demerit and miserable effect of this sin, Rom. 8. 12.
• 2. Actual sin, it shews
  • 1. Every sin dishonours God, his glory is denied, debased.
  • 2. The perfection of the Rule, Rom. 7. 12.
  • 3. The harmony of the rule, Iam. 2. 10.
  • ...

• ...
  • 4. Its spirituality, it discovers the thoughts and intents of the heart.
  • 5. The infection of sin to a mans self if it be inward, to others if outward, it is called rottennesse, plague, leprosie.
  • 6. That one act of sin will destroy the whole world, as in the Angels, Adam, all sin is virtually in every sin.

It is also a Judge condemning sin, Iohn 5. 41. Ezek. 22. 2. it passeth sentence on* 1.15 mens estates and actions, 1 Cor. 14. 24, 25. Heb. 4. 12, 13. & 10. 27▪ mortifies their corruptions. Tit. 2, 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace, but by restraining the old principle of sinne, Rom. 6. 12. Psal. 19. 13.

Secondly, The Law Habet rationem fraeni, hath the nature of a bridle to check and restrain sin.

• 1. By setting before men its perfection, Psal. 19. 7, 13. Iam. 1. 25.
• 2. By exalting in a mans heart its authority, Iam. 2. 8.
• 3. By shewing the danger of the curses in it, Iob 31. 23.
• 4. By setting before men its preciousnesse, Psal. 119. 103, 104.
• 5. By shewing us that God observes what respect we bear to his Law, Isa. 66. 2, 3.

Thirdly, The Law is arule to direct in the way of duty.

It is, 1. A rule within, ordering a mans inward disposition. The Spirit of God in the work of Regeneration stamps the Law of God in the heart, and makes use of it to change the inward disposition, Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel, but it makes use of the Law, Fides impetrat quod lex imperat. Aug.

2. It is a rule without to guide a mans way, a rule of all Gospel-obedience,

• 1. Because the Gospel sends us to it for a rule, Luke 16. 29. Iames 1. 25. and 2. 8.
• 2. Christ hath left us an example of all obedience, Matth. 11. 29. Iohn 13. 15.
• 3. So far as the best men come short of the Law they sin, 1 Ioh. 4. 3.
• 4. It hath all the properties of a rule, it is, 1. Recta. Psal. 19. 7. 2▪ Promul∣gata, published, Hos. 8. 12. 3. Adaequata, Psal. 119. 9. shall be our Judge here∣after, Rom. 2. 14, 15.

God requires not only abstinence from evil, but the doing of the contrary good, Isa. 1. 16, 17. Psal. 34. 14. Rom. 12. 9.

Reasons.

• 1. In regard of God,
  • 1. He hates evil and delights in good.
  • 2. The divine mercies are privative and positive, Psal. 84. 11.
• 2. In regard of the principles of spiritual life, we must have communion with Christ both in his death and resurrection, Rom. 6. 11.

The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends.

I. As a Glasse and a Judge:

• 1. By exalting free grace, Paul and Luther being cast down with their sins ex∣alted free grace, 1 Tim. 1. 13, 14.
• 2. By exalting the bloud of Christ, the more one apprehends his sinne, the more orient will the bloud of Christ be to the soul, Philip. 3. 8, 9. Rom. 7. 24, 25.
• 3. By qualifying the soul and preparing it for Christ, Luke 3. 5. Matth. 11. 28.
• 4. By making a man pliable to God ever after the discovery of our sin and mi∣sery by the Law, and of free grace, works a childe-like obedience, Isa. 11. 6.
• 5. By making a man fear sin ever after he hath been under the hammering of the Law, Psal. 85. 8. Hos. 3. 5.
• ...

• 6. By making one set a high price on the Spirit of Adoption, Res delicata Spi∣ritus Christi. Tert.

II. As a bridle, the Law is the Gospels servant in restraining sinne, the Gospel can use the Law above its nature, and contrary to the use that sinne makes of it. The Law cannot give grace to assist in duty, and to restrain in sin.

Restraining grace serves the ends of the Gospel:

• 1. In respect of wicked men, though the Law restraining kils not sin in the un∣godly, yet the very restraint of the action is a great mercy.
  • 1. It makes a man lesse wicked.
  • 2. Keeps men from corrupting others.
  • 3. Lessens their torments, the common graces of the Gospel making use of the restraints of the Law, keep some wicked men from those grosse enormities that others run into.
• 2. In respect of the godly▪
  • 1. Preserves them from sinne before their conversion.
  • 2. It restrains their lusts, Act. 23. 1. and after their conversion keeps them from sin, Psal. 19. 13. by the restraints of the Law and the Gospel.

I shall in the next place lay down certain general rules, which may direct us in the right interpretation of the ten Commandments.

1. Because the Law doth comprehend all our duties to be performed both to God and man, Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles, and the Doctrine of our Saviour.

2. Whereas some Laws are laid down in the form of a command, and most of them (viz. eight) in the form of a prohibition, we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded, and in every prohibition a command of all duties opposite to that which is forbidden. For example; in the second Commandment, which under the name of Images forbids the inventing or using of any form of worship of mans devising, there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed, and warranted by his Word, as pray∣er and hearing of the Word, receiving the Sacraments. And in the third Com∣mandment, under the prohibition of taking Gods name in vain, is commanded the taking up of it with all holy reverence and fear. Thou shalt have no other gods▪ that is, thou shalt have me for thy God. Keep holy the Sabbath, that is, do not break it.

3. Every Commandment of God is spiritual f 1.16, and doth binde the inward man as well as the outward, Humana lex ligat manum & linguam, divina verò ligat ani∣mam. Original sinne is condemned in the whole Law, but it seemeth to be di∣rectly g 1.17 condemned in the first and last Commandment; for these two concern pro∣perly the heart of man, the first respecting it so far as it concerneth God, the last so far as it concerns man, whether himself or others.

4. In respect of the authority that commands, all the precepts are equal, Iames 2. 11.

In respect of the objects of the duties commanded, the Commandments of the first Table are of greatest importance, Matth. 22. 38. if equal proportion be obser∣ved and comparison made, because the services therein required are more imme∣diately directed unto God, and consequently he is more immediately concerned in them then in the duties of the second Table, 1 Sam. 2. 25. Isa. 7. 13.

The negative Commandments h 1.18 binde us more strongly then the affirmative, for they oblige us alwayes and to all times; the affirmative although they binde us alwayes, yet they binde us not to all times. A man is not bound alwayes to wor∣ship

God, but he is bound never to exhibit divine worship to a creature. He is not bound at all times and in all places to professe his faith, but he is alwayes bound not to deny his faith and religion either by word or deed. A man is no•• bound alwayes to speak the truth, but he is bound never to lie, seign or play the hypocrite. All the Commandments are delivered negatively save the fourth and the fifth.

5. The Lord that gave us his Law made none for himself, and being the Law-giver,* 1.19 he is above his own Law, and may dispense with it upon his own will and pleasure; as he did to Abraham, commanding him to offer up his onely Sonne in Sacrifice, which being commanded was to him just and ho∣nest by speciall prerogative, which in another had been dishonest and un∣just.

6. The meaning of every precept must be taken from the main scope and end for which it was given, and all those things to be included without which the precept cannot be performed, therefore one and the same work may be referred to divers precepts, as it pertaineth to divers ends.

7. Under one vice expresly forbidden all of the same kinde, and that necessari∣ly* 1.20 depend thereon, as also the least cause, occasion or incitement thereunto, are likewise forbidden, Mat. 5. 21, 22, 27, 28, 29. 1 Thess. 5. 22.

Under one duty expressed all of like nature are comprehended, as all meanes, effects, and whatsoever is necessarily required for the performance of that duty. The cause is commanded or forbidden in the effect, and the effect in the cause.

8. Where the more honourable person is expressed as the man, let the woman understand that the precept concerns her, where the duty of one man standing in relation to another is taught, there are taught the duties of all that stand in like relation one to another, as when the duty of one Inferiour toward his Superiour is taught, there is taught the general duty which all Superiours owe to those that be under them, which Inferiours owe to those that are over them, and which Equals owe one to another.

9. The Law forbids the doing of evil in our own persons, and the help∣ing or furtherance of others in evil, though but by silence, connivence, or slight reproof, and it commands not onely that we observe it our selves, but that we preserve it, and what lieth in us, cause others to keep it. Thou, thy Sonne and thy Daughter, must go over all the rest of the Commandments as well as the fourth.

10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ: God in Christ is the object of Christian religion, and of that obe∣dience which is prescribed in that Covenant.

That immediate worship and service which we owe to God, and must per∣form according to his prescription, which is usually called Piety or Godlinesse, is taught in the Commandments of the first Table. Our Saviour reduceth the summe of these Commandments to this one Head, Thou shalt love the Lord thy God with all thy heart, soul, strength and thought, that is, whatsoever is within thee, or without thee, even to the losse of thy life, goods and good name, all must yeeld to the Lords calling, whensoever he will make trial of thy love towards him. This particular duty may well comprehend all the rest: for, as is our love, so is our faith and obedience. God is loved above all things when in all that he promiseth he is believed, and in all that he commandeth he is obeyed.

The general sins against the Commandments of the first Table, are

• 1. Impiety, which is a neglect or contempt of Gods true worship and service inward and outward, Isa. 43. 22, 23.
• 2. Idolatry, which is the worship of false gods, or of the true God after a de∣vised manner of our own, Amos 5. 26.

That duty which we owe unto men by the Lords Commandment and for his glory, which is usually called honesty or righteousnesse is taught in the Com∣mandments of the second Table. Our Saviour bringeth them to one head, Thou shalt love thy Neighbour as thy self; that is, without fainting, coldnesse, de∣lay, or feigning from the heart, fervently, when and so long as occasion is gi∣ven. By Neighbour is meant not only our Friend or Kinsman, but whosoever, and* 1.21 of what Countrey soever that wanteth our help, especially he that is of the hous∣hold of faith.

The general sins against the Commandments of the second Table, are

• 1. Inhumanity and injustice, when we disregard our neighbour, or deal injuri∣ously* 1.22 with him.
• 2. Partiality in affection, when we love our friends but hate our enemies; favour* 1.23 some for carnal respects, contemn others that are to be respected.

Six Commandments are set down in many words, and four nakedly in hare words, as the sixth, seventh, eighth and ninth, because men will easily be brought to yeeld to them.

The Scripture shews to man two wayes of attaining happinesse, one by his own* 1.24 works called the Law, the other by faith in Christ called the Gospel. The Law driveth us to Christ, and faith doth establish the Law, Rom 3. 31.

The Summe of the Law is abridged in the ten Commandments which God deli∣vered on Mount Sinai, and after wrote in two Tables.

This declareth our whole Duty,

• 1. To God immediately, which is in the first Table,
  • 1. Principal, to make him our God, Command. 1.
  • 2. Lesse principal, in regard of
    • 1. Sorts of worship to be performed unto him, which are two
      • 1. Solemn, Command 2.
      • 2. Common, Command. 3.
    • 2. The giving of a set time to him, Comman. 4.
• 2. To God mediately and immediately to man for Gods sake in the second Ta∣ble, here his duty is shew'd.
  • 1. Severally to
    • 1. Some kinde of persons specially, Command 5.
    • 2. To all generally, in regard of
      • 1. Their Persons, for
        • 1. Life, Command 6.
        • 2. Chastity, Command. 7.
      • 2. The things of their Persons, both
        • Goods, Command. 8.
        • Good Name, Command. 9.
  • 2. Joyntly to all these in regard of the first motions of the minde and will, in Command. 10.

CHAP. II. Of the first Commandment.

THou shalt have no other Gods before me.* 1.25

SOme Divines * 1.26 judge, that those words, I am the Lord thy God which brought thee out of the Land of Egypt, do contain the affirmative part of the first pre∣cept, and the latter, Thou shalt have no other Gods before my face, the nega∣tive. For these two sentences are elsewhere often joyned together as they be here; and our Saviour citing the first Commandment, rehearseth it thus, Hear, O Israel, the Lord our God is one Lord. Besides (say they) if the words be not con∣ceived as a form of commandment, yet it must necessarily be understood to com∣mand the Worship of the true God, and it so pertains to the understanding of the Precept, that it cannot be separated from it.

Other Divines hold the first words to be a Preface to all the Commandments, Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech, therefore they are not a Precept, but rather a general Preface to the whole Decalogue, in which reasons are brought why we are bound to obey him that com∣mands. Wherefore (saith he) they may be added to the first Precept, yet so as they are not to be excluded from the other Precepts, but by an Ellipsis to be understood in every one of them. Other Divines say these words are a perswasion to the keeping of the first Commandment, and that threefold, the first taken from the Name and Soveraignty of God, He is Iehovah, an eternal being in and of himself, who giveth being and continuance to all things, and mightily performeth whatso∣ever he hath promised. The second, From the right of Federation and Covenant, thy God, He is in special manner the God of his Church, which he hath chosen to be his peculiar Treasure in regard of the Covenant of Grace made with them, Isa. 43. 10. 11. Ier. 12. 31, 33. Isa. 43. 13. The third from a notable particular bene∣fit lately conferred; which brought thee out of the Land of Egypt, which he menti∣ons (saith Zanchi••) 1. For the freshness of the mercy. 2. For the greatness of it. 3. Because that Egyptian bondage was a type and figure of our spiritual bondage.

This that is here spoken (saith Grotius on the Decalogue) is not the Law, but the Preface of the Law. Seneca approves not of a Law with a Preface, because it should command, not perswade; the Philosophers (Plato, Philo,) thought other∣wise. Media via optima est (saith Grotius) ut breve sit quod praemittitur, auctorita∣tem non disputationem praeferens.

The two first grounds of obedience are common to us with them, God is now as much the Lord as ever, and hath pleased to accept us into the same (or a better) Covenant with himself then once he admitted them; and for the last, although in the thing it self it touch us not, yet in the spiritual meaning of it it concerns us as well as them. Magna beneficia auctoritatem conciliare debent praecipienti, Grotius in c. 20. Exod. See Deut. 6. 20, 24.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Lo Iihieh leka Elohim acharim gual panai

* 1.27

There shall not be to thee other gods, or strange gods before my face. 1. The person spoken to, Thou. Every particular person for himself, be he of what state or con∣dition soever.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acher signifieth another God, rather then a strange God, or the God of a strange people, which are thought and called gods, when they are not. In truth there is but one true God; but in the opinion of men that erre and be de∣ceived, there be many gods. 1 Cor. 8. 6. Psal. 81. 9, 10. Exod. 34. 14. 1 Cor. 10. 20. Deut. 32. 17. Lev. 17. 7. Men may in conceit and imagination account something a god which is not, and carry themselves in such sort toward that which is not God, as if it were so.

To have another God, is to have any thing in opinion or affection for God that is* 1.28 not God, and to worship it as God, either alone or with the true God. For this is a work of the minde, to have or esteem any for God, sensus est: non modo non pro vero Deo substituendos alios, sed nec assumendos ad eum alios, quod multi facie∣bant, ut 2 Reg. 17. 33. Grotius.

Before my face] It is as much as against, before, or besides me, coram me, id est, praeter me, Grotius; as Moses saith after, with me. The LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praeter me; Cyprian, absque me. See Deut. 4. 35. It implieth all time and place: As, before the Sun, Psal. 72. 17, is so long as the Sun endureth: so here, before me, is so long as I am, for ever and ever. So that first the Lord signifieth, that he would have no companion to be thrust upon him, or to be placed in his sight, who should be worshipped with him, Deut. 6. 4. Again, that in thought or secret affection we must not admit any strange God, Psal. 44. 20, 21. Lastly, a thing is said to be done in the sight of God, which is done openly with contempt of God, and so here it seems to import the indignity * 1.29 of the thing, and the peril adjoyned. We cannot have another God, but we provoke the true God to his face; as if a woman should joyn her self to another man in love, her husband looking on, which should be most impudent and dangerous.

Our principal duty to God is injoyned in the first Commandment, in which all the rest of the Commandments are virtually contained, in so much that no man can transgress any one of them, but withal he transgresseth that, neither can any of them be broken, if that be observed.

The meaning then of this Commandment is:* 1.30

That whereas other people and Nations frame and take to themselves innume∣rable ^a gods, as the Ammonites chose Molek, or Melcom, to be their god; the Zi∣donians, Ashteroth; the Philistims, Dagon; the Moabites, Chemosh; the Syrians, Rimmon; the Assyrians, Nisroch; the Ekronites, Baalzebub; the Babylonians, Bell; the Persians, the Fire; the barbarous Masagete, the Sun; the Egyptians, al∣most all kinde of Beasts and Birds; the Grecians, dead men; the Romans, whom it pleased the Senate to consecrate of ancient times, and of late whom it pleased the the Pope to canonize. Wherefore though other Nations had other * gods, the true Israelites chosen out of the world to be the Lords people, should acknowledge no Idol of any Nation to be their God, nor frame to themselves any Idol of their* 1.31 own devising, or any other thing to be their helper and redeemer, their stay and buckler, which they profess to be no God; but that they cleave to the Lord their

God, who is the onely Lord that hath created all things, and adopted them to be his Sons, Deut. 6. 4. Our carriage to God-ward is in one word expressed, when we are commanded to give our selves unto God, Rom. 6. 13. & 12. 1. It standeth in a total and perfect subjecting of our whole souls and bodies to him.

The general duty of this Commandment is, That in mind, will, affections, and* 1.32 the effects of all or any of them, we take the true God in Christ to be our God▪ Soveraign, Helper, Portion, and Redeemer, Almighty, most Wife, Righteous, Just, True, Holy, Good, Gracious, Merciful, Long-suffering, and Patient. For God must be known, acknowledged and worshipped, according as he hath revealed himself in the Covenant of Grace, but he is our God in Jesus Christ. Also the formal consideration of the Object, to wit, Why such acts of Worship are and ought to be performed unto God; are the Wisdome, Goodness, Justice, Grace, Mercy and Power of God, specially in the face of Jesus Christ, and acts performed of him by them, and according to them.

The Promise implied in this Precept is, That God will be our God, King, Pro∣tector and Father; That he will use his Power, Wisdome, Goodness, and Mercy, for the effecting of our salvation, the supply of our wants, the pardon of our sins, the defeating of our enemies, the perfecting of his graces in us, and the full ac∣complishment of happiness in the Kingdom of Heaven.

One Reverend Divine (now with God) saith, The duties required more parti∣cularly, may be referred to two heads: Some respect the Essence and Nature of God, some the Authority and Dominion of God, even as Subjects owe some things to their Prince in regard of his Person, some things in regard of his Power of Government; so do we the Creatures to our King and Creator.

The former may fitly be tearmed duties of dependance, because they do natu∣rally flow from that total dependance upon God the first being, which must needs be found in all secondary beings, and because they be certain necessary acknow∣ledgements of our such dependance. The latter may be termed Duties of Con∣formity, because in and by them we do conform our selves unto the Will and Au∣thority of God, and by both become perfectly subject unto him. Duties of de∣pendance in general, are those by which we exercise all the powers of our souls upon God, principally and above all other things, (so far as his excellent Nature is fit to be their object) for seeing He is the most excellent of all things, and doth please to make known unto us his excellencies, we should labour to be wholly uni∣ted to him that is so excellent. Duties of Conformity in general, are all those by which we order the powers of our souls toward other things, according to his good will and pleasure made manifest unto us. Our duty concerning God, is to know him and his will, to believe in him according to his Promises, to remember him al∣waies, and to esteem him above all things, to trust wholly upon him, to love, de∣sire, fear, and delight in him above all other things, and with all our hearts. Our duty in respect of good things Spiritual and Temporal, is to exercise our wils, af∣fections, thoughts, speeches, much more on Spiritual good things then Temporal, and to keep them very moderate towards earthly benefits. Our duty concerning sin, is to hate it, fly from it, grieve for it, be ashamed of it, and angry with it more then any natural evil thing.

The particular duties here required are:

1. Perfect knowledge of God in Christ, which is a conceiving and apprehend∣ing* 1.33 of him to be such a one as he hath revealed himself in his Word and Works, specially in the Covenant of Grace, and that for measure and degree fully. We cannot comprehend God as he is in himself, but as he hath manifested himself we ought to know him, for knowledge is the guide of the affections, the beginning of grace, the ground of Worship. When we know God as he hath manifested himself, then do we come to believe, desire, fear and love him, and trust in him, as he requireth. We cannot have God our God till we come to know him

in Christ, therefore it is promised to all the godly in the new Covenant, they shall* 1.34 all know me.

2. Acknowledgement, which is an effectual and affectionate perswasion of the heart, not onely that God is, but that he is the onely Lord, Eternal and Almighty, most Wise, most Holy, most Righteous, most Gracious and Merciful, most Faith∣ful and True; the Creator, Governour, and Preserver of all things, the Supreme Soveraign Judge of all the world, and peculiarly the God and Saviour of his peo∣ple that he hath chosen unto himself, and with whom he hath entred Covenant of his free mercy in Jesus Christ.

3. Estimation, which is a most high prizing of God according to his Worth* 1.35 and Dignity, as the chief Good, and our onely all-sufficient portion: The esti∣mation we have of any thing must be correspondent to the goodness of it. But God is good above measure, and our estimation of him should know no measure.

4. Faith, which is a lively motion of the heart, whereby the soul doth invinci∣bly cleave and stick unto God in Christ, and unto the word of his Covenant, as containing the chief good of man. To believe is not barely to assent to the thing which is propounded, to be believed for the authority of the speakers, who cannot lie, as the assenter is perswaded: but to adhere to the Word of Truth as certain, good, and sweet, both simply and in comparison. Two things are required in Faith: Something true and good to be believed; and a firm certain assent and adherence to it. Thus we are commanded to believe in God through Jesus Christ;* 1.36 neither doth Faith respect the Promises, Narrations and Prophecies of the Word onely, but the Commandments and Threatnings also, Psal. 119. 66. 2 Chron. 34. 19, 21, 27. Ioh. 3. 5. By Faith we possess the Lord as our own, and hold fast unto him in whom all help and comfort is to be found.

5. Confidence, or Affiance, whereby we trust, lean, rely, or stay upon the Grace of God in Christ Jesus, with assured security in the way of his Commandments for pardon of sin, deliverance from all evil, and the supply of all good Temporal and Spiritual, according to his faithful and never-failing promise. This is ever joyned with the true knowledge of God, and in nature is of great affinity, or ra∣ther all one with justifying Faith. Who so reposeth all his confidence in God, he taketh him in so doing for his God. We are to trust in God for the giving and maintaining of all our good both temporal and eternal, leaning on him for all de∣fence and deliverance from evils spiritual, yea and corporal; casting all our care on him, having no confidence in the flesh; no duty is more frequently pressed in Scrip∣ture, then this of confidence in God.

Hope in God is an inseparable companion of Trust, which is an assured quiet expectation of what good promised is not yet accomplished, grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus, Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scrip∣ture, commended by many promises, Psal. 27. 14. & 31. 14. & 34. 8. Lam. 3. 26. Psal. 37. 7. & 131. 3. & 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. & 40. 4. & 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18, 19. Psal. 31. 24. & 33. 20. Psal. 35. 21. & 37. 9. 34. Psal. 9. 18. Isa. 49. 23. & 40. 31.

6. Love of God in Christ, which is a spiritual motion in the reasonable part,* 1.37 presupposing Knowledge and Affiance, whereby the soul goeth forth to embrace and possess God as the chief Good, and with most pure, earnest, and constant af∣fection to maintain communion with him. Love is an affection of union, it knits to the thing beloved, and would not want the possession of it. Love (we see) makes man and woman one, and so doth couple us to God. The body is carried by weight into his proper place, so is the soul by love, which is the weight of the soul, * 1.38 unto its proper object. Many promises are made to them that love the

Lord, Psal. 91. 14. & 145. 20. Psal, 63. 8. 1 Iohn 4. 7. Iohn 16. 27. 1 Iohn 4. 16. Iohn 14. 23. & 16. 27. Rom. 8. 28. Psal. 145. 20. Deut. 30. 19, 20. 1 Corin. 2. 9. 2 Tim. 4. 8. Iames 1. 12. & 2. 5. God is the proper Object of Love, He is the chief good, absolute, allsufficient, the rest and stay of the minde, beyond which nothing can be desired, in whom incredible joy and comfort is to be found and possessed for evermore. God by Covenant is our God, our Father, our Husband; He hath loved us, and we ought to love him again. His love to us is free and of meer grace; our love to him is debt, many wa••es due from us, and deserved by him. Adam was to love God his Creator and happiness: but Christians must love God as he is become their God in Christ, in whom they are knit unto him. The object of Charity is God in Christ, God is to be loved in Christ, in whom he is well plea∣sed, and greatly delighted in us. Love of God must be most fervent, and abun∣dant more for degree and measure then to our selves or all creatures; yea it must be with the whole power of our souls, it is the summe of the Law, Matth. 10▪ 37.* 1.39 Luke 14. 26.

7. Fear, which is a retiring or flying back from a thing, if good, because it is too high and excellent, above the reach and without the extent of our power and con∣dition; if evil, because it is hard to be escaped. The fear of God is an affection of heart, arising from the apprehension of Gods infinite Majesty and absolute Sove∣raignty, both by Creation and Covenant, whereby we are drawn to behave our selves more reverently, dutifully, uprightly, respectively, before him, then before the greatest Monarch in the world, and stand prepared to walk before him in holy manner, shunning his displeasure, and avoiding whatsoever might procure it. God is to be feared in respect of his incomprehensible greatness, absolute Soveraignty as Lord and Father; and exact righteousness, whereby he judgeth every man without respect of persons; great Power and tender Mercies, whereby he is ready to par∣don them that humble themselves, and intreat his favour. God is absolutely called Fear, Isa, 8. 12, 13. as unto whom all fear and dread is due. Thus Iacob sware by the fear of his Father Isaac, Gen. 32. 42, 53.

Reverence differs from simple fear, which respecteth a thing as evil, and so we are not bound to have it working, but when we have occasion to conceive of God as angry, and doth look to things as excellent, and therefore must move so often as we have occasion to conceive of his Excellency, Heb. 12. 28.

8. Humility, when rightly discerning the infinite distance and difference that* 1.40 is betwixt God and us, acknowledging his unspeakable Excellency, and our most vile baseness in comparison of him; his riches of Grace, and our poverty; his Power, and our weakness; his free undeserved Mercy, and our misery; we sub∣mit our selves to the good pleasure of his will, wholly depend upon his Grace, and ascribe every blessing we receive to his meer favour, every good thing in us, or that is done by us, to his free goodness.

9. Patience, which is a full purpose of heart, arising from the acknowledge∣ment* 1.41 of Gods Wisdome, Majesty, Power, Goodness, Providence and Mercy, with all quietness, and without any pining, reluctation or fainting, revolting or tempting of God, though the senses and appetite cannot but feel a repugnancy, to sustain any evil that He will inflict upon us.

10. Joy, whereby the soul doth receive comfort and content in a good thing, and is moved to embrace and possess the same. And because God is the chief good, therefore ought the soul to be moved with more vehement and fervent motions of gladness, for his Love, Favour, Good Will, and excellent Glory, then for any or all other things whatsoever. What we make our chiefest Joy, that is our God:

for the heart resteth principally in that with which it is most delighted, Iob 31. 25. It appears evidently by Gods Word, that as a Father would have his children to live cheerfully, so would God, and therefore doth he so much call upon them to re∣joyce, Psal. 60. 19. & 68. 3. Psal. 33. 1. & 149. 1, 2.

11. Zeal, or fervour of will, whereby the soul is moved and carried towards* 1.42 God with the strongest, hottest, and most fiery inclinations, willing his Grace, Fa∣vour and Glory, infinitely above all things, because it is the highest of all things that are to be loved, willed, desired, or cared for; and detesting, loathing, abhor∣ring, whatsoever tendeth to his dishonour. Examples of thi•• zeal we have in Mo∣ses, Phineas, Lot, Elias, David, Iohn the Baptist, and Christ himself. In Ieremy, Paul, Peter, and many others.

12. An earnest and constant desire of Gods presence in Heaven, Cant. 8 14. Phil. 1. 23. Rev. 22. 20. Each thing by nature doth covet perfection in its kinde; and what nature hath taught every thing in its proper kind, that Grace hath taught Christi∣ans in the best kinde, viz. to desire perfect communion with God, in whose presence is fulness of joy for evermore, It cannot be that God should be known to be good, clearly, distinctly, certainly, and not be desired. And if we know God to be the chiefest of all good things, we cannot but set our affections upon him, and covet above all things in the world to dwell in his presence.

Hitherto of those particular duties whereby we take God to be our God in minde, will and affections: now let us hear what be the effects of these.

• 1. Meditation, which is a staying of the minde in the serious thought and con∣sideration* 1.43 of Gods Power, Goodness, Grace, Mercy, Love and Wisdome, shi∣ning in the Word and Works of God, specially in Jesus Christ the brightness of his glory, with an holy delight and admiration at that most perfect and Divine Ex∣cellency which casteth forth the comfortable beams thereof, upon the soul of him that so thinketh upon them. Each particular duty before mentioned calleth for meditation, knowledge is not gotten without meditation, meditation kindleth love, and love carrieth the thoughts after it. Reverence is not raised without me∣ditation, and being raised keepeth the heart within compass, that it doth not strag∣gle up and down. The glory of God as it shineth in Jesus Christ is most amiable and delightsome, that if once it be truly discerned, we shall take great pleasure to behold and view it. What actual sight is to the eye, that thought is to the mind: Glorious pleasant objects draw the eye after them, and what is apprehended to be Divine, Excellent, Pleasant, Beautiful and Comfortable, that will take up the mind. If all thoughts affect and profit according to the nature of the object about which they are exercised, then seeing God is the best, most excellent, most glorious ob∣ject, the minde that is most serious in the meditation of his Grace, Power and* 1.44 Love in Jesus Christ, is best refreshed and most perfected. We should think upon God in most serious manner, constantly upon all occasions and opportunities with* 1.45 livelihood and power, being most affected and taken up with the thought of God in Jesus Christ.
• 2. Perpetual and continual remembrance of God, whereby we call back to* 1.46 minde what we know and have learned of God, his Power, Mercy, Love, Long∣suffering, and represent him as present to the soul. The Name of the Lord is most sweet, the remembrance of his Holiness, the prop of confidence, the solace of the heart in time of distress. See 1 Sam. 30. 6.
• 3. Reverent and faithful Invocation, wherein we request of God in the Name of Christ all good things whereof we stand in need, and that both in prosperity,* 1.47 and adversity, 1 Thess. 5. 17. Ephes. 6. 16. Iames 5. 16. Psal. 50. 15. & 38. 10 Matth. 7. 7.
• 4. Thanksgiving or celebration of Gods Name, whereby we magnifie his Power, Goodness, Wisdome, Grace and Mercy, freely acknowledging every good and perfect gift to come from above. God is the highest Majesty, who oweth nothing to any man, from whom we receive body, soul, life, and whatso∣ever

• we injoy, unto whom we are unable to requite the least kindness vouchsafed.* 1.48 Our tongues should be more plentifully busied in speaking of Gods Excellencies to his honour, then of any or of all other things. Mans speech should more rea∣dily, constantly, largely be set on work in talking of God to his glory, then of the whole world besides,
• 5. Holy and religious swearing, which is a calling of God to witness that we speak as our minde conceiveth.
• 6. Religious and Divine Adoration, Psal. 95. 6. The Greek word notes as much as to fall upon the knees, or to worship by falling down at the knees of another,* 1.49 Matth. 2. 11. Adoration is implied in this. One Evangelist saith, that the Leper worshipped Christ; another reciting the same History, That he kneeled down unto him; and a third, That he fell upon his face. In Hebrew there be divers words to express it, which signifie to bow the whole body, to kiss the mouth, to bend the knee, to fall prostrate on the face. But in all three * 1.50 Languages it noteth an out∣ward reverence, shadowing the internal affection of the heart, Adoration impli∣eth in it three Acts: First, An apprehension of the excellency of that which is adored. Secondly, An Act of the Will, desiring to do something to testifie our acknowledgement of this greatness, and our subjection and inferiority. Thirdly, An outward expressing of the same.
• 7. Seeking the Lord and his favour, specially if we have turned away from* 1.51 him. To seek the Lord, is to bend all our senses and strength to know God aright, have communion with him, enjoy his favour, and worship him purely according to his Ordinance, 2 Chron. 31. 21. Iob 8. 5. Ezra. 6. 21.
• 8. Offering and making Vows unto the Lord alone, Isa. 19. 21. Psal. 116. 14. & 76. 11. Gen. 28. 20. Deut. 23. 21,
• 9. Profession of Gods Name, Deut. 26. 17. Isa. 44. 5. & 43. 7. Psal. 22. 23. & 119. 46.
• 10. Free and voluntary submission of minde and conscience to the Lord alone, as the onely Law▪giver, King and Saviour of his people.

This Commandment is broken two waies:

• 1. By failing to give God that honour which is due unto him, and that either for substance or degree, matter or measure, in whole or in part.
• 2. By giving his Divine Honour unto any other in whole or part, absolutely or in degree, in profession or truth.

The special sins condemned are:

• 1. Atheisme, when the heart denieth God in his Deity or Divine Attributes, as Wisdome, Justice, Mercy, Omnipresence. And this is secret or open: Open, when a man maintaineth that conceit expresly in his minde: Secret and in the bud, when he is over-ruled with this vice, though he form not such a proposition in his* 1.52 minde. Atheism is an high transgression of this Commandment, for he that de∣nieth the Godhead, cannot glorifie God in spirit and truth. Besides, every Atheist maketh himself God, in that he thinketh he is of and by himself, and not of and for the Lord that made Heaven and Earth.
• 2. Ignorance of God in Christ, under which dulness to conceive of him, and carelesness to seek after the knowledge of him, are comprehended. Ignorance of* 1.53 God, so far as He hath obscured himself from us, is no sin, Prov. 30. 1, 2. Rom. 11. 34. Ignorance of the secrets of God is a holy ignorance, Deut. 29. 29. We must know all that we need, and all that we may, but must not presume above that which is* 1.54 meet to understand. That ignorance of God, so far as he hath most clearly and carefully revealed himself in his Works and Word, is that which is here condemn∣ed. This ignorance is privative or corruptive: both sinful in nature, though not equal in guilt or danger. Privative ignorance is the simple want of that knowledge of God and Christ that should be had: Corruptive is joyned with a perverse dispo∣sition,

• whereby the minde is not onely blinded, but become grossely carelesse of the knowledge of God and godlinesse, if not perverted with false and sinfull opinions.
• 3. Curiosity, when men busie themselves in prying into the secrets of Gods na∣ture and works, or turn their search after him into meer disputes and idle specula∣tions. This perverse desire of knowing the truth is a disease that hath endanger∣ed* 1.55 many. Our first Parents were bewitched with a desire of more knowledge then the Lord knew to be good for them, and so attempting to do what was forbidden, they fell from that good estate in which they were created. The Lord hath fully manifested himself in the face of Jesus Christ, so far as it is needfull or profitable for us to know him: and it is our duty to contain our selves within the bounds and* 1.56 limits prescribed of the Lord.
• 4. Errour or heresie concerning God and Christ, as when we conceive amisse* 1.57 of the Properties of God, his Covenant, the unity of Essence and Trinity of Persons; the Person and Office of Christ. Heresie is Idolatry, for it transformeth the Majesty of God, the Person or Office of Christ: Every lie of God is a kinde of Idolatry, but heresie ascribeth unto God devised Properties, turneth his glori∣ous Essence into a lie.
• 5. Want of acknowledgement, when God is known in a sort, but not with affe∣ction* 1.58 and effect, as he ought to be, and that either for substance or degree. The sons of Eli were sons of Belial, they knew not the Lord; we cannot think them to be utterly destitute of all knowledge of God: but they did not acknowledge his power, love and Soveraignty as they professed. It is noted as the sinne of Israel, that they understood not the wonders of the Lord, that is, they did not wisely consider or acknowledge them.
• 6. Disesteem or contempt of God in Christ, when his favour is not esteemed* 1.59 or not according to the worth and excellency. Contempt of God is discovered by contempt of his Word, Luk. 16. 16. & 10. 16. Iob 21. 14. & 22. 17. Psal. 50. 17. Prov. 1. 25. If we regard not instruction, cast behinde our backs, despise his threat∣nings, neglect his promises.
• 7. Incredulity, when the heart is dis-joyned from God by unbelief▪ Of this* 1.60 there be divers degrees. The first is, doubting through weaknesse, a disease which the weak Christian laments and would fain have amended in him∣self. The second, when explicitely and in act those things be not firmly, distinctly manifested. The third is flat infidelity with misbelief, when the corrupt minde of man denying to yeeld assent to the truth of God, doth fo∣ster false or presumptuous conceits of Gods Majesty contrary to that he hath revealed.
• 8. Distrust, wavering or shaking out of fear of not obtaining what the Lord* 1.61 hath promised, whether it concern this life or the life to come, and that either for want of the things themselves, or of the causes which we judge necessary for the obtaining of what is promised.
• 9. Desperation of Gods Power, Mercy or both.* 1.62
• 10. Presumption and carnal security, when men rashly hope that they shall ob∣tain their desire of God, but not according to his promise.
• 11. Defect or want of love, whether in respect of quantity, quality, act or con∣tinuance, 1 Cor. 16. 22.
• 12. Want of fear or reverence, when men live without reverence, care or fear of God and his judgements against sinne, whether for substance or* 1.63 degree.
• 13. Pride, being a lifting up of our selves above and against God, over∣valuing* 1.64 our selves, and undervaluing him, 1 Timothy. 3. 2. Psalme 101. 5. Isaiah 16. 6.
• 14. Impatience, when we will not rest in the will of God nor expect his aid, and the accomplishment of his promises, but mislike the Lords doings, grudge un∣der his crosses, blame his government, and faint under the burden.
• ...

• 15. Carnall Joy, when men take more pleasure in sinne, wealth, friends,* 1.65 lands, wife, children, wit, and such like, then in the favour of God, or at least joy so in these things, as that their joy is in whole or part with-drawn from God.
• 16. Lukewarmnesse, when men receive and professe the truth, but want the heat of love and zeal, Revel. 3. 15.
• 17. Sensuality, when men eagerly pursue their contentment in earthly things, but regard not the love or favour of God, or at least are willing to be stran∣gers from him for ever, so they may enjoy the desires of their souls here below.
• 18. Loosenesse, when the minde is carried from God, and doth range abroad in idle thoughts, or abundantly pursue, and follow thoughts of earthly and tran∣sitory things.
• 19. Forgetfulnesse, when men put God out of minde and carelesly cast away* 1.66 all remembrance of him, when it should do us good, or we should give him glory.
• 20. Neglect of prayer, he robs God of his glory that runs not unto him in all necessities by hearty supplication.
• 21. Invocation of false gods, Wood, Stone, or Saints departed. Herein the* 1.67 Papists teach the breach of this Commandment, in that they perswade and com∣mend the Invocation of Saints departed, as Intercessours to God by their pray∣ers* 1.68 and merits. And not only so, but they pray to them that are no Saints, but rather hypocrites, to them that never were, and to the crosse, saying to the dumb stock, Arise, it shall teach me.
• 22. Dulnesse or hardnesse of heart, when the soul is so stupid and senslesse, fast* 1.69 locked up, that the mercies of God, and his sweet promises do little or nothing effect. It is a spiritual sottishnesse or distemper, that neither the word nor works of God c••n kindly work upon us.
• 23. Unthankfulnesse, when men devour the blessings of God, and return no* 1.70 praise unto him for them.
• 24. Idolatrous swearing by Idols or false gods, by the Saints departed or any* 1.71 meer creature.
• 25. Divine Adoration of that which is no god. The Papists adore, 1. The Pope, to whom they attribute divine honour. 2. Images, with the same adora∣tion with the samplar, appointing only a respective difference, viz. that the prin∣cipal is worshipped simply and for it self; but the Image in regard of the simi∣litude and reference to the principal. 3. The Bread and Cup of the Eucharist. 4. The Saints departed.* 1.72
• 26. Neglect to seek God, or return unto him when we have gone astray, or be warned by his Prophets or corrections. And enquiring after or seeking unto strange gods.

CHAP. III. The second Commandment.

THou shalt not make to thy self any graven Image, nor the like∣nesse of any thing that is in Heaven above, or in the Earth beneath, or in the waters under the Earth, thou shalt not bow down to them nor serve them. For I the LORD thy God am a jealous God, visiting the sins of the Fathers upon the Children to the third and fourth generation, of them that hate me, and shewing mercy to thousands of them that love me and keep my Commandments.

MOses himself explains this precept, Deut. 4. 15, 16, 17, 18, 19.* 1.73 This Commandment hath two parts, a Prohibition and a Confirmati∣on. The Prohibition hath two parts, forbidding two things. The first is propounded, Thou shalt not make to thy self any graven Image, nor the likenesse of any thing.

Where is,

• 1. The person prohibited, Thou] any man whatsoever.
• 2. The thing forbidden, Making a graven Image] that is, an Image artificially carved with any tool. An Image is the picture or representation of some other thing artificially made of any matter in any form. Likenesse of any thing] is more general, for though every Image be a likenesse, yet not contrarily, and the Lord doth deliver this Commandment so generally to prevent all mistaking. No Image or picture nor any manner of likenesse must be made. Whether it be an Idol or Image, if it be a likenesse, it is forbidden here.
• 3. Here is the end, For thy self, or to thy self, that is, to the use of any man, it must be understood of religious use for the service of a God, either true or ima∣ginary, or to thy self] that is, of thine own head a 1.74.

Thus this part is propounded, it is inlarged by a distribution of things whereof Images or likenesses are to be made.

Of things in Heaven above] meaning the highest heavens, called the heaven of the blessed, and so the Images of God the Father, or God the Son, or God the holy Ghost, and of our Lord Jesus God and man are excluded, as also of holy Angels and Saints, for all these are in heaven.

2. The heavens of the Stars, and so the Image of the Sunne, Moon, Planets, or any Constellation or Starre is condemned. Vide Voss. de Orig. & Progress. Idol. l. 2. c. 4.

3. The inferiour heavens called the Air or place where the Fowls of the heaven flie, so as pictures of feathered Fowls are condemned.

Again he saith, Of things on Earth] here are all men and four-footed beasts li∣ving and walking, and all kinde of creeping things together, with Herbs, Plants, Trees, and so all Images of them are blamed.

3. The Waters under the Earth are named, and thereby are signified all manner of Fishes. The waters are said to be under the earth, because God made the earth hollow, that there the waters might be contained, Psal. 104. 6.

And God particularly nameth all these places, besides which there is no other place, that we might fully conceive, that his meaning is to forbid all manner of Images of all things whatsoever, whether of God, of creatures, of what sort and kinde soever. The Gentiles abused the Images of most of all these, Rom. 1. 23.

This is the first part of the Prohibition, the second is, Thou shalt not bow down nor serve them, that is, to any such Image. Quibus verbis omnem omnino cultum, quocunque modo Idolis tribuatur, prohibet. Scultet.

To bow down notes the outward gesture of the body used of men to shew reve∣rence, and is used to denote all manner of reverent behaviours, which either na∣ture hath ordained, or custom of Countreys authorized to expresse respect and regard of things, as worthy of honour and account. Vox Hebraea gestum honoris indicem significat. Grot. in Exod. 20.

To do service noteth all manner of actions to be accompanied with such reverent gestures, the former is a circumstance of service, the later the substance of it.* 1.75 So no manner of account is to be shewed to pictures, neither by any outward ge∣sture of body, nor by any kinde of service at all. Zanchy de Decalogoc. 14. doth otherwise distinguish between these two words.

Hitherto the Prohibition, the confirmation is taken from the Lords interest, I* 1.76 am the Lord thy God.

2. From one Attribute of his jealousie. See Exod. 34. 14. Jealousie is that pro∣perty of a husband or wife whereby they cannot endure that the yoke-fellow should give either their affections or body to others beside themselves, Consortis impatiens, ut mariti, Grotius. It noteth the holinesse of Gods nature that can∣not away to have that service which is due to him communicated to Images, or to any other thing with or besides himself, it is love joyned with anger, sith God cannot away with this, we should not practise it.

3. There is an argument from Gods effects of visiting the sins of the fathers on the children to the third and fourth generation, of them that hate him. Visiting is twofold, 1. In love and favour, Luke 1. 58. 2. In displeasure to punish, as here. Punish∣ingb 1.77 is the laying of misery upon any one that hath done a fault, proportionable unto his fault. The object of this punishment are the children of them that hate God even to the third and fourth generation, as in the Babylonish transpor∣tation.

Et nati natorum, & qui nascentur ab illis.

For a man may live to see his posterity to the fourth generation, Iob 42. 16. and so see himself punished in them.

So Aquinas 1a, 2ae Quaest. 87. Artic. 8. Kellet. Miscel. lib. 1. cap. 7. and others.* 1.78 Some say the wrath of God descends from fathers to children onely in case the children imitate, and write after their fathers copy; supposing these words [In them that hate me] to relate to the children. But this is expresly against the words of the text, and the examples of the thing: God afflicts good children of evil parents for their fathers sins, and the words are plain and determinate: God visits the sins of the fathers, in tertiam & quartam generationem eorum qui oderunt me, of them, of those fathers that hate me. Doctor Taylor on Exod. 20. 5. par. 1.

The cause moving to punish is the sins of the Fathers. Now God punisheth the sins of the Fathers on the children, by giving up the children to follow or exceed their Parents in sinning, that so he may bring upon them a more full vengeance, to shew his detestation of his Fathers sins. Seeing no man would have his posterity to be plagued, himself must not sin in breaking the former prohibition.

They hate the Lord which do not worship him as he hath commanded them, but* 1.79 after their own fantasies, and after the traditions of men.

God in no other Commandment but the second threatens to punish the sins of Fa∣thers upon the children, because superstitious worshippers of all men are strength∣ned by the tradition of their Fathers, O our Fathers did thus and thus, Shall we be wiser then our fore-fathers? M. Burrh. on Hos.

A second effect of God is shewing mercy, that is, doing good and helping out of evil, and the object of this to thousands; the promise is opposed to the com∣mination, but is of larger extent. Rabbi Salomon hence observes that the good∣nesse of God doth as much exceed his severity, as fifty exceed one, viz. because his severity is restrained to four generations, but his goodnesse is extended to thousands, two thousands at the least. Non mille, sed multa millia: ita ostenditur, quanto largior sit Deus in benefaciendo, quam in puniendo. Grot. in Exod. 20.

Of them that love him and keep his Commandments] Not that pretend to love* 1.80 him indeed and shew their love by obedience to his revealed will.

There is a great difference between keeping Gods Commandments and fulfilling his Commandment. Keeping noteth a truth, fulfilling a perfection: This Christ only had; but the truth every Christian must have.

The scope, end and summe of this Commandment is to order us in the solemn* 1.81 worship of God, called Heb. 9. 1. Ordinances of divine service, and usually termed religious exercises. For the constituting of a solemn worship of God three things are required:

• 1. That it be done with immediate reference to God, and that himself or some∣thing* 1.82 in his stead be made the object thereof, and so therein we draw near to him, and he to us.
• 2. That it tend in the doers intention directly and of it self to the honouring of God and pleasing him, and getting of grace from him, by exercising of some or all the vertues required in the first Commandment.* 1.83
• ...

• 3. That there be a separating of our selves from all other businesses to be wholly and altogether imployed about such acts in which the difference between common and solemn worship doth seem to stand.

Worship consists in three things:

• 1. There must be a right knowledge and high apprehension of God, the person to be worshipt.
• 2. A reflexion of this knowledge.
• 3. An abasement of the creature under the reflexion of this knowledge, Revel. 5. Christ is represented as sitting on a Throne. The people of God are there brought in as compassing him about, they have high apprehensions of the person of Christ, his glory and holinesse. 2. They reflect these excellencies. 3. They abase themselves, fall on their faces, vers. ult.

Every religious exercise or ordinance of divine service hath usually divers parti∣cular acts, that be as parts of the whole, and in the orderly uniting of which the whole is accomplished. And whatsoever is done in any such exercise of religion, for the end and purpose of pleasing God, and getting grace from him with respect of conscience to him (as esteeming that he must and will have it so, or else the service shall not be well-pleasing and acceptable to him) this is a part of worship, or of divine Service. For example, a man brought an Ox or a Ramme, a Lamb or such like thing, and presented it to the Priest, he did offer it unto God, and that directly with intention of exercising obedience and faith to God. Likewise this Offering was to be made by a certain person in a certain place, at a certain time, with certain Garments and Rites: So all those observations became parts of this worship; for in these also the intention of the doer was directly car∣ried to God, hoping and purposing by them to please God and exercise faith and obedience, and other graces, as well and as much as by the very offering it self, and accounting the service not to be acceptable to God with∣out them.

The things commanded here are of two sorts:

• 1. For the performance of divine service.
• 2. For the preservation and continuance thereof.

For the right performance of divine worship, some things are to be looked unto for the substance and circumstances of it.

For the substance of worship also, some things are required for the

• Matter of it.
• Manner of it.

For the Matter, some things are required, for* 1.84

• 1. The Object of the service.
• 2. The Subject of it, that is, the kindes and parts of it.

For the Object, two things are required,

• 1. That it be to the true God alone.
• 2. For the parts that they be such as are prescribe and appointed by the true God.

For the Object, it must be only the true God the Father of our Lord Jesus Christ, which is the maker of Heaven and Earth, the Sonne of God our blessed Saviour and Mediatour, the blessed Spirit our sanctifier, which God hath manife∣sted himself to us in the Scriptures, to him and him only must we tender our wor∣ship, which is so essential to worship, that it cannot be true unlesse it be appro∣priated unto him, according to the words of the Law repeated by our Saviour, saying, Thou shalt bown down to the Lord thy God, and him (alone) that exclusive and confining particle our Saviour addeth by way of interpretation, Shalt thou serve or worship, for so that word which in the original is, Thou shalt serve, Christ rendereth, Thou shalt worship. And great cause that he alone should be worship∣ped who alone is worthy of worship. Seeing this worship is a solemn acknow∣ledgement

of his Deity we testifie that we esteem him the onely true God upon whom we depend, and to whom we give our selves as servants.

Secondly, This true God must be the object of our worship purely, and by a* 1.85 clear work of the understanding conceived of in his Attributes and Properties, not represented to the eye, or any way pictured forth or imagined under any visible or sensible form or representation, because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame, yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance, and therefore Deut. 4. 2. is expresse, telling Israel, that they heard a voice alone in the time that God came amongst them to deliver the Law, and saw no manner of Image or likenesse, and therefore they ought not to corrupt themselves by making any Image or Re∣presentation.* 1.86 God is not a body but a Spirit and Essence, a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde. And therefore also the Prophets do cry out against the picturing of God or worshipping him un∣der any such form or picture, saying, Whereunto will ye liken me? What similitude will ye make of me? Isa. 48. 18.

The way to cure this evil:

• 1. Purge your hearts more and more from carnal affections, Psalm. 17. 15. Matth. 5. 8.
• 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Di∣vine▪ Essence, 2 Cor. 3. 14, 15, 16. The Spirit gives us light, and makes it powerfull to change the heart.
• 3. Be much in the study of the Scriptures, they are the image of Christ, and he is the image of God, 2 Cor. 3. 18. & 4. 4.
• 4. Be obedient to divine institutions; God knows what worship is best for himself, Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence. See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum. Tertul.
• 5. Consider your experiences of grace, Exod. 15. 11. Mic. 7. 17. Luk. 1. 46.
• 6. Often view God in his stupendious works, Psal. 104▪ observe the bounding of the Sea, the hanging of the earth upon nothing, Iob 26. 7. the beauty and mo∣tion of the heavens, the order of all the creatures, Hosea 2. latter end. See Psal. 40. 18.
• 7. When you make use of sensitive things to increase your knowledge of God, you must proceed by way of negation and argument, and not by represen∣tation. See Isa. 45. 15.
• 8. Labour to get a more perfect and clear notion of God, follow on to know the Lord, Hos. 6. 3. Heaven consists much in the vision of God.

For the parts of worship, it is required that they be all prescribed unto us by the written word of God, that he may not have cause to except against us, say∣ing, Who required these things at your hands? For seeing we do them to him, we must from him know whether they will be acceptable unto him, yea or no. His* 1.87 own will is the right rule of his own worship, what is not conformable to the rule cannot be true worship. Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed, but keep themselves strictly to his appointment, doing alone that very thing which he required without swerving to the right hand or to the left, Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2.

If God had left us without a patern in the wayes of his worship we should have wandered in incertainties; the Heathens by the light of nature knew that there was a God, and that he was to be worshipped, yet they did but grope after him because they wanted a rule of worship.

Humane inventions in matters of worship have been brought in* 1.88

• 1. By Satan, he knows
  • 1. That they take away the glory of worship, that only is excellent which it plenum sui.
  • 2. That they take away the Majesty and Authority of it; God shews

• ...
  • no such Majesty any where as in his Ordinances but in heaven, Revel. 4. 2.
  • 3. That they take away the power of Ordinances, Matth. 15. 6. all the pow∣er of Ordinances consists in Gods presence in them.
  • 4. That it hinders their acceptation, Revel. 9. 20.
• 2. By the Minister
  • 1. A spirit of uncleannesse works in the Prophets, Zech. 13. 2.
  • 2. A great deal of pride, Col. 2. 18.
  • 3. A vehement desire of drawing proselytes after them, Gal. 6. 13.
  • 4. Horrible hypocrisie, Matth. 23. 13, 14.
  • 5. Worldly wisdom and fleshly ends, 2 King. 16. 11.
  • 6. A constant ignorance and idlenesse in them, While they slept the envious man sowed tares.
  • 7. Cowardise, Gal. 6. 12.
• 3. By the people, 2 Thess. 2. 10, 11. Hos. 5. 11. Amos 4. 5.

Three things about the worship of God are to be considered:

• 1. The kindes of it, that is (as was before said) certain orders of actions to be performed.
• 2. The parts of it, that is, each action of each kinde, so receiving the Lords Sup∣per is a kinde of worship, the action of giving, taking, eating, drinking, with the things hereby represented, are parts.
• 3. There are certain circumstances and solemnities for the manner of celebrating* 1.89 those parts and kindes: Now the two former must be expressely commanded. The later must not be forbidden nor condemned, onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it, and a spiritual efficacy conceived to be annexed unto it, as appears in the Priests garments in the Law. Thus for example: Prayer is a kinde of Gods worship, the confession of sins, Petition and Thanksgiving for benefits be parts of this kinde of worship, and so are the person to whom, and the person in whose name necessary things for the matter of the worship. But now, whether I pray in such or such a place, whether with eyes lift up or cast down, whether kneeling or standing, whether with mine head covered or uncovered, these are certain points of solemnity▪ as it were adjuncts of the exercise. And here it is sufficient, that I use no such circumstance as is condemned, nor neglect any that is commanded, but if I do esteem it a matter of religious necessity to God-ward, to pray in such a place rather then such, and conceive that my prayers shall be more effe∣ctual for my good there rather then elsewhere, not having any such warrant from God, I do now turn the circumstance into a part of worship, and seeing it is not from God, of false worship.

The several kindes and parts of Gods worship, are either Ordinary or Ex∣traordinary.

I. Ordinary,

1. Publick. 2. Private. 3. Indifferent.

First, Publick, such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place, as being open and publick professions of our allegiance to God. Such are two alone.

• 1. Preaching of the Word, which hath two main parts:
  • 1. The Explication and Declaration of any part of holy Writ, or any point of Doctrine contained in holy Writ.
  • 2. The Application of that part of holy Writ or point of Doctrine so contain∣ed in Scripture to teach, admonish, exhort, correct, comfort, for which things it is most fit and convenient.
• The second publick worship is administration of the Sacraments, that is, of the seals of the new Covenant of Grace, which are two alone,

• ...
  • 1. The seal of ingra••fing into Christs body, called Baptism, where the parts are▪ outward, washing with water, inward, bestowing the bloud of Christ to wash and purge the soul.
  • 2. The seal of our nourishment in Christ, whereof the parts are, outward, on the Ministers part taking, blessing, breaking, distributing bread and wine: on the receivers, taking, eating and drinking bread and wine: inward, certain works of God in giving his Sonne, and of the receiver in receiving him. This is pub∣lick worship.

Secondly, Private, two

• 1. Meditation by ones self alone of the Word of God, or the parts of it in* 1.90 any particular matter; the parts of which are, consideration of the truth thereof, and application of the same to ones self.
• 2. Conference with a few others, which is a mutuall propounding of* 1.91 mens judgements of any part of Scripture or point of Religion for their mutuall edifying, as Paul went up to conferre with Peter and with the chief Apostles.

Thirdly, Indifferent, which may be done both publickly and privately, yea which must be done both in private by each person and family, and also may be done, and most of them must be done by the whole Assemblies of men professing true religion. These are ordinary which must be of constant and continual pra∣ctice day by day as occasion serveth, which are four,

• 1. Reading the Scriptures and good Books, or hearing them read, which is an intentive observing of the things contained in the Word, or such godly Books as tend to make the points of doctrine in the Scripture contained, more plain and usefull unto us.
• 2. Catechizing, which is a particular teaching the principles of Religion by Question and Answer, necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish. For the Housholders it is appa∣rent* 1.92 in that Commandment, that they should whet these things upon their children; for Ministers, Let him that is catechized in the Word make him* 1.93 that catechizeth him partakers of all good things: Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him.
• 3. Prayer, Pray continually, saith the Apostle; for private prayer, Enter into* 1.94 thy closet and pray, saith our Saviour Christ; and Mine house shall be called a house of prayer, saith the Lord himself for publick worship.
• 4. Singing of Psalms, whether Scriptures, or other conformable unto Scripture made by godly men, ones self or others, it is not material, as some think, for so saith* 1.95 David, Sing unto the Lord a new song; and so saith the Apostle, Edifie your selves with Psalmes and Hymnes and spiritual Songs; the word translated Hymnes signifieth such a Song as is uttered with voice alone, but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick, but must be so performed as may be for edification.

And these are ordinary services.

The extraordinary services are such as are to be performed upon particular and special occasions, either publick or private, such are

• 1. Fasting, which is the setting of an artificial day at least apart to the work of humiliation and reconciliation.
• 2. Feasting, which is the setting of so much time apart to the work of re∣joycing.
• 3. Vowing, which is a tying of ones soul by Gods name unto Gods self to do, or not to do a thing lawful for his furtherance in godlinesse.

These be all the kindes of worship which God in his Word requireth, and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment, so that each man and woman stands bound in conscience constantly to perform the publick and private, as God gives ability, and the extraordinary upon such extraordinary occasions as fall out to re∣quire the performance of them.

And so much for the Matter of true Worship. The Manner followeth; which is as carefully to be looked unto as the Matter; neither shall any service we per∣form be acceptable unto God, further then the manner of performing the ••an•••• is agreeable to his will. Know, four things are required to the right performing of Gods Services in this kinde: 1. Sincerity. 2. Diligence. 3. Faith. 4. Reverence. And when we do worship truly, diligently, faithfully, reverently, then we also worship him acceptably and fruitfully.

For sincere worshipping of God we may learn it by the Apostles denying it of* 1.96 some that preached Christ of contention: what we do for a right end, attain••••g of grace, and for the right motives, Gods Commandment and Honour, that is done truly; for truth in this case is the agreement betwixt the shews we make and mean∣ing we have.

To the sincere performing of the acts of Worship, three things are requisite:* 1.97

• 1. That we do it upon a right motive, which must be Gods Commandment, because he requireth us so to serve him, not pray to be seen of men.
• 2. For a right end, which must be the shewing of our obedience to God, and winning of grace from him according to his promise.
• 3. With the joyning together of the inward and outward man, the Soul and Body.

The Scripture requireth this in prayer by special name, saying, that God is neer to all those that call upon him in truth; that is, with a true intention to please him, and a true desire to get grace from him. The thing which ought to make a Preacher preach, is, that he may be Gods Instrument in converting and edifying souls, see∣ing God hath appointed to do this work by the Ministry of men. The thing which should make the people come to Church, is, that by hearing their souls may live, seeing God hath appointed preaching to save men.

When we do in our souls aim at the right end of the several kinds of Worship we perform, seeking to approve our selves to God so in them, that by them we may profit according to his institution, this is Truth.

The second thing is Diligence, which will follow upon Truth, and is joyned with it, for alwaies they go together as the contrary vices, and therefore in the Hebrew one word signifies both negligently and guilefully, in that speech, Cursed be he that doth Gods work negligently.

He that would serve God acceptably, must serve him heedfully, Eccles. 5. 1, 2.* 1.98 Mark▪ 4. 23, 24. Heb. 2. 1, 2.

Reasons.

• 1. Because of Gods peculiar presence in his Ordinances, Ezek ult. ult. Revel. 21. 3. he is there present, 1. In Majesty, Exod. 40. 34. 2 Chron 5. 14. Isa. 6. 7. the Ordinances of the Gospel are compared to a wedding Feast, Matth. 22. where the King comes in, therefore we are said to come to a throne of grace. 2, In holi∣ness, Isa. 6. 3. Psal. 48. 1. Ezek 45. latter end, Rev. 4. 8. 3. As a Judge, Ezek. 22. 2. Rom. 2. 14. Iob 9. 15, 4. In jealousie, as in the second Commandment, which is quicksighted, Iosh. 24. 19.
• 2. Look to the rule of all your converses with God, Rom. 12. 1. word-service it* 1.99 may be rendred, as 1 Pet. 2. 2. It is 1. A straight rule, Psal. 19. 7. one may quick∣ly go awry. 2. A spiritual rule, Rom. 7. 12. 3. An harmonious rule, Iam. 2. 10.
• 3. Consider the evil frame of your spirits that are to walk with God in this rule, 1. There is much enmity in them to every duty. 2. Much inadvertency in the things of God. 3. Looseness and vanity in the thoughts, Ier. 4. 14.
• 4. God is more honoured or dishonoured in your religious duties, then in all the actions of your lives, there they actively, intentionally, and solely intend his glory, therefore more of their spirits should be laid out in these duties then in all their other actions, Psal. 103. 5.
• ...

• 5. The Devil is there present, Matth. 13. 19. 1. As an accuser, as of Iob. 2. As an Opposer, Zach. 1. 2. 3. As an Executioner, Isa. 29. 13, 14.

This diligence is a setting ones self to procure to ones self the benefit of the ex∣ercise, an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work.

This Diligence consists in three things:

• 1. A taking pains to fit and prepare our selves for these Exercises before hand.
• 2. A due carriage of our selves in them.
• 3. A due use-making afterwards.

For the first, we must all know that there is a very great natural unfitness in our hearts to perform any religious work, any good work at all; that which is of it self unfit to effect any thing, must be fitted for the work before it be imployed in the same. The heart of the best man is very apt to be out of tune as it were for* 1.100 Prayer, Meditation, hearing; when it is exercised about worldly matters, it is made very unapt to matters of godliness, because it cannot converse in the world in that holy and discreet manner it ought, wherefore it must be new tuned, and that is to be the first pains of a good man, without which his following labour is lost.

This preparation is double:

• 1. Common to all Exercises of Religion.
• 2. Proper to some special Exercises.

The common Preparation stands in four things:

• 1. In knowledge of the Exercise to be performed, both that it is by God requi∣red,* 1.101 and what good he intends by, and how he would have u•• perform it. For it is impossible that any man should well worship God in anything, who hath not received convenient information of the nature and use of that thing. No man can pray except he know what it is, to whom to be made, in whose Name, and what good he shall attain by it: Nor reade, nor hear, unless he know the needfulness and nature of these Ordinances. For it is the Word of God by which all things are sanctified, in that our minds are thence instructed of the lawfulness and man∣ner of performing them. This is the foundation which must be first laid to all that follows, to be made acquainted what the exercise is, what good it will bring, how necessarily required, that so a man may do what he does out of this knowledge, and not serve God he knows not with what.
• 2. A man before he comes into Gods presence about such works must repent of his sins, yea renew his repentance, bethinking himself of the several things which he latest committed, to work a fresh measure of grief in his soul, with a full de∣termination of heart to strive more against them; for God cannot endure to be served with a foul hand. The sprinkling water must be sprinkled upon us, and we must purge our selves from all uncleanness if we draw near to him. So in the old Law they were to wash their clothes after some pollution, and when God came to them to put off their shooes. And that is it which David saith, I will wash mine hands in innocency and compass thine Altar. A man must bring an undefiled spirit; if he will pray, he must work his heart to sorrow, and resolution to amend his late sins, for he cannot be welcome into Gods presence, that is not cleansed from his wickedness, or hateth to be reformed, we must be pure if we will come into Gods presence.
• ...

• 3. Prayer to God for his blessing must be prefixed to all religious services, for our better inabling thereto, for of our selves we can do nothing, all our suffici∣ency comes from him who hath promised to hear us when we pray, and to grant our petitions▪ so that without seeking a blessing we cannot expect to finde it; and therefore the Apostlē saith that all things are sanctified unto us by prayer, even exercises of Religion, the Word, the Sacraments, and the like, yea and Prayer too, by praying God first for his Spirit of Prayer. Therefore he that will serve God aright, must first crave his help and grace to serve him.
• The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come, and of our vileness, base∣ness,* 1.102 unworthiness to come before him, that so we may be rightly affected with the regard of him, Levit. 26. 2. So Cornelius saith, that he and the rest were all there before God to hear what Peter should say unto them, they had considered with themselves that God came to speak unto them, and that they came to hear him; for in what service we do not make account that we have to deal with the Lord our God and Maker, and do not put our selves in minde what a one he is, we shall not carry our selves aright towards him. Abraham said he was dust and ashes when he prayed to God, therefore the Lord hath set down a Preface before the Lords Prayer, acquainting us what a one God is, because by the thinking of him, and striving to bring our hearts to conceive of him as such a one, we should be better fitted to make the requests and supplications following, the heart then must put it self in minde what it goes about, and to whom it tenders a service. I come before the Lord Almighty that hath my soul in his hand, to hear him speak to me, or to speak to him. I draw near to the King of Heaven and Earth, I pre∣sent my self before his face, let me frame my self so as befits his holy and all∣searching eyes. And this is the common preparation for our religious duties. Now special preparation for special services follows to be spoken of; that is, to the Word, to Prayer, to the Sacraments, and to a Vow.

For the Word. The heart is to be framed to a resolution of obeying it in all things, this is the honest and good heart whereof our Saviour makes mention in describing the good ground, concerning this it is that our Lord saith again, If you will do my will, you shall know it. This will give a man a good memory and a good judgement, and the Lord to recompence this obedient resolution will become as he hath promised, a Teacher to the humble; so shall he be taught of God that comes with a firm purpose to be guided by God, and that in all things. Before you come to Church you should spend some time with your hearts, to en∣cline them and bow them to the testimonies of God, and to say unto your selves, I am going to hear what the Lord will say unto me, seeing he is my Maker I will not harden my heart against him, but I will be ready to know what he teacheth, and not gainsay any thing that shall to my conscience appear truth, and I will undoubtedly yeeld to that I know in practice, for it is the word of him that is Lord of the spirits of all flesh; then will the Word be powerful to make us able, when we resolve before whatever it be to be willing.

2. Before Prayer a threefold consideration is necessary, of our special wants, and sins, and benefits, that we may accordingly mention them in our Prayers, The Lord hath promised he will grant us whatsoever we shall ask, we must bethink our selves therefore what be those things that for our present estate we do stand in need of. What sins had need to be pardoned and healed, what benefits continued, or new given, and what we have already to give thanks for, that we may with more earnestness pray when we know for what we will pray. In the next place we must consider of Gods gracious promises that he hath made unto us to help, and of his exceeding mercy, goodness, and power, by which we are sure he is able and willing to help, even of those Excellencies of God which the title, Our

Father which art in Heaven doth offer unto our consideration, but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants.

Thirdly, For the Sacraments, the special preparation is,

• 1. By examining and judging our selves, as the Apostle speaks, that is, a more narrow and diligent search for our estate, and for our particular offences if we have forgotten any, if through carelesnesse or guile we have let passe the sight and acknowledgment of any, that now the old leaven may be cast out. So saith the Apostle, Examine your selves, and again, If we would judge our selves God would not judge us.
• 2. We must labour to get a good appetite to this spiritual food, to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there. God cals all that thirst to come and eat. As a good stomack is a necessary preparation to our natural meals, so to these spiritual meals is a good desire and longing for the grace there offered, remission of sinnes past, and power to live more blame∣lesly and holily hereafter. Then when a man hath by special examination and judging himself found out his faults and humbled himself for them, and also hath brought his heart to long for Christ Jesus to be his Saviour, and to save him from the punishment and power of them by his body and bloud, he is now fit to come to the Lords Table.
• 3 He must meditate on Christs sufferings.

Lastly, For a vow, because this is a very solemn bond betwixt God and us (I speak it not of imposed vows, but assumed) wherein we enter, it behoves us very carefully to weigh the nature of the thing, and our sufficiency for the same, that we may not be rash with our lips to speak before our Maker, which is principally spo∣ken of vowing by Salomon; for better not vow then not perform, for want of which care many men have so intangled themselves, as their vows have been occa∣sion of exceeding much misery unto them, as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought (for can any man* 1.103 imagine that the newly reformed Church of Israel at that time after so special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination, and so expressely forbidden) yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse. Whence followed at least in the opi∣nion of those times a necessity of remaining a Virgin and child lesse, so that his ex∣ample must warn us before vowing to consider distinctly and seriously what we vow.* 1.104

Thus we have shewed you what diligence is required before the worship. In the worship is * 1.105 required as great diligence, Rom. 12. 11.

First, With our understanding and thoughts to make them attentive, that we may heed what we do, and apply our thoughts and conceits alone that way, that so there may be an agreement betwixt body and minde. Thus in praying we must mark what it is that we ask, confesse or give thanks for, so that we understand our selves, and be able to approve that we have asked nothing but what we might. In hearing we must listen and attend that we may carry away the Word, and let it* 1.106 not leak, we must binde our mindes to give heedful attention, according to that, Let him that hath an ear hear what the Spirit saith. Hear, O Israel, saith Moses oft∣en. Hear, O children, saith David. So in the Sacraments we must mark each acti∣on, and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward. When we see the bread, consider of Christs presence and power to nourish; when we see the wine, of his presence and power to comfort; so in the other actions, when we see the breaking of the bread think of his death; when we see the giving, consider of Gods offering him, and so in every action we must serve the Lord with our whole heart, whereof one part is this, observing, attending, marking the action.

Secondly, We must bring our affections to be so moved as the nature of the ex∣ercises requireth, which is that which is commended in the good Iosiah, his heart melted in hearing threatnings, and the Thessalonians received the Gospel with joy▪ in prayer we must be fervent, and in the Sacrament we must bring our hearts to a* 1.107 feeling sorrow for Christs death and our sins, and to a joyful remembrance of the great work of our redemption; so it must be a sweet mixture of joy and sorrow, so must we worship God with our whole heart, for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship, as hath been said, so in prayer, David cried unto God, was earnest a∣bout his requests. This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable, and this is diligence in the worship. There must also be diligence after the worship in a care to make good use of it, and to observe our growth by it, and to perceive what proceedings we make in godlinesse by all the services we perform, seeing all that we do tends to this end, the Sacrament, Word, Prayer should nourish grace, all to confirm and strengthen the grace of the inward man.

All duties to God must be done with all the faculties of the inward man.

2. With the intention of all the faculties.

The demeanour of the body lies in this, that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God, a vain carriage of the body is an evident argument of a vain minde.

2. The soul should be active, the whole inward man, the understanding should be ready to apprehend truth, the will to choose it, the memory to retain it, the conscience to submit unto it, Isa. 58. 5. 1 Cor. 14. 15.

Reasons why the inward man must be active in worship:

• 1. God will be worshipt according to his nature, Iohn 4. 24.
• 2. The soul is the man, the main of sinne lies in the soul, Mic. 6. 7.
• 3. The soul only is the seat of grace, Ephes. 3. 17.
• 4. The end of all Christian duty is communion with God, he can have no com∣munion with the body.
• 5. In this doth the glory of all a Christians duties consist, Mark 13. 33. Revel. 5. 8.
• 6. This onely makes the duty fruitful, the fruit of the duty lies in the acti∣vity of it.

After the duties done there should be

• 1. An impression of Gods holinesse upon us, Exod. 34. 29. Acts 4. 13. a savour of the duties we have done.
• 2. When we have found out God in a duty, we should ingage our hearts to that duty ever after, Psal. 116. 2. and it should encourage us in all the services God requires, Gen. 29. 1.
• 3. We should be very thankful to God for every good motion, thought, new discovery, 1 Chron. 29. 13.

The special duties after the Word, Prayer, and a Vow, are these.

After the Word to call our selves to account what we remember, and so to search if it be true, and ponder upon it our selves with a chewing of the cud, and the life of hearing depends on it. This is digesting the Word, this is causing it to take root, this is ingraffing it in the heart, and if we have convenient means of compa∣ny we ought to conferre of it, and advise together about it, that one may help another, so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them. The next for prayer is as David saith, to wait on God, to look for and continue though we be defer'd, to look for what we have begged, and to observe how it is granted, that accordingly we may be thankfull or humbled, and increase our earnestnesse. When a man prefers a Petition to the King he gives his attendance to see what successe, so must we to God. Our eyes must behold him as the eyes of the handmaids the Mistresse, so that we may be able to see, whe∣ther he be angry against our prayers, or condescend to them, and if he do seem angry, yet we may not faint but follow him still: if we have praid against a tem∣ptation, we must look for power against it; and if we feel power, rejoyce in God

that gave it, if not pray again, and still wait renewing our supplication: so if we have desired any grace or benefit either temporal or spiritual according to Gods Word, we must not make haste or be heedlesse, but even wait and attend his lei∣sure, as one that is infinitely better and wiser then our selves.

Next for vows, the uses must be, a special care of our vow to fulfill it, for the word is expresse, Thou shalt pay thy vows, and thou shalt not go back if the vow be of things lawful, else we must not stand to it, but with great repentance for the vow perform Gods Commandment rather then our vow.

Thus you have heard of truth and diligence: there are required two things more, Faith,* 1.108 which is a believing of Gods truth shew'd in the exercise we per∣form according to the nature of it, Heb. 11. 4. In praying we must believe that God can and will grant our requests, asking with boldnesse and assurance, When you pray believe, saith our Saviour. When we reade the Word and hear it we must believe that each thing is true, and shall accordingly be performed, both predi∣ctions, promises, threats, in the like manner we must believe that God will blesse those his Ordinances to our spiritual good, and in general we must assure our selves that God will accept us in his Ordinances, and bless them to us for our good. Truth aims at the right end, diligence labours so to do them that we may not misse that end, Faith assures us that our diligence shall be prosperous, and so these three things hang together, and fitly, one for the help of another. If the Word be not mixed with Faith, if Prayer, Sacraments, every worship be not so mixed, then it will not be profitable unto us, for the wavering minded shall receive no good.

The last point is reverence, Levit. 26. 2. & 10. 3. which will follow doubtlesse upon the former, indeed this should have been named first. We must worship the* 1.109 Lord with reverence, saith David in Psal. 2. and he cals even upon Kings and Princes to have this affection, saying, Serve the Lord with fear. A true apprehen∣sion of Gods greatnesse and our own basenesse will work fear.

This Reverence is double:

First, Inward of the heart which is a framing our selves to a special apprehension* 1.110 of Gods goodnesse and greatnesse over us, Hos. 3. 5. Deut. 7. 21. Isa. 40. 17. a mixt working of love and fear, love to God and desire to please him, fear lest we should displease. For so reverence seems to be a compound affection of these three. We are still in Gods presence, and therefore should walk in fear of him continually, but we come near unto him even before him, if we addresse our selves to religious services, Psal. 100. 2. wherefore there ought to be a fresh renew∣ing and augmenting of our reverence in such cases.

Secondly, The body must also be reverent before God, and therefore come and worship before the Lord, and bow down and kneel; all worship is termed bowing. In

all services the outward man must be composed in a more stayed, quiet and still manner then in any other exercise, if we kneel it must be reverent, if we stand that must be reverent, if we sit that must be reverent, and what usual outward testifications of submission we would practise before our betters in worldly re∣spects, we must much more practise before God when we draw near to worship him. Thus much for the performing of true worship for matter in regard of object, parts, for manner also in practising diligence, sincerity, faith and re∣verence.

Concerning performance of Gods solemn worship we have spoken. Now God would that his worship should also be preserved and upheld for continuance of time generation after generation, and that in purity and credit. To this purpose two things are necessary, Church-maintenance and Church government. For without these two things, allowance of means for their livelihood that attend any work, and a due observation of good order by them that are imployed any way in that work, no work or service can have an honourable and respective continu∣ance in the world.

For the first, viz. maintenance, the Apostle saith, Let him that is taught make him that teacheth him partaker of all his goods; and it is Gods will that those should live of the Gospel which preach the Gospel. The Ministers maintenance should be competent, honourable, certain.

For the second, Discipline or Government it concerns 1. The Ministers. 2. The People.

For the Ministers, the Government is to provide fit men for fit offices. 2. To censure those which be disordered in the Ministery. 3. To depose those which be of scandalous life and erroneous doctrine.

For the People, the Discipline is either private or publick. The private consists in 1. Admonition. 2. Complaint. 3. Withdrawing themselves. 4. Acknowledging their offences. Publick, it is 1. Admonition. 2. Excommunication. 3. Recei∣ving in again the penitent.

So much for those duties which are commanded in this second Commandment.* 1.111 Now we will speak of the things forbidden therein, which are of two sorts, Sins of Omission and sins of Commission.

The sins of Omission are in regard of the performance of Gods worship, and in regard of preserving and continuing it, for performing either in regard of the matter o•• manner, and for both either total or partial. The total omission for matter is when we do even altogether neglect the services commanded of God in his Word, or at least the most of them, and that with a kinde of contemning them as fruitlesse and unnecessary, as when men absent themselves from the Con∣gregation, and care not at all, or not usually to come to the hearing of the Word or receiving of the Sacraments, or when they never reade, pray, meditate or use any good conference, thinking these things needlesse, which is the sinne of pro∣phanenesse condemned by the Apostle, when he saith, Heb. 12. 6. Let there be no prophane person amongst you as Esau. Partial omission for the matter, is when one doth these sometimes and sometimes omits them, by starts and sits performing Gods worship, and then leaving them again, either all of them or some of them, which is a degree and disposition toward prophanenesse, as those who would fast for a day, and then after cared no more for Gods service. Total omission for the manner is, when men do wholly neglect that sincerity, faith, reverence and dili∣gence

which is required, making no preparation at all, giving no attention, nor caring at all to have their affections moved, nor at all observing the fruit and benefit they reap by Gods Ordinances, so that they perform the thing it self, they little or nothing regard in what fashion, and so become hy∣pocritical or formal servants of God, either wholly moved by custom and exam∣ple; or at least by a kinde of superstitious inclination, and so either aiming at cre∣dit, and pleasing of men onely, or else misaiming at better things, hoping by the thing done in some form though without all power and zeal to please God, this formal, hypocritical and irreverent worship is to be taxed, when men do the things but alone in outward fashion and carelesly, and for custom and mans sake, not aiming at the true end•• which God hath appointed. These are omissions for the performance of Gods worship, there is a fault also in omitting the preservati∣on thereof.

First, By niggardice in not cheerfully allowing of things necessary to uphold the worship of God and his Ministers, tendering such allowance pinchingly and grudgingly if at all.

Secondly, By carelesnesse in Church-Discipline, when there is not due care for the choosing of good Ministers, or rejecting of evil, viz. when offenders are winked at, not admonished, not excommunicated; or in private, when men do not admonish, complain of, or withdraw themselves from scandalous offenders. In a word, when many of these things are either in whole or in part omitted that are appointed, then is this Commandment broken. So that according to the num∣ber of duties commanded, so must the breaches of this Commandment be numbred in case any of them be wholly or in part neglected.

Now I come to shew the sins of Commission, that is, the doing of things con∣trary to the duties commanded, even things that are forbidden.

Sins of Commission are here of two sorts, 1. Direct. 2. Indirect. The for∣mer being simply and of themselves sins, the other sins by a consequent, and in some respect annexed to them.

Direct breaches of this Commandment are in regard of performing these Ordi∣nances, and in regard of preserving and continuing them.

For performance here are two things forbidden. The tendering of a false wor∣ship, or abasing of the true. False worship is a worship not enjoyned by God, for the measure of Gods worship is the manifestation of his will, wherefore what agrees not with that as being inconformable to the right rule of worship, is wor∣ship alone in shew and appearance, that is feigned and counterfeit, like bad coyn not true and right.

Now worship is false in regard of the Object and Parts of it. For the Object* 1.112 it is false▪

First, When the true God himself is intended to be worshipped but under some visible or sensible representation, when I say God set forth by any Picture or Image is worshipped, or when any such Image is used as a means to derive and convey honour unto him by. This was the sinne of the Israelites in the wildernesse * 1.113, for

they purposed in their intention to serve that God which brought them out of* 1.114 Aegypt, but for the better helping of them in this worship, and to stir up their devotion, they would set up the image of an Ox (a most beneficial creature, whose labour did yield them through Gods blessing the best means of maintenance and living) somewhat to represent God unto them, and to bring his benefits unto their mindes. So Aaron professeth, when he saith, To morrow shall be an holy day to the Lord. This was likewise the sinne of Micah the Ephraimite, he made a Teraphim, and had an house of Images. Teraphim was the Image of a man, ••e made this to worship God in and by, for he saith, Now I know Iehovah will blesse me, it must needs be that he purposed to worship that God, of whom he did ex∣pect a blessing for his worship, and his mother had vowed the silver to Iehovah to make a graven and molten Image, wherefore this Image vowed to Iehovah must needs be intended to serve Iehovah by. This was the sinne of Ieroboam, who said of the Calves, These are thy gods that did bring thee out of the Land * 1.115; as if he had proclaimed that he intended to do service to the God of their Fathers, but he thought it convenient to have him represented to them by these figures, and under these Images to have service tendred unto him. And therefore David chargeth the Israelites to have changed their glory, meaning God (who was indeed their glory) into a similitude of a Calf, that is, to have set up an image of a Calf to re∣present

him by; and Paul saith the same of the wiser Heathen, that they did worship God but not as God, but changed the glory of that incorruptible God into the similitude of a corruptible man, that is, they went about to set out and repre∣sent to themselves the glorious maker of all things by sueh base and inglorious pi∣ctures, as if there could be any proportion betwixt God and a dead Image, the workmanship of mans hands, which is indeed a great embasing of their apprehen∣sion of his Majesty, causing them at last to think as meanly of God as of a thing that could be so set forth, yea this is the sinne the Prophet so findes fault with in* 1.116 Gods Name, saying, What similitude will you set up to me? and whereunto will you liken me? And this is the sinne of the Popish Church which they continually com∣mit and maintain, and by which they have so corrupted themselves that they even cease to be the true Church of God, and are turned into a company of spiritual adulterers, for that Church with the wine of her fornications hath made almost all Nations drunken, to whom hath she not conveyed the infection of this foul Idolatry? God must be worshipped under the picture of an aged man, the holy Ghost under the similitude of a Dove, the Sonne of God under the similitude of a man hanging on the Crosse, all foul Idolatries, for seeing that Christ is God as well as man, he is no more to have an Image set up to him then the Father or holy Ghost, seeing the Divinity is not representable, and the humanity without the Deity is not Christ, so that it is nothing but a strong fancy makes men take any pi∣cture for Christs picture; for seeing his natural physiognomy is wholly concealed in Scripture, and no approved story hath acquainted us with it, and seeing his Deity is wholly irrepresentible, why should any picture drawn by man be called a picture of Christ rather then of the thief that hanged by him? It must needs be a very dead devotion that a dead picture can provoke.

This is the first falshood of worship for the Object, when the true God is in∣tended as the Object, but under some picture or representation, for God repre∣sented by an Image is now become an Idol, seeing the true God hath disavowed all such representing. This is the first kinde of Idolatry.

Another is, When a creature hath these kindes of worship performed to him* 1.117 (or any like them) which God hath appointed to himself, and so becomes the ob∣ject of worship: so Paul to the Galatians defines Idolatry to be a serving of the creature, or of those things which by nature are not Gods. He useth the word serving which utterly overturns that fond distinction of worship and service mentioned by Papists to shift off the blame of this sinne; to serve that which by nature is not God, is flat Idolatry. Now there are divers creatures which have been and are worshipped with the worship due to God or something like it, and coined in imita∣tion of it.

First, Angels, which thing began in the time of the Apostles and is by Paul* 1.118 writing to the Colossians condemned as a base will-worship.

Secondly, Saints departed, which grew into the Church long after by degrees,* 1.119 and was rife since four hundred years after Christ amongst many (though not al∣lowed by the authority of the Church-Governours, as after it was) by building

Churches, dedicating Altars and dayes, and offering Incense and the like to these, all which are still in use and practice among the Popish Churches, yea are by them maintained as very devout and profitable exercises, for what more common then Invocation of Saints with them, pretending that they may so honour them as Gods friends? whereas Gods worship is to be given alone to God, if Christ might be heard above the Pope.

Thirdly, The Sunne, Moon and Stars have been worshipped by Heathen men, under a conceit that there were certain spirits rulers of the world under God assi∣stant* 1.120 to them, whereas they are created by God for the use of mankinde, and do move by their own natural inclination as other things, not by any such external mover.

Fourthly, The pictures of God, Christ, Saints (so supposed to be I mean) have been and are still worshipped, which is the very particular made choice of in this Commandment, to include all other spiritual uncleannesse, as the sinne of adul∣tery in the seventh to include all other bodily filthinesse; for indeed this is the very grostest of all to worship a dead stock, whatsoever shifts men have, as if they did purpose not to worship the thing for its own sake, but for the thing represent∣ed by it. Such things Jews and Gentiles did alledge for their excuse, but God re∣jects their counsels, and saith, in spight of all their denials, that their Idols were gold, meaning and nothing else but gold, and that they worshipped the work of their own fingers, he counted alone the wood or stone served, what ever they dreamed of a further Deity represented. And this Idolatry also the Church of Rome maintaineth, and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped Su∣premacy.

Lastly, The Devil personally hath been and is worshipped by services invented by himself of Witches and Sorcerers, to whom he did appear in bodily shapes, which is of all Idolatries the most searfull and hainous, because here Gods pro∣fessed enemy is openly set in his place and room.

And thus much for the falsnesse of worship in regard of the object; now it may be also for the kindes and parts, that is, when any action or actions are per∣formed to the pleasing of God and working of spiritual grace in our selves, that God hath not assigned in his word for that end, which is to worship God after the commandments of men, which the Apostle forbids, Tit. 1. saying, That men must not give heed to the commandments of men which do subvert the truth. The same thing is by him condemned under the name of will-worship * 1.121, for what I do out of a re∣ligious conscience to God, with an intention I mean to please and honour him thereby, and hoping to win grace to my soul, by that I in my minde intend to worship him, and if there be no other warrant for this but my own will, this is now to serve God after the precepts of men which he cannot endure. And with such will-worship the Church of Rome abounds, they have their vows of canoni∣cal Obedience, Chastity, Poverty, and a number more; it is our great happiness that we are delivered from the bondage and slavery of them.

Thus you see the false worship forbidden; now follows the second branch of things forbidden in regard of the performance of Gods solemn worship, which is

the abuse of the true worship, and that worship of God is abused both in the matter and manner of it.

First, For the matter, by taking away any of those parts from any kinde of wor∣ship which God hath commanded to be performed; as for example, the Church of Rome hath taken away the Cup from the Sacrament, and so maimed the Seal of Gods Covenant, yea they have taken away the reading of the Scripture in private altogether, and will not suffer men to exercise themselves therein; and they have taken away the whole power of the Scripture, in subjecting it to the Church, and not the Church to it, and in causing it to be read in an unknown tongue.

Secondly, by adding any part of worship unto those which God hath appoint∣ed; as for example, to the Sacrament of Baptism they adde oyl and Spittle, and the sign of the Crosse * 1.122, I say, added these things, because they have not appointed them as matters of meer Solemnity or Order, but as mat∣ters of Religion, profitable to the Soule and needfull in conscience to God.

So much for the abuse of Gods worship in the matter thereof: it is abused for the manner,

First, When it is performed hypocritically, meerly out of fashion, and out of a desire of winning credit and good estimation from men; yea, or out of a con∣ceit of meriting and deserving at Gods hand, for this last conceit is as false an end of worship as the former, and the aiming at it no lesse hypocritical, because I neither intend to shew subjection unto God, nor to gain grace, but in the one to win credit, in the other to binde God to men, and make him as it were in my debt. So the Pharisees were hypocritical both wayes, for they did all their things to be seen of men, and yet withall they hoped to get salvation as by desert for the work sake done, as it appeareth in the proud Pharisees prayer: and Paul confesseth as much of himself, when he saith, that the things which before were gain to him, meaning in his conceit such as would bring him to heaven, now he renounceth, to relie wholly upon Christ, and to be found in him.

Secondly, When it is performed in formality, the outward thing done without any care of preparation, attention or affection, only with some outward gestures and behaviours, carrying a shew of these things, such as was the service of the Jews in their sacrificing, I mean the hypocrites among them, and such is all the religion of the Popish Church in publick, where all is done in an unknown tongue, and such is the worship of our dissembling time serving Protestants, which care for nothing but the very outward act, look to nothing else, and have an hope that that shall serve their turn to bring them to heaven.

Lastly, When it is performed rudely, irreverently, carelesly, with an open ma∣nifestation of contempt and neglect, which is one of the worst abuses for the man∣ner of all other.

These be sins in regard of performing Gods worship, when it is ill performed for matter and manner. Now those things follow which are forbidden in regard of the preserving of it, which are

First, Sacriledge, that is the turning of holy substance and wealth to common* 1.123 and prophane uses. There must be some things holy, else there can be no sa∣criledge.

Next follows the abuse of Church-Discipline, and that is in regard of the Mini∣sters and people. In regard of the Ministers four-fold.

First, When a false Ministry is erected and set up in the Church of God. A Ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly (for we speak of Ecclesiastical Ministry) binding some man upon whom that relation is put to the constant attendance upon those actions: Now when men are appointed to such actions which have no warrant out of Gods word, neither are indeed profitable for the soul, this is a false Ministry. Such is the Ministry of the Church of Rome, where men are appointed to say and sing the Word, Psalms and Prayers in an unknown tongue, a service unhallowed not or∣dained of God; so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead, that is, as they call it, to celebrate Masse, for Christ never appointed a sacrificing Ministry in the New Testament, nor any other Sacrifice but the Sacrifice of prayers, thanksgivings, alms, and of our selves: And this is the first abuse of Church-Discipline.

The second is, When those that are not Ministers are allowed to intermeddle in ministerial functions, and actions proper to the Ministers, that is, to men set apart by a known and publick order to give attendance unto some Eccle∣siastical function: As for example amongst us, once women were admitted to baptize, and so if any do take upon him to preach or administer the Sa∣crament that is not admitted to the order of the Ministery: This is a great abuse of Church-Discipline, and to joyn with such, knowing them to be such, is a sinne.

A third fault in the Church-Discipline for the Ministery is, when wicked, erroneous, scandalous men are let in, and suffered to abide in, yea or any without due care of trying them, for Timothy was to lay hands upon none rashly.

A fourth fault is, when good and able men are either kept out or thrust out for things of no moment.

And these be the abuses of Church-Discipline in regard of the Ministry: The abuses of it in regard of the people follow, as

First, In the Governours publickly, when either Excommunication is abused, or when too much rigour is used toward the penitent. Now Excommunication is abu∣sed three wayes, 1. When it is put into the hands of too few, especially such as have nothing to do with it, which was the fault amongst us formerly, for the Chancellour or Official, or his Deputy, as the Deputy of the Bishop, took all the matter upon him, some Ministers names (though not the Pastour to the offender) being set to alone as a cipher for fashion sake. This being a chief part of govern∣ing the Church, belongs to the Pastours of the Church. Paul did not himself ex∣communicate, but appointed that the Corinthians should excommunicate the in∣cestuous person. Indeed he did deliver Hymeneus and Alexander to Satan, as it seemeth himself, but this was because they themselves were Pastours, and so would not excommunicate themselves, or taking upon them to be teachers of the Church at large, were not to be medled with by any particular Governours of any parti∣cular Church. But if the Apostles did alone do this in regard of their superemi∣nent Authority, it follows not that others may do it now; for in this unli∣mited and supereminent power the Apostles were not to finde any Succes∣sours, because they had no Successours in the eminency of Gifts, with∣out which such Authority must needs prove mischievous in any one mans hands.

Secondly, Excommunication is abused when it is pronounced against men for small and trivial offences, to pronounce a man a child of the devil, and out of the state of grace, because he will not pay a small summe of money for a fee, or because he forgets to appear at the Court-day, or for such toyes; but most of all it is abu∣sed, when it is pronounced against men for well-doing, as it was against the blinde man, and as Diotrephes abused it against those that would receive Iohn the Apostle* 1.124 and his Epistles; as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear, when they were willed so to do, and against those that went to hear the Word preached abroad, when they had it not at home, and the like.

The last abuse of Excommunication is, when it is done privately before one or two, before the Judge and his man, or his mans Deputy: so the most so∣lemn Censure of the Church is denounced against a man, no man knowing of it.

So much for the abuse of Church-Discipline in regard of Excommunication; now it is also abused in regard of too much rigour to the offendor, when upon his repentance he is denied to be received in again to the Church; which was the fault of some few men in austerer times, or when too much bodily exercise of humill∣ation was cast upon them, as a penance to last seven yeers, and the like; this was to turn sound repentance into an outward form, for so soon as ever the penitent did shew sound humiliation, and sound purpose of amendment, after some conve∣nient time of his trial, lest he should be swallowed up of grief, he should be ta∣ken into the Church again, as a member of it.

Now the private Discipline pertaining to every man is abused,

1. By contemning and setting light by the Censures and Admonitions of the Church, which if they be rightly passed they are terrible, and should not be despised.

2. A free conversing with offendors and sinners that are scandalous, and having familiarity with them. Indeed the natural bonds betwixt Father and Mother, Ma∣ster and Servant, Prince and Subject, cannot be dissolved by any wickedness, no nor by Excommunication, but the bonds of familiarity are so far as may be with∣out neglect of duty in regard of these places. A Father must keep his child though excommunicated, and not suffer him to perish, a childe his father, and so in the rest; but familiarity, loving and kinde society, even in such cases is to be denied, and where these bonds are not, so much as may be all society, but to converse with them, be merry with them, play, eat and drink with them that are notorious of∣fendors, chiefly excommunicate, is a great offence against God, and endangering of ones self to infection by them.

Lastly, Obstinacy against Church-Discipline and publick or private admonition, viz. a refusing to confess ones fault, and to shew publick repentance for publick sins, private for private, is a great disorder, which was the offence of the incestu∣ous* 1.125 person at the first, for he stood in his sin, and cared for no reproof. And Paul blames those of the Corinthians that being admonished by his betters, had not repented of their fornication, drunkenness, he must needs mean of publick re∣pentance for their known offences in this kinde, because if they had been private, he could not have told of them, and whether they had in private repented or no how could he tell; but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case. On the other side he greatly prai∣seth them, because they had received Titus sent by him for this purpose, with much fear and trembling, and so consequently with all obedience had submitted them∣selves to his admonition, to do any thing he required for the giving of the Church satisfaction in regard of their offences, 2 Cor. 7. 15. These be the sins condemned in this second Commandment directly, now indirectly some things are forbidden also not for their own sakes, but for some evil consequent that may follow upon them. As 1. All occasions of Idolatry and Superstition to our selves and others, for what is of that nature will in likelihood draw both our selves or others to great sin, though it be not simply a sin, yet it is in that respect sinful, and therefore can∣not be done without sin, unless some other greater respect countervailing that evil consequent, come betwixt to take away the sinfulness of it.* 1.126

Now such occasions of Idolatry are these principally:

1. Keeping of Idols, that is to say, of Images and Pictures which have formerly been worshipped, or at least have been by superstitious persons made for that end and purpose, this is bad if it be in private places, because a man doth not know who may come thither hereafter, and so what mischief may be done; but worst of all when these are suffered to stand in publick or religious places, though the purpose of those which suffer them to stand there, be not, that they should serve for worship, but onely for historical and memorative use. For the nature chiefly of the common sort of people being strongly inclined to Idolatry, and we so much desiring to have our senses pleased in the Worship of God, it shall be very hard and

almost impossible that such things should stand long without being worshipped* 1.127 of some at least, without being made instruments of worshipping God or Christ in or by them. Wherefore S. Iohn wisheth, as babes beware of Idols, not alone of Idolatry, but of Idols, because from having Idols, to worship them, or God by them, it is a very easie step; wherefore the godly Iews did demolish Idols, and were commanded to do so, and so I suppose ought all Magistrates and Governours to do in the place where they have power.

A second means of occasioning Idolatry, is familiar society, leagues of amity and friendship, and mutual help, (for leagues of peace with such are lawful) espe∣cially joyning with them in Matrimony, which was the fault of the Iews in the time of Neh••miah, and which was the beginning of Solomons great * 1.128 fall, for though the commandment of not marrying with the people round about, were in that respect Jewish, as it did make a nullity of the marriage, yet now also to be unequally yoked with Idolaters as well as any other Infidels, cannot be warranta∣ble neither for man nor woman.

A third occasion of Idolatry, is furnishing Idolaters with means of their false worship, as making Idols for them, printing their idolatrous books, or any thing like to this, by which they are furthered in their abominations. These are occasions of Idolatry.

Now appearances are chiefly two:

• 1. To be silent and hold ones peace, and not manifest a dislike of their deeds when occasion serves, for hereby he strengthens the hands of the offenders, as if he did not dislike his ill practice.
• 2. To joyne with them outwardly for fear or the like respects, though inwardly a man dislike of their wickedness and folly, as it seems Solomon did alone go with his wives for fashion sake to their Idol-Temples, though after he might in likeli∣hood have been drawn further. And such was the offence of those that would in Corinth go to the Idols Temples and sit among their old acquaintance in their ido∣latrous Feast, eating and drinking with them, trusting that this was no fault be∣cause they knew an Idol was nothing in the world, which yet Paul doth blame in them, as having communion with Devils in so doing. And such is the case of those that will needs go see Mass, and there carry themselves in all reverent so••t as if they liked all, when inwardly they condemned them.

CHAP. IV. Of the third Commandment.

THou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltlesse that taketh his Name in vain.

THe Lord having injoyned to mankinde that principal service which He* 1.129 most delighteth in, and which for it self he doth approve and require, commands also the less principal both for the kinds and sorts of it, and for a special time to be dedicated thereunto.

The sorts of this Worship are twofold.

• 1. Solemn.
• 2. Common.

The solemn Worship is that whereto men do wholly give themselves, setting themselves apart from all other things to attend it wholly.

The Common is that which is to be performed to God joyntly in and with our other affairs, so far forth as in them we have any thing to do with him or any thing of his. It sufficeth not to honour God in the orderly performance of all religious services commanded by him, but even then also when we are busied in our common affairs, it is our duty to carry our selves so respectively to him-ward, that we may make it appear that we do indeed make him our God; and that due carriage is prescribed in this Commandment, by forbidding one thing contrary thereto. For the explication of the words, we are to know, that by the [Name of God] is meant himself, so far forth as he hath made himself known to us, and all those things by which (as men are known by their names) he hath pleased to manifest himself unto us. These are all referable to two heads, his Word, and his Works; his Works are of two sorts, common to all his Creatures, as Creation, Providence, and special to his Church, as Election, Calling, Justification, Sanctification, Adop∣tion, Glorification, and in a word the whole world of our Redemption. Under the title of his Word are comprehended the holy Scriptures themselves, the true Religion therein contained, and his holy Titles and Attributes; see 1 Tim. 6. 1. All of these are meant by the Name of God. To take up this Name of God, is to meddle with them, or have any thing any way to do with any of them. In the solemn Worship of God we are as it were taken up of God and of his Name, but in common life we have occasion in divers respects to make use of the Name of God, either in word, deed, or thought, and so to make use of them, is to take them up. To take this Name in vain, or for vanity, is so to use them, as the use of them serveth not for any spiritual good to our souls, or any special honour to him. For all things are idl•• and fruitless which serve not for these purposes. That is, (saith Deodate on Exod. 20. 7.) thou shalt not make use of it in Oaths, and other kind of frivolous, unprofitable, rash, false and impious speeches. So then as the substance of the first Commandment was to require piety, and of the second true religiousness, so the scope of this is to require a godly or holy conversation; that is, behaving of our selves holily and godly in the course of our lives, even then when we are not busied in performing any duty of Religion. That in our common and usual speech and actions, we declare what a worthy and reverent estimation we have of the Lord; as by speaking all good of his Name, Word, and Works; and in our lawful callings, by ordering and behaving our selves wisely and gra∣ciously. Rogers seventh Treatise of the Commandments, c. 15.

Thus B. Downame and Wollebius also interprets this Commandment. The graci∣ous heart sees God in every thing, Exod. 15. 1, 2, 3. Deut. 33. ult. Iudg. 5. 3, 4. 1 Sam. 2. 2, 3. In afflictions I held my peace, because it was thy doing, saith David, in mercies, Gen. 33. 10. See ver. 4. & Psal. 44. 3.

Reasons.

• 1. The Lord promiseth this as a great mercy, Matth. 5. 8. See God in all his dispensations here, and beatifically in Heaven.
• 2. This will set one in Heaven, Matth. 18. 20. the Saints in Heaven injoy God in all.
• 3. The Lord requireth this of us, he alone should be exalted, Isa. 2. 17. Rev. 21. 22, 23.

Now we will proceed to* 1.130 shew what things are

• 1. Required in this Commandment.
• 2. Forbidden in this Commandment.

The things required may fitly be drawn to these two head.

• 1. A due and right use of such holy actions as fall out to be performed in and with our common affairs, by which we do call God himself as it were to inter∣meddle with our businesses and affairs.
• 2. A right and due behaviour in our common affairs, so far as they may any way touch God, or concern him.

For the first, there are (say some, though this be controverted) two holy acti∣ons, whereof we have many occasions to make use of in our ordinary dealings;

these are

• An Oath,
• A Lot.

An holy action is that which hath God for the next and immediate object, and which is done for the exercising of holiness either in whole or in part, as for the next immediate end thereof; which description doth sufficiently distinguish the thing described from all other things, and agrees to all such things which are of that kinde; and this description doth equally agree to these two forenamed things, viz. a Lot and an Oath, both of which are holy.

1. For an Oath, I will declare 1. The nature. 2. The use of it.

For the nature of an Oath, there are the essential or proper parts of it, and the next and proper end whereto those parts are to be applied in the taking of an Oath.

The parts of an Oath I tearm those several and distinct acts which are included in it, and each of which must be conceived to be done at least implicitely when we take an Oath. There are four in all.

• 1. An Affirmation or Negation either narrative or obligatory; that is, either barely declaring what is or is not, or else binding one to or from some thing, and this it hath common with common speech.
• 2. A confession of Gods Omniscience, Omnipotence, Justice, Authority, and other like holy Attributes, all included in the mention of his holy life in that usual form of swearing, The Lord liveth.
• 3. Invocation of Gods Name, or a calling upon him to shew these holy Attri∣butes of his in bearing witness to the truth of that which we do swear. Assumere Deum in testem dicitur jurare, quia quasi pro jure introductum est, ut quod sub invo∣catione divini testimonii dicitur, pro vero habeatur. Aquin. secunda secundae, q. 8. art. 1.
• 4. Imprecation against our selves, or a putting over our selves into his hands, to be by him punished according to his power and justice, if the thing we affirm be not true, or if we do any way falsifie our Oath. Wherefore these two parts are frequently expressed in an Oath, though they be most times omitted, and the bare

• Name of God mentioned, saying, The Lord liveth. The Apostle saith, God is my* 1.131 witness, whom I serve with my spirit in the Gospel of his Son. And, I call God to re∣cord against my soul. And Ruth takes her Oath in these tearms, The Lord do so to me, and more also, if any thing but death shall separate betwixt thee and me. So Solomon, God do so to me and more also, if Adonijah have not spoken this word against his own life. These are the parts of an Oath.

The end or purpose to which these all must be applied, is the ending of some doubt or controversie, and so setling of peace and quietness, for so saith the Apo∣stle, Heb. 6. 6. An oath for confirmation is to them an end of all controversies. For God is so great a lover of peace and concord amongst men, that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace. To these two things must be added, a third, that we may fully know the na∣ture of an Oath, and that is the object of it, or the person to be sworn by, which should have been named in the first place, and that is God himself, as witnesseth the Prophet, Jer. 4 2. Thou shalt swear the Lord liveth. So Deut. 6. 11. Thou shalt fear the Lord and serve him, and swear by his Name, & 10. 20 Thou shalt cleave to the Lord, and swear by his Name. These things now laid all together, give us to un∣derstand the true nature of an Oath, viz. That it is an holy action, wherein we refer our selves unto God as a competent witness and Judge, for the confirmation of the truth of our speeches, to make all doubts and controversies cease. See Ro∣binsons Essayes, Observ. 49.

Hitherto we have seen the nature of an Oath; let us search into the use of an Oath,

and shew

• 1. Upon what occasions it is to be used.
• 2. In what manner it is to be used.

The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight, either for it self or for the consequents, whether it be before a Magistrate judicially, or in private speech, as also for the ty∣ing and binding ones self to do or not to do a thing of some moment, which I might else by some occasion be altered in. In all these cases we have examples of good men that have used swearing, and therefore we may also lawfully swear. To satisfie another that requires it, Abrahams servant took an Oath about the taking of a wife for Isaac, and Ioseph about burying his father in Canaan, and the Isra∣elites about burying Iosephs bones. To satisfie another that would accept the same, Paul swore to the Romans and Corinthians of his good affection to the one, and the cause of his not coming to the other. To binde himself, Solomon sware to put Adonijah to death; and Ruth, to go with her mother; and the Prophet Elisha, not to leave Eliah. So when it falleth out, that in a matter of some moment there is cause of satisfying another, in giving him assurance that I speak truth, or of bind∣ing my self to speak truth, and accomplish the truth of my words, then it is an honour to God that we interpose his Name to assure others and tie our selves to speak the truth.

These are the occasions of swearing, the rules of swearing upon these occasions are three, as the Prophet Ieremiah hath set them down, ch. 4. 2.

• 1. Truth.
• 2. Iudgement.
• 3. Righteousness.

Truth is opposed to falshood or perjury: Judgement to rash and common swearing; Righteousness to unjust and unlawful Oaths.

• 1. Truth, that is, when the words of the mouth agree with the meaning of

• the heart, and both with the thing it self whereof the speech is, and that without* 1.132 all doubting, halting, equivocating, shifting, according to the meaning that we would seem to have to him which giveth or requireth the Oath of us. He that indeed intendeth what he pretendeth in the words of his Oath, sweareth truly in a promissive Oath; and in an assertive Oath, he that sweareth what he knoweth to be or not to be.
• 2. Iudgement is a serious consideration of the nature of an Oath, and of the* 1.133 thing which we do swear about, and it is opposed to rashness, headdiness, and un∣advisedness, that we may swear with due respect to the great Name of God, which we do take into our mouths when we swear.
• 3. Righteousness is when we do swear so as to give God and man his due in our Oath, having due reverence to God, and swearing about things good, honest, and lawful, that we may settle peace betwixt our selves and others, and so may declare our honourable account of Gods Name; but the principal point of righte∣ousness in swearing, is, when we swear onely to good and honest things, for good and honest purposes, and accordingly stand to our Oaths; and the Prophet pu••s judgement in the middest betwixt these two, because it is an help to both, seeing he that sweareth rashly cannot tell but he may soon stumble upon falshood and unrighteousness, so that judgement respecteth the manner of swearing chiefly, and truth and righteousness the matter.

Thus you see the nature and use of an Oath, and to swear thus is a most wor∣thy service of God.

We must speak now of a Lot, and shew also the nature and use thereof,* 1.134

To the constituting of a Lot three things must concur:

• 1. Some controversie or matter in doubt not agreed upon.
• 2. A casual act, that is, such an act as in regard of the event, dependeth not upon the will, or wit, or activity of any man or creature, but upon the secret dis∣posing of Gods providence, which men do fondly thrust out of sight by the name of luck or chance.
• 3. A referring of the determination of that controversie to the event of that* 1.135 casual act, whether by the mutual consent of parties, or appointment of some su∣periour. And in this reference there are contained and implied the same things that before were contained in an Oath, viz.
  • 1. A secret acknowledgement of Gods infinite Wisdome and Authority over us, viz. that he knoweth how to dispose of all things in the best manner, and that all men ought to be content without any more ado to stand to his deter∣mination.
  • ...

• ...
  • 2. An Invocation, or calling upon him to exercise his Authority and Wisdome in the disposing of the casual event so as shall seem best to him for the determining of the present controversie according to his minde.
  • 3. A binding or tying of the parties to stand to his determination, a profession that he will be satisfied with such determination as he shall please to make by dis∣posing of the Lot. So the casting of a Lot is none other thing in effect, but an actual expressing of such a form of words as these: Lord, thou knowest in all ca∣ses what is best and fittest to be done, and we here are all equally subject unto thee, wherefore there being a thing in controversie betwixt us, which we cannot so well agree upon our selves, but that there will be some discontent betwixt us, we are willing to stand to thy determination, and as thou shalt shew thy own plea∣sure to be by ordering this casual event (which nothing but thy secret providence can order) so shall we rest satisfied; and we beseech thee now to declare thy mind herein accordingly.

The casting of a Lot is but a compendium, or abridgement, or actual expressing of such a prayer, wherefore also the Apostles to the casting of a Lot for the choice of an Apostle, did adde such a prayer, Acts 1. Shew whether of these two thou hast chosen.

By this which hath been said it is evident, that a Lot and an Oath are both of the same nature, and that the due use of them is a special honour to God in the exercising of humble submission to him, and faith in his Providence, Truth and Goodness.

This is the nature of a Lot, it follows to declare the use both in regard of

• 1. The occasions of using.
• 2. The manner of using.

1. The occasions of using a Lot can be none other then to determine something in controversie.

All controversies must needs be about matters

• Past
• Present
• To come

As who is to do or have such or such a thing, who hath done, or who doth it.

Now for the determining of things past and present, a Lot doth not serve at all, once or twice it was used for that extraordinarily, but it is not ordinary for that purpose.

But doubts about things to come are of two sorts:

• 1. Contingent, doubtful, and uncertain events and accidents, as Haman by lot would foreknow how his device against the Iews should speed; and for these a lot is not ordained.
• 2. Dispositions or distributions of labours, offices, rewards, punishments, pos∣sessions, or the like, and for these purposes was a lot appointed, as Solomon noteth, saying, Prov. 18. 18. The lot parteth, or maketh division among the mighty. But we must put our selves in minde, that doubts and controversies about such things are of two sorts: some made by men of their own will, and not existent in nature of themselves; some existent in nature, and not onely made by men.

Now if men will needs make a doubt for satisfying of their own fancies, where none is or need to be, the thing being already by other means put out of doubt, it is a presumptuous boldness to put such a doubt to God to umpire, seeing no wise Superiour would take it well to be so imployed by his inferiour, but would utterly refuse to intermeddle in such decisions. For example, A man gave unto his four servants 10^l a piece, or so many pence, and they will needs make such a bar∣gain among themselves of this 40^l, One of us shall have twenty marks, the other 12^l, and the other 12^l, and the other just nothing, and the remainder shall be to relieve the poor, wherefore they come to their Master to tell who of the four shall have the forenamed summes, and who just nothing, would he not be discon∣tented with them and reprove them, and not have any hand in such a division, as being foolish and unequal? and so stands the case in all Lotteries, and yet they are bold to use a lot to determine the matter; that is, to refer themselves to Gods pro∣vidence in this case, and to make him their umpire; is not this an abuse of him?

Wherefore in such coined doubts God must not be made a determiner, unless we will be bold to draw him into the participation of our folly.

But of true and real doubts existent in nature there are also two kinds; for

• 1. Some are trivial and of no weight.
• 2. Some are of weight and moment.* 1.136

I shall propound the opinion of a reverend Divine seeing the thing is much con∣troverted, and leave it to the wise to judge.

To put trifling and toyish differences, sportful and ludicrous controversies unto Gods determination (saith he) is surely to abase and abuse him, seeing a lot is an implicite invocation, as I said, where a man would abhor it to profaness; to make such a prayer in word as any heart would in a trifling thing, there it were also pro∣faness to make it an act, or by signes to signifie it, as it is done in a lot. But in dif∣ferences that either of themselves, or in regard of the consequents of them, be of moment and weight, there a lot may and must be used, that peace may be setled amongst men, none having to finde fault with the division, unless he will be so bold and wicked as to finde fault with God. So in the division of the Land of Ca∣naan, of the Priests Offices, of the work of fighting and victualling the Camp a lot was used, as also in the choice of an Apostle in Iudas room, and of the tythe Lambe in the fold. For because infinite heart-burnings and quarrels might have grown betwixt the Priest and people for Tythe▪ Lambs, if either the one should have taken, or the other have given which he would, and that the order of their yeaning could not certainly be known, therefore that also was a matter of great weight, in regard of the consequents thereof for the constant and universal or∣der and course of tything, though for the particular difference betwixt some one or other Lamb, the matter was not great. So the due occasion of using a lot, is a real difference of some moment about the divisions of something to be divided betwixt such or such that may seem to have reason to challenge each what would best content and satisfie himself.

The manner of using a lot upon such occasions follows, and that must be thus:

• 1. With a reverent careful observation of Gods providence in the event of the thing, and disposing of the controversie so, as a mans heart may say within it self, Thou Lord hast done this, or that not by the wit and skill, or will of any man, but the hidden work of thine own providence without any such thing coming be∣twixt, and thou hast manifested to me thy good pleasure, that things should be distributed thus or thus.
• 2. It must be used with a quiet submission of our will to Gods will so manifest∣ed,

• giving up our selves to be ruled by that hand and providence without murmu∣ring. For seeing the disposition of a lot is of God, therefore we cannot grudge at the falling of it out so or so, but that we shall seem to pick a quarrel with God.

Hitherto of the right use of such holy actions as come to be used in and with our common affairs.

It follows to shew how we must order our selves in our common affairs, so far forth as in them we have to do with God, or any of those things by which he makes himself known to us.

This is double.

• 1. Inward.
• 2. Outward.

The inward also is double in regard of

• 1. Gods Actions.
• 2. Our Actions.

That which respecteth Gods Actions is also double,

• 1. To see him in them.
• 2. To make a good use of them.

The first thing we are bound unto for the sanctifying of Gods Name, is to see* 1.137 him in all his actions, that is, to take notice of him as the Authour of them, in∣forming our selves that he hath wrought them, as David doth Psal. 8. 3. & 118. 23. & Psal. 44. 1, 2, 3. Psal. 18. 47, 48. Iob 1. 21. Ioseph, Gen. 45. 7, 8. Psal. 46. 8. All things that are done in all the world, natural, supernatural, common, special, of mercy, of justice, good, bad, of what kinde soever, must in some sense (even the bad so far as they be actions and means of good) be ascribed to God, and man must speedily take notice of Gods providence and working in them, and say, The Lord hath done this or that, be it never so small or trifling, for his providence ex∣tendeth to every motion of every creature, seeing in him we live, move, and have our being.

2. The second thing we are bound to in regard of Gods Actions, is to make a good use of them, by building up our selves thereby in the knowledge of God, and in all holy affections of love, fear, confidence toward him, and of hatred of sin, love of righteousness, and the like▪ as when the people saw that great miracle wrought by the Lord by the hand of Eliah, they cried out, The Lord is God, the Lord is God, 1 King. 18. 39. So David saith, Psal. 116. 1. I love the Lord, because he hath heard the voice of my supplication. So David having said, Psal. 33. 6, 7. that God hath made all things, addeth, Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him, for he spake and they were created. So the Lord him∣self saith▪ Jer. 5. 22. Fear ye not me, saith the Lord, will ye not tremble at my pre∣sence, which have placed the sand for the bound of the sea? When we see Gods Works, we must see in them the clear demonstration of his Wisdome, Power, Ju∣stice, Mercy, and other holy Attributes, that we may grow in knowledge of him, and love, and fear, and other vertues.

Now this is a general use to be made of all, but there are two special works which he useth to do to mankinde, works of Mercy and Justice, which require two special uses.

• 1. A thankful receiving of the works of mercy.
• ...

• 2. A patient and penitent bearing of corrections.

Thankful receiving of mercies is, so to taste and feel the goodness of God in them, that we provoke our selves by them to serve and obey him with more cheer∣fulness, willingness, and readiness. Each benefit and blessing we enjoy, must cause us to be more careful of pleasing him that gave us all those benefits, and should make us renew in our minds such thoughts as these; It is God which feedeth me, preserveth me, O why should not I respect, honour, love, serve him; Lord, I will give my self to thee, I will obey thee, thou deservest it. The duty of thankful∣ness is required in the first Commandment, the improving of all good things to the increase of this thankfulness is a special sanctifying of Gods Name required in this Commandment. Psal. 116. 12. & Psal. 118. 19. He meaneth there that he will apply himself to the practice of all righteousness because of Gods graciousness in delivering him out of affliction. The want of this God blameth, Deut. 28. 47. and so are good things to be used.

2. The patient and penitent bearing of afflictions, is a framing of our selves willingly and without grudging to undergo the same because God hath done them, yea to humble our selves before him, and turn unto him with repentance. So David did, Psal. 39. 9. & 38. 13, 17. So Iames wisheth, ch. 4. v. 10. and Peter, 1 Pet. 5. 6. So doth Eliphaz advise, Iob 5. 8.

When we meet with any evil from God, if we consider, God hath sent this up∣on me, and therefore frame to be well pleased with it, and to humble our selves and renew our repentance before him, confessing our sins, and supplicating to him for favour, and resolving to cast away our sins and amend our lives, this is an ex∣cellent use of his chastisements, and happy is he whom God so chastiseth and teacheth his way,

So much for our right carriage in regard of Gods works, whereby we sanctifie his Name. Now

We must also sanctifie him in regard of our works, by referring them all to his glory, as the main end of them, intending in the doing of them to shew our obe∣dience to him, and faith in him; for this end, and in this consideration doing them, because he either commands or allows them; and with this purpose and intention of heart, that we may witness our due regard of him. This is to live to God, and not to our selves, which that we may do, Christ died for us, 2 Cor. 5. 15. and this the Apostle plainly requireth, 1 Cor. 10. 31. So our Saviour saith of himself, Iohn 17. 4. I have glorified thee, I have done the work thou hast given me to do. When in each action of ours we consider God would have us do it, therefore we will do it that we may please him, and declare our duty to him, this is to glorifie him, else we do not honour him by our actions, as by eating, drinking, labouring in our cal∣lings, and the like.

So much for the right carriage of our selves to God inwardly. We must behave our selves aright also outwardly, and that both in

• 1. Words.
• 2. Deeds.

The right ordering of our speech standeth principally in four things:

• 1. By uttering good wishes sincerely and heartily.
• 2. By a reverent mention of his Titles and Attributes.
• 3. By good communication of his Word and Works.
• 4. By bold confession of his Truth.

First then we must utter, as occasion serves, good wishes and desires, whereby we may shew the moving of our will to Godward, to do some good or remove some evil that is to be done or removed.

These good wishes are of two sorts, for they respect either

• 1. Our selves.
• 2. Others.

Whether

• 1. Our Brethren.
• 2. Other Creatures.

For our selves, if any sudden peril threaten us, and we do suddenly dart out, as it were, the desires of our souls servently and faithfully, saying, Lord help me,

or the like, this is a due honouring of Gods name, it is not a solemn prayer, but a sanctified use of Gods name. So Iehosaphat being in great danger by the Aramites who furiously assailed him, mistaking him for the King of Israel, could not in that case frame to any set form of solemn prayer, yet he cried unto the Lord, that is, sent up these fervent desires in words to this purpose, Lord help me, Lord deliver me, 1 King. 22. 32. 2 Chron. 18. 31. So our Saviour being in extremity of torment on the Crosse, could not make a set solemn prayer, but he uttered such a short com∣plaint as contained a submissive request to his Father, My God, my God, why hast thou forsaken me? This is an allowable taking of Gods name into our mouths, so it be done heartily and respectively.

Secondly, Now for others also, even our brethren, if upon occasion of meet∣ing them we open our mouths with good salutations, wishing a good day, or the like prosperity to them, so that it be done sincerely and with the motions of our mindes, looking to God-ward, it is a good service of God, as Boaz saluted his reapers, saying, The Lord be with you, Ruth 2. 4. and they returned him alike good wishes, saying, The Lord blesse thee: If such salutations be heartily uttered it is a right exercise of our faith in Gods providence and goodnesse. And not onely so, but if we blesse other things, as corn, grasse, cattle or the like with the like blessing, so that we have our hearts only carried to God, it is a good and accepta∣ble using of his name, as appeareth in Psal. 129. 8. where he saith of the corn growing on the house-tops, that those which passe by do not say, We blesse you in the name of the Lord, shewing evidently, that it was a good and commendable cu∣stome of the people of God then, to crave Gods blessing on the corn, grasse or other fruits which they saw upon the earth in these or the like words, God blesse it, or God save it. These wishes if they proceed from the heart duly apprehending the nature of God, whom they mention, are evident declarations of our faith in God, and of our depending upon him for all good things. So much for good wishes.

Secondly, We must mention the Titles and Attributes of God with all due re∣spect and reverence, when we have any occasion at all to mention them. If it fall out that we use this word, God, Lord, Christ, Iesus, or the like, we are to have our hearts affected with some reverend regard of those divine persons that are so termed, our hearts must entertain honourable conceits of them, and must sub∣missively be carried towards them; this is that which Moses meaneth in part, say∣ing, Deut. 28. 58. Fear this glorious and fearfull Name, the Lord thy God. The name of God must be with fear and reverence taken into our mouths, and we should not once speak of him, but with due apprehension of his gloriousnesse. This is an excellent exercising of that worthy vertue of the fear of God, when we do so regard him that at any occasional mentioning of him our hearts do ho∣mage unto him.

Thirdly, We must use good communication as we go about our other affairs, imploying our tongues as occasion may offer it self to talk of his word or works, Deut. 6. 7. & 11. 19. Iudg. 5. 11. therefore we are commanded that our communica∣tion be alwayes gracious, Col. 4. 6. & Ephes. 4. 29. Such communication must passe out of our mouths as is good to the use of edifying, that it may minister grace to the hearers. See Prov. 10. 22. Psal. 37. 30. A good man is to be ready upon all occasions to speak of good things, the works of God, the commandments of God, his pro∣mises, his threats, and all such things as may help to increase grace in himself or others. When his hand is on earth as his heart, so if he have a companion, his tongue must be in heaven.

Fourthly, We ought boldly to make confession of the truth of God in whole* 1.138 or in part, as any occasion shall be offered; So saith S^t Peter, 1 Pet. 3. 15. Be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and with fear. And this is a thing of so great necessity that no ap∣pearance

of danger, no terrour, no threatning must affright us from it, if we have* 1.139 a due calling thereunto; wherefore our Saviour requireth, that we should con∣fesse him before an adulterous and crooked generation, saying, Matth. 10. 32. Whosoever shall confesse me before men, him will I confesse before my Father which is in Heaven; And S^t Paul commendeth Timothy, 1 Tim. 6. 20. because he had professed a good profession before many witnesses, and setteth before us in the next verse, the example of Christ who before Pontius Pilate witnessed a good confession, boldly aver∣ring that he was the Sonne of God, and saying, That he was sent to bear witnesse to the truth, John 18. 37. and the Lord saith of S^t Paul, That he had called him to bear his name before the Gentiles and Kings, and before the people of Israel.

And so must we order our selves in regard of our words. It follows to shew what our carriage must be in regard of our deeds, and that both

• 1. Generally.
• 2. Particularly.

In General there are also required two things:

• 1. To walk worthy the Gospel.
• 2. To suffer for righteousnesse sake, and for the name of Christ.

First then every one which is called by the name of Christ must walk as becom∣eth the Gospel of Christ, urging himself to such behaviour of life in all things that religion may be well spoken of by means of his good carriage. This is to have our life shine forth so before men that they may see our good works, and glorifie our Fa∣ther which is in heaven, Mat. 5. 16. See 1 Pet. 2. 15. & 3. 1. Phil. 1. 27. Ephes. 5. 8. 1 Thess. 2. 11, 12. A man professing to be of the Christian religion, is to honour that name by a special care of all his wayes, that he may shew forth such goodnesse as all men may be allured to love and like religion for his sake, and is to deny him∣self some lawfull things, that he may not open the mouths of those which are wil∣ling to speak evil; and when out of a desire to make religion well thought and spoken of, we do thus look to our selves, we honour the name of God exceeding much.

Secondly, Every man is bound resolutely and cheerfully to suffer for well doing and for defence of the truth, as Christ saith, Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake; and after, Rejoyce and be glad when all men speak all manner of evil of you, for great is your reward. See Phil. 1. 29. 2 Tim. 2. 3. & 1. 12. Heb. 10. 32. Matth. 10. 38. Our Saviour saith, that his Disciples must take up their crosse and follow him, that is, must resolutely make account with them∣selves to bear tribulation for his sake, and all that will live godly in Christ Iesus must suffer persecution, 2 Tim. 3. 12. and Paul saith of himself, to them which by wee∣ping sought to withdraw him from going up to Ierusalem (where it was fore-told that bonds and imprisonment did abide him) that he was ready not alone to be bound at Ierusalem, but also to die for the name of the Lord Iesus, Act. 21. 13. according as in the former Chapter, Acts 20. 24. That he counted not his life dear so that he might finish his course with joy. Now this suffering if it be to bloud, is cal∣led Martyrdome, which is one of the most glorious services that a man can do for God, and shall be most plentifully rewarded, in which cup Stephen had* 1.140 the honour to be the first that ever pledged our Lord Jesus Christ, as it is recorded Act. 7. 60.

And thus must we order our lives in general by being careful to excell in doing good, and yet chearfully to suffer as if we did evil.

Now more particularly we must use sanctifiedly all the creatures of God, and

do in a sanctified manner all that ever we do, and this sanctified use of the creatures stands in four things,

First, In doing all things out of a well informed conscience, having knowledge out of Gods word concerning the lawfulnesse of our doing or enjoying this or that. This is to have things sanctified to us by the word of God, as the Apostle speaketh, 1 Tim. 4. 5. viz. to have our hearts grounded upon the Word concern∣ing the lawfulnesse of them, and this well-grounded perswasion of the warranta∣blenesse of our actions is the faith, without which he that doth any deed sinneth, as we learn Rom. 14. ult. and therefore the Apostle saith in the case of meats, and the like Rom. 14. 5. Let every man be thorowly perswaded in his own minde. For as a childe or servant doth greatly dishonour his Parent or Master, if he will adventure to do any thing that pleaseth himself, never regarding whether his Governour like or dislike it: but it is a sign of good respect if he dare not adventure upon a thing unlesse he have some good reason to make him conceive, that his Ma∣ster or Parent will approve thereof; so standeth the matter betwixt God and us; wherefore it is an honouring of God thus to take his warrant with us in all things.

Secondly, We must crave Gods leave for, and blessing upon the use of good things in particular, when we know in general that we may lawfully use them. So Paul tels us, that meat, drink, marriage and all things else are sanctified by pray∣er, 1 Tim. 4. 5. that is, by calling upon God for his license to use such benefits or to do such things and to have his blessing upon them. Thus we do sanctifiedly use them when we thus ask leave of God and help from him to do them. Men look that he which would use any of their goods should crave their good will, and that those which would enjoy their help in any thing should request it; for it is a poor thing that is not worth asking, and leave is light; so doth God look that we should carry our selves toward him, and by using all things in such sort we do ac∣knowledge our dependance upon him, confesse his Providence, Soveraignty and Power over our selves and all things, and so worthily exercise the principal graces of God in our souls, for he that will not dare to meddle with any thing in the house till he have requested the good will of such a one, doth by this deed confesse him to be the Lord of the house, and of all things in it.

Thirdly, We are to return thanks to God for his goodnesse, when we have en∣joyed any good thing from him, for so also the Apostle tels, that things are san∣ctified to us by thanksgiving, 1 Tim. 4. 6. when we have lent one any of our goods, we look that he should bring them home again with thanks; so must we give back to God thanks for the use of his creatures, though the things themselves are al∣lowed us still to retain them. And this also is a notable acknowledgement of his Soveraign Lordship over all creatures, and our absolute dependance upon him. So when the Disciples returned reporting what great things they had wrought, our Saviour gave thanks to his Father, saying, Luke 10. 21. I thank thee, O Father, Lord of heaven and earth. So when Abrahams servant had found great successe in his journey, he bows himself, worshipping the Lord and saying, Blessed be the Lord God of my master, Gen. 24. 27. and after also v. 52.

Lastly, It is required that we use all the creatures of God moderately, propor∣tioning the measure of our use of them to the true ends for which God in nature hath ordained them. If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought, he is bound to take just so much and no more to a farthing if he know the Summe, if he do not particularly know the Summe, as near as he can guesse thereabout, and in keeping himself to his Masters direction here, he shews that he accounts not himself but his Master the owner of these goods. So when the Lord hath appointed meat and drink to strengthen and re∣fresh nature, attire to keep the body warm, and to adorn men, according to the distinction of their places, and other like things for like purposes, he that is care∣full as near as he can to keep himself so within compasse, as to use no more of these things then are requisite for these ends, so near I say as he can guesse, doth behave himself like a servant in the use of these things, and by so using them doth give to

God the honour of being the Lord and Master of them: so temperan••e in meat and drink, and all such things is a needfull duty for the sanctifying of Gods name in the use of his creatures.

And so much of the things commanded in this third Commandment; Now of the things forbidden herein which all come to two heads:

• 1. The abuse of those holy actions which are sometimes mingled with our com∣mon affairs, viz.
  • An Oath.
  • A Lot.
• 2. Disordered carriage of our selves in our common affairs.

Of the abuse of an Oath we must speak first.

It is abused two wayes, in regard of the

• 1. Taking, for the
  • 1. Matter of it, in the
    • 1. Object or thing sworn by.
    • 2. Subject or thing sworn to.
  • 2. Manner, contrary to
    • 1. Truth by a false Oath.
    • 2. Judgement by swearing.
      • 1. Ignorantly.
      • 2. Rashly or causlesly.
      • 3. Irreverently.
      • 4. Ragingly.
• 2. Keeping By not performing a lawfull Oath.
• 2. Keeping By performing an unlawfull.

The first abuse of an Oath is in regard of the thing sworn by, and that is double, swearing

• 1. By an Idol.
• 2. By a meer creature.

To swear by an Idol is a great abuse of an Oath, wherein Gods honour is given* 1.141 to his utter enemy, which the Prophet condemns in the Jews, Ier. 5. 7. Thy chil∣dren have sworn by them that are no gods, that is, by false and feigned gods, and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal, and the Prophet Zeph. 1. 5. saith, That God will visit, that is (punish) them which swear by the Lord, and by Malcham. For seeing an oath is a due and true worship of God, how should he endure to have it translated to a false god? Sure∣ly those which swear by them do bear some respect to them in their hearts, and make honourable mention of them with their lips, which is condemned, Exod. 23. 13.

Also to swear by a creature, is to do more honour unto it then ought to be done* 1.142 to it, for seeing an oath is to be taken by the greater, as the Apostle saith, that is, one which hath authority over men to punish them if they swear amisse, and that no creature is so much greater then man, that he can discern to punish the disor∣ders of his heart in swearing, it is a wrong to God to set them in his room when

we swear, yea when God doth plainly say, The Lord liveth, Jer. 4. 2. and saith, Thou shalt swear by his name, Deut. 10. 20. & 6. 13. it seemeth to me that this bid∣ding to swear by him, forbiddeth to swear by any thing besides him.

Here two things may be objected, First, That usual form of swearing which was accustomed by the people of God when they sware, to say, The Lord liveth, and Thy soul liveth, 1 Sam. 20. 3.

To which we answer, That in mentioning this living of the soul they do not swear by it, but alone wish well unto it, swearing by God, and yet mentioning the soul of that party sworn unto, for proof of their love and good desires of its wel∣fare, is as much as if they had said, I swear by God, whom I desire also to pre∣serve thy soul.

Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoycing in Christ, when he saith, By our rejoycing which we have in Christ Iesus our Lord, we die daily.

To this I answer, That this is as much as if he had said, By Jesus Christ in whom I rejoyce, so that Christ is here the sole object of the Oath, and his rejoycing is mentioned as an effect of Christs power, the more honourably to convey the Oath unto him. See M^r Manton on Iam. 5. 12. and M. Lyfords Princip. of Faith and good Consc. p. 148.

So this is the first abuse of an Oath to swear by a creature, or an Idol, or false god. An earnest protestation may, it seems, be made by a creature, as to say, as sure as I live, or the like; but this must not be conceived as a swearing by them, or calling them to bear witnesse to the truth of our speeches.

There is one main difference between a Protestation and an Oath, that we may lawfully protest by a creature, but without sinne we cannot swear by a creature, Gen. 42. 15. compared with Chap. 43. 3. seems to shew that those words By the life of Pharaoh, were but a Protestation. Capel of Tent. part. 3. c. 5.

The second abuse of an Oath is in regard of the thing sworn to, and that is double.

• 1. In an assertive Oath.
• 2. In a promissive Oath.

It is in an assertive Oath when it is trivial of a small light matter of no worth and value, neither in it self nor in the consequents of it. For seeing an Oath is a calling God to be witnesse and judge of our speech, he must not be called to witnesse for meer trifles and toyes, and he that so sweareth doth not swear in judg∣ment, but rashly and inconsiderately, for what is, if this be not to take the name of God in vain, when the matter is light and vain which occasioneth us to take it up.

Also in a promissive Oath there is an abuse if one swear to do that which is sinfull and wicked, or not to do that which is commanded and required at his hand by God, for this is not to swear in righteousnesse, but unjustly. Therefore David in swearing to kill Nabal did greatly offend, and so did Herod in swearing to do for Herodias whatsoever she should ask, not excepting unlesse it were sinfull and wicked that she should ask. And such also it may seem was the Oath of the other* 1.143 Tribes, when they sware not to give any of their daughters to wife to Benjamin, for this was to cut off one Tribe from Israel which they ought not to have done, and therefore afterwards they were compelled to use tricks to break that Oath, giving the Benjamites authority to steal wives that so they might have them, and yet the Parents not seem guilty of this Oath, because they did not give them with their consent and good liking.

And thus much for the abuse of an Oath in regard of the matter. Now the abu∣ses in regard of the manner of swearing follow.

The first abuse in the manner of swearing is against truth, when men do swear* 1.144 falsly or deceitfully. This is condemned Psal. 24. and by Zechary chap. 8. 17. Love no false Oath, for these are things which I hate, saith the Lord. So a false Oath we see is abominable to God. This is to defile the name of God, and to draw him

into fellowship with our lying so farre as may be. Now falshood is when a mans words do not agree with the conceits of his minde, or his conceits with the things which he speaketh of. So there is a double falshood, one witting, the other un∣witting.

The witting falshood is, when a man utters things contrary to his own thought and meaning. And this is also double,

• 1. Plain, and palpable, and flat falshood.
• 2. Cloaked, coloured and painted falshood.

Palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his Oath, but swears that which is evidently false, and this is in an assertive Oath, when a man swears a thing to be or not to be, which he either knows or thinks to be otherwise. This was the fault of Peter when he denied his Master with an Oath. This was done by him in a passion of fear, yet did it not wholly excuse his sinne, but it is worse when it is done premeditately and upon deliberation, as the false witnesses did which Iezabel appointed to swear against Naboth, and this is so grievous a sinne, that it doth plainly prove a man to be an Atheist in heart, for who that acknowledgeth God would call him to witnesse a lie? and it is all one in this case whether a man think the thing only to be false, or it be so indeed, for if his words disagree with his thoughts, though his thoughts agree with the thing accidentally and by chance, there is the most blame-worthy and condemnable falshood.

Also there is palpable falshood in an assertive Oath, when a man sweareth to do that which he hath no minde, purpose nor meaning to do, nay nor perhaps doth not know what it is that he swears to, but takes the Oath for example or custome, for no man can have a true meaning to do he knows not what. And if any man should know anothers meaning not to be such as his words pretend, he would surely condemn him of perjury, therefore in the like case he must needs also con∣demn himself.

This is open and palpable falshood; coloured falshood is when a man makes a shew of truth, but hides his meaning with craft, as in equivocations, reservati∣ons, and the like: for example, when a man intends his Oath in another mean∣ing then that which is expressed to him by the persons which cause him to take the Oath, and which he knows they do take him to mean, and which he would have them to take his meaning in. For a good man must speak the truth in his heart, and therefore also must swear it. Now he doth not so when he sweareth thus deceitfully, so deceit is not a remedy against falshood, but alone a cloak for falshood, which maketh it lesse seen, but not lesse sinfull. And the grossest kinde of deceit this way I think is that of equivocations and reservations, when a man of purpose takes the words of his Oath in another sense then they are in∣tended, as, Are you a Priest? I swear No, meaning a Priest of Venus, though I be a Popish Priest: or when he reserves something in his minde, which being added to the words of his mouth make up a truth, but being taken by themselves contain a falshood, as, Are you a Priest? No, meaning not to tell you. Surely the words of Ananias and Saphirah were no lie if this kinde of jugling were good, yea Peter was unjustly charged to have sworn falsly, if this were a just defence, for he might easily mean, I know not the man, meaning to tell you of it at this time. But onely Popish persons which are willing to strive for their safety will maintain this falshood, wherefore we take it for granted to be naught and wicked, what is if this be not to swear deceitfully which is blamed Psal. 24?

Now there is also an unwitting falshood more pardonable of the twain, and yet bad enough, when a man swears that which he thinks is true, but indeed is not true, he being deceived in his opinion. And this kinde of falshood is often brought in∣to an Oath by reason of rashnesse, when men take not their Oath in judge∣ment they often offend against truth. The conceits of things going alone are not the measure of words, but the things themselves also, and if the words agree not to both, there is not perfect truth in them but some admixture of falshood.

This is the first abuse of an Oath, for the manner against the Truth.

Other abuses there are contrary to judgement.

And first, When a man swears ignorantly, not knowing the nature of an Oath,* 1.145 and must of necessity abuse it, in that he cannot have the regard of it which he should, if he know not the nature of it.

Secondly, when he swears rashly and causelesly in his common speech and talk, the things being such as require no oath; which is plainly condemned by our Sa∣viour, Zach. 5. 2. Matth. 5. 34. and by his Apostles, Iam. 5. 12. counterfeit oaths and vehement affirmations, as being more then yea and nay, are naught and blame∣worthy.

Thirdly, When a man swears ragingly in his choler and passion, which is to pierce through the Name of God, as the wicked wretch did in the Camp of Israel, for which he was stoned, Levit. 24. 10.

Fourthly, when he swears irreverently, without any due regard of God when he hath just cause of swearing, for this is contrary to fearing of an oath, com∣mended, Eccles. 9. 2.

So much for the abuse by taking an Oath. It is also abused in regard of keeping.

First, When men break lawful Oaths, as Zedekiah did, for which he was pu∣nished, Ezek. 17. 16. and so did the Princes and people, Ier. 34. 18 and Saul sinned in breaking the Oath of Ioshua made long before, seeking to slay the Gibeonites, 2 Sam. 21. 1, 2. for the Oath of a man in such case is not performed, but binds him and all that do succeed him in that place.

Secondly, in regard of keeping it is abused, when men do keep a wicked Oath,* 1.146 as Herod did in beheading Iohn Baptist, whereas such an Oath is a nullity, and therefore David kept not his Oath to kill Naball; yea, if one under Government have sworn to do a thing without the consent and privity of his Governour, and after the Governour knowing it, refuse to give way unto it, he or she under ge∣vernment is not to keep the Oath, as appears Numb. 30. and therefore also in such case to stand upon tearms of an Oath to disobey a Governour, is a sin.

And so much for the abuse of an Oath. Now follows the abuse of a Lot, and that is two waies, either for the Matter about which it is used, or the manner of using.

For the Matter: First, When it is used in meer sport and pastime, in matters* 1.147 trivial and idle, Nec Deus intersit nisi dignus vindice nodus, Gods holy Providence must not be called to determine toyes; his Providence rules the least things, but we must not put a trifle to the determining of his Providence, for then Gods Name is taken up idly and to no purpose, because no use can be made of the falling out of such trifles. So when men cast Lots who shall be together in play, who shall begin first; yea when they use games consisting of lottery, as are Cards and Dice, Games, if we consider of them aright, as unlawful (say some) as it is unlawful to swear in jest, or in common talk, for there is a manifest Lot in every game of these: In the Cards, the shuffling and dealing is an apparent Lot, for here are all the three things which are named in the affirmative part; first, A controversie or doubt who shall begin, this man or that. 2. A casual act, shuffling and dealing, which, un∣lesse

there be foul play, is so ordered, that no wit, skill, nor activity of men, but* 1.148 meer chance; that is, Gods secret Providence, can dispose of it. 3. The appoint∣ing and using of this casual act to end that controversie, or the putting of it to God to determine. So likewise in Tables, the cast of the Dye is a meer casual act, and this casual act is appointed to determine a controversie, viz. either what kinde of remove, or what particular remove each man shall make, for they will not let each other choose their removes; so that there being all the things which consti∣tute a Lot, to deny it the name is fond and absurd. Indeed the main controversie is determined in part also by skill, but as the mixing of Gold and Lead together, cannot cause but that Gold is Gold: so the mixing of a Lot and skill together, cannot cause but that a Lot is a Lot, and therefore here a Lot is abused to a matter of pastime; that is to say, men play with holy things, which cannot be denied to be a sin. This is the first abuse of a Lot. Secondly, A Lot is abused when it is used to end a counterfeit controversie which is made by mens pleasure for sinister respects, and is not at all in nature, as in all gaming by Lot, where two men lay the money in common that before was proper, and then will needs cast a Dye (that is, a Lot) who shall have both; so in Lotteries of all sorts, where many men put that money which of right appertained to each of them severally, in one purse as it were, and then a Lot must be cast who shall have of that summe a little, who much, who nothing, when God had before by the disposition of his Providence given each his portion: Now for men unnecessarily to make a controversie, that some may get by the loss of others, surely this is a dallying with God, and an abusing of his Name. No wise father would suffer himself to be made Umpire so betwixt his children, therefore will not God take it well that himself should be made a Determiner of such lust-coined doubts. If it be said, that the end is good, viz. the bestowing of the overplus of the money to some good use, as re∣lief of the poor, or the like: I answer, the Lot is abused for all that, because it is used to a wrong end; for the end to which God appointed a Lot, was not to* 1.149 get money out of mens purses, for the doing of some charitable action, but for the keeping of unity and concord among them in doubts not so well otherwise de∣terminable. For why? it is an high honour to him in such case to be made as it were the chief Judge of all matters; so that these Lotteries be flat sins (as some conceive) and the using of them as bad as common swearing, because they are the abusing of a thing which is holy, as an Oath is holy.

And thus a Lot is abused for the Matter about which it is used. Now for Manner likewise it is abused,

First by collusion and deceit, when men seem to use a Lot, yet by some close and underhand-dealing dispose of the act themselves, as in cogging a Dye in false Dice, in all those tricks of oiled Cards, and over-long and over-broad Cards, and the like, where there is a manifest mocking of God, by dissembling to make him determine of what we purpose not to intrust him withal; where a Lot is also abu∣sed doubly, because here is both collusion and trifling. But if in a matter of weight a man will seem to cast Lots, and yet have some secret trick to turn the Lot as he list, not committing the disposition thereof to God, he doth grievously of∣fend God.

Secondly, a careless using of a Lot, imputing to I know not what chance and luck, without any heeding of God in it, is an abusing of it, so when men do make an excuse of their sin in sporting with Lots, it becomes an aggravation of it, for they say that they never intend to put Gods Providence to trouble, but mark the

falling of the Dye, and there is an end. Whereto is answered, that they ought not to let slip Gods Providence so negligently, but seeing he takes the whole di∣sposing to himself, they should see his care in it; and if the matter be so trifling, that they fear to mark Gods Providence in it, then it is too base to have a Lot im∣ployed about it.

Thirdly, A chasing and fretting at the falling out of a Lot, is a gross abuse of it, as if one should charge God with want of wisdome, or tell him that he had done wrong; for God is so absolute a Soveraign, that when he hath manifested his good pleasure all should be husht and ended, and therefore after that he which will fume and take on, doth offer indignity to God, and neglect his due subjection to that Soveraign Prince of his life, whom he ought above all things to regard.

And so much for the abuse of those holy things which are intermingled with our common affairs. Now it follows to speak of the dishonour done to God in disor∣dering of our common actions so far as they touch himself, and the things by which he hath manifested himself to us.

Now these are:

• 1. Inward.
• 2. Outward.

Inward, in regard of Gods Works or our own.

In regard of Gods works first, by ascribing them wholly and principally to other causes, without taking any notice of him, at least any diligent notice. As for example:

First, To Fortune or Chance, good or bad; if a man go and finde a thing of price to his enriching, or so have any other sudden and unexpected benefit coming unto him, this he doth in his minde ascribe to good luck, and saith that he had great good fortune. Contrarily, if he go on the way, and there lose something of value and price, he storms and saith he had bad luck; or if any occurrent fals out that disappoints his present hopes, he in his minde looks no higher, but thinks it ill luck; as the Priests of the Philistines told the Princes, that if the Kine did not carry the Ark directly towards the way of Bethshemesh, then all the misery which had befaln them by Mice and Emerods, was but some chance that had be∣faln them.

Again, men impute Gods works sometimes to the course of nature, so as to thrust out him the Authour of Nature, or else to tie him to any inferiour cause in nature. Thus the Atheist saies it comes by nature, that some years are unseasona∣ble, and some again seasonable. Nature is Gods instrument, being nothing else* 1.150 but that common course which he hath established in things, if men therefore would from nature ascend higher to the Authour, Maker, Ordainer of nature, which hath by his great wisdome established that course herein, they would not sin, for God doth work things according to his own determination by usual and natural means most commonly; but to be so intentive to nature, as to have no thought, or but weak, few, and slender thoughts of God, this is a grievous pro∣faning of his Name.

A third thing which men do impute Gods works to, to his dishonour, is their friends and foes, their benefactors out of good will, and their malicious adversa∣ries out of their uncharitableness, as the Israelites looked to Assur, not to God, in whose hand Assur was as a rod, and contrarily being succoured by their well-wil∣lers, they ascribed all to their policy, wisdome, and friendship.

Lastly, Men ascribe things to their own wisdome, care, industry, pains, courage, thinking within themselves, that their hand hath gotten much, that their sword hath saved them, as the King of Assur boasted what great matters he had done, and Nebuchadnezzar boasted that it was great Babel which he had built.

Now when any of these things, fortune, nature, our friends, our foes, our selves, are so thrust betwixt God and us, that we see not God because of our fond doat∣ing on these either feigned or subordinate causes, here God is exceedingly disho∣noured.

Another way of dishonouring God in his works, is by perverting them to evil and vile purposes and ends,

• 1. By hardening our selves in our sins from his long-suffering, patience and for∣bearance, as Solomon saith most men do, because sentence against sinners is not spee∣dily executed, therefore are they fully bent upon mischief, and as the Apostle chargeth them, Rom. 2. to heap up wrath to themselves against the day of wrath, by turning Gods grace thus into wantonness.
• 2. When men charge Gods actions with unjustice, and so either deny or blemish his providence, especially in case of crosses befalling them, so taking occasion to murmure and be impatient, as Iob was by fits, and as it is often seen in good men▪ but most of all in bad, as they said, Where is the God of judgement? When men* 1.151 take occasion from any of Gods works to repine against, or entertain hard conceits of him, this is a grievous sin, and a dishonouring of him in his works.
• 3. When men grow proud of his benefits, thinking highly of themselves because of those good things he hath undeservedly bestowed upon them, and are lifted up as if they had not received them, for God gives his mercies to better purposes then to swell the heart: as some man because he hath wealth, thinks himself bet∣ter then all that have less, thinks that he may be dispensed with in sins, that he should not be called upon to such and such duties, and contemns others in compari∣son of himself. So did Nebuchadnezzar abuse Gods advancement of him to be lifted up; yea Davids heart was somewhat lifted up, and be grew secure, and therefore proud, and Uzziah also; for this is a disease marvellous hard to escape, which is the true cause why the Lord is fain to be narrow-handed toward his servants in re∣gard of these things, because he would not have this pernicious disease to grow upon them, and sees that out of abundance it would come forth, such is their weaknesse.

The last abuse of Gods works is by hardening our hearts against them, and a wilful refusing to be brought unto that amendment, which we might, if we would see plainly that he intends, as Pharaoh hardened his heart against the wonderful works done by Moses, and the wicked Pharisees hardened their hearts against all Christs miracles, then which what greater despight can we offer to God, to resolve we will not go though he leade, and though he drive us, or that we will go on though he hold us back with a kinde of violence? And these be the principal waie•• of dishonouring God in his works.

2. We dishonour him in our works by mis-intending them, either to ends law∣ful in excessivenesse, or to unlawful ends; as for example, when men labour in their calling onely, or chiefly, to be rich; when men do eat onely to fill the belly▪ most of all if men do these for wrong ends, as to do a work in ones calling to an∣ger another, or the like; for herein we do sinfully pervert the order that should be observed, and cast our eyes from him upon whom they should alwaies be fixed▪ as Iehu in exalting of justice in Ahabs family aimed at nothing but the lifting up of himself, and establishing the Kingdome to his own house. This is a living to ones self, and a serving of ones self, whereas we ought no longer to live to our selves▪ but to him which hath redeemed us. The common sin of mankinde, and that which doth stain and defile all the Moralities of unsanctified men, causing that those things of theirs are abominable before God, which to men carry the most glori∣ous appearances that may be. And thus God is dishonoured in heart. Now he is dishonoured outwardly, and that 1. In tongue. 2. In action. In word, by all such kinde of speeches as are contrary to those four kinds (wherein our words touch Good any way) that were named in the affirmative part.

As first, contrary to good and charitable wishes, there are

• 1. Formal wishes, as when men in a form say, God bless you, God save all; much more when it is in falshood, the tongue speaking peace when the heart wisheth mischief, as David complains of his enemies that came to visit him, and then wish∣ed him all welfare in tongue, but were so contrary minded, that after they wished he might never recover, and so were bold to utter their malicious conceits when they came forth.
• 2. Contrary to these good wishes are curses, imprecations, and execrations against ones self or others, especially such as wherein the Devil hath his name ho∣noured, as the Devil take thee, the Devil go with thee: or though God be wished

• to be the authour of the evil, as God confound thee, or the like. It is a token of an evil heart to be apt to curse, they which love cursing shall have enough of it, these bad wishes will fly back to the nest where they were hatched. The Apostle delivers it as a token of an unregenerate man, that the gall of aspes is under his lips, and that his mouth is full of cursing and bitterness; it is a proof of a soul very much void of the fear of God, when a man dareth to speak to God to become his hangman or executioner, and a most horrible boldness when a man dare invocate the Devil for revenge. S. Iames speaks of it as a wofull and grievous crime, that a man should with the same mouth bless God and curse man, who was made after the image of God; yea not alone to curse men, but to curse any creature, wishing pox or plague upon it, or murrain, or the like, is a fearful abusing of God from whom we dare ask such things, unless we curse in Gods Name, being armed by his authority and warrant, for if God bid his servants curse they must curse, I mean by pronouncing a curse; yea by praying God according to his truth to fulfill his curses. But of wic∣ked and unwarrantable cursing we have an example in the proud Goliah, who cur∣sed David by his gods, and of Shimei who cursed David with a horrible and bit∣ter curse. And these be against good wishes.

2. Against respective mentioning of Gods Titles and Attributes there are two faults, the one is a light and foolish speaking of them by way of wonderment or otherwise, as O Lord God, Good God, when a man thinks no more of God nor his goodness, then he thinks of the Devil or Pope; so in other like occasions. 2. There is a mentioning of Gods Titles by way of vilifying and abusing him, as Who is God, that I should let Israel go? and, What God can deliver out of my hands? and a men∣tioning of him by way of blaspheming, speaking evil of him in such fearful accu∣sations as are not to be named, as raging against his justice, truth, and wisdome, and charging him with the contrary imperfections, as some in their distemper have done, a most hideous and fearful sin!

Contrary unto good conference of Gods Word and Works, there are four faults.

• 1. Vain jangling, a discoursing of Gods Word or Works onely to shew wit, and win applause, or to dispute of them onely to try masteries and get victory, espe∣cially if a man choose out nice points, or genealogies and idle needless questions. If a man do jangle and wrangle about the most useful points, it is a great fault; but if he fill the world with controversies about trifles, this is a greater abuse, and more dangerous, because these matters will most easily breed doubt upon doubt.
• 2. When men make jests of Gods Word, alleadging any place of Scripture in merriment to procure laughter, or make a mock of any of Gods special Works, as the people did of the Apostles, speaking in strange tongues, as if it had been nothing but the vent of new wine overabundantly swallowed.
• 3. When men misapply Gods Word and Works, as by mis-alleadging them to countenance sin and maintain wickednesse; or contrarily, putting off Gods testi∣monies, and mis-interpreting Scripture, as that wicked Syricius would have no Ministers marry, because those that were in the flesh could not please God, and as the Popish Cardinal would have the Pope take upon him to punish, because it was said to Peter, Slay and eat, and such like. But especially the making spels of verses of Scripture by the words written, spoken or hanged upon ones neck, to cure agues or the like; and so by misapplying Gods works to any wicked conclusion, as if he did not hate sin, because he is patient in not punishing of it. Any wrongful wrest∣ing of the Scriptures or any of Gods works, is a shameful abusing it to Gods dis∣honour. Cavilling and despitefull objecting against Gods Word, as if it were false and repugnant to it self, or a meer invention of men; and against his works, as if they were not righteous and just; picking a quarrel with God in either of these two, is an high dishonouring of him, and very displeasing to his Majesty. And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works.

Now some other things are contrary to the confessing of the true Religion, and these are:

• 1. Denying and disavowing the same, principally if it be against the light of

• a mans own conscience, and after some professing and maintaining of it before, for Christ saith, that if any man deny him before men, him will he also deny before his hea∣venly Father. So Peter denied that he knew Christ, but we know how dear it cost him afterwards.
• 2. There is opposing the truth of God, setting ones self by shifts and devices to impute falshood unto it, and to pull down the pillars of it, as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul, and did dispute against those things which he spake, labouring to make it appear that all he spake was but a meer lie and falshood, which is therefore a very wicked thing, because it tends to make others also hang back from believing the truth, and most wic∣ked, when it is done contrary to a mans own knowledge or conscience, and so that he himself knows it is truth which he opposeth; but most of all abominable, when it is as it was in the forenamed Iews, joyned with actual persecuting of them which do stand for the truth, and labour to uphold the same.

Lastly, when men strive to maintain falshood, or false Religion and false Faith, indeavouring by coloured and cloaked reasons to get unto it the colour of truth, which is heresie when it is joyned with obstinacy; and then a most damnable thing, when a man is condemned of his own conscience, and yet will persist in the maintaining of his lying imaginations, not suffering his mouth to be stopped, though his own heart sees and knows that he is answered, and that it is but a lie which he stands for with so much earnestnesse.

And these be the most hainous disorders of the speech whereby God is disho∣noured. Now follows to speak of actual dishonours, and these are twofold,

1. Generall. Then speciall.

Generally to live a scandalous and offensive life, in the profession of true Reli∣gion to make a shew of fearing; yea to fear God in truth, and yet so little to re∣gard the Name and Honour of God, as to give occasion to those which desire matter of obloquy and reproach, which is charged upon the wicked Iews, that by their means the Name of God was evil spoken of among the Gentiles. Their lewd and ungodly, and unrighteous life, made that truth and sound Religion which they did professe, to become a by-word, and to be contumeliously spoken of by all those which knew them; and so the wickedness of David in that foul sin of his, opened the mouths of the enemies, and gave them matter to speak evil of. He that being of Gods House, causeth it by his ungodly demeanour to have an ill name brought up upon it, as if his Religion would no more sanctifie men then if they had it not, he doth exceedingly dishonour God, as a bad servant discrediteth his Ma∣sters house; for it gives suspition of ill government, when the people are of a dis∣ordered conversation. Yea, and those which do hinder others also from imbracing the true Religion, and cause them which are godly to receive some blemish and aspersion, as if they were equally wicked, though they be more wary and crafty to keep it in.

And that is in general. Now in special it is done two waies.

1. By persecuting any for righteousnesse sake, seeking to hurt them in body, goods, or name, because of their good life, because of their refusing to joyne in sinful actions or the like, as the Pharisees did persecute the Apostles, and as Paul was persecuted by the Iews, himself having first been a persecutor, and as Herod took and slew Iames, and would have slain Peter also, here Gods Name, his Truth, is with great violence as it were defaced and made hateful amongst men, and there∣fore this of all sins is counted most grievous, and likely doth bring with it a severe and speedy judgement. This is to fight against God with drawn sword, as it were, to come into the field with weapon in hand against him.

2. Sin is committed to the dishonour of God, when his natural benefits and Or∣dinances are abused; and this is done four waies,

1. When a man enjoyes them with a doubting conscience, or against his con∣science, then and in that manner doing or using them upon the example of others or the like, when he in his own heart, though erring through mis-information of judgement, doth suppose them to be unlawful; to offend against the conscience, is to set light by God. I mean when the conscience seems supported by some place

of Scripture, that it cannot well answer, otherwise if an idle scruple be objected through Satans temptation without any ground from Gods word, or when a man perceives it sufficiently answered and cleared, then it must not be taken as the voice of conscience, but as the voice of Satan by his crafty temptations troubling and molesting conscience, and then a man is not to heed it, but to break through it, so to winne his own liberty and dash those needlesse fears out of countenance. But when a man grounding himself upon any place of Scripture, doth esteem any thing unlawful, because he thinks so, and cannot see the matter yet in his judge∣ment cleared from that appearance, but thinks still that the Scripture condemn∣eth it, then to do it is to sinne against God, and so the Apostle Paul, saith, I am perswaded that nothing (meaning no indifferent thing either in regard of Levitical Ordinance, as Hoggs-flesh and bloud, or of Idolatrous abuse, as meat offered to Idols) is unclean, but to him (saith he) that esteems any thing sinfull to him, it is unclean. And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin, because he goes against his conscience, in not doing it he shall sin, because he may by some other bond be bound unto it, it being a duty commanded which he takes to be a sin forbidden. And so much for offend∣ing through an ill informed conscience.

Secondly, The creatures of God are abused prophanely when a man rusheth upon them with brutish boldnesse, not caring to crave license from the God of heaven, nor regarding to give him thanks for them, having taken the benefit and comfort thereof. If a man eat and drink, sport himself, use marriage or the like, and do not intreat of God a liberty to use these things, and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God, this is as it were a challenging of a kinde of property and interest in these things, as if they were our own, this is a denying of Gods Soveraignty and pecu∣liar right over them, an intruding and incroaching upon them, and no better then a stealing of them from the Lord. Beasts which have no manner of reason to di∣scern of their Creator, which never conceived of a supream and infinite Ruler of all things, they do thus fall upon all they meet, and take it at all adventures. And thieves deal so with men, all is their own they lay hands on whether they have the good will of the owner yea or no, and he that so doth playes the thief and the beast with God, not acknowledging his title, and preheminence in and over all things.

Thirdly, These creatures of God are abused superstitiously, and that two wayes:

1. By placing Religion in them, doing them as things which will of themselves specially please and honour God, and profit our souls, or abstaining from them as from things which will defile our souls and offend God, as those in the Colossians which laded themselves with observations, Touch not, Taste not. And so those which after the abrogating of the Ceremonial Law would not eat the meats for∣merly forbidden. If a man do abstain from a thing for some civil respect or end, or do a thing for the like, knowing also that it pleaseth God, it is all one which way so ever he do it; in regard of the thing it self he offends not, but if it be out of a conscience to God-ward to eat or not to eat, placing Religion in using or ab∣staining from any of these common things, meat, drink, apparell, or the like, then is he very fond, foolish and superstitious.

2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them, as to divine of things to come, to finde out hidden secrets, and here comes in all manner of Divination, Fortune-telling, and the like, by certain odde and idle Observations from the stars, from the Aspects of the heavenly bodies. Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies, but contingent effects de∣pending upon the will of men as their cause cannot so be fore-told, or those which depend upon other as uncertain causes, as mans will. Here comes in also all obser∣ving of the flying of Birds, and of such like things as are taken fondly for omi∣nous presages of good or evil, for God hath forbidden these kindes of foolish ob∣servations

to his people. Also there was other supernatural effects which men may misapply things to, as to drive away devils by holy water, imagined to be holy by the sign of the Crosse, or the like, and to cure diseases in a supernatural way, as to cure an Ague by some baubling toyes which some have invented, of paring ones nails, and putting the parings in a dunghill, and let them rot, and so shall the dis∣ease go away. All which be but Sacraments of the Devil, either no effect can fol∣low upon them, or if any do it is from the operation and work of the Devil which blindes mens eyes from seeing himself by these trisling observations. But most of all, if a man deem to merit remission of sins by these natural actions of casting holy water, of crossing himself, of abstaining from food, of whipping himself, or of going in course attire, or the like; this is the most superstitious and fond abu∣sing of them that can be, for then they become as it were Competitors with the bloud of Christ, which is the only Sacrifice for sin, by offering of which he hath made perfect for ever them that do obey.

And this is the superstitious abuse of these things. Now follows the last, and that is excessive, prodigal and licentious abusing of them; The chief things abu∣sed by intemperatenesse, are meat by surfeting, drink by drunkennesse, sports by voluptuousnesse, attire by sumptuousnesse: When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for, viz. meat to feed and refresh his body, drink to quench thirst and comfort his body, apparel to cover his nakednesse and adorn the body accord∣ing to the difference of degrees amongst men, and shelter from the cold, and sports to fit the tired minde for the calling and exercise of the body, that diseases may be prevented, but seeks to content his own inordinate appetite, or follows the fond custom and example of others, or the like, then doth a man shamefully abuse one of Gods works which is his name, for he serves the Devil and the flesh with those things which God hath made, and hinders himself from being able to do good by that which should further him, and doth expose himself to many evils by that which should not be a snare unto him. Here the riotous, voluptuous, prodigall liver, specially the drunkard, which must drink healths till he have no consideration of health, and pledge as much as any man will drink to him▪ till he have inflamed himself, and be unable with discretion to consider any thing, is a grosse abuser of the name of God, for he takes no notice of God in his creatures, nor doth serve him in using them as he ought, for in the end and measure of using Gods creatures, whose directions should we follow but Gods?

CHAP. V. The fourth Commandment.

REmember the Sabbath-day, or the day of Rest, to keep it holy. Six dayes shalt thou labour and do all thy work, but the se∣venth day is the Sabbath of the LORD thy God, in it thou shalt do no manner of work, Thou, nor thy Sonne, nor thy Daughter, nor thy Man-servant, nor thy Maid servant, nor thy Cattle, nor the Stranger which is within thy Gates: For in six dayes the LORD made Heaven and Earth, the Sea and all that in them is, and rested the seventh day, wherefore the LORD blessed the Sabbath-day, and hal∣lowed it.

THese words contain the fourth Commandment of the Decalogue, being* 1.152 the last of the first Table concerning our duty to God immediately. The Summe of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holinesse, and to the perfor∣mance of holy exercises necessary for that purpose.

The Sanctity of the whole man required in the first Commandment, is the chief thing which God looketh for, to the attaining and increasing whereof the Lord saw good to require some special kindes of services, viz. solemn in the second Commandment, and common in the third, and the addicting and bestowing of a special time, viz. every seventh day. The end therefore of this Commandment is the maintaining and increasing of sanctity in men, the Summe, that every se∣venth day must be specially set apart to this purpose.

Let us proceed to handle this Commandment, and to that end,

• 1. Explicate the words of the Commandment.
• 2. Speak something of the perpetuity of the Commandment.
• 3. Shew the duties herein required, and the sins forbidden.* 1.153

For the first, the Commandment hath two parts, as the words themselves do plainly shew to each attentive reader.

First, The Precept is briefly propounded.

Secondly, It is somewhat inlarged.

It is propounded in these words, Remember the Sabbath-day to sanctifie it. Re∣membrance is properly of things past, but here according to the usual acceptation

of the word, it signifies a diligent consideration of the thing before hand, as where the young man is commanded, Eccles. 12. 1. To remember his Creatour in the dayes of his youth, that is, seriously to consider of him. It is all one as if he should say, diligently observe, for so he interprets himself Deut. 5. 12. Think upon and ac∣cordingly provide for the observation of this holy rest, by dispatching all the works of thy calling, that nothing might be undone which providence and diligence might prevent, that might hinder thy rest on the seventh day. Men are apt to for∣get the Creation of the world, therefore the Lord appointed the fourth Com∣mandment; and to forget Christ, therefore he appointed the standing Ordinance of the Lords Supper, Luk. 22. 19.

The Sabbath-day] or the day of rest, and ceasing from labour, as the word* 1.154 properly signifieth, which is repeated again in the conclusion of the Command∣ment. It must not be bestowed as other dayes, but then they ought conscionably to forbear those things which on other dayes they might lawfully perform, for rest is a cessation from doing things.

To sanctifie it] or keep it holy, that is, to imploy the day in holy duties of Gods immediate worship, to sanctifie it, to set it a part to holy uses and purposes. So two things are required, 1. The remembrance of the time, which is a serious preconsideration to prepare for it. 2. A carefull celebration, consisting in resting and sanctifying it, for a bare rest is not enough, but such a rest as tendeth to and endeth in the sanctifying of it.

Thus the duty is briefly propounded, it is further enlarged, and that two wayes:

• 1. By an explication of some things which might seem doubtfull.
• 2. By an argument of confirmation or reason to ratifie the precept.

The Explication shews two things answering unto two Questions, which upon hearing of the precept so briefly delivered, must needs arise in the minde of the hearer, needing therein to be satisfied. The one, Which is the day of rest? The other, What must be rested from; and who must rest?

To the former the Lord makes a full answer, by shewing the time as distinctly as might be, saying, Six dayes thou shalt a 1.155 (that is, thou maist, I warrant thee, and give thee good allowance for it) labour and do all thy businesses, that is, all the works of thy particular calling for thy profit, but the seventh day is the Sabbath of the Lord thy God, that is, which the Lord thy God requireth thee to rest in. So the matter is defined particularly, after six dayes bestowed in labour, and the works of thy calling of all sorts, followeth the seventh day, and that is the day of rest, which I appoint thee to observe. Here you have the matter of the Com∣mandment explicated, every seventh day succeeding six of labour in a constant course of reckoning must be given to God for a day of rest. The seventh day b 1.156 following six of labour and still coming between six of labour, must in a setled and

constant course be yeelded unto God for an holy rest, the time being particularly determined.

Seneca saith, the Iews were a foolish people, because they lost the seventh part of their lives.

Another question remains, What must be rested from, and who must rest? To which the Lord also makes answer, saying, In it thou shalt do no work; that is, none of thy works or businesses, none of the labours of thy calling wherein thou dost warrantably bestow thy time upon the six daies, and the rest must be celebrated by the master of the family and his wife, comprehended both under the name [thou:]* 1.157 nay the King, Magistrate, Father, or any Superiour, is meant by sons and daughters, by men-servants and maid-servants, yea and by the cattel too, because their labour will require the labour of men attending them; and by all strangers within thy gates, whose labour will induce thee to labour, and be an occasion of thy labour∣ing also. Turbasset ordinem civilem, & damnum attulisset Israelitis, si alii inter ipsos viventes permissi essent opus facere. Grotius in Exod. 20. So have we the Commandment explicated; now it is confirmed by a reason taken from Gods institution, and of this institution we have the ground and parts, the ground from Gods behaviour in the beginning, who in six daies did make heaven and earth, this Universe, as in Gen. 1. the seas and all things in them, and upon the seventh day did rest from creating any more things; and out of a will to have the Creation kept in a perpetual memory to the worlds end, did institute a day of rest, which institution standeth in blessing the day of rest and sanctifying it. The Holy Ghost saith that twice of the Sabbath, Gen. 2. 3. & Exod. 20. 11. that he never said of any other day, that the Lord blessed that day. To blesse is to appoint and make it effectual for a means of blessing; see Isa. 65. 6, 7. & 58. 13, 14. and to san∣ctifie is to sequester or set apart for holy purposes. So the whole argument stands thus, If God having himself made all things in six daies, and rested from making on the seventh, did hereupon appoint the day of rest * 1.158 by blessing and sanctifying it, then must thou remember the day of rest to sanctifie it, as I said at first; but so hath the Lord done, therefore must thou remember the Sabbath day to keep it holy.

Now having expounded the words of the Commandment, let us come briefly to handle the question, Whether this Commandment be perpetual, binding all men in all ages, or whether temporary binding onely the men which lived before the resurrection of Christ, and no further? It is manifest that the Laws given in* 1.159 the old Testament are to be distinguished in regard of their continuance into these two kinds. For the will of the Law-giver (from which the force, extent, and con∣tinuance of the Law hath its original) was that some of them should be observed but till the resurrection of Christ and no longer, and again that some should continue in force from the time of their making to the worlds end.

Now concerning this fourth Commandment, it is apparent that the Law-giver did intend that it should binde all men for ever from the time that he gave it. For how could he declare his minde in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance, and by separating it from, and exalting it above all those other which are known to have been but Temporary. It was promulgated in the same majestick manner

with the same voice, at the same time, and in the same place that the other nine. It was delivered to the same person to be laid up together in the same Ark, and so is a part of the same Covenant, whence those Tables are called the Tables of the Co∣venant, and that Ark the Ark of the Covenant. What Commandment, therefore is a part of the eternal Covenant, and is by God graced and commended with all those signs of commendation wherewith all the rest are graced, cannot, I think, be made of less continuance then the rest; for what did their writing in Tables of stone, and laying up in the Ark signifie, but their durablenesse and eternal conti∣nuance, and full accomplishment for us in Christ. The Lord hath separated this precept from all temporary precepts, by giving it those priviledges, as it were, and notes of honour, which all of them wanted, and God hath equalled it with the perpetual and everlasting precepts, by communicating to it all those testimonies of force and continuance which they had, therefore we are bound to believe that he would have this to continue in force as much and as long as the rest, even to all men in all ages, so long as this world shall last. There is one argument that carries some shew of force for the overthrowing of this Doctrine of the perpetuity of the fourth Commandment, viz. That we are not now bound to do the thing it requi∣reth,* 1.160 nay we are bound not to do it. For our Sabbath is not the seventh but the eighth from the Creation. To which I answer, That this fourth Commandment doth not require to rest and sanctifie the seventh from the creation, nor from any other period or date of time, but alone the seventh after six of labour, or coming betwixt six of labour, in a setled course of numbring from any period that God should appoint; and so in the meaning of the Commandment we do now and ever must rest the seventh day, for the seventh is that part in order of numbring which doth still come betwixt six, having six before it and six after continually, and so our day of rest hath, and therefore we also rest the seventh day. Indeed the period from which we take the beginning of our account, is not the same but another, for they did reckon from the beginning of the Creation and so forward, we from the Resurrection and so forward; but ours is as truly and surely the seventh as theirs, though reckoned from another period; and for the period from whence the count must be made, we have no word at all in this precept. He saith not six daies from the creation thou shalt labour, and the seventh from the creation is the Sabbath of the Lord, in it thou shalt do no work, but six daies shalt thou labour; and he saith not after, the Lord blessed and sanctified the seventh day from the creation, but the Sabbath day; that is, the seventh after six of labour. Indeed the Lord by a special institution given to Adam, Gen. 2. 1. had for the times before Christ ap∣pointed that they should reckon from the creation, which was the cause of that special institution; but this is no part of the Commandment; and in that institu∣tion God did two things:

1. He appointed the period from whence the seventh should be accounted, which else Adam according to the Law infused into him would have taken other∣wise, for those ten were written in Adams heart, as is signified by the writing them in Tables of Stone, and calling them the Tables of the Covenant, for God did not make one Covenant with Israel another with Adam but one and the same with both. Indeed the Covenant made with Israel was put in the Ark, to shew Christ to be the end of the Law, but yet it was the same Covenant for matter, and so all the parts of it were written in Adams heart. But Adam looking to the Law of his heart, and finding it written there (as some hold) I must labour six daies and rest the seventh, would have begun his life with six daies labour, and then in course have consecrated the seventh, but the Lord by a speciall institution pre∣vented him, requiring him to begin his life with an holy rest, and to sanctifie that

seventh day from the Creation, and so forward. This was of speciall institu∣tion, the assigning of that speciall date or period. And in this another thing was done, viz. the establishing also of the Law of sanctifying the seventh after six of labour; wherefore in the reason confirming the Commandment God seem∣eth to have reference to this institution, but so that he maketh it manifest he looked not to that period, but to the number and order of the day; and so saith, He blessed and sanctified the Sabbath day (which he had before determined to be the seventh after six of labour) not the seventh day, as it is said in the words of that institution. And the Lords reason is not this, What day I rested that thou must rest, but I rested the seventh from the Creation, therefore so must thou; but thus, What day I upon occasion of my labouring six and resting the seventh did blesse and san∣ctifie, that day thou must rest: But I upon occasion of my so labouring and rest∣ing, did blesse and sanctifie the Sabbath day, that is, the seventh after six of la∣bour indefinitely, as the words before expresse, not from the creation onely, There∣fore thou must remember the Sabbath day to sanctifie it. So then this reason I take to be fully answered. And for our better satisfaction we must know, that we keep the Sabbath just according to this Commandment word for word, in that we la∣bour six and rest the seventh, and so must do to the worlds end, but that we have taken up a new reckoning from a new period, even the resurrection; we have it from Christs appointment, as is plainly shewed us, because this day is called the Lords day, that is, the day which he appointed to be kept constantly. This name* 1.161 of the day shews the Authour of the day the Lord, and the end the remembrance of him our Lord, as the Lords Supper by that name is signified to be also from him and to him. And so by the wisdome of God it cometh to passe, that because men do labour six and rest the seventh, we do eternize the memorial of the Creation ac∣cording to this fourth Commandment; and because we reckon from the resurrecti∣on, we do also eternize the memorial of that work, which is greater then the creation. We must not think any thing more to be commanded then what the words do set down expresly or intimate. Now neither expresly, nor by any neces∣sary consequence or intimation are we pointed to a set period of numbring, or to a seventh from this or that date, but alone to the seventh after six of labour. As for the period, it being established by the institution mentioned Gen. 3. no questi∣on needed to arise about that▪ If any still argue, That day which God did rest, blesse, and sanctifie, is here commanded: But God did rest, blesse, sanctifie the seventh day from the Creation, ergo, that is here ratified: We answer, That the Proposition is to be understood with limitation, The same day which God did rest, blesse, and sanctifie, the same for order and number, not the same for the period or point from whence the number is beginning. For so himself doth shew his meaning to be, in that he insists upon this order and number, saying, Six daies shalt thou labour, the seventh shalt thou do no work, and doth not once mention the period from the Creation, as he could and would have done had that been his intention. Now the same point concerning the perpetuity of this Law is confirmed plainly by S. Iames Iam. 2 9. where he saith, He that keepeth the whole Law, and faileth in one point, is guilty of all. Whence I reason, the whole Law and every point of it was of force when S. Iames wrote this Epistle, for how can a man break a Law that is abroga∣ted, or be guilty of all by breaking any one point, if the whole be not, and each part equally in force. Now this Epistle was written by S. Iames to those which li∣ved under the Gospel, wherefore at that time, and to those persons the whole Law and each part of it was in force. And if any doubt grow what S. Iames mea∣neth by the Law; it is plain, he meaneth the Decalogue or ten Commandments, thus; He that speaketh of a whole Law, and after instanceth in particular members of the Law, must needs mean the whole number of Precepts, whereof those two brought in for instance are members and parts. Now for instance, S. Iames brings in two members of the Decalogue; ergo, by the whole Law and each point, he must needs mean the Decalogue and every precept thereof, as will appear further by his manner of speaking and reasoning after, for he saith thus, He that said, Thou shalt not commit adultery, said also, Thou shalt not kill; if then thou commit not adul∣tery, but killest, thou art a transgressor of the Law. Here we have a plain Enthy∣meme,

and a proposition must needs be understood to make up the argument, and having one proposition and the conclusion, no man which hath reason can choose but adde the proposition understood, viz. To this effect, What things were spoken by the same Lawgiver, do binde so equally, that though a man keep one of them, and yet break another, he is a transgressor of that Law given by that Law-giver. Now these two, Thou shalt not commit adultery, and Thou shalt not kill, were so spoken. May not one adde to the same proposition, But this, Thou shalt sanctifie the Sabbath, was so spoken, and so conclude, Therefore if thou keep all the rest, and break this, thou art a transgressor. It is therefore I think manifest by this place, that the fourth Commandment as well as any other point of the Law is now in force. I confess that all the Jewish Sabbaths are abrogated according to the speech of Paul elsewhere, but not the Sabbath in general. The Jewish weekly* 1.162 Sabbath is abrogated, viz. the seventh from the Creation, but the Sabbath in general, that is, the seventh after six of labour, is not abrogated. If the Sabbath in general were abrogated, viz. the resting and sanctifying of the seventh day after six of labour, then neither the Apostles nor the Church could have appointed the Lords day, nay nor Christ himself, unlesse he would be contrary to himself. Indeed he might have appointed a day of publick service, but he must have altered the number and order, and not have taken the seventh in constant course after six of labour for a new date, for this would have been still to have appointed a Sabbath, but to appoint a Sabbath and abrogate all Sabbaths, are contradictory.

And so much for the clearing of the perpetuity of this precept. Now I come to handle the things therein commanded and forbidden.

The things required in this Commandment are of two sorts:

• 1. Preparation to it.
• 2. Celebration of it.

The preparation to it is required in the Word Remember, for such is the nature of this Commandment, that it cannot be well kept unlesse ca••e be had of it be∣fore hand.

Now this preparation is twofold,

• General.
• Special.

The general standeth in a due ordering of our businesses, that we may not bring* 1.163 upon our selves any occasion of interruption and disturbance in the sanctifying of the Sabbath, by moderating our selves in our businesses, not clogging our selves with so much as we cannot dispatch without incroaching upon the Sabbath; for seeing God hath said, Six daies shalt thou labour and do all thy businesse, it is requi∣site, and we are hereby tied to frame and order our affairs so, what in us lieth, that they may be dispatched in the compasse of six daies, which will not be so if we over-fill our hands with work.

2. That businesse we have we must with diligence and foresight dispatch in the compasse of six daies, for so we are wished, six daies shalt thou do all thy busines∣ses, which doth so serve to limit out the day of rest, that it doth also direct us to preparation for this rest, for seeing God hath allowed us to labour six daies, it fol∣lows that we must wisely and diligently follow our businesses therein, that (as far as may be attained by our care) all may fitly fall within that compasse of time, and nothing may remain to disquiet, clog and disturbe us in the day of rest.

The more special preparation is on the end of the Saturday, by making all things ready for that day, and so a seasonable betaking our selves to rest, that we may be fitter for the sanctifying of it. What ordinary businesses may be dispatched before all the week we must do, what special things are to be made ready against the

Sabbath, that so much as may be no labour may be put upon us on that day, must also be done. And so it appeareth that the Church of the Iews did understand this precept, and had on the day before the Sabbath a time of preparation for the Sabbath * 1.164, Luke 23. 54. That day was the preparation, and the Sabbath drew on. We ought to be as careful of preparing for our Sabbath called the Lords day, as they for theirs surely; and this we are not, if we do not take care the evening before to set all things in a readinesse for the preventing of occasions of labour that day, as by fitting our houses, our attire, our food, so far as may be conveniently, so as lit∣tle or no more then needs may, remain to be done about them, for our comforta∣ble use of them on the Lords day, and fitting our bodies with convenient sleep for the whole work then to be done. All this is injoyned in the word Remember, for it must not be a carelesse remembrance, but remembrance joyned with a care of do∣ing the thing to be remembred, and therefore also with all needful preparati∣on to it.

Hitherto of preparation. The celebration of the Sabbath stands in two things:

• Rest.
• Sanctification.

The Rest of the day is appointed in regard of the Sanctification chiefly, being of it self nothing acceptable to God; for a meer rest, that is, a cessation from do∣ing work if it be not referred to an holy end, and joyned with a holy use, is idle∣nesse, and so rather a sin then a duty, and therefore he saith, Remember the day of rest to sanctifie it, Exod. 20. 8. see Deut. 5. 12. Ezek. 28. 12. shewing that the rest must have reference to the sanctification.

About which rest it will be needfull to shew,

• 1. Who must rest, and these are the Governours and all under their govern∣ment, both publick and private; and not onely so, but even also the Beasts, and consequently all other things of the like nature, which must be attended and fol∣lowed by the labour of man, such as are Mills, Fire-works, and the like, in which God aimed lesse principally at the benefit of the Creatures, but chiefly at mans good, by following these things he must not be hindered from the sanctifying of this day.
• 2. From what they must rest, and that is
  • 1. From labours.
  • 2. From sports.

From labours first.

All labours or works are of two sorts, some religious, tending to the service of God, these are not understood here, as not being our works * 1.165 but Gods, and therefore they are not forbidden. Some are civil or natural, tending to the com∣modity of this present life, such as are specially the labours of our ordinary cal∣lings, buying, selling, travelling, pleading, making any handy-work, or the like. Now all these are here forbidden, yet not simply but with limitation. For

• 1. Works of mercy may be done on the Lords day without sin, and might ever, for mercy must take the upper hand of all external acts of Religion, as being more essentially and intrinsecally good then any of them, hence Christ saith, It is law∣full to do good on the Sabbath day, meaning by good works works of mercy, and so* 1.166 he justifieth the pulling of an Oxe or an Asse out of a ditch upon the Sabbath day, and himself did cure those diseased people which came unto him on the Sabbath day; so that if either man or beast be in distresse, it is lawful to work, labour, and

• take pains for their help, succour and relief; and this prohibition must be understood not to reach to such things, and therefore the lawfulnesse of doing them cannot impeach the perpetuity of this Commandment.
• 2. Works of necessity may be done, such I mean as are requisite for the preven∣ting* 1.167 of imminent danger, as Elijah did flie for his life divers dayes, whereof some must needs fall out on the Sabbath; and in the time of warre men may fight on the Sabbath-day, and so they may quench a fire if it happen, or the like, or stop an inundation of the Sea, or prevent any other like imminent peril which cannot be prevented without labouring presently.
• 3. Works needfull for the comfortable passing of the Sabbath, as dressing of moderate food, and the like, may be done on the Sabbath-day; for seeing Christ allows us to lead the Ox to the water, and requireth not to fetch in water for him over night, he alloweth us to dresse meat, and requireth not to dresse it over night. For the order in the Law of not kindling a fire pertained alone to the busi∣nesse of the Tabernacle, and that order of dressing what they would dresse on the sixth day, pertained alone to the matter of Manna. And for this we have Christs clear example, who being invited went to a feast on the Sabbath-day, which he might not have done if it had been unlawfull to dresse meat and drink on the Lords day, for a feast sure was not kept without some preparation of warm a 1.168 meat. This example of Christ we have Luke 14. 1, 8, 12. which verses compared make it appa∣rent that it was a feast whereto he was bidden amongst divers others. So then all labours and businesses except in these three cases are unlawful, for mercy, necessi∣ty, and present needfull comfort. And not alone the labour of the hand about these things, but also the labour of the tongue and of the heart, in speaking and thinking of these businesses out of the cases excepted, is condemned, as the Pro∣phet Isaiah doth plainly shew b 1.169, commanding to sanctifie the Sabbath to the Lord, not doing thine own wayes, nor finding thine own pleasure, nor speaking thine own words; our own words must be forborn, and our own pleasure, and consequently our own thoughts, for indeed words and thoughts of worldly businesses are as op∣posite to the sanctifying of the Sabbath as works, seeing the soul can no better be imployed in holy exercises if it give it self to them, then if the whole body were so bestowed. So the true keeping of the Sabbath requireth the turning of hand, tongue and heart from our own wayes, and thoughts, and words, that is, such as concern our own worldly matters and affairs.

Secondly, Sports and pastimes, and natural wonted recreations, such as may be used on the week day are also forbidden, and therefore in the place alledged before, it is forbidden to seek ones own pleasure c 1.170 or will, and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his businesse. In∣deed when work is forbidden, sports can hardly be allowed which are never law∣full, but as sauce for work, only the spiritual pastimes of singing holy Psalms and Songs as a spiritual recreation is allowed to prevent all wearinesse. Indeed the exercises of the day are of such divers kindes, that nothing but meer fleshlinesse can cause a man to be weary.

But it must be shew'd thirdly, how long this rest must continue, to which the answer is For a whole natural day d 1.171, for of what quantity the foregoing six are, of that must the seventh be which cometh betwixt six in numbring, even four and twenty hours. If it be demanded at what time the day must begin and end: it is

answered, when the first of the six following beginneth, and seeing Gods inten∣tion was not to binde all Nations to begin and end their dayes at one period, and that we cannot tie the seventh day, but we must in like manner tie the daies before, and after, to a set period of beginning and ending; it is apparent that by this Com∣mandment we are not tied to any set beginning or ending, but must follow the com∣mon computation and reckoning of other daies which is amongst us, from twelve of the clock at night to twelve the next night, for we say twelve at night, and one a clock in the morning. Neither is it any inconvenience that in some Countreys the Sabbath shall be in being before and after the being of it in others, for the same inconvenience must needs follow upon any kinde of beginning or ending either by Sun-set or Sun-rising (unlesse God had named a special hour which he hath not) for the Sunne riseth and setteth in some places three or four, five or six hours soon∣er then in others, for a good space of the year at least. Yea in some Countreys they have but two Sun-risings and Sun-settings in one year, that is, one half-year day, the other night. See Cartw. Catechism.

And so have we one part of the celebration of the Sabbath-day concerning re∣sting, the next follows concerning the sanctification of it. Time is sanctified by bestowing it in holy exercises tending to work, increase, and exercise sanctity in man. So this day is sanctified when the time wherein men surcease the labour of their callings (which they followed all the six daies before) is imployed in exer∣cises of holiness.

These exercises are of two sorts:

• 1. Publick.
• 2. Private.* 1.172

For the publick they are the hearing and reading of the Word, praying, parta∣king of the Sacraments and all such like services of God, for the reverend and or∣derly performing of which men are bound on this day as God giveth opportunity to assemble together, and each man is to appear before God in the Land of the living, as David saith. It is manifest that our Saviour Christs custome was still to go into the Synagogues, and teach them on the Sabbath-daies, as appears Luke 4. 16. And it is apparent that Moses was read and preached in the Synagogues every Sabbath∣day, Act. 15. 21. See Act. 15. 14, 15. and that the custome of the ancient Church was on their Sabbaths to meet as we now do twice a day, it is to be seen in the Or∣dinance of the morning and evening Sacrifices which were appointed to be as many more for the Sabbath as for the other daies. Upon the Lords-day God is to be publickly served of the whole Church in their several Congregations, and all the particular members of each Church are bound, unlesse they have some very just cause to come in due season to the Congregations, and attentively and reverently to joyn with them, and continue so doing till the end, and that not only in the Morning but also in the Evening.

Secondly, The Churches are then to make collections for the use and behalf of the poor and other acts of mercy, as the Apostle appointed them to do in Corinth, 1 Cor. 16. 1, 2, 3. and as he saith, He had ordained in all Churches.

These are publick duties. The private are some with reference to the publick to* 1.173 prepare for it, and make use of it before and after, fitting our hearts to hear by prayer and meditation, and the like, and by praying and meditation applying that to our selves which we have heard, as the Bereans examined the Doctrine of Paul; some again without such reference, as all holy exercises of singing of Psalms▪ prayer, meditation, reading, together with actions of mercy, in laying aside as God hath blessed us for the use of the poor, and in visiting and relieving the sick, comfortlesse, needy, and the like; all which are acts as well of holinesse toward God, as of mercy toward men. Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption, and our eternal rest in heaven, seeing the Sabbath is given us as a memorial of the two former, and

an assurance of the later, that being the excellent rest, our entring into which this holy rest doth point at and help unto.

We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies (though it be specially appointed for the publick worship) but at home in our houses, Levit. 23. 3. We must awake with God in the morning, begin with him, rise early, spend not much time in dressing of our selves that day, it is the Sabbath of the Lord, have holy thoughts while we are dressing our selves, pray to the Lord to pardon all our sins, and to put us into a holy frame, and yet finish all this so soon that we may be with the first in the publick Assembly. We may after the first Sermon eat and drink, but for spiritual ends and purposes, that our bodies being refreshed we may be the fitter to serve God, but must take heed of spending too much time, or feeding too liberally, which may cause drou∣sinesse. We must then season all with heavenly discourse, Luke 4. from v. 1. to 25. We must not speak our own words. After the publick worship is ended we must* 1.174 call our Families together and repeat what we have heard, and catechize them in the principles of Religion, Heb. 2. 1, 3. the fourth Commandment, sing Psalmes and pray. At night we should blesse God for the mercies of the day, lie down with a great deal of soul-refreshment, sleeping in the bosom of Jesus Christ.

And this is the matter of the duties to be performed, the manner is to conse∣crate the same as a delight f 1.175 unto God, with comfort and joy serving him on that day, as we do with comfort and cheerfulnesse follow our common businesse on the week dayes, as the Prophet Isaiah chap. 58. 13. expresly requireth. And call the Sabbath a delight] Call, that is, make or count, an Hebrew phrase often used in Isaiah: Sabbath; Some by it understand the extraordinary Sabbath or day of Fast, because in the beginning of the Chapter there is an expostulation about it, Levit. 16. 31. but the Lord is now speaking of an entire reformation; My holy day, the Sabbath, agree not so properly to an arbitrary Sabbath: A delight] LXX thy delicate things, i. one of the choisest priviledges God hath given thee.

These are common duties. The duty of Superiours specially is to look to their Inferiours, and at least to keep them from prophanation of the Sabbath, and so farre as their authority will bear, to drive them at least to the outward celebration of it, by resting and by joyning in the publick exercises of religion, as the good Nehemiah did cause the people to sanctifie the Sabbath in his time, and forbad Merchants to bring wares to Ierusalem on that day, and as we see in the very words of the Commandment, the Governour is appointed to rest, and not himself alone, but his whole Family.

There is 1. No liberty granted more to the Superiour then to the Inferiour, but all of what state or condition soever must sanctifie the Lords day.

2. Every Superiour standeth charged before God, not onely for himself, but for all those which the Lord hath put under his government, that both he and all they sanctifie the Lords Sabbath or day of rest. Ford on Command. 4.

This delight is spiritual in God as the proper object, and in the Ordinances, as the onely means to lead us unto God, Iob 27. 10. Psalm. 43. 4. Cantic. 2. 3. Isa. 56. 7.

Reasons. 1. Because the duties of that day are higher, we have then all the means of Communion with God:

• 1. We have them in a more raised solemn way without any interruption, there is then a double Institution, not only of the worship but the time.
• 2. Its a spiritual Feast, a day of Gods appointment, our recompence as well as our duty, Neh. 2. 26. Ordinances are fodinae gratiae, Isa. 12. 3.
• 3. This day we come to remember the highest favours of God to the creature, to contemplate the works of Creation, Gods rest, and of Redemption, Christs rest, 1 Pet. 4. 1. and our own eternal rest, Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven, Heb. 12. 23. the Lords Supper is heaven in a map, Luke 14. 15. Mat. 26. 29.
• 4. Many of the duties of the day are but spiritual recreations; meditation is the solace of the minde in the contemplation of Gods works, Psa. 104. 34. Singing

• of Psalms is a vent for spiritual mirth, Iam. 5. Eph. 5. 18, 19. then God should be solemnly praised, Ps. 92. 1, 2.
• 5. It is the temper of the people of God to delight in his solemn worship, Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum & vetus homo. Aug. Psal. 84. 1, 10. Psal. 122. 1.
• 6. Delight in the Sabbath is the best way to discharge the duties, 1. With com∣fort, delight sweetens all, how will men toil at their sport? Neh. 11. 8. 2. With profit, Isa. 64. 5. God will not send them away sad which come into his presence with joy.

Means to delight in the Sabbath:

• 1. Labour after the assurance of the pardon of your sins.* 1.176
• 2. Solemnly prepare for the duties of the Sabbath.
• 3. Wean the heart from temporal pleasures, Psal. 26. 8. & 119. 37.
• 4. Esteem the Sabbath a priviledge, that after six dayes of labour, God should appoint us a day of rest, he might have taken all our time.
• 5. Treasure up the experience of former Sabbaths, Psal. 63. begin.
• 6. In case of deadnesse plead with your souls, as David doth Psal. 42. Shall I go with grudging in the highest Communion that a creature is capable of.

The fourth Commandment then requireth,

• 1. Preparation.
  • 1. General,
    • 1. Diligence in our businesse all the week.
    • 2. Discretion in our businesse all the week.
    • 3. Moderation in our businesse all the week.
  • 2. Special, by fitting all things for the Sabbath on the end of the day precedent.
• 2. Celebration of it, which is both
  • 1. Common to all, for
    • 1. Matter, both to
      • 1. Rest
        • 1 From what
          • 1 Labors.
          • 2 Sports.
        • 2 Who, all.
        • 3 How long, one whole day.
      • 2. Sanctification, to do all with delight
        • Publickly.
        • Privately.
    • 2. Manner.
  • 2. Special, to Superiours, to look to Inferiours.

Six Arguments prove the Commandment of the Sabbath to be moral:

• 1. It was delivered to Adam before the fall, when there was no Ceremony, Gen. 2. 2. which is not spoken by anticipation, but the context sheweth it was then sanctified to him, v. 3.
• 2. Moses takes it for granted, it was known to be moral, and known before the Law was given, Exod. 16. 25.
• 3. Unlesse this be moral there cannot be ten Commandments, Deut. 10. 4.
• 4. God would not put a Ceremonial Law in the midst of the Morals, and urge it with more words, reasons, repetitions, and particulars, then any of the Morals, as he doth the Sabbath, Exod. 20. 8, 9, 10, 11.
• 5. Christ speaking of those daies when all the ceremonial Law was dead and bu∣ried, sheweth the Sabbath stands still, Matth. 24. 20.
• 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed, Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it, vers. 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant, vers. 6. which he would not do if it were cere∣monial, 1 Sam. 15. 22. M. Fenner on the Command.

There is one general way of breaking this Commandment by denying the mora∣lity of this Law, and cashiering it among other Levitical Ceremonies. Indeed the Sabbath is in part ceremonial, figuring both our rest of Sanctification here, and glory hereafter, but that contradicts not the perpetuity of it, for it is not a Cere∣mony

leading to Christ, and at his coming to determine, as appears Matth. 15. 17. I came not to dissolve the Law, vers. 19. He that shall break the least of these Command∣ments, where each of the ten Commandments is ratified, and consequently this fourth: Luke 23. 56. They rested according to the Commandment; and Luke writ that divers years after the Resurrection of Christ, the things were done after his death when all Levitical institutions lost their power of binding, Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Go∣spel, as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law, viz. in innocency. 2. The writing of it in Tables of stone. 3. Putting of it into the Ark prove it moral.

That term is not given to any other thing in the New Testament, but to the Supper, and the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 11. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Revel. 1. 10. This day was so sacred among Christians, that it was made the Question of inquisitors of Christianity, Dominicum servasti? Hast thou kept the Lords-day? To which was answered, Christianus sum, intermittere non possum. I am a Christian, I cannot intermit it. See Act. 20. 7. 1 Cor. 16. 1.

So much of the Commandments of the first Table enjoyning our duty to God;* 1.177 now follow the precepts of the second Table concerning our duty to our selves and our neighbours.

CHAP. VI. The fifth Commandment.

HOnour thy Father and thy Mother, that thy daies may be long upon the Land which the LORD thy God giveth thee, Exod. 20. 12.

THere are three things to be considered in it:* 1.178

• 1. The Subject, Father and Mother.
• 2. The Attribute, Honour.
• 3. The reason of the Precept with a promise, That thy dayes may be long, &c.

By the name of Father and Mother, first and principally those are understood of whom we are begotten, Heb. 12. 9. Not only Father but also Mother is expres∣sed, least any should think that for the weaknesse of her Sex, and the subjection of the woman, the Father only were to be honoured, and not the Mother. The* 1.179 Precept is repeated, Deut. 5. 16. & Levit. 19. 3. where the Mother is put first, be∣cause the childe begins to know her first.

All Superiours also are comprehended under this Title, Magistrates, Gen. 41. 8, 43. Ministers, 2 King. 2. 12. & 13. 14. 1 Cor. 4. 15. Masters of Families, 1 Kings

5. 13. Elders in years, Act. 7. 2. 1 Tim. 5. 1, 2. Yet God makes mention of Pa∣rents:

• 1. That he might propound that Superiority for an example which seems most* 1.180 amiable and least envious. For as in the negative precepts he useth odious words to deterre men from sinne, so in the affirmative he chooseth words full of love, by which we are to be allured to obedience.
• 2. The same at the first in the beginning of the world were both Parents, Magi∣strates, Masters and Schoolmasters.
• 3. He names Parents, because their power and government which was the first is as it were the rule by which all others ought to be framed. Hence all Superiours are taught to carry themselves as Parents, and all Inferiours as children.

He saith, Father and Mother, disjoyning them, to shew that there is a duty pe∣culiar to both these persons.

He saith not simply Father and Mother, but thy Father and Mother, therefore* 1.181 thou shalt honour the Father, because he is thy Father of whom thou art begot∣ten and bred, therefore thou shalt honour the Mother, because by her not with∣out sorrow and pain thou wast brought into this life. Whatsoever they be they are therefore to be honoured, because they are thy Parents.

The Law-giver sets down the duty of the childe toward the Father, and not the duty of the Father toward the childe, because the affection of a Father toward the childe is naturally greater, and hath lesse need of incitements then that of a childe toward the Father, Amor descendit non ascendit. It is proper to love, to de∣scend not ascend, the reason is, because love began in heaven, God was the first that loved. Charity, I say, begins in heaven, and descends on the earth; and in this it differs from faith, which begins on earth and ends in heaven. The Inferi∣our is commanded rather then the Superiour, because the Inferiour hath more cause to neglect his duty then the other, it is easier to be honoured then to give honour.

2. The Attribute Honour. The Hebrew word in Kal signifieth to be heavy, in* 1.182 Piel to honour, because we do not esteem them as light or vile whom we honour. It signifies not only a right esteem of the excellency and prerogative of Parents, and a right judgement of their person and office manifested also by outward signs of reverence, but love and obedience, and a readinesse to relieve them in their necessity.

We honour men, when taking knowledge of that excellency which is in them, we bear our selves accordingly towards them.

In as much as the unreasonable creatures also love their little ones, and are lo∣ved* 1.183 of them, the Law-giver would have this natural affection (which ought to be in a man) of a more noble quality then that which is found among the very beasts. The beasts are capable of natural affections, but only man is capable of honour.

2. In some respect a man ows more affection to his wife and his children then o his Father or Mother, but in honour the Father and Mother have alwayes the pre∣heminence.

The honour due unto Superiours of all sorts, is reverence of minde, declared by some civil submission, as of rising before them, and giving them the honour of speaking first.

3. The Reason of the Precept, That thy dayes may be long▪

Which promise if we respect the words in the Hebrew, may be read two wayes: either so That thy dayes may be long upon the Land which the Lord thy God giveth thee,* 1.184 for then he did as it were give it to them after he had delivered them out of Aegy∣ptian bondage: or word for word, That they may prolong thy dayes, viz. Thy Pa∣rents, both readings have the same meaning, but this later hath a special emphasis, for it sheweth that with our Parents after a sort is the prolonging of our life, that we may be the more incited to love and honour them.

Dayes] signifies time, because a day was the first sensible distinction of time.

God promised life in this Commandment rather then any other kinde of blessing, because we received life from our Parents, therefore life is promised to him which honours those from whom he hath received it.

This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place, that is, which respect a special relation which passeth betwixt some men more then others in some special and particular bond, binding them mutually one to another.

The Summe of the Commandment is to shew, what duties we owe one to ano∣ther, in respect of their and our place, gifts and calling.

This is made the summe of all the duties the childe oweth to his Parents, Ho∣nour thy Father and Mother, because this is the chief duty of all others, yea this is the fountain of all other duties a childe can performe, Malachy 1. 6. Deut. 27. 16.

The duties required of the natural childe are comprehended under these three heads, Reverence * 1.185, Obedience and Thankfulnesse.

1. Reverence.

This reverence must be both inward and outward, in the heart and in the be∣haviour.

The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father. God begins there where obedience is best tried.

Secondly, Reverence in outward behaviour, as bowing to them, in standing bare, and putting off before them, in an humble and lowly countenance and be∣haviour, when the Parents speak to them, or they unto their Parents.

2. They must obey their Parents, Col. 3. 20. Ephes. 6. 1.

• 1. In doing the things which they command if they be lawfull.* 1.186
• 2. In quiet and patient bearing their admonitions and corrections, Prov. 13. 1. & 15. 5.

3. They must be thankfull to their Parents, which thankfulnesse consisteth in two things:

• 1. In relieving their Parents when they be in want, Gen. 47. 12.
• 2. In praying for their Parents, 1 Tim. 1. 2.

Children must be obedient to their Parents, so was David, 1 Sam. 17. 20. Christ went down with his Parents and was subject to them.

Reasons. First, It is a Duty most * 1.187 equal that they should be obsequious

to them, by whose means they are, they were the instruments of thy being.

Secondly, It is a profitable duty, that is the promise, That it may be ••well with them, and their dayes may be long on the earth, a prosperous and long continuance upon the earth is the reward of dutifulnesse; the Rechabites were highly com∣mended of God for their obedience to their Parents, and received this Promise from him as a recompence of their obedience, That Ionathan the sonne of Rechab should not want a man to stand before him for ever.

Thirdly, It is well pleasing to God, Col. 3. 20.

The bounds and limits of it.

It must be a very large obedience, extending it self to all those things which* 1.188 God or some Superiour joyntly over father and childe hath not forbidden.

Stubbornnesse and disobedience to Parents much displeaseth God. When the Apostle would▪ reckon up the foul sins of the Heathen, for which the wrath of God was manifested against them from heaven, he reckons among the rest disobedience to Parents; and when he would describe the ill qualities of those which should live in the later perilous times, he saith, Disobedient to Parents. The Apostle also setteth forth childrens disobedience by a Metaphor taken from unta∣med, head-strong Beasts, that will not be brought under the yoke. The word therefore is not unfitly translated unruly: and it is somewhat answerable to an He∣brew phrase given to disobedient children, viz. Sons of Belial, which is accord∣ing to the notation as much as sons without profit; or, as some will have it, Sons without yoke; that is, such children as refusing to be in subjection unto Parents, are no way profitable, but work much mischief, and cause great grief. Cursed be he that despiseth Father or Mother, and let all the people say Amen.

They must not so much as attempt to bestow themselves in marriage without the consent of their Parents, Gen. 21. 21. & 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament.

Erasmus in one of his Epistles speaking of Levinus that got a wife, neglecting the counsel of his friends about it, and so proving unhappy, he saith, Res calidè peracta est magis, quam callide, They should imitate what is good in their parents, Ephes. 5. 1.

Though the consent of Parents in second marriages be not absolutely necessary,* 1.189 yet it is to be thought fit and convenient, because children in some regard exempt∣ed from parents authority, do notwithstanding owe duty to them, and they are to testifie it by being advised by them in some sort in their after bestowing of them∣selves in marriage. Elton on the fifth Commandment.

The duties of parents to their children are either in their tender years or riper* 1.190 age, common to both, or special.

The fountain of parents duty is love. This is expresly enjoyned to them. Many approved examples are recorded thereof, as a 1.191 Abrahams and b 1.192 Isaacs, Rebecca's, and others.

Reasons.

Great is that pain, cost, and care, which parents must undergo for their chil∣dren; if love be in them, no pains, cost or care, will seem too much. Contrary to love in the defect, is want of natural affection, which is reckoned in the catalogue of notorious sins, Rom. 1. 30. Tit. 3. 3. in the excesse is too much doting upon chil∣dren. Parents are apt to exceed in their love to their children, and be extreme fond in their affection; so Eli, Isaac to Esau, Iacob to Ioseph and Benjamin, David to Absalom and Adonijah.

Reasons.

• 1. Affection is natural and grows in the heart it self, and so grows the bigger and stronger; natural affections can hardly be moderated.
• 2. It is ancient, it comes into the world with the childe, nay begins when the childe is in the wombe.
• 3. It is much nourished, for it is the property of all, both affections and ha∣bits to grow very strong by exercise, and to wax mighty by frequent acts.

But yet this fond affection is evil,

• 1. Because it is an undecent thing for a man to suffer his reason to be blinded by his affection.
• 2. It is dangerous and hurtful, 1. To parents, in hindering them from doing that which is good for their childrens souls, and so causing them to neglect the best and most necessary offices of a parent, viz. To watch over them, to observe their faults and reprove them, and to beat down the corruptions that will be growing in them: it indangers the parents to sin against God, and honour their* 1.193 children above him, and to be too worldly for them. 2. To the children, they will grow bold on their parents love, and so much more carelesse of them.

The parents common duty to their children in their tender years and child∣hood, is,

• 1. To instruct them in Religion so soon as they are able to speak and have the* 1.194 least use of understanding, Prov. 22. 6. Ephes. 6. 4. God hath commanded pa∣rents to have a care of the souls of their children, Deut. 6. 7. Abraham had so, Gen. 8. 19.* 1.195
• 2. To give them correction, Prov. 23. 13. & 29. 27. & 13. 20. & 22. 15.
• 3. To blesse them, so Abraham did Isaac, and Isaac Iacob, and he his children.

The especial duty of the father is to give the name unto the childe; of the mo∣ther,* 1.196 is to nurse up her own childe, if God hath given her ability thereunto, Gen. 21. 7. 1 Sam. 1. 29. Luke 2. 12. Sarah nursed Isaac, Rebecca Iacob, Anna Samuel. Else the mother will not so ardently love the childe, nor the childe the mother, for her love increaseth by kissing it often at her breast. Her milk (which is but white bloud) of which the childe consists, and with which it was nourished nine moneths in the wombe, is more familiar and natural to the childe, then that of another woman. He resembleth his nurse often in manners, mores animi sequuntur temperamentum corporis. Plato gives this as a reason why Alcibiades was so stout though he was an Athenian (which naturally are fearful) because a woman of Sparta, a couragious and valiant Nation, was his nurse. Tacitus writes that the Germanes are among all Nations great and valiant, because their own mothers, which are of great stature, do nourish them.

A Lamb sucking a Goat, or a Kid sucking of an Ewe, change their fleece and hair respectively, say Naturalists. See Dr. Willet on Gen. 21. 7. and Dr. Gonge of Domestical duties, on Ephes. 6. 4. Sect. 12. to 16.

So much for the duties which parents must perform to their children in their tender years. Now those follow which they must perform to them when they grow to riper age.

• 1. To bring them up in some profitable and lawful Calling, by which they may live honestly and Christianly; so Adam brought up one of his children in Husban∣dry and the other in keeping Sheep, both profitable and lawful Vocations. Adam in Paradise is appointed to dresse the Garden. See Dr. Gouge's Domestique Duties, Ephes. 6. 4. §. 31. to 34. A Vocation or Calling is a certain condition, or kinde of life ordained and imposed on man by God for the common good.
• 2. To provide for the disposing of them in marriage, and that in seasonable and due time.
• ...

• 3. To lay up something for their children, 2 Cor. 12. 14.

Now follows the duties of Servants and Masters. First of Servants.

Servitude came in by sin. Conditio servitutis jure intelligitur imposita peccatori, no∣men* 1.197 istud culpa meruit non natura. Aug. de civit. Dei. l. 19. c. 15. Vide plura ibid.

There are two kinds of servants:

• 1. Such as were absolute, those that were conquered in war, the Conquerour had an absolute power over their lives; the Apostle speaks of these Col. 4. 1. and bids give to them that which is equal.
• 2. By compact and agreement, such as our servants are now.* 1.198

Servants are with care and faithfulnesse, as in the presence of God, to bestow themselves wholly on the times appointed, in their Masters businesse, Coloss. 3. 27. 2, 3, 24.

Three things exceedingly commend a servant:

• 1. Diligence.
• 2. Obedience.
• 3. Prudence and Discretion.

The former two belonging especially to a mans place as an inferiour, the third indifferently agreeing to every place, I shall handle the two first.

First, A servant must be diligent in his businesse. Seest thou a man diligent in his businesse, he shall stand before Princes, not before men of lower rank. Solomon speaks this principally of one in the place of a servant, if he be diligent he shall finde good contentment with men of best note, 1 Sam. 18. 2. to 6. Such a one was the servant of Abraham, which shewed so much care, painfulnesse, constancy, discretion, fide∣lity, in that great businesse of choosing his Masters sons wife, as nothing could be more. Such a one was Iacob to Laban, whom he served with all his might, Ioseph to Potiphar.* 1.199

Reas.

• 1. Because in so doing they will please God himself who is the Authour of this subordination of men in the family, that some should be Masters, some servants, therefore Paul saith they must do it as to the Lord, not to men; and saith, Of God they shall receive the recompence of inheritance.
• 2. For the quiet sake of the family, else he shall become like vinegar to the teeth* 1.200 and smoak to the eyes.
• 3. They must do it for their own sakes, because they shall live with most com∣fort, cheer and content themselves, as having the good will first of God, then of their Governours, and the good esteem of all which do know them. He that is slothful walks on a thorn hedge and pricks himself. A sloathful servant is 1. A thief, he steals from his Master wages, meat and drink, which he receiveth, but dischar∣geth not his work painfully. 2. A dissembler, an hypocrite; if he allow this idle∣nesse* 1.201 he cannot be a faithful servant to God whom he never saw, who is not faith∣ful to his Master whom he sees daily.

Secondly, A servant should be obedient and dutiful, doing the things which his Master appoints him, as the places before quoted in the Colossians and Ephesians shew. Paul wished Timothy to tell the servants that are under the yoak, that they must do service to their believing Masters; and he willeth Titus to exhort servants to be obedient to their Masters in all things, to please them well; and Peter commandeth servants to be subject to their Masters with all fear, and that not alone to the good and gentle, but also to the froward.

Reas.

• 1. God hath communicated a great part of his Authority unto Masters, for the good of that little society and all which flow thence.
• 2. Servants are placed in a lower room, in a place of inferiority and subjection, and so are bound to perform obedience, seeing in all places the Superiour must rule, and the inferiour be ruled, or else neither Superiour nor inferiour shall with any comfort enjoy the places allotted unto them by God.
• ...

• 3. Servants do receive meat and drink, and as the case goes with us, also wages, at the hands of their Masters, and these are badges of obedience, tying them ne∣cessarily to do service to them from whom they receive these recompences of their service.

When Servants are stubborn, unruly, masterful, this sin hath its original in pride and self-conceitednesse, they tread Gods Power and Authority under feet in treading their Master's.

The Masters duty consists in two things chiefly.

First, In choosing good servants, such as be godly and of an honest and blame∣lesse conversation.

Reasons.

• 1. If the servants be not faithful to God, they will never be faithful to their* 1.202 Master.
• 2. A wicked person is very contagious, and will infect the family with his lewdnesse.
• 3. He brings Gods curse upon his Masters state and family.

Secondly, in using his servants well.* 1.203

His chief duties are:

• 1. To use his authority and interest that he hath in the hearts of his children and servants, to draw them to go with him to the Ministry of the Word, 1 Sam. 1. 21. 2 King. 5. 15.
• 2. He must use his skill and indeavour to make the Ministry of the Word profi∣table to his family by examining them, making things plainer to them, and applying them more particularly, Matth. 13. 51. Mark 4. 34. Deut. 6. 7.

A Master was called by the ancient Romans, Pater-familias, the Father of the fa∣mily,* 1.204 because he was to look over all those of the houshold with a fatherly ten∣dernesse, as being committed to his trust and custody.

A Master should reward a good servant.

So Ioseph's Master set him over the whole family. A wise servant shall rule over a foolish son, and as he that dresseth the fig-tree shall eat of the figs, so he which attend∣eth on his Master (saith Solomon) shall come to honour.

Reasons.

• 1. This will incourage others to vertuous behaviour, when they see it so re∣warded.
• 2. Equity requires it, the equity of the Judicial Law binds us, the faithful ser∣vant* 1.205 must not go away empty; all men will complain of a bad servant, few will requite a good one.

So much for their duties that be further off from equality in the family, as Parents and Children, Masters and Servants. Now those that are more equal are* 1.206 Husband and Wife, whose duties are either common to both, or more particular to either of them.

The common duties are of two sorts:

• 1. In respect of themselves.
• 2. In respect of their families.

For themselves, they owe to each other love, trustinesse, and helpfulnesse.

1. Yoakfellows must love each other, the wife the husband and he her. The* 1.207 Apostle commands husbands to love their wives and not be bitter to them, Col. 3. 19. The Heathens in their Sacrifices to Iuno the maker of Marriages, took all the gall out of the Beast, to shew that all bitternesse must be absent from that condition. A husband in that he is a man should be far from all bitternesse; hence humane and humanity, the cords of a man, all these imply sweetnesse and facility. It is no∣ted of Elkanah, that he loved Hannah, and Isaac that he loved Rebeccah, Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and chil∣dren, Tit. 2. 4.

Reasons.

• 1. God hath joyned man and wife in many and neer bonds, they have one name, house, off-spring, one bed, one body, and should they not have one heart?
• ...

• 2. This is necessary, 1. To make all the duties of marriage easie. 2. To make all the cumbers of marriage tolerable, such shall have trouble in the flesh, in regard* 1.208 of many domestical grievances, troubles from each other, children, servants. What a deal of misery had Iacob in his married estate, and so David, therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage.

I will in the next place shew, 1. What properties their love must have. 2. By what means it must be gotten and increased.

Their love must have three properties.

• 1. It must be spiritual, their affection must be grounded on spiritual respects, and shew it self in spiritual effects, it must be a love founded on Gods Will and* 1.209 Commandment, which requireth them to love one another, that so it may be a sound and durable love, being grounded upon a lasting and durable foundation, and may be able to prevail against all difficulties and impediments. Secondly, It must shew it self in all spiritual effects, of seeking the good of each others souls, and if they love one another because God commands it, they will love one another so as God commands; that is, so as to respect the eternal good of themselves.
• 2. It must be plentiful, that is to say, for the measure exceeding all other loves,* 1.210 the husband must love the wife and she him, more then father, mother, children, brethren, friends, there being most neer bonds of union betwixt them, they are one flesh. Let the husband so love his wife, even as himself, not meaning it as the phrase is used, when it is spoken of the love we bear to our neighbour, that he must love her with a love which hath the same properties that our love to our selves, for then there were no special matter in it, but they must love their wives (saith a Reverend Divine) even as themselves for measure, as much as themselves, as Christ loved his Church.
• 3. This love must be a binding love, limiting and tying their Matrimonial affe∣ctions and desires solely to each other. Erre in her love continually, and let her* 1.211 breasts satisfie thee; And, Why shouldst thou, my son, imbrace the bosome of a stranger? Desire not the beauty of a stranger in thy heart. Means of attaining this love are of two sorts, natural and spiritual: The natural are, sociablenesse and familiar conversing together in the same house, at the same table, in the same bed; there∣fore God appointed that a new married man for the first year should not be sent abroad to warfare, or to any other publick service, but should remain at home with his wife, that so through the constant society of one whole year their souls might be inseparably united in affection. Therefore those take a very bad course that dwell asunder, and fare asunder, and lie asunder, as for state and pomp is the custome of the greater sort of people.

2. Spiritual means must be added to the natural, or else little good will be done, and these are two:

• 1. Let them pray often to God to link their hearts together.
• 2. Let them be frequent in performing all holy exercises one with another, and specially in praying one with and for another. Spiritual exercises breed spiritual affection, and nothing is more binding then * 1.212 Religion. Religious duties do both expresse and increase the image of God, and that is amiable.

So much for love. Now follow trustinesse and helpfulnesse, both which we will* 1.213 put together, as Solomon doth, saying of a good wife, Prov. 31. 11, 12. That the heart of her husband doth trust in her. And again, She will do him good and not evil all the daies of his life. God did make man and woman for the good each of other, her to be his helper, and him to be her guide. This trusty helpfulnesse must be to each others bodies, souls, names, and states. Bodies, in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other, and the wil∣ling and ready providing of all things that may continue health and recover it, as

attendance, physick, and the like. Souls, in shunning all such carriages as may provoke each others passions or other infirmities, and using all good means of lo∣ving advice and admonition to help each other out of the same. Namely, in con∣cealing each others infirmities, and keeping each others secrets. States, in joyn∣ing together in diligent labour, wise fore-cast, and vertuous thriftinesse. Thus for themselves.

Now in regard of their families they must joyn together in the planting of Re∣ligion amongst them, by instructing and teaching them, and by reading and pray∣ing with them, the man as chief, the wife as his deputy in his absence; also they must oversee the waies of their family, by looking what is done by them, and seek∣ing to redresse by admonishing and correcting what is amisse.

In regard of children they are

• 1. To bear moderate affections toward them, Rachel and Hannah immoderately desired them, others mutter because they have so many.
• 2. To train them up in the fear of God; Solomon, who was the tender beloved, the darling of his parents, makes this the instance of their love, in that they* 1.214 taught him wisdome, and acquainted him with the Laws of God. It was said of Herod, that it was better to be his hog then his son.
• 3. To reprove and chasten them for their iniquities; Ely, a good man, came to a fearful end for neglecting this.

So much for their joint duties. Now the several duties of each come to be hand∣led; and first we begin with the wife, and then proceed to the husband.

The wife ows in one word subjection, and this twofold, to the husbands Person,* 1.215 and to his Authority.

To his person.

• 1. By acknowledging her self to be his inferiour; God saith to Eve, Her desire shall be subject to her husband, and he shall rule over her. The female sex is inferiour to the male, and every woman, as a woman, is lower and meaner then a man, as the Apostle proves, because the woman was after the man, and for the man, and she was first in the transgression, therefore she may not use Ecclesiastical Autho∣rity, not speak in the Church as a Minister: But to her husband, not as a woman onely, but as a wife, she is inferiour, and bound in conscience to be subject to his power and jurisdiction, for this is a word of eternal and constant truth, He shall rule over thee; which she that will not yeeld to, is an enemy to God and nature, and cannot be a good wife.
• 2. She is to reverence her husbands person, both inwardly in heart, and out∣wardly. Inwardly, Ephes. 5. ult. she must fear him, not with a flavish but awful fear; that is, she must have her soul so disposed to him, as to be afraid to offend or dis∣please him. She must shew outward reverence also in her gesture, behaviour and* 1.216 speech.

This is subjection to the husbands person. Now to his Authority.

She owes

• 1. Cheerful obedience to all his lawful commands, as the Church obeys Christ.
• 2. A quiet and fruitful receiving of his reprehensions, as the Church also is pa∣tient* 1.217 toward Christ.

Thus we have heard the wives duty.

The husbands duties are:

• 1, Wisely to maintain his authority, not so much by force as by vertuous be∣haviour,* 1.218 avoiding especially bitternesse and unthriftinesse.
• 2. He must wisely manage his authority: The end of using his authority must be the good, benefit, and comfort of his wife and family, for all government is by God ordained for the good of the whole, not the pleasure of the Governour. The husband must use his authority to edification, and hearken to her when she speaks the Word of God, as Abraham to Sarah, Isa. 11. 6.
  • 2. The things in which he is to use his authority, he is to command what is to be

• ...
  • done, and forbid what is not to be done, and reprehend where she offends.
• 3. The manner of using his authority is with three vertues, Wisdome, Mild∣nesse, Justice.
  • 1. Wisdome, in commanding nothing but what is useful and weighty, and grounded upon good and due reason. 2. In his reproofs he must choose fit time when he and she are calm; and fit place, when none is present.
  • 2. Mildnesse or gentlenesse, rather perswade then command, if he chide her, let it be with compassion and without bitternesse.
  • 3. Justice, in willing allowing of maintenance to her according to his place and means; in cherishing what is good, and seeking to reform what is evil. He must walk in all wisdome and knowledge, 1 Pet. 3. 7. he should be an example of judge∣ment,* 1.219 gravity, holinesse, and wisely passe by many imperfections, because they are fellow-heires of grace: if there be not this wise carriage their prayers will be hin∣dered, contentions hinder such duties.

Thus much for private persons, viz. Parents and Children, Masters and Ser∣vants, Husband and Wife. Now follow the duties belonging to publick persons, which are either in Church or Common-wealth.

In Church, as

• Minister.
• People.

In Common-wealth, as

• Magistrate.
• Subject.

Of Ministers and People.

* 1.220

The duty of the people.

• 1. They ought to reverence their Ministers for the place in which God hath set them, Isa. 52. 7. Rom. 20. 15.
• 2. They ought exceedingly to love them, Gal. 4. 14, 15. 1 Thess. 5. 12, 13.
• 3. They must obey their Doctrine taught truly out of the word of God, Heb 13. 17.
• 4. They must yeeld sufficient maintenance unto them, 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17, 18. The Anabaptists deny that Ministers may receive a sti∣pend, so doth Weigelius, he cals them, Stipendiarios praecones. Vide Crocij Ante-Wei∣gel. part. 2. cap. quaest. 2.
• 5. They must defend them against the wrongs of bad men, Rom. 16. 4.

The duty of Ministers to their people.

Their duty is laid forth

• 1. By Titles, as Watchmen, Ezek. 3. 1. Labourers, Matth. 9. 37. Light and Salt, Matth. 5. 13, 14. Shepherds, Joh. 21. 15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4. 1. Nurses, 1 Thess. 2. 7.
• 2. In Commandments, Act. 20. 28. 2 Tim. 4. 1, 2.

• 1. He is to be a good example and pattern unto his people, in love, faith, pati∣ence,* 1.221 and in every good work, 1 Tim. 4. 12. 1 Pet. 5. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 walk aright, Gal. 2. 14.
• 2. He is to feed the flock diligently and faithfully, to divide the Word of truth aright, 2 Tim. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 talk aright. Matth. 28. 19. Woe to me if I preach not the Gospel. Popish Writers call our Ministers in disdain, Praedicantici.
• 3. To dispense the Sacraments, Go teach and baptize.
• 4. To go before them, and take heed to the flock.

One saith, A good Minister should have five properties: 1. Be sound in the faith. 2. Of an unblameable conversation, 1 Tim. 3. 2. Acts 20. 28. 3. Of com∣petent

abilities. 4. Diligent and painful, Verbi Minister es, hoc age, was Mr. Per∣kins's Motto. 5. Not usurp the Office, but be called in an orderly way, Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4.

Papists say our Ministry is a nullity, the Separatists say it is of the Devil and Antichrist.

There is first the inward calling of a Minister, a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends, Gods glory and mans salvation. Not sufficient inward gifts of minde, of knowledge, learning and vertue, is the inward calling to the Ministry, because all these things may befall such a one as ought not to undertake the Ministry at all, as a King, but should sin grievously against God if he undertake that Function; yea all these may befall a woman, who may not be a Minister; I permit not a woman to exercise authority, or to speak in the Church.

2. Outward, to be appointed to this Office by such who are intrusted with this care. Paul left Titus in Crete to ordain Elders; that is, Ministers. The nature of this Call consists in two main things, Election and Ordination.

Thus much for those Superiours which have authority in the Church, and their inferiours. The superiours and inferiours in Common-wealth follow; and those are Magistrates and Subjects.

The chief duties of the Subject are honour and submission, Command. 5. & Rom.* 1.222 13. 1. In heart to reverence, and outwardly to obey the Magistrate.

This honour and reverence includes within it a triple act.

• 1. Of the minde, in a due estimation and valuing of their place and dignity.
• 2. Of the will, in an humble inclination thereof unto them because of their excellency.
• 3. Of the body, in outward behaviour and carriage towards them.

Good Subjects must willingly obey the Supreme and lawful Magistrate.

Reas.

• 1. From the Authority put upon him by God, he hath intrusted them with a portion of his own Authority, and made him Commander in his own stead; in obeying him we obey God, if he abuse not his authority against him, and con∣trary to his will and the trust reposed in him.
• 2. From the end of Government, the common good and the preservation of the welfare and society of the good. But 1. This obedience must not be absolute and illimited, God onely hath an authority over us, it is better to obey God then man. 2. So far must obedience be yeelded to their commands, as they do not evidently tend to the overthrow and ruine of the common society.

Subjects are willingly to pay Tribute to a Prince or State. David had Tribute. Rom. 13. 6, 7. Render to Caesar the things that are Caesar's.

Reasons.

• 1. The state of Princes needs such support and supply.
• 2. The fruit, profit, and benefit of his labours redoundeth to his Subjects.
  • 2. The duty of Magistrates.

• 1. That there should be Magistrates.
• 2. What is their duty.

It is the will of God that some men should rule over others, 2 Sam. 23. 3, 4. Ci∣vil* 1.223 Magistracy is a Divine Institution, Dan. 4. lat. end, Prov. 8. 16. Rom. 13. 1, 2.

Reasons.

• 1. God hath given some more eminent Titles then others, they are called, The foundations of the Earth, Psal. 82. 5. the pillars and shields of the Earth, Pastors, Shepherds, Saviours, the Stay of our Tribes, Cyrus my Shepherd, Fathers; Iob saith, I was a Father to the poor.
• 2. Gods appointment, By me Kings reign, God led Israel by Moses, ruled them by Judges and Kings.
• ...

• 3. He hath given them authority, The judgement is not yours but Gods.* 1.224
• 4. He gives them ability to rule.

In the Heavens there are two great lights, and they not equal; in the Earth there is the Lion among Beasts, in the Sea the Leviathan among fishes, in the air the Eagle among the Fowls.

God hath not equalled men in their naturals, stature, senses, in their intelle∣ctuals nor graces.

Government was necessary.

• 1. In innocency; God appointed order among Angels.
• 2. In the corrupt estate, Societies need it for restraining evil, Hab. 1. 14, 15. sup∣porting good, else shame and fear, the curbs of sin, will be taken away. Man is a sociable creature.
• 3. In the state of grace, Tit. 3. 1.

Object. The Apostle Peter, 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature.

Sol. It is Ordinatio Divina secundum substantiam, humana secundum modum & sinem,* 1.225 It is Divine in regard of the chief Authour, but humane subjectively or obje∣ctively, because it is about the society of men, and finally because it was instituted for the good of men. Magistracy in general is appointed by God, but the parti∣cular form (whether Monarchy, Aristocracy, or Democracy) is a humane Insti∣tution.

Crocius in his Antiweigelius, part 2. c. 9. quaest. 1. proves that, Verè fidelis Ma∣gistratum potest gerere, and answers the Arguments against Magistrates.

Evil Magistrates are a scourge to a people. A certain holy man, they say, ex∣postulated* 1.226 on a time with God, why he had permitted Phocas, being so cruel a man, to be Emperour? To whom a voice answered, That if a worse man could have been found, he should have been set over them, the wickednesse of the world requiring it.

2. The duties of the Magistrate.

Zanchius saith there are three Offices of a Magistrate:* 1.227

• 1. To ordain both those things which belong to Religion and the Worship of God, and to publick peace, honesty, and justice.
• 2. To judge impartially, or (as the Prophets speak) to do justice and judge∣ment.* 1.228 Magistrates of all men should be just, 2 Sam. 23. 3. in regard of their emi∣nent place, justice will secure them.
• 3. To punish evil doers with the Sword, Rom. 13. 4.

Casaubon in his Commentaries upon Polybius, reports of one Hiero King of Sy∣racuse,* 1.229 that he obtained that large Empire not by right of succession (although in times past obtained by his Ancestors) nor by violence, but from the admirati∣on of his vertue; and that he administred that Kingdome after he had got it, al∣waies with clemency, dexterity, and faith, and lived about 90. yeers integris om∣nibus sensibus.

It may be questioned how far the Magistrate may use compulsory power for sup∣pressing of Heresies and grosse errors.

• 1. He must use no violent course till care be had of an information, Tit. 3. 10.* 1.230
• 2. In things indifferent, and matters of lesse moment, Christian toleration takes place, Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith (salva fidei compage, Aug.)
• 3. A grosse error kept secret comes not under the Magistrates cognizance, Co∣gitationis poenam nemo patitur, saith the Civil Law, while it is kept in.
• 4. Errors according to their different nature and degree, meet with different pu∣nishments, Ezra 7. 26.
• 5. Blasphemies, Idolatry, and grosse Heresies, are to be put in the same rank with grosse breaches of the second Table, because it is to be supposed, they sin against the light of their consciences, Tit. 3. 9, 11. that therefore they are not pu∣nisht for their consciences, but for going against their consciences. Baals Prophets were slain, 1 King. 18. 18. See Exod. 21. 20. Levit. 24. 10.

Magistrates ought not to plant or propagate Religion by Arms. The cruelty of* 1.231 the Spaniards upon the Indians is abhorred by all. True Religion should be planted by true Doctrine, Instruction, Example, but it may be defended by Arms.

Mariana the Jesuite saith, Princeps nihil statuat de Religione. But the publick Magistrates chief care should be concerning God and the things of God, Iob 31. 26, 27, 28. Ezra 7. 25, 26, 27. It is prophesied of the New Testament, Isa. 44. 28. & Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church. God promi∣seth Zac. 13. 2. to cause the Prophets, and the unclean spirit to passe out of the Land. See ver. 3, 4. They are Shepherds, Isa. 44. 29. Fathers of their Country, the Lords Servants, Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destru∣ction of a State, and the ruine of the Governours thereof, Ezra 7. 23. Magi∣strates are Officers under Christ the Mediator, therefore as Christs Officers they must not onely do his work, but aim at his end. They must serve God not onely as men, but as Magistrates. The connivance and toleration of Magistrates in things of Religion, hath brought in the greatest judgements and cruellest persecutions. The Christian Emperours connived at the Arrian Heresie, and when they got* 1.232 head, they more cruelly persecuted the Orthodox Christians, then the Pagans or Turks. Iulianus haereticis libertatem perditionis permisit. Aug. in Epist. That is now stiled liberty of conscience. The insurrection of the Arminians in the Netherlands, and of the Anabaptists in Germany, is sufficiently known.

Object. This is to make the Magistrates judgement a rule in matters of Religi∣on, and will subject us to a continual change.

Answ. There is a threefold judgement in matters of Religion, 1. Propheticum. 2. Politicum, a Magistrate must know how God will be worshipt. 3. Privatae dis∣cretionis, as a man must believe for himself, so he must know for himself.

Object. 2. This is to teach men to persecute the Saints.

Answ. Persecution is suffering for righteousnesse sake, not for poysoning mens souls.

The Magistrate is not to determine matters of faith, there is one rule for him and the people, To the Law and to the Testimony, Isa. 8. 20. But he ought to see that the rules of the Gospel be observed, 1. None are to preach but Prophets. 2. The spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32.

So much for Superiours authority. The Superiours without Authority follow, and their inferiours:

Which are either in

• Gifts.
• Age.

Duties of Inferiours are:

• 1. To acknowledge their gift and reverence them for the same.
• ...

• 2. To imitate them.

Duties of Superiours.

They must use their gifts for the good of others, Rom. 15. 1.

Thus much for Superiours and Inferiours in Gifts, those in Age follow.

Duties of younger persons to those that are ancient.

1. To conceive reverently of them, and to carry our selves respectively toward them, Levit. 19. 32.

Duties of elder persons are:

To give a good example, Tit. 2. 2. and by a wise and grave carriage to procure re∣verence to themselves.

The duty of Equals,

Is to live together sociably and comfortably, not to exalt themselves above their fellows, but in giving honour to go one before another, Rom. 12. 10.

CHAP. VII. The sixth Commandment.

THou shalt not kill, or, Thou shalt do no murder.

THis Commandment respects the person of our neighbour, requiring us to procure his welfare and safety both in soul and body, and to avoid all kinde a 1.233 of cruelty b 1.234, and unmercifulnesse.

We are forbidden to do any violence, injury or wrong to the body and life of our neighbour, and commanded to defend, maintain and cherish the same. Knewstubs Lect. 6. on Exod. 20. See more there.

It enjoyns all such common duties as appertain to our selves and our neighbours,* 1.235 in regard of their and our person. The substance is, Thou shalt by all good means procure, and by no ill means hinder thine own or thy neighbours personal safety.

There is no lawful taking away of life but in these three cases:

• 1. Of enemies to ones Countrey in a just warre by souldiers appointed to* 1.236 that end.
• 2. By the Magistrate.
• 3. By a private man in his own true and just defence.

This Commandment is set next to the former for two reasons:

• 1. Because the Lord having in that established degrees amongst men and hu∣mane* 1.237 societies, nothing is more necessary for the continuance and safeguard of humane societies, then that the life of man be preserved.
• 2. Because murder commonly comes from the breach of the fifth Command∣ment.* 1.238 Cains murder came from a desire of superiority, because he thought him∣self not so greatly favoured of God as Abel, so Esau, so Iosephs brethren.

And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life, Iob 2. 4. death taking away a mans being sim∣ply which other wrongs do not.

This Commandment and the rest following are all negatives, and the Lord be∣ginning here with the greatest trespasse that one man can possibly commit against another, even murder, proceedeth by degrees downward, from a great offence to a lesser, till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour, and forbiddeth them all.

He forbids here the killing of a man not of a beast or plant, as the Manichees understood it (Vide August. de civit. Dei, l. 1. c. 20. & 21.) and that appears from the Hebrew word, for Ratsach agrees to man alone, whereas Charag is used gene∣rally. Our neighbour is the object of the second Table whose life is provided for, all the interpretations of this Law are referred to man only, yea it seems to be a repetition of the Law given, Gen. 9. 6.

This word sometimes comprehends all the causes and occasions of murder, and all ill will conceiv'd against the life and health of my neighbour. Therefore in this he treats of all those things which are called man-slaughter in the Scripture. Christ in Matth. 5, 21, 22, 23, 24, 25. shews, that this precept is violated not by outward works only, but also by the inward motions of the heart, by words and gestures, anger, malice, envy and desire of revenge are the inward things that hurt and hinder the life of man.* 1.239

Mark 10. 19. Luke 18. 20. & Rom. 13. 9. the sixth and seventh precepts are brought in, in an inverted order, Thou shalt not commit adultery, thou shalt not kill.

In the Hebrew books they are constantly rehearsed in this order that they are placed in the Decalogue, as Matthew hath disposed them, Chap. 19. 18. The transposition of them is free out of the Tables of the Law, where the things themselves onely are considered, and many precepts heaped together in one verse.

• 1. We are forbid to kill without any specifical determination either of persons, manner, number or instrument: for the Law giver doth not say, Let not the man kill; or, Let not the woman kill; or, Kill not thy Father, kill not a Citizen. Thou shalt not kill publickly, thou shalt not kill with a Sword or Club; or, thou* 1.240 shalt not kill many, but in general, thou shalt not kill, that killing in general may be understood to be forbidden.
• 2. The Commandment being negative accuseth the corruption of our nature, by which we are prone to kill. The affirmative meaning of this precept is propoun∣ded in that Epitome of the whole second Table, To love my neighbour as my selfe.

Object. God commands Abraham to kill his son Isaac, Gen. 22. 2.

Answ. God is an absolute Soveraign over all the creatures, his Law is grounded in his Soveraignty, to give a Law is an act of Soveraignty, his Soveraignty is not bound by the Laws he gives, as he works miracles sometimes, and goes beyond the rule in natural things, the fire burns not, the Sunne stands still, nay goes back∣ward, so in moral things.

2. The will of God is the rule of goodnesse, 1 Iohn 3. 4. In actionibus divinis nihil est justum nisi quia volitum, therefore that may be a duty to one which is a* 1.241 sinne to another, and a duty at one time, but a sinne at another, as in cir∣cumcision.

3. Divers acts in Scripture declare that what is by a general rule a duty, may be sometimes a sin, and so on the contrary, Gods immediate discovery was loco specia∣lis mandati, as in that of Ehuds stabbing Eglon, Moses killing the Aegyptian, Sam∣sons killing himself, Eliahs calling for fire from heaven, Luke 9. 53. yet Gods will is not changed though he change his commands.

4. This crosseth not the sixth Commandment which forbids me to take away the life of my neighbour unjustly.

5. God had most holy ends in this Commandment,

• 1. To shew that his Soveraignty over the creature is not bound by the Laws he gives, Gods Laws set bounds to us, not to him.
• 2. He did it to try the faith and obedience of Abraham, Heb. 11. 17. Gen. 22.
• 3. That he might give to the world example of an experiment of the power

• of grace, it will obey not only in ordinary but in extraordinary cases, as God dealt not with Iob in his afflictions according to a ruled case, Iob 5. 1. to give the world an experiment of his patience.

Murder is a grievous sin, and will lie upon a mans conscience, as may be seen in the example of Cain, Abimelech, Saul, Absolom, and specially of Iudas.

Clamitat in Coelum vox sanguinis, & Sodomorum Vox oppressorum: merces retenta laborum.

Genesis 4. 10. & 18. 21. Exodus 2. 23. Iames 5. 4.

There lived in the East a kinde of men called Assassins, dwelling upon certain woody mountains under the subjection of a Lord, that had no other name but the Old or Great of the Mountain. This Lord (by the skilful making of a fools-para∣dise of carnal delights and pleasures wherewith he held his Subjects bewitched) had gotten such a hand of them, being very many in number, that they made him a solemn promise to kill all the Princes that were adversaries to their religion: many of the Christian Princes in their voyage for the winning of Ierusalem and the holy Land, were much annoyed by them. Therefore the Italians and French have ever since (for their sakes) called all those that wilfully attempt or execute any murder, Assassins. Camerar. Historio. Medit. l. 2. c. 10.

Reasons. First, It is a most manifest sinne evidently discovered to the conscience of every man not alone by the clear prohibitions of it in Scripture, but also by the very light of nature, as appears by the Laws made against it in all Common∣wealths, and because it manifestly contradicts the most undeniable principle of pra∣ctice, which is engraven in every mans heart, Do as you would be done to. Now it is certain every mans soul tels him that he would not have his bloud causlesly shed by another.

Secondly, The effects of murder are exceeding bad, the chief of them may be referred to two heads, injuriousnesse to many, mischievousnesse to the com∣mitter.

First, It is extream injurious to God and also to men, to God in three re∣spects:

• 1. It transgresseth his Law and violateth his authority by doing that which he hath absolutely forbidden to be done.
• 2. In that it defaceth his Image, for man was made after Gods image, and doth yet retain some lineaments thereof (as I may call them) though very much blot∣ted and bl••rred by his fall, yet such as should make every man to shew more re∣spect unto them) then in a rage or otherwise to cancel and demolish it quite, that which is yet in some degree a representation of the glory of God.
• 3. It usurps upon Gods royal and divine Prerogative, for as he alone can make a man, so hath he assumed to himself the priviledge or power of unmaking men, no man should adventure to do it without his special warrant and ap∣pointment.

Secondly, It is injurious also to men as well as to God, both to private persons, and also to publick.

Of private persons:

First, The person murdered is wronged with a great wrong, and that which goes beyond all satisfaction, in that he is at once robbed of friends, and goods, and honours, and all the benefits of this life, which in the taking away of life are ta∣ken away from him, and he from them; and also for that his soul is either depri∣ved of that increase of glory which he might have had in heaven by the continu∣ance of his life, if being godly he had lived, or else deprived of that possibility which during life remained to him if he were not yet godly.

Next the friends and well willers, brethren, kindred, wife, children of the murdered are greatly wronged, in that both their hearts are filled full of grief and heavinesse, for the untimely and violent death of one that was near unto them, and also deprived of all that good they had by him, or of all that they might have hoped to have enjoyed by his means if he had lived.

Furthermore publick persons are injured, both the Magistrate, in that the Laws

and orders by him justly made are like mounds by an unruly beast troden down and broken; and the whole Common-weal, in that both the peace and quietnesse thereof is disturbed, and seeds of discord and enmity sown among the members thereof, for most times the murder of one breeds a quarrel amongst many that survive, and also a member thereof is cut away to the hindring it of that service which his sufficiencies either for the present did, or for the future might have af∣forded it.

And lastly, A stain and blot is cast upon the face thereof, and that such a stain as cannot be washed away but by the bloud of him that did cast it on.

It is also mischievous to the committer, exposing him either to a violent death* 1.242 by the hand of the Magistrate, or to fearfull punishments * 1.243 by Gods hand, For the bloud-thirsty man shall not live out half his dayes, and to everlasting damnation at last, for murderers must be without unlesse repentance come betwixt. Murder hath often been strangely discovered, by Dogs, Cranes, Crows. See the Theatre of Gods Judgement, Chap. 11. Psal. 9. 12. Habakkuk 2. 11. and Camera. Histor. Meditat. l. 2. c. 6.

Luther reciteth a story of a certain Almaigne, who in travelling fell among thieves, which being about to cut his throat, the poor man espied a flight of Crows, and said, O Crows, I take you for witnesses and revengers of my death. About two or three dayes after, these murdering thieves drinking in an ••nne, a company of Crows came and lighted upon the top of the house, whereupon the thieves began to laugh, and say one to another, Look yonder are they which must revenge his death, whom we dispatched the other day. The Tapster over-hearing them told it to the Magistrate; who presently caused them to be apprehended, and upon their disagreeing in speeches and contrary answers, urged them so farre, that they confessed the truth, and received their deserved punishment. See Gou∣larts memorable Histories, p. 415, 416. to 429.

Self-murder is a great sinne, and a manifest breaking of this Commandment.* 1.244 For as in all the other Commandments the Lord doth forbid men to wrong them∣selves as well as their Brethren, so likewise in this, no man may sinne against his own honour and dignity, no more then against the honour and dignity of ano∣ther. No man may defile his own body, nor waste his own goods, nor blemish his own name more then his neighbours, therefore neither may he kill himself.

The killing of ones self is the highest degree of violating this Commandment, because it crosseth the nearest of all bonds, and observes not the rule of charity there where most charity is due, for love should alwayes begin at home.

2. This fact crosseth the strongest inclination of nature and clearest principles of reason, for nature makes a man desirous of his own being, and studious of his own preservation. This is then contrary to the two strongest laws and rules of life, the Law of God and nature.

3. The causes of doing it are very naught.

First, It comes from extremity of pride and impatiency. He will not be at Gods command, nor at his direction, nor be at all unlesse he may be as he will himself, and so it ariseth from an untoward mixture of high-mindednesse and base-minded∣nesse. Base-mindednesse because he hath not strength enough of resolution to bear some evil which he feels or foresees: high-mindednesse, because he will not stoop unto the ruler of all things, to bear the burden which he layes upon him.

2. Another cause of this sin is horrible despair, infidelity.

A third cause of it is an enraged conscience, as in Saul, Iudas, Achito∣phel.

4. The vehement temptation of Satan taking advantage either of a melancholick constitution of body, or of the affrightments of conscience.

Thirdly, The effects of it are bad, for by this means a man wrongs God, himself and the world.

He wrongs God first by breaking his Commandment.

2. By defacing his Image.

3. By leaving his standing wherein he was placed by him without and against his will.

Secondly, He wrongs himself, for he extreamly hazards himself to damnation, if not certainly casts himself into hell, for he runs upon a most palpable and fear∣full crime, and leaves himself no leisure at all to repent of it. It is a hard thing to hope that he should be pardoned who willingly thrusts himself out of the way of repentance, and doth commit such a fault that we never read of any in Scripture * 1.245 that did commit it but damned reprobates.

Lastly, He doth great wrong to others also, his friends and well-willers, to whom he gives occasion of the greatest grief that can possibly befall them about the death of their friend, in that the manner of dying is so uncomfortably wretched.

Besides to all the world it leaves a miserable scandal, seeing all think and speak hardly of him that hath so done, and it leaves a bad example to others. Sauls murdering of himself made his own armour-bearer do it.

Iudg. 16. 30. Samson by publick calling as a Judge, and singular divine calling,* 1.246 as a Type of Christ and deliverer of the Church, did pull the house down on himself and the Philistims, that by his death he might deliver unto death the publick enemies of the Church, Heb. 11. 32. Besides, It cannot be said that Sam∣son killed himself, indeed he died with them, but the end he propounded, was not that he might die, but he sought revenge upon the enemies of God, which was the work of his calling, and that which was like to bring and procure it. As a zealous and diligent Preacher, who by his pains and study in his Ministery im∣paireth and spendeth his health and strength, cannot be said to be the procurer of his own untimely death, for he hath spent his strength in his calling to which end God gave it him. See Elton on this Command. and M. Baxters Saints everl. Rest, par. 1. Sect. 6.

The Heathen Philosophers have adorned this fact, as Cato is extolled for it, see* 1.247 therein the vanity of mans reason and wit that can fall in love and liking, yea ad∣miration with such a monstrous wickednesse. Amongst the Donatists there were the Circumcelliones * 1.248 who gloried in casting themselves down from rocks, into the fire, or by yielding themselves to death other wayes, because it is written that the flesh is to be mortified, and he that hates his life shall finde it.

With us the self-murderers are accustomed to be cast out in high-wayes, or else

in places where none else are usually buried, and to have a stake knocked into them for the great horrour of the fact, and to warn others.

Helps against this sinne:

• 1. Maintain the peaceable and pure estate of your consciences, this will make life sweet to him that hath it:
• 2. Endeavour to confirm your faith in Gods gracious promises both for pardon of sinne and deliverance out of all afflictions, for this faith will hold up the chear∣fulnesse of the Spirit, and so make it able to sustain it self in all hard times.
• 3. Labour for an humble and patient heart, be willing to bear any crosse.
• 4. Take heed of carnal sorrow and discontent.
• 5. If this temptation begin to seize upon you, speedily reveal it, and carefully resist it by opposing the sixth Commandment, and by hearty requests to God to keep you from murder. Luther saith, he was so tempted to self-murder that he repeated this Commandment three hours together.

It is a Question worth resolving, Whether a Duell or single Combate be lawfull?

By a Duell in this Question every single combate, or monomachy, or fight be∣twixt* 1.249 two is not to be understood (for so the necessary defence of ones own life against the invader of it should be called into question) but onely that single com∣bate which is directly and voluntarily undertaken upon compact, with the danger of killing or laming. That kinde of Duell is simply to be condemned, both in the accepter and challenger, although the fault of the challenger be the greater.

There are

• 1. Publick combates undertaken in publick quarrels, as to finish a battel by Duels, and so save bloud, there is no example found of this in all the holy wars of good men, therefore not safe.
• 2. It may seem to be a weaknesse in men to refuse the battell, for why should not every man be couragious as well as one? But if the Armies cannot agree to fight other wayes, they shall not offend in using such due••s, and he of the comba∣tants which hath right on his side sinneth not that killeth the other, for he goeth armed with publick authority to do what he doth.

Secondly, Private, undertaken in private quarrels, which is two-fold:

1. Legal, such as the Laws of Countreys allow, as ours doth in some cases, when a man according to the Law doth challenge his adversary in case of tryal of right or of appeal.

This legal trial by combate seems unlawfull:

• 1. Because in them the Magistrate resigneth over his right to the Subject, who is thereby made malicious and revengeful.
• 2. The Scripture doth not at all lead us to any such triall, yea it forbids pri∣vate men to meddle with the sword in their own causes, therefore the Magistrate may not bid them kill one another if they can.
• 3. In cases of division a Lot would do better then the sword, and would more easily and safely determine the businesse.

2. Irregular and lawlesse, when one man of his own head for a particular wrong challengeth another, such challenges are sinfull, against the Law of God, being meer acts of vain-glory and revenge, the Laws of the * 1.250 Countrey which punish the doers of such deeds.

3. The Law of Nature, because they attempt to punish a little wrong with the greatest of all punishments, Ubi morim••r homicidae, as S^t Bernard expresseth it,

Occisor laeth••liter peccat, occisus aeternaliter perit. He that lives lives a murderer, he that is murdered dies a murderer, because he would have been one.

Two entirely loving brothers in Italy walking one Evening, and beholding the sky full of Stars, one of them jesting said, Utinam mihi tantum esset bovum, quan∣tum in Coelo stellarum, I would I had as many oxen as there are stars in the firma∣ment: the other merrily answered; Utinam verò mihi pratum esset Coeli amplitu∣dine, I would I had a pasture as large as the Element; and then turning to his brother, saith he, Ubi tuis bobus sis inventurus pascua? Where will you finde pasture for your oxen? In tuo prato, said the other, in thy medow. His brother replied, Quid si nollem? What if I will not? Etiam te invito pascerem, said the* 1.251 other, I would have pasture there whether thou wouldst or no. And so differing, they grew to that passion at last, that they drew out their weapons and became each others murderer.

Object. A man is utterly disgraced if he decline the combate when he is chal∣lenged.

Answ. To a Christian this should be enough, Prov. 19. 11. & 16. 32. sin against God is more to be feared then shame amongst men, and true Christianity is to be preferred before idle manhood.

CHAP. VIII. The seventh Commandment.

Thou shalt not commit adultery.

THese two Commandments the sixth and seventh are immediate to each* 1.252 other, and of the greatest cognation, for anger and lust work upon one subject, and the same fervour of bloud which makes men revengeful will also make them unchast.

This Commandment enjoyns the right ordering of our selves in regard of the power of propagation. Some things it requireth directly, some indirectly. Di∣rectly it commands some things inward, and some things outward. Inward, it enjoyneth an ability to restrain that desire even in the very heart and the thoughts of it, that it be not excessive and vehement and inordinate, carried toward any whom God hath not granted particular leave and license to desire or to enjoy. The Lord would have mans desires of this kinde cool and moderate, and so well order∣ed that they might be under the command of his own will, and subject to the pow∣er of his reason, arising no further, nor to none other then the Lord shall give allowance: for seeing by his gracious gift mankinde is increased, and the increase of mankinde is the end of this action, and it is not fit that mankinde should in∣crease, but according to his pleasure, therefore he would have the heart carried even in this matter, and able to hold its thoughts and inclinations in due compasse for object and measure. This grace is called continency in Scripture, a power of keeping our thoughts from unlawfull ranging in this kinde, and this is the grace

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which the Apostle commends, saying, We should be able to possesse our vessel, that is, our body, in holinesse and honour, and not in the lust of uncleannesse or passion of lust, as the Gentiles. And this is the vertue of the heart: that of the outward man is double.

• 1. Out of Marriage.
• 2. In Marriage.

Out of Marriage, something is required in regard of the means inducing to this act, something in regard of the act it self.

In regard of the things inducing to it in word and in deed. In word, modesty of speech, that is, an abstinence from all grosse and broad words and phrases ei∣ther in speaking or writing, which have an aptnesse in them to provoke or satisfie this desire in our selves or others, and a care of using such phrases when we have need to expresse this action as may be farre from stirring up evil desires in us, even an affected purity of phrase, whereof we have clear example in the Scripture.

Also in deed there is required a carefull holding of the whole body and all the members of it from all gestures and motions that may stirre up, provoke and incite this desire in our selves or others.

Secondly, In regard of the act it self there is required an utter abstinence from using that power so long as a man continues in single life, and a preserving our selves pure and untouched, as it is spoken of the virginity of Rebekah, that she had not known man. And these be the duties out of marriage, now in marriage there are required,

1. A right contracting of it. 2. A right use of it.

First, I say, a right contracting of it▪ for it is not in the power of a man or wo∣man whether they will marry or no, but if they cannot contain let them marry, for it is better to marry then to burn. If any man or woman finde themselves unable to hold their desires in due measure and compasse, they are then bound in consci∣ence to pray to God, and use means to attain the help of a lawful yoke-fellow. If God have called any man to a single life in regard that he cannot attain an help this way, doubtlesse he will help and assist him in a single life, but when God leaves it at his choice, and gives him not the gift of continency, then doth he call him to another estate, and he must know that he shall sinne, if upon unbelief or worldly considerations he refrain from following Gods Ordinance. In contracting matri∣mony, he must proceed according to Gods direction, in making a right choice of a yoke-fellow, and in making a right proceeding in it, not marry another of a con∣trary religion, nor within degrees of the consanguinity or affinity forbidden, or without consent of Parents.

Some things are necessary for the proceeding, the agreement of the parties, and a contract (as some hold) which is a passing of the right of two fit persons either to other by a serious promise of marriage.* 1.253

There is likewise required a right use of matrimony, which consists in a com∣municating of themselves to each other in the Marriage-bed, and a mutual dwel∣ling and abiding together for that purpose; and a total abstinence from all dally∣ing behaviour toward any other whatsoever.

This is the chastity of the married estate, and these things are directly com∣manded.

Indirectly there are commanded in regard of our selves:

• 1. Shamefac'dnesse.
• 2. Temperance.
• 3. Painfulnesse.
• 4. Shunning occasions▪ of time, place and company that may solicite. In regard of others, sober and modest carriage and attire.

First, Shamefac'dnesse is a disposition whereby a mans heart irks and refuseth to

give him leave for blushing to do any act that may savour of uncleannesse, chiefly in the presence and sight of others, a great curb to restrain lust, and must be main∣tained, the contrary being condemned in the leud woman, that she had an impu∣dent countenance, and shamed not to utter her evil passions.

Secondly, Painfulnesse is a constant attendance upon the works of a mans cal∣ling, whereby one is so imployed that he hath no leisure to be inordinate this way.

Thirdly, Temperance is moderation in meats and drinks, framing our selves to* 1.254 such a measure and quality or way, as may be most fit to give strength to the body without increasing evil desires; and for shunning evil company, places, times, who cannot tell what it is, and how needfull, that hears Salomon giving warning of the corner of her house?

The last thing is a sobernesse and modesty of carriage and attire, such as may ex∣presse gravity, and a disposition farre from willingnesse to be that way either as∣saulted or overcome.

These be the Duties which this Commandment requires, it forbids many sinnes.

Some things it forbiddeth directly, some things indirectly.

Directly it forbids some things inwardly, some things outwardly:

Inwardly it condemns inordinate lust. Lust is inordinate in three respects:

• 1. For the Degree of it.
• 2. For the Object.
• 3. For the End.

For the Degree, when it comes to be burning, that is, a desire so sharp and ea∣ger, that it is not under the power of will and reason, yea that it detains the soul under its tyranny, and makes the will to runne along with it so vehemently that all other thoughts and desires are almost devoured by it. For seeing the action is a mean action and shamefull, and a meer bodily action, and doth not essentially pertain to the felicity of man, therefore the desire of it should be moderate, and give place to other more necessary desires; but when it wastes the soul, takes up all the room to it self, consumes all holy inclinations and desires, and carries away the soul with a kinde of irresistible violence, this is sinfull and displeasing to God, though it be not directed to any particular person, but much more when it is to a particular person, which is that thing men usually call being in love with some body, as Amnon and Iosephs Mistress were sick with their lust after others. When lust grows so violent that a man cannot represse it without distemperature and unquietness of minde, when it wins the consent of his will to evil, and carries his desire headlong, then it is sinful, and this is that the Apostle means by the passion of lust.

Secondly, This inclination is inordinate for the object, when it tends to one whom God hath not authorized a man to desire, viz. any but that woman who is at least in the mutual purpose of both sides with the allowance of Superiours as∣signed to be his wife, for God hath limited the desires of a man to one woman alone, and of a woman to one man alone, and he that is destitute of a yoke-fel∣low may lawfully wish that he had such a single woman to his wife, and having hers and her friends consent may lawfully desire in due time to enjoy her, neither are those inclinations which he shall finde toward her in the interim betwixt the motioning and consummating sinfull, but all desires assented to that one would put in practice if he had means towards any other, but a party to whom he is thus interessed, are sinful and wicked; For he that looks upon a woman to lust after her, hath committed adultery with her already in his heart.

Thirdly, There is an inordinatenes in lust in regard of the end, when a mans desires of that way tend not to the lawful ends of procreation, and of preventing fornica∣tion, but alone to the pleasure of the action, and satisfying the voluptuous moti∣ons of his heart without any more ado. For this is to be brutish, the unreasona∣ble creatures that have not capacity to conceive of the end of their actions, are carried to them by a kinde of violence, a strong motion in which the pleasure of their senses over-rules them, but man should not be so sensual, yea his de∣sires should be ordered by his reason, and he should know and consider

why he desireth any thing, and be carried in his desires by right motives and inducements.

These be the disorders of lust, or desire of generation, in regard of the Measure, Object, and End thereof. Now follow the outward disorders, in Word and Deed.

In a word, all wanton and uncleanly speeches, phrases, songs, that may be and* 1.255 is called wanton, which tends to satisfie unlawful lust in ones self, and to provoke it in another. Words that may enkindle and enflame, grosse words, tales of un∣clean acts, and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them. This is that which the Apostle cals rotten communication, when he saith, Let no corrupt or rotten communication come out of your mouths; and again, It is a shame to name the things that are done of them in se∣cret. When a man talks of any impure action with delight, when he maketh mention of any impure part or deed with intent to stirre up others, especially when he doth sollicite another unto this deed by such speeches or means; this is an horrible sinne, for nothing then stands betwixt words and deeds, but want of opportunity.

This is the breach of this Commandment in Word. Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action, or the action it self.

• 1. In regard of things leading to the action there is wantonnesse or lascivious∣nesse,* 1.256 so the Scripture cals it, in the several parts of the body, the eye, the ear, the foot, the hand. And
• 2. In the whole body, as all impure imbracings and kissings, which is called by the Apostle dalliance or chambering, and mixed dancing * 1.257 of men and women, espe∣cially if it be a wanton dance with a wanton ditty.

Thus is this Commandment broken by actions leading to the leud deed. Now by the deed it self, either out of Matrimony or in Matrimony.

Out of Matrimony by two sins:

• 1. Uncleannesse.
• 2. Fornication.

Uncleannesse is all strange kinde of pleasure by this act where it is done other∣wise then according to the rule of nature, this is either with others, or with ones self.

There is a self-pollution:

• 1. Speculative, in wicked and unclean thoughts, therefore God is said to be The searcher of the heart and reins, which are the center of those lusts, Matth. 5. 28.
• 2. Practical, in unclean acts. Some Divines say, polluting of ones self is a grea∣ter sinne then the polluting of others, because it is against a greater relation, but in polluting others they pollute themselves, therefore that is the greatest sinne.

Fornication is, when two single persons that have not entred into a Covenant* 1.258 of Marriage do abuse each others bodies. It is called Fornication * 1.259 à fornicibus in quibus Romae solebant meretrices prostrare, from the vaulted houses where such strumpets used to prostitute themselves.

1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin, vers. 13. 1. It crosseth the end of Gods Creation, The body is not for fornication, but for the Lord. A third Argument is drawn from the glorious resur∣rection, vers. 14. glory and immortality shall be put on the body, therefore it should not be polluted here. A fourth Argument is drawn from the spiritual re∣lation between the body and Jesus Christ, it is a member of his mystical body, ver. 15. A fifth from the spiritual Union between the body and the Lord, vers. 16, 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins, vers. 18. No sins are more against ones own body. A seventh Argument is taken from the inhabitation of the Spirit in them, vers. 19. They are dedicated to the Lord, no unclean thing might come into the Temple when it was dedicated to the Lord, 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves, soul and body unto God, Ye are not your own, vers. 19. therefore Gods, it is an act of justice suum cuique tribuere. The ninth is drawn from the act of redemption, v. 20. You are bought with a price. Christ hath purchased the body as well as the soul, therefore you should gratifie God with both.

It is a fearful sinne, No fornicatour shall enter into the Kingdom of Heaven, 1 Cor.* 1.260 5. 11. & 6. 9.

Reasons.

• 1. It is a cause of many other sins, Prov. 23. 28.
• 2. A punishment of other sin▪, Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24, 26, 28.
• 3. It is directly opposite to sanctification, 1 Thess. 4. 3, 4, 5, 7.
• 4. No sinne is committed with such delight and pleasure as this is, and there∣fore* 1.261 it must bring in the end more bitternesse to the soul, therefore the Scripture speaks so often of the bitternesse of this sinne, Heb. 12. 15, 16. Iob 13. 26. These tricks of youth will be bitter to men one day, Prov. 5. 3, 4. Eccles. 7. 27, 28. See Iob 3. 12. Prov. 6. 30, 31. Heb. 13. 4. Rev. 21. 8.

The Turks thus punish whordom, they take the pa••ch of a bea•••• new killed, and cutting a hole thorow, thrust the adulterers head in this dung-wallet, and so carry him in pomp thorow the streets.

Some Countreys punish it with whipping, others with death.

The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate, was death, Levit. 20. 10.

Thus is this Commandment broken out of marriage; in marriage it is broken by the married in regard of others or themselves. In regard of others by the sinne of* 1.262 adultery, which is coming near another mans husband or wife; For whoremongers and adulterers God will judge; and those that do such things shall not inherit the king∣dom of Heaven.

He that committeth this sinne doth his neighbour greater wrong then if he had* 1.263 robbed and spoiled him of all other his goods and possessions whatsoever. There∣fore the Lord in the Decalogue hath placed that Commandment as a greater be∣fore that of theft, and Salomon Prov. 6. 30, 35. maketh the Adulterer farre worse then a thief, because he may make satisfaction to a man for the wrong he hath done him, so cannot the Adulterer. That is a dreadful Text, Prov. 2. 19.

The mother of Peter Lombard the Master of the Sentences, and Gratian the Collector of the Decrees, and Peter Comestor an Authour of School-Divinity, was but a whore, and she being near unto death confessed her sinne, and her Con∣fessour reproving the crime of her adultery committed, and exhorting her to se∣rious repentance; she answered, she confessed adultery was a great sinne; but* 1.264 when she considered how great a good followed thence, since those her sons were great lights in the Church, she could not repent of it.

A Papist in Queen Maries time taken in adultery in Red-Crosse-street, said, Yet I thank God I am a good Catholick.

Sylla sirnamed Faustus, hearing that his Sister had entertained two adulterers

into her service at once, which were Fulvius Fullo and Pomponius, whose sirname was Macula, he put it off with a jest upon their names, Miror (inquit) sororem meam Maculam habere cum Fullonem habet.

Of this sinne there are two kindes:

First, Single adultery, when one alone, either man or woman is married, and the other not married, as if Ioseph had abused his Mistresse, here if the woman were either married or contracted, both were to die: if the woman be single we* 1.265 reade no Law of death: there is also a double adultery, when both the man and woman are married, as David and Bathsheba which deserves death also by the Law, so married folks do break this Law in regard of others.

Also secondly, in regard of themselves, both for the entrance into matrimony and use of it, for entrance by a sinfull choice, and a sinful proceeding. Choice, if one choose one within degrees prohibited, as he in Corinth his fathers wife, his step-mother; or one formerly contracted, and not justly severed from another. Also for manner of proceeding, when it is without consent of parents, such a mar∣riage is unlawful.

And so much for the breach in the entrance, in the use it is by aversnesse to each other, and by abuse.

These are the things directly forbidden in this Commandment, indirectly there are forbidden all occasions of filthinesse, and all appearances of it: occasions to ones self and others. To others by garish and overcostly attire, especially the* 1.266 manner of the attire when it is light and fantastical, also by impudent and immodest carriage.

Occasions of lusts to ones self are chiefly three:

1. Idlenesse and sloth, when men do give themselves leave to neglect their cal∣ling; this we have examples of in Sodom, David, and this the Heathens by light of nature have discovered,

Quaeritur, Aegystus quare sit factus adulter:* 1.267 In promptu causa est, desidiosus erat.

Secondly, Intemperance provokes and nourisheth lust, whether it be in meat or* 1.268 drink, the Sodomites after fulnesse of bread fell to strange flesh, especially drink∣ing wine and strong drink to the inflaming of the body. Drunkennesse and uncleannesse commonly go together, Hosea 4. 11. Ephesians 5. 18. Iames 5. 5.* 1.269 1 Pet. 4. 4.

Reasons. 1. The body is enflamed, and the minde then made uncapable of those wise and holy considerations which should resist Satans temptations; wine takes away the heart, the reason, turns a man into a Swine, and then into a Goat or Horse.

2. Intemperance banisheth modesty which is the keeper of chastity, Prov. 47, 8, 13. Tit. 2. 3.

Thirdly, Another occasion of lust to ones self is indiscreet venturing upon soli∣tary places, chiefly in the dark, and conversing with such persons as a man findes himself inclin'd unto in this affection, for then is a man out of Gods protection, then the Angels cease to guard him, and the Spirit to confirm him.

These be occasions of evil, appearances also are light behaviour, light attire, su∣spected company.

Lust is, 1. Unseemly for man, it makes us unlike God and the holy Angels. A∣lexander* 1.270 knew by two things that he was not God, by his lust and sleep.

2. It makes us unlike Christians and like Heathens, 1 Thess. 4. 5. The Turks keep their Festival-day on Venus-day, and the happinesse they did look for is a Pa∣radise of bodily pleasures, nay this makes you like the beasts.

2. Full of vanity, it doth not satisfie, Ezek. 16. 18, 29, 30. Messalina was tired but not satisfied with her lust.

3. Full of vexation, how many are the fears, jealousies and quarrels, in the pleasures of lust!

CHAP. IX. The eighth Commandment.

THou shalt not steal.

THe sixth Commandment gave charge for preservation of mans life, the se∣venth* 1.271 for the honesty and chastity of the body, to keep it holy and un∣defiled; now the Lord cometh a degree lower, and sheweth, that he doth not onely care for our lives and for our bodies that they may be kept holy, but also for our goods and cattel, our corn, our wares, our gold and silver, and whatsoever they have, that they may be in safety.

This Commandment enjoyneth men a due carriage in regard of worldly goods. This carriage is 1. Inward, in judgement, will, thought, affections. 2. Outward, which concerns the goods of every mans self and of others. For our own goods, in regard of getting, keeping, using. For getting, here is required the having of a lawful Calling, and using it lawfully, with diligence, discretion, cheerfulnesse and moderation. For keeping, is required thrift; for using, liberality. Now for the goods of others, there is required justice; that is, the vertue of giving every one his own. The common rules of which are, Do as you would be done to, and, Serve each other in love; and the parts are, truth and fidelity, plainnesse and equity.

There are several kinds of Iustice.

• 1. Commutative, consisting in a right exchange of one thing for another; the principal sorts of which are, 1. Buying and selling. 2. Setting and letting, with taking. 3. Borrowing and lending. 4. Hiring, and labouring for hire. 5. Part∣nership.
• 2. Distributive Iustice stands in a right division and parting of things; all things* 1.272 civil, in four chief things, Matter of Law about meum and tuum, publick Lands and Stocks, publick Payments and forfeitures, and in things sacred. Things pro∣fane and common, wherein we have to deal with man, must be rightly distributed; and so must things sacred, wherein the Lord of Heaven is interessed. But one * 1.273 observes, that it is an error to be noted among the Expositors of the Decalogue, that they rank Sacriledge as a sin of the eighth Commandment, when it is a sin of the first Table and not of the second; a breach of the loyalty we immediately owe to God, and not of the duty we owe to our neighbour. To steal or alienate that which is sacred, is to rob God not man, for he is the proprietary of things sacred,

• ... Mal. 3. 8, 9. He that commits this sin, indirectly and by consequent robbeth men too, viz. those who live of Gods provision.

Iulian the Apostate robbed the Church of the Revenues thereof, and took away all contributions to Schools of learning, that children might not be instructed in the liberal Arts, nor in any other good literature. He exaggerated also his Sacri∣ledge with scornful jests, saying, that he did furth••r their salvation by making them poor; seeing it was written in their own Bibles, Blessed are the poor, for theirs is the Kingdome of Heaven.

All manner of stealing is expresly forbidden, Ier. 7. 9. Ephes. 4. 28. Theft is a ta∣king away secretly of another mans goods, the owner not knowing of it. One is guilty by consenting and agreeing with a thief, Rom. 2. or giving him counsel, or hiding his fact.

This is so peculiar a sin in servants, as the Latine words which now signifie theeves, did at first signifie servants onely, as fur was, a servant.

Quid facient Domini audent cum talia fures?

* 1.274

So latrones, robbers, were first those which did à latere stipari.

Object. God commands the Israelites to borrow of the Egyptians, Exod. 3. 22. to borrow and not to pay is a sin against this Commandment, Psal. 37. 21.

Answ.

• 1. The use onely of things is in us, the propriety is still in God, 1 Sam. 2. 7. Hos. 2. 9. therefore God may take away one mans Estate, and give it to an∣other.
• 2. The Egyptians had forfeited what God had given them, therefore it was just with the Lord to take it away.
• 3. He might do it not onely as an act of vindicative justice to the Egyptians but as an act of remunerating justice to the Israelites, there being no Magistrates to do them justice, and reward them for their service, Gen. 31. 9▪ 16.
• 4. The Hebrew word there used, signifies to ask or desire, and Iunius and Ainsw. on 12. 36. render it not to borrow.* 1.275

It may be questioned whether it be just to punish theeves with hanging, when the Law of God hath not appointed this punishment, Exod. 22. Some therefore think our Law hath been too severe that way, and too remisse in case of Adultery. Chrysostome saith, Ubi damnum resarciri potest non est homini adimenda vita, yet by the Law of Moses, he that stole a man, though he could restore him, was pu∣nisht with death.

But there is no comparison (say some) between goods and the life of a man: yet those thieves that either assault a mans person on the high-way, or break open a mans house to rob him, are great * 1.276 offendors.

Draco the Law-giver of Athens appointed death to be the punishment of theft. Solon mitigated that rigour, and punished it with double restitution. The Locri∣ans* 1.277 put out his eyes that had stolne ought from his neighbour. The Hetrurians stoned them to death. There was no Common-wealth where this sin was not highly detested, and sharply punished, except the Lacedemonians, where it was permit∣ted and tolerated for their exercise of warlike Discipline.

Mr. Gage in his Survey of the West-Indies c. 12. saith, in Nicaragua they adjudged not a thief to death, but to be a slave to that man whom he had robbed, till by his service he had made satisfaction: A course (saith he) truly more merciful, and not lesse just, then the losse of life.

Mens excuses for it.

First, It is but a small matter.

• 1. Thou art the more to be condemned; is it but a little matter, and wilt thou venture that which is more worth then all the world, thine own soul for it?
• 2. Thou then maist the better forbear it.
• 3. Hadst thou a tender conscience it would much trouble thee; Austin was trou∣bled for his stealing of apples when he was a boy, and this he records in his Con∣fessions too, he thought it so much.
• ...

• 4. By this little the Devil will carry thee to greater, it may be in consequence great, a great tree groweth from a little Mustard-seed.

Secondly, They do it for necessity.

Solomon saith, If a man steal for necessity, men will not much condemn him; but he speaks it comparatively with the sin of adultery; there can be no necessity to sin, though when a man steals that hath enough, it is a greater offence.

Thirdly, They have enough from whom they steal.

This doth not therefore warrant them to pervert all right and justice, as if they were Magistrates, or God himself, to appoint how much every one should have.

Fourthly, They do it secretly, they shall not be known nor discovered.

God and thy own conscience are enough to manifest it to all.

CHAP. X. The ninth Commandment.

THou shalt not bear false witnesse against thy Neighbour. Hebr. word ••or word, Thou shalt not answer about thy neighbour a testimony of falshood. That is, thou shalt not answer in judgement ei••her for or against thy Neighbour falsly.

THe word [answer] is sometimes in Scripture taken more generally for* 1.278 [speak] as Prov. 15. 1. Matth. 11. 25. and so it is here to be taken; as if it had been said, Thou shalt not speak any thing whereby thou maist hurt the good name and credit of thy neighbour.

The former Commandment was concerning our own and our neighbours goods: this requireth, that we hurt not our neighbours nor our own good name, but (as occasion shall be given) maintain and increase it.

By neighbour he understands any man, for every man is neer to thee by nature, of the same blood and flesh, Act. 17. 26. Isa. 58. 7.

The secret and inward breach of this Commandment consisteth in ungrounded suspition, and unjust judging and condemning of our neigbours, contrary to the expresse commandment of our Saviour, Matth. 7. 1.

The outward breach of it is either without speech or with speech.

Without speech, either by gesture or silence.

By gesture, when one useth such a kinde of behaviour as tends to vilifie, mock and disgrace his brother, Psal. 22. 7.

By silence, when one holds his peace, though he heareth his neighbour slander∣ed, and he can testifie of his own knowledge, that the things spoken are false and injurious.

By speech this Commandment is broken, either by giving or receiving.

By giving out speech either true or false. One may slander another by reporting the truth, if one speak it unseasonably, and his end be evil and malicious; this was Doegs fault, 1 Sam. 22. 21. In speaking that which is false, either concerning ones own self or another.

Concerning himself.

• 1. In boasting and bragging, Rom. 1. 30.
• 2. By excusing those faults we are charged with, or are guilty of.
• ...

• 3. By * 1.279 accusing, as when men in a kinde of proud humility will deny their gifts, with an intent to get more credit.

So much for breaking this Commandment, by speaking that which is false con∣cerning themselves.

Now it follows concerning others, and that is either publick or private.* 1.280

Publick, when the Magistrate or Judge passeth false sentence, in any cause that comes to be heard before him. Herein also may Counsellors offend, when they up∣hold and maintain an evil Cause for their fee. Witnesses also do offend this way, when they come before the Judges, and give a false and lying testimony. This is a* 1.281 hainous sin, as appears by the punishment, Deut. 19. 18, 19.

2. Private, either in unjust accusing, or unjust defending.

That unjust accusing privately is called slandering and back-biting; when one will speak ill of his neighbour, and falsely behind his back.

The causes of detracting or back-biting are:

• 1. Want of consideration of our selves, Gal. 6. 1. We are not humbled for the world of corruption that is in-bred in us.
• 2. Uncharitablenesse and malice, Iam. 3. a malicious heart and reviling tongue go together.
• 3. Pride and envy, the Pharisees could not give our Saviour one good word, be∣cause of their en••ie against him, whose way, Doctrine, and conversation, did con∣tradict and obscure theirs.
• 4. An hypocritical affectation of holinesse above others, Ex hoc uno pij sumus, quod alios impietatis damnamus, so the Pharisee dealt with the Publicane, so the Papists traduce us as vile, they are the onely Saints.

There are divers waies of back-biting or detracting.

• 1. To impose falsely a fault upon the innocent party, as when the Pharisees charged Christ, that he was an Impostor and wine-bibber; so when Potiphar's wife forged that tale against Ioseph, that he would have been naught with her. Psal. 35. 11, 12.
• 2. When it is a true fault, but secret, and they divulge it, Matth. 18. 15. they should first inform the party, to see whether he will be humbled or no, Publish it not in Ashkelon, nor tell it in Gath.
• 3. When they augment their faults, and make them worse, Lev. 19. 16.
• 4. When they deny their good actions to be done well.
• 5. When they interpret doubtful things in the worst part; charity is not suspici∣ous, Ier. 40. 16.
• 6. When they acknowledge their good things, yet not heartily; to praise coldly is as bad as a vehement dispraise.

It is hard to tell (saith Bernard) whether the detractor or he that hears him willingly shall burn hotter in hell, the one hath the Devil in his tongue, and the other in his ear, Prov. 17. 4. Psal. 15. 3.

Thus this Law is broken by unjust accusing. 2. It is broken also by unjust defending of wicked men and bad causes, when one will use his wit, credit, and testimony, to grace evil men and dishonest causes, Prov. 17. 15. & 14. 24.

CHAP. XI. The tenth Commandment.

THou shalt not covet thy Neighbours House, thou shalt not covet thy neighbours Wife, nor his Man-servant, nor his Maid servant, nor his Oxe, nor his Asse, nor any thing that is thy Neighbours.

THou shalt not covet; that is, thou shalt not inwardly think on, and withall have thine heart inclined to with pleasure and delight, and long after▪ that which belongs to another or others, one or more, to his or their losse or hinderance, or misliking, though they will give no assent to get it or to* 1.282 seek after it.

The word neighbour is here to be taken as in the ninth Commandment; for any one of the same flesh, and of the same nature, which is any man or woman what∣soever.

House] This is put in the first place, not because it is more dear and near then the wife, but because this injury in desiring the house, extendeth it self to the hus∣band, to the wife, to the children and servants; yea to the Beast also and Cattel. The hurt thereof is more general then of the rest, therefore it is placed in the first place.

Nor his wife] This is added as the next chief thing, in desiring whereof our neighbour is grievously wronged,

Nor his man-servant, nor his maid-servant] God sets down the Servants before the Cattel or any other wealth, because they are more to be accounted of then Riches.

Nor any thing that is his] The Lord comprehends in these words every thing, how small soever in our account, that belongs to our neighbour.

This Commandment is no where repeated in the Gospel by our blessed Saviour, but it is inserted in the repetition of the second Table, which S. Paul mentioned to the Romans.

The thing here forbidden (saith Dr. Abbot against Bishop) is lust and concupis∣cence, as the root and fountain of all sin and wickednesse▪ and therefore the Apostle setteth down for the whole effect of this Commandment, Thou shalt not lust, Rom. 7. 7. and calleth it often, the Commandment, ver. 8, 9, 10. to note that it is but one Commandment, which saith, Thou shalt not lust. He exemplifieth lust in the Commandment by some objects, leaving the rest to be understood; but if we will divide the Commandment of lusting, because the things are divers which are lusted after, there must be a necessity of making more Command∣ments, because as there are lusts tending to covetousnesse and lechery, so there are also which tend to disobedience, to lying, and slandering, and such like.

Whereas the Papists make the ninth Commandment, Thou shalt not covet thy* 1.283 neighbours wife, and the tenth, Thou shalt not covet thy neighbours house, which or∣der may not be broken according to their division; yet Moses himself alters it

Exod. 20. 17. though Deut. 5. 27. it be so; which indifferent placing of those two* 1.284 branches, infallibly prove that they are not two Commandments, but one onely.

Although Thou shalt not covet, be repeated, yet Lyra witnesseth, that accor∣ding to the Hebrew, one Commandment onely is contained.

This last Commandment (saith Mr. Dod) forbids the least thoughts and motions of the heart against our neighbour, though there be neither consent nor yeeld∣ing of the will. And requireth such a contentednesse with our estate, as that we never have the smallest motion tending to the hurt of our neighbour in any sort. Yea, that we have such a love of our neighbour, as never to think of him, or any thing belonging to him, but with desire of his good every way. To covet (saith he) in this place signifies, to have a motion of the heart without any setled con∣sent of will.

The first motions unto sin are here forbidden, though we never purpose or con∣sent unto them. Mr. Lyf. Principles of Faith and good conscience.

The summe of the tenth Commandment (saith Master Downame) is, that every one rest fully pleased with that portion which God seeth good to bestow upon him, rejoycing and taking comfort in it whether it be great or small, Heb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. The contrary whereof is covetousnesse, longing after that* 1.285 which is our neighbours, or none of ours, though it be without seeking of any unlawful means to come by it, as Ahab did, 1 King. 21. 2▪

This Commandment (saith he) hath commonly another sense of forbidding onely the first lusts and motions of sin, but the words are evident. The rest of the Commandments of the second Table have all of them a common and familiar un∣derstanding, such as every man at the first hearing doth conceive. This therefore must have the like. The Law (say the Talmudists) speaketh according to common use. Let any man indued onely with reason and understanding be asked what this should mean, Thou shalt not covet thy neighbours house: he will certainly answer, We must be content with our own.

2. The Hebrew word that Moses hath Deut. 5. 27. signifies to long after a thing, and to have ones teeth water at it, so it is used Micah 7. 1. and in many other places.

3. The particular instances, Thy neigbours house, wife, man-servant, maid, oxe, asse, or any thing that is his, declare manifestly, that goods and possessions are the proper subject of this Commandment, for which cause, Exod. 20. 17. the wife of our neighbour (his most precious possession, Prov. 19. 4.) cometh not in the first place, but is set in the midst of other possessions, that by the very marshalling of the words it might appear that this Commandment reacheth not to the desiring of ones wife for filthinesse and uncleannesse sake.

4. The order of the Commandments going by degrees from the greater to the lesse, and so continually falling, till you come to this sin of coveting, which is the first step and beginning of all wrong and deceit, and yet differeth in nature from them both.

5. The corruption both of nature and desire is forbidden in every one, so as this cannot be restrained to a several degree of sin, but a differing and distinct kinde of sin from those that went before.

6. Our Saviour Christ, the best Interpreter of the Law, doth so expound it,* 1.286 Mark 10. 9. when reckoning up all the Commandments of the second Table, in stead of Thou shalt not covet, he saith, Thou shalt not deprive (or, bereave a man of ought he hath) that is, covet or desire to have any thing that is his, though it be neither by wrong nor fraud, which two are forbidden in the words next be∣fore, but rest in that which God hath given thee. Mr. Lyford therefore adds, the particular coveting here forbidden is discontentednesse with that we have, wishing and longing after that which is anothers.* 1.287

Christian contentation is the inward quiet, gracious frame of spirit, freely sub∣mitting to, and taking complacency in Gods dispose in every condition.

It is said of Socrates (though he were but a Heathen) that whatever befel him, he would never so much as change his countenance; he got this power over his spirit meerly by strength of reason and morality. All contentment ariseth from conjunction of suitables. This is the difference between contentment and satisfaction, contentment is when my minde is framed according to my con∣dition; satisfaction is of a higher nature, when a mans condition is fitted to his minde.

Motives to contentednesse▪

• 1. From God.
• 2. From our selves.

First, From God.

Consider,

• 1. Whatsoever we have more or lesse, is the portion which God hath al∣lotted us; and whatever portion he allots any, it is from his free grace.
• 2. He is infinitely wise, and regards not one man alone, but his purpose which he hath to all men, 1 Cor. 1. 25.
• 3. He hath just reason to give us no more, because we provoke him.
• 4. God hath given to every Christian such things as they are bound to be content withal. He hath freely pardoned them, He hath given them the pro∣mise of eternal life, and He doth all this in a continual exercise of free and rich grace.

Secondly, In respect of our selves, we have reason to be contented. Con∣sider,

• 1. The good we have had from God already.
• 2. Remember the submission we made to God in the day of our conversion▪ Levit. 26. 41, 42, 43. Luke 19. 23. & 14. 33.
• 3. It is our wisdome to be contented, because it is to make a vertue of necessity.
• 4. There is nothing so unhappy, as for a man to have his portion in this life, Psal. 17. lat. end.
• ...

• 5. We are freed from many and the worst temptations if God keep us low, a full body is subject to diseases.
• 6. We shall use the good things God gives us the better, Phil▪ 4▪ 11.
• 7. We need not much, Give us this day our daily bread, nature is content with little, grace with lesse.

The way to get contentednesse.

• 1. Aim at a right end in thy life, viz. The glory of God, this cannot be crossed.
• 2. Get humility, think your selves worthy of no good, all evil.
• 3. Use discretion in considering indifferently both what good thou hast as thou art, and what evil thou shouldst have if thou hadst thy deserving, and weigh thy comforts and crosses together.

Every Christian is to make conscience of his thoughts, Isa. 55. 7.

Reasons.

• 1. They fall under the notice and judgement of God, Psal. 139. 2. Amos 4. 13. Matth. 9. 4.
• 2. Most of Gods displeasure hath been declared on men for their evil thoughts, Gen. 6. 5. Ier. 6. 19. Luk. 1. 51.
• 3. One of the chief things taken notice of in the day of judgement is, mens thoughts, 1 Cor. 4. 5.
• 4. Because of all sins thoughts are most considerable.

First, For the danger of them.

• 1. They beget carnal affections, first we think and then we love, they blow up the sparks of lust.
• 2. They are the ground of actions, Isa. 59. 4.

Secondly, In regard of their number, Isa▪ 57. 20.

5. Because one is best known by his thoughts, Prov. 12. 5. They are the most native off-spring of the minde, and freest from constraint, Isa. 32. 8. The principal lust ingrosseth the thoughts.

6. It is a great note of sincerity to make conscience of our thoughts, Phil. 2. 10. Prov. 6. 18. & 15. 20. Psal. 119. 113.

7. Gods eye is especially on them.

The cure of evil thoughts.

• 1. Pray for a new heart, a principle of regeneration, Ephes. 4. 23.* 1.288
• 2. Get those sins mortified which specially ingrosse the thoughts, pride, envy, covetousnesse, uncleannesse, revenge, Prov. 6. 14.
• 3. Get a stock or treasure of sound knowledge, the minde of man is alwaies working, My reins instruct me in the night season, Prov. 6. 22. Deuter. 6. 6, 7. Matth. 13. 52.
• 4. Inure your selves to holy meditation, Psal. 119. 59, 99.
• 5. Be diligent and industrious in some lawful imployment, a soft and easie life is full of vanity and temptation; too much imployment hinders duty, and too lit∣tle furthers sin.
• 6. Constantly▪ watch over the heart for suppressing evil thoughts, Prov. 4. 23. and over the senses for preventing of them, Iob 31. 1.
• 7. Be much humbled for evil thoughts, they grieve the Spirit, his residence is in the minde, Acts 8. 32. we should labour to approve our thoughts to God, as well as our actions to men, Psal. 139. 23.

The Law of God cannot be perfectly fulfilled in this life.* 1.289

The Papists say a man may fulfil the Law.

We say the perfect fulfilling of the Law to man fallen is impossible; originally it was not so, but accidentally it is. See Down. of Justification, l. 7. c. 6.

There is a difference between the keeping or observing of the Law, and the* 1.290 fulfilling of it, which the Papists seem to confound. All the faithful by their new obedience keep the Law according to the measure of Grace received,

Ephes. 4. 7. but none fulfill it, Iohn 1. 2, 3, 4, 5. & 3. 22, 24. They have received a* 1.291 new and Divine Nature, by which they are made like unto God and Christ; God puts his Spirit within them, and inableth them to keep his Command∣ments, and to walk in his Judgements and to do them.

The Law is spiritual.

• 1. It requires a holy nature, Luke 10. 27. with all thy strength that God gave thee, and the Law requires.
• 2. It requires holy inward dispositions, Deut. 6. 5.
• 3. Holy actions, Gal. 3. 10, 11, 12.

There is more required of an unregenerate man, then of Adam in his inno∣cency, as the righteousnesse which will justifie an Angel will not justifie a sinner.

The Precept of the first Covenant is not abolished by the Law, but the Lord requires of every man out of Christ perfect, personal and perpetual obedience, as he did of Adam in the state of innocency.

• 1. Because the Soveraignty of God is still the same: when he gave Adam a Law, it was an act of Soveraignty.
• 2. The Law is the same it was before the fall, just, holy, and good.
• 3. Mans obligation to God under the Law is the same.
• 4. God ever intended to keep up the Authority of the Law.

The End of the ninth Book.

Notes

• * 1.1

  Cùm Deus in monte Sinai le∣gem populo ex∣hiberet, de me∣dio ignis illam exhibuit. Cur ita? ut statim le∣gis violatores deterreret, sci∣rentque acriter pun••endos, qui Dei legem reci∣perent, ••ec obser∣varent. Novar. Sched. Sac. prophan. lib. 10. c. 30.
• * 1.2

  The Moral Law is set down in Exo. 20. from the beginning of vers 1. to the end of the 17. Gerh. loc. com∣mun Tom. 3. M••res••i Colle∣gium Theolog. Sc••tum illud Rabbinorum▪ Non est Iota in Thorah, â quo non pendeant mille montes doctrinarum. Diet. Antiq. Bibl. part. ••. Lex est sanctio sancta jubens honesta & prohibens contraria. The moral Law is, 1. A good and a holy Law, Psal. 119. 39. Rom. 12. 22. 2. A perfect Law, Jam. 1. 25. commanding all good and forbidding all evil. 3. An eternal Law.
• * 1.3

  Praecepta mora∣lia sunt de di∣ctamine legis naturae, Cere∣monia sunt de∣terminationes cultus divini, judicialia sunt determinationes justitiae inter homines obser∣vandae, unde cum Apostolus, Rom. 7. 12. dixisset, quod lex est sancta; subjungit quòd mandatum est ••ustum & bonum, & sanctum, justum quidem quantum ad judicialia; sanctum quantum ad ce∣remonialia (nam sanctum dicitur quod Deo dicatum) bonum, id est, honestum quantum ad moralia. Aquin. 1••, 2ae Quaest. 99. Art. 4. c. 9. See D. Willet on Exod. 20. 2. Quaest. 2. & 3. Ideo moralis lex vocatur; quia de moribus, est omni homi∣num generi & semper communis. Zanch.
• a 1.4

  Materia tabu∣larum in genere fuit lapidea. Hinc vocantur tabulae lapidis, Exod. 24▪ 12. & ter tabulae lapidum, Deut. 9. 9, 10, 11. & Deut. 10. 1.
• b 1.5

  Decalogus Graeca vox est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graecis & La∣tinis scriptoribus usitata, genere tùm masculino, tùm foeminino. Buxtorfius de Decalogo.
• * 1.6

  The respect betwixt the preceptsof both Tables is this, that out of love to God in Christ we per∣form love, and the duties of love toward our neighbour. The love of God is the ground of love to our neigh∣bour, 1 Joh. 4. 20. & 5. 1, 2. and love to our neighbour is a testimony of our love to God, Rom. 13 8, 9, 10.
• c 1.7

  S••tis constat inter omnes Deca∣logi duas tabulas esse: quarum prior ad Deum referatur, altera ad proximum. Sed de praeceptis, quae iis in tabulis c••••ti∣nentur, alia atque alia sententia est. Ego in Ebraeorum Commentariis reperio primae tabulae praecepta quatuor; secund•• s••••▪ viz. quae ad Deum pertinent; Non habebis: Non facies. Non assumes. Memento, &c. quae ad proximum, Honora▪ Non occides. Non M••••ha∣beris: Non testaberis fal∣sum. Non con∣cupisces. Aliter tamen haec ab aliis distin∣gauntar. Sunt enim qui prioris tabulae tantùm tria agnoscunt. Non ••••abebis. Non aslumes. Memento. Et secundae septem; separantes ulti∣mum, non concupisces. Ut aliud prae••••∣ptum sit, non desiderabis, quae tamen apud Mo∣sen omnino confunduntur. Nam pro eo quod in Exodo, non concupisces domum, &c. Non desiderabis uxorem in De•••••••• onomio legitur, non de∣siderabis uxorem &c▪ Non con∣cupisces domum, Quare si v••ra ••a distinctio, qu•••• re ••••t, nisi •••• n••••••m prae∣ceptum si•• ••••••••∣mum, & contra, decimum uo∣num? Drus. Miscel. centuria 1. c 1.
• * 1.8

  Vide Buxto. f. de Decalog. Primum praece∣ptum substan∣tiam & obje∣ctum divini cultus imperat, Deum solum: secundùm verò praeceptum imperat cultus divini modum spiritualem solum. Jun. The first Table containeth four Commandments, the which division doth Iosephus Antiqu. lib. 6. cap. 3. Origen. Ho∣mil. in Exod. 8. Ambrose in Chap. 6. Epist. ad Ephes. approve: The tenth Commandment, Thou shalt not covet, is but one Commandment, as I have diligently searched all the Editions that we have in the Hebrew Tongue. With one point, period and sentence he concludeth the whole tenth Commandment. In Deut. 5. cer∣tain late Edition make the division of the Text, but that is nothing to the purpose, there Moses repeateth the words unto them that knew before the division of the Tables, in the eldest Edition and print that I have seen, the tenth Commandment in Deuteronomy is not divided, the which Edition Venice gave unto us. Onkelos the Chaldee Interpreter on Deuteronomy maketh but one Commandment of the tenth. Bishop Hooper of the Com∣mandments.
• * 1.9

  This is not a new question, it was in Cal∣vins dayes, and in the dayes of some of the an∣cient Fathers Augustine wrote two Books, Contra adversarios le∣gis. Calvin wrote against the pestilent Sect of Liber∣tines.
• * 1.10

  The Papists calumniate us, as if we taught that men are freed from the Decalogue. Vide Bellarm. de justificat. l. 4. c. 5. David. à Mauden. Discurs. moral. in decem Decalogi Praecepta. Discursum primum Decal. praevium. But that we urge the obedience of the Moral Law as well as they do, and upon better Ar∣guments and reasons then they do. See B. Down. of the Coven. of Grace, c. 7. He shews also there, chap. 5. how our Saviour hath delivered us, 1. From the curse of the moral Law. 2. The rigour and exaction. 3. The ter∣rour and coaction of it. And, 4. From the irritation of it. See M. Burgess his Vindiciae Legis, Lect. 17. & 22. It is a Question diversly disputed by Divines both Popish and Protestant (Bellarm. de Iust. l. 4. c. 6. Zanch. de ••e••emp. l. 1. c. 11. Thes. 1.) Whether the moral Law binde Christians, as it was delivered by Moses and the Prophets, or only as it was engraven in the hearts of all men by nature, and as it is renewed in the Gospel by Christ and his Apo∣stles. That opinion, that the Law as it was given by Moses and the Prophets, and written in the Old Testament, doth binde Christians, is better and more safe. The moral Law of the Old Testament is pronounced spiritual, holy, good, just and eternal, Psal. 10. 8, 9. Rom. 7. 10.
• d 1.11

  The Anti∣nomists inter∣pret those words of Christ in this sense, He came not to destroy the Law but to fulfill it: that is, he came not to destroy it with out ful∣filling it in his own person, he hath destroyed it unto the per∣son of every beleever, Rom. 10. 4. One distinction well heeded and rightly applied, will clear the whole point concerning the abrogation and obligation of the moral Law under the New Testament. The Law may be considered either as a rule, or as a Co∣venant. Christ hath freed all believers from the curse and rigor of the Law, considered as a Covenant, Rom. 10. 4. ••ut he hath not freed them from obedience to the Law, considered as a Rule. D. Sanders. on 1 Pet. 2. 16.
• * 1.12

  Believers are freed from whatsoever in the Law is hurtful, unpro∣fitable, burden∣some.
• e 1.13

  Christ as Mediatour was subject to the moral Law. Rom. 8. 13. Gal. 2. 11. & 4. 4. The Law requires as perfect obedience of us as of Adam in innocency under the danger of contracting guilt, though not of incurring death.
• * 1.14

  This opinion carries Liber∣tinism and Fa∣milism in the womb of it, if the Law have nothing to do with me, what ever I do, I do not sin, Jam. 1. 23, 24.
• * 1.15

  The Law is a Judge by 1. Condem∣ning the sin∣ner, passeth the sentence of death upon a man, Rom. 7. 9. 2 Cor. 3. 8, 9. Hos. 6. 5. 2. By holding a man under this conviction and self-condemnation, Gal. 5. 22, 23. Lex est career spiritualis & verè inferuus. See Rom. 8. 15. & 2 Tim. 1. 2. Job 13. 26.
• f 1.16

  The Lord for brevity and our infirmity sake nameth only in every Command∣ment, either the most hor∣rible sin, for∣bidding it, or else the most singular vertuo commanding it. Rom. 6. 17. & 7. 14. Psal. 119. 167. 1 Chron. 29. 14.
• g 1.17

  M. Perkins on Jude v. 1. He that keeps one Commandment because God enjoyns it, will keep all the rest, because the same authority enjoyns all, Psal. 119. 6. Integrity and sincerity is the scope of the Law, Deut. 5. 27. The substantial duties of the first Table are greater then the substantial duties of the second Table, as love of God then love of my neighbour and my father, but the substantial duties of the second Table are greater then the ceremonial duties of the first, it is better to save the life of a beast then hear a Sermon.
• h 1.18

  Praecepta affirmativa obligant semper sed non a•• semper, negativa semper & ad semper, say the Schoolmen.
• * 1.19

  Josh. 6. 4. Gen. 22. 1, 2. 1 King. 20. 27, 35. 1 King. 11. 30. Judg. 3. 20, 21. & 11. 1, 2. Isa. 20. 2. Fines mandato∣rum sunt dili∣genter obser∣vandi, ex cau∣sis dicendi ha∣benda est intel∣ligentia dictorum. Hilarie. Matth. 5. 33, 34, 35, 36. The end of every Commandment, saith the Apostle, is love out of a pure heart, the immediate end of the Commandments of the first Table love to God, of the second love to my neighbour, 1 Cor. 13. per tot.
• * 1.20

  The Law by some one par∣ticular or part, meaneth the general and whole, as an I∣dol is put for any means of false worship, Parents for all betters, Killing, for any hin∣dering of life, Thou, for every one or none. Estey upon the Command. Josh. 6. 18. & 7. 1. & 22. 13, 14, 17, 18. Psal. 34 3. Levit. 19. 17 1 Sam. 15. 28. 1 Sam. 3. 13. 2 Sam. 13. 28. 1 King. 21. 19. Exod. 19. 6, 7, 8. & 20. 1. Mat. 19. 17, 18 19. 1 Tim. 4. 7, 8. & 2. 2. 2 Pet. 3. 11. Matth. 22. 37. Jansen. Harm. Evang. c. 81. Chemnit. Har. Evang. c. 105.
• * 1.21

  Luk. 10. 29. Gal. 6. 10.
• * 1.22

  Mic. 2. 10. Rom. 1. 29.
• * 1.23

  Mat. 5. 45, 46.
• * 1.24

  Greenham. For the order of the Com∣mandments, it we account from the fi••st to the last, they are of greatest perfection which are last described, and he who is arri∣ved to that se∣verity and do∣minion of himself, as not to desire his neighbours goods, is free from actual injury; but vices are to take their esti∣mate in the contrary order, he that preva∣ricates the first Command∣ment is the greatest sinner in the world, and the least is he that only cove••s without any actual injustice. D. Taylor of the life and death of Christ, part 2. Discourse 9. The sixth and seventh Commandment are otherwise in the Hebrew Bibles then ours, and in the Greek otherwise in Exodus then in Deuteronomy. Id. ibid.
• * 1.25

  Exod. 20. 3.
• * 1.26

  Musc. loc. com. Ford on the Covenant. Master Ball Deut. 4. 35. & 6. 4. Isa. 43. 11. Vide ••aronem de praesta••tie & dignitate di∣vinae legis, l. 1. c. 30. & Cartw. in Exod. 20. Matth. 12. 29. Peter Martyr handling the division of the ten Command∣ments, how the number should be made up, makes that which is com∣monly called the Preface, (I am the Lord thy God, which are words of a Covenant) to be the first Command∣ment; and if so, then must justifying saith be enjoyned there. And thus did some of the Fathers, though those words are onely enunciative, and not pre∣ceptive. Master Burgesses Vin∣dication of the Moral Law Lecture first. Verba ista Ego sum Dominus Deus tuus, sunt generalis praefatio, aliis tamen litem non movemus qui st atuunt haec verba esse partem primi praecepti, quod Bifariam proponatur, primum quidem affirmativè, quis sit pro vero Deo à nobis agnoscend•••• ac colendus, deinde negativè, quod nulli alij extra & praeter hunc verum Deum divinus honor ac cultus sit tribuendus. Gerh. loc. commun. tom. tertio. Exod. 20. 3. The matter of the Commandment is delivered in negative terms, by way of for∣bidding, under which the Precept injoyning the contrary is commanded.
• * 1.27

  Non erit tibi dii alij super facies meas. Ad verb. non erit; q. d. ne unus quidem Deus alius▪ &c. Cartwr. in loc. Shall not be, for, it ought not to be, or may not be. Jos. 24. 20. Dan. 11. 39. See 1 Sam. 8. 8. Exod. 34. 14. Isa. 42. 8. 1 King. 4. 9. Vox Acherim significat & alios & alienos. Et aliquis potest esse alius, sed non alienus: omnis autem alienus, alius etiam est. Zanchius de primo praecepto. Homo verus, alius est ab alio homine vero, sed non alienus, hoc est, alien••s & diversae naturae. Alienus autem, qui non ejusdem est naturae aut patriae: ut homo depictus, aut mente conceptus, & alienus est à vero homine, & etiam alius. Alienos Deos habere coram Deo à Theologis dupliciter explicatur, ut nimirum vel significet alienos Deos quasi in Dei conspectum producere, inque illius oculis, ut illi aegrè à nobis fiat, colere: vel ita ut intelligatur prae∣ter me; sensusque sit, extra unum illum summum Deum, nulli alij divinitatem, quam ipse Deus ei non concesserit, tribuendam, divinumque bonorem deferendum esse; statuaturque, hoc Deum voluisse dicere: Ita me colas ut omnes alios Deos valere jubeas. Wolkelius de vera religione, l. 4. c. 8. Vide Cartw. in Exod. 20. 3. By having of gods here he means, Thou shalt worship no other gods but me. [Other gods] that is, besides, or with the true Jehovah. [Gods] viz. Idols, to whom the opinion of Idolaters doth falsely attribute some Divinity, 1 Cor. 41. 5. Deodate on Exod. 20. 3.
• * 1.28

  Psal. 81. 8, 9. 2 John 9. 1 John 2. 23. Habere est in••us cum agnos••ere in mente, cique corde adhaerere amando, timen∣do, &c. & exter∣nè colere & ve∣nerari, sensus igi∣tur est, cave ne quicquam vel mente agnoscas vel corde ample∣ctaris, vel cor∣pore colas ut Deum, praeter me Iehovam Deum tuum, &c. Calv. Inslit. Gen. 6. 11. & 13. 13. 1 Sam. 2. 17. Neh. 9. 28.
• * 1.29

  Particula co∣ram facie mea, indignitatem auget: quod Deus ad Zelotypiam provocatur quoties sigmenta nostra substituimus in ejus locum: quemadmodum si impudica mulier, producto palàm ante oculos mariti adultero, ejus animum magis ureret. Calv. Instit. l. 2 c. 8.
• * 1.30

  Ford of the Covenant. Lev. 18. 21. 1 Kings 11 5. 2 King. 23. 15. Judg. 2. 13. & 16. 23. 1 Sam. 5. 2. Num. 21. 29. 2 Kin. 5. 18. & 19. 37. 2 Kin. 1. 2. Isa. 37. 38. & 46.
• * 1.31

  The summe of the first Com∣mandment is, That we have God to be our God. Down. summe of Divin. 2 Kin. 17. 30, 31. 2 Chr. 25. 14▪ Deu. 7. 16. & 32. 17. 1 Sam. 26. 19. 1 Kin. 11. 4, 5 Cultus naturalis est qui ex ipsa natura Dei pen∣det, ita ut quam∣vis nullam legem haberemus divinitus revelatam & praescriptam, si tamen Dei naturam rectè haberemus perspectam ac notam, ex illius idone•• contemplatione, omnia illa percipere possemus, Dei gratia auxiliante, quae hac in parte ad officium nostrum spectant. Hic cultus hoc mandato praecipitur. Ames.
• * 1.32

  2 Chr. 28. 9. Deut. 4. 4. & 10. 12. 21. & 30. 20. Deut. 11. 22. Jos. 22. 5. Job. 19. 25. Exod. 15. 11. Psal. 86. 10. Job 9. 4, 5. Psal. 77. 13. Isa. 57. 15. Job 37. 23. Joel 2. 17. & 3. 16, 17. Zach. 8. 8. & 10. 6. Isa. 41. 10 13, 14. & 43. 37. Psal. 48. 14.
• * 1.33

  Isa. 19. 21. Job 22. 21. Joh. 17. 3. 1 Tim. 2. 4. Hos. 6. 6. 1 Chro. 28. 9. Jer. 9. 23. Hos. 4. 1, 2, 3. Rom. 10. 14. Deu. 6. 1. Psal. 9. 10, 11. Iam. 3. 17.
• * 1.34

  Jer. 31. 33. Deum colit qui novit. Seneca. Deut. 32. 31. Psal. 87. 4. & 89. 6, 7. Col. 1. 9, 10. 1 Tim. 2. 4. 2 Tim. 4. 25. Deut. 4. 35, 39. Isa. 43. 10. Hos. 6. 3. Tit. 1. 1. 2 Pet. 3. 8. Ephes. 4. 13. 1 John 5. 20.
• * 1.35

  Psal. 73. 25. Psal. 4. 6. Mat. 13. 43. Phi. 3. 6. Cant. 1. 2. & 8. 7. Job 28. 15, 16. Psal. 63. 3. 1 John 5. 10. Deut. 13. 4. Acts 11. 23. 1 Cor. 7. 35. Josh. 23. 8. Numb. 14. 11.
• * 1.36

  John 14. 1. 1 Pet. 1. 21. 1 Joh. 5. 10, 11. Acts 16. 31. Isa. 28. 16. Rom. 9. 33. 1 Pet. 2. 6. Psal. 4. 5. &. 22. 4. & 25. 2. Psal. 16. 1. & 118. 9. 1 Pet. 3. 5. Eph. 3. 12. 1 Tim. 6. 17. Zanch. de re∣dempt. l. 1. c. 13. Jer. 17. 5. Confidence is the vertue of resting upon God wholly for the attaining of all good things according to his Word. Psal. 9. 10. 2 Chr. 20. 20. Psal. 4. 5. 1 Pet. 4. 19. & 5. 7. Psal. 37. 5. & 81. 4. & 62. 8. & 71. 5. Psal. 11. 1. & 135. Job 13. 15. Psal. 56. 3. & 57. 1. Psal. 16. 1. & 25. 1, 2. Isa. 50. 10. Psal. 20. 7. 1 Sam. 30. 6.
• * 1.37

  John 15. 9. 1 Tim. 1. 5. Gal. 5. 6. Deut. 4. 4. Joh. 5. 42. John. 2. 15. & 3. 17. Amor est unio amantis cum re amata.
• * 1.38

  Amor meus pondus meum. Aug. Psal. 31. 23. Deut. 10. 12. & 11. 1. & 30. 16. Josh. 23. 11. & 22. 5. Causa diligendi Deum, Deus est. Modus, sine modo diligere. Bern. de diligendo Deo. Multum quippe meruit de nobis qui & immeritis dedit scipsum no∣bis. ••bid. Nimis durus est animus qui dilectionem et∣si non vult impen∣dere, nolit repen∣dere.
• * 1.39

  John 14. 21. & 8. 4••. & 15. 9. & 16. 27. 1 Cor. 16. 22. Deu. 6. 5 Deu. 10. 12, 20▪ 1 Per. 2. 17. Levit. 19. 14. Hag. 1. 2. Jon. 1. 9. Mal. 2. 5. Deut. 28. 58. Prov. 1. 7. Timor cultus & timor culpae. It is the grace of not daring to offend God. Mal. 1. 6. Deut. 10. 17. Psal. 76. 7, 8. & 66. 4••5. 2 Chr. 19. 7. Jos. 4. 24. Dan. 6. 26, 27. Deut. 13. 4. Prov. 3. 7. Psal. 5. 7. & 2. 11. & 33. 8. & 76. 11. Eccles. 12. 13. Hab. 3. 16. Mat. 10. 28. Jer. 10. 7. & 5. 22. Psal. 130. 4. Psal. 119. 120. Job 31. 23.
• * 1.40

  Isa. 40. 15, 16, 17. Humilitas pro∣priè respicit subjectionem ho∣minis ad Deum. T. Aqu. 2. 2. q. 162. art. 5. & 161. art. 1. ad arg. 5. 2 Sam. 7. 18. 1 Chron. 29. 14▪ 15, 16. Gen. 22. 10. See Gen. 18. 27. 1 Cor. 12. 11.
• * 1.41

  Rom. 12. 12. 1 Thess. 1. 3. Heb. 12. 1. Jam. 1. 2. & 5. 8. Rom. 5. 4. Psal. 38. 13, 14. & 39. 9. Jer. 14. 22. Matth. 11. 29. Joy is pu•• for Hope, Isa. 8▪ 6. Spes enim bono gaudium parit. Deut. 12. 12. & 16▪ 14. Psal. 32. 11. Iohn 3. 1. Phil. 4. 4. 1 Thess. 5. 16. Psal. 97. 12. Ier. 9. 23. 1 Cor. 1. 31. 2 Cor. 10. 17. Psal. 48. 11. Ioy in God is that Grace whereby the soul doth rest it self contented and satisfied in God, as in its sole and perfect happiness. Psal. 4▪ 6, 7.
• * 1.42

  Psal. 69. 9. & 119. 139. G〈…〉〈…〉 4. 8. Exod. 32. 19. Num. 15. 9. 2 Pe••. 2. 8. 1 Kings 19. 10. Psal. 119. 136▪ Matth. 4. ••4. I••h. 2. 14. 5, 16. Ier. 23. 9, 10, 11. Act. 17. 16, 17.
• * 1.43

  Mans imagina∣tion or think∣ing power is to be set upon God with most life, earnest∣ness, and con∣stancy, he is to frame in his soul thoughts of his excellen∣cy continually. Psal. 139. 17, 18. Psal. 63. 6. Psal. 119. 44▪ 97. Mat 6. 21. Mal. 3. 16.
• * 1.44

  Psal. 104. 34.
• * 1.45

  Psal. 143. 5. & 105. 2. P••. 63 6.
• * 1.46

  We must re∣member no∣thing so firmly nor so often as God. Psal. 22. 27. Eccles. 12. 1. Prov. 2. 1. Psal. 77. 3. Psal. 42. 6. & 78. 34, 35. Psal. 63. 6. & 119. 55. Isa. 63. 7. & 64. 5. Psal. 20. 7. Num. 15. 39. 40.
• * 1.47

  1 Thess. 5. 13. Psal. 147. 2. Psal. 33. 1. Psal. 145. 5. Psal. 147. 13. & 979. 1 Chr. 29. 12. 1••. Psal. 148. 1
• * 1.48

  He cals upon all creatures to praise God; meaning, men should take oc∣casion from all these to praise him. Deut. 6. 13. & 10. 20. Isa. 19. 18. Isa. 65. 16. & 45. 23. Ier. 12. 16. Psal. 63. 11. Gen. 14. 22. Rev. 10. 5, 6.
• * 1.49

  Matth. 8. 2. Mark 1. 40. Luke 5. 12. Exod. 34 8. 2 Chro. 20. 18. Exod. 4. 31. 1 Kin. 19. 18.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat sese in∣star humilis ca∣telli ad pedes ali∣cujus sui domini provol••cre at{que} prosternere, honoris ac reverentiae causa, quasi illius pedes deosculaturum. Valla deducit Adoro ab ad & oro. Orare autem est ore precari: sicut supplico est plicando caput aut genu aliquid petere, Zanch. de religione, Vide plura ibid. Vide Jun. Thes. Theol. de Adoratione.
• * 1.51

  2 Chron. 17. 3. Act. 15. 17. Isa. 55. 6. Isa. 31. 1. Psal. 27. 8. Zeph. 2. 3. Psal. 83. 16. & 78. 34. Psal. 10. 4. & 14. 2. & 69. 6. 1 Pet. 3. 15. Mat. 10. 32, 33. 2 Chron. 25. 3. Iam. 4. 12. Mat. 23. 9.
• * 1.52

  Psal. 10. 4. 11. & 14. 1. Mal. 3. 14. Psal. 94. 7. Ephes. 2. 12.
• * 1.53

  Psal. 14 2. 3. •• Thess. 4. 13.
• * 1.54

  Rom. 12. 3. 2▪ Cor. 12. 4.
• * 1.55

  Deut. 29. 29. Act. 1. 7. Luk. 13. 24.
• * 1.56

  John 21. 22.
• * 1.57

  1 John 2. 22. & 5 10. Gal. 5. 20. Col. 2. 18. 1 Tim. 6. 4, 5. 2 Tim. 3. 8.
• * 1.58

  Isa. 1. 3. Jer. 2. 8. & 8. 7. 1 Sam. 2. 12. 2 Pet. 3. 5 Psal. 28. 5. Ps. 106. 7. Deu. 29. 4. Isa. 5. 13. Psal. 92. 6.
• * 1.59

  Isa. 53. 3. & 5. 12. Mat. 22. 5. Heb. 2. 3. Luk. 14. 18. Heb. 12. 25.
• * 1.60

  Jam. 1. 8. John 20. 27. Luk. 24. 25. Mark 9. 24.
• * 1.61

  Zeph. 3. 2.
• * 1.62

  Gen. 4. 13. 1 Thess. 4. 13. Isa. 28. 15, 17. Mat. 24. 37. Ps. 30. 6. Num. 30 31. Isa. 32. 9. 11.
• * 1.63

  Deut. 17. 13. & 13. 11. Jer. 5. 22. Zech. 1. 11. Deut. 28. 58, 59. Eccles. 8. 13.
• * 1.64

  Superbia est perversae celfitis∣dinis appetitus. Isa. 2. 11, 12. & 9. 8, 9. Eze. 2. 10 Ex. 5. 21. & 14 11. & 17. 2, 3. Job 33. 13.
• * 1.65

  1 Cor. 3. 2. Amos 6▪ 3, 4, 5. Ho••. 9. 1. Isa. 22. 13. John 16. 20.
• * 1.66

  Deut. 6. 12. & 8. 11. & 32. 18. 2 King. 17. 38. Psal. 144. 53. Isa. 62. 7.
• * 1.67

  Psal. 42. 20, 21. Ezek. 18. 12, 13.
• * 1.68

  They call the Virgin Mary, the mother of mercy and compassion, the hope of our salvation. They pray unto the Crosse, O Crux, ave spes unica, hoc passionis tempore, A••ge piis justi∣tiam, Reisque dona veniam.
• * 1.69

  Mark 16. 14. & 10. 5. Mat. 19. 8. Job 17. 7. Mark 3. 5.
• * 1.70

  Rom. 1. 21.
• * 1.71

  Exod. 23. 13. Jer. 5. 7. Zeph. 1. 5. Deut. 6. 13
• * 1.72

  Zeph. 1. 6. Amos 4. 10. Ier. 4. 1. Dan. 9. 13. 2 Chr. 16. 12. Deut. 12. 30. & 11. 16
• * 1.73

  Herein it dif∣fereth from the first Com∣mandment, that comman∣ded the wor∣ship of God which is natu∣ral, this the worship which is by divine institution. Downams Sum of Divin. Cultus naturalis is that which nature direct∣eth all people to, or which ariseth from the nature of God. This belongs to all reasonable creatures. He that ac∣knowledgeth the••e is a God, will acknowledge that he is to be be believed, feared, trusted, loved and prayed to: this was performed by Adam in Paradi••e and by the Angels in Heaven, Isa. 6. 3. Heb. 1. 6. Cultus institutus, instituted wor••••ip ••••p••nd•• on the revelation of the will of God, this was commanded Adam in his innocency, as the Tree of Knowledge of G••od and Evil, and the Tree of Life shew. Natural worship is the chief, instituted worship may be interrupted. A time of worship is Iuris naturalis, the seventh day Iuris positivi. Some in these dayes say all in∣stitutions are meer forms, and men may use or not use them at their pleasure according to their light, Qui non est re∣ligiosus non est Christianus. Cultus institutus est medium ex Dei voluntate ordinatum, ad cultum naturalem exercendum & pro nov••ndum. indica••tur hujusmodi media omnia à Deo instituta, in secundò praecepto per prohibitionem oppositorum medio∣rum omnium cultus ab hominibus excogitatorum, sub titulo sculptilis & imaginis, que cum praecipua fuerunt olim▪ hominum inventa, cultum Dei depravantia, aptissimè proponuntur (per Syn••••dochen in Decalogo praecipuam) loco omnium humani ingenii commentorum ad cu••••um spectantium. Ames. Medul Theol. l. 2. c. 13.
• a 1.74

  Non facias tibi, intellige, ex tuo capite sine meo expresso verbo ac jussu. Ergò non praescribit sibi legem Deus, quin possit jubere fieri imagines prout ipsi visum fuerit, sicut postea jussit fieri Cberubi∣nos & alias imagines in Templo: sed nobis praescribit legem generalem quam nunquam licet transgredi, nisi peculiare accedat verbum Dei: ex Levit. 26. interpretatio colligitur hujus proecepti, ubi non simpliciter ait non sacies tibi sculptile, sed ad∣dit ad adorandum ea. Ergo non simpliciter damnantur sculpturae aut imagines quaevis, sed tantum quae ad cultum solitae sunt proponi. Zanch. de Decalogo, c. 14. Non facies tibi, id est, ex tuo proprio cerebro vel judicio: quamvis enim particula illa tibi alias nonnunquam vel redundat, vel aliam vim habet: hic tamen & redundantiam excludit accuratissimam borum prae∣ceptorum breviloquium, & vanitatem humanarum cogitationum excludi manifestum est ex aliis Scripturae locis eodem spectan∣tibus, ut Amos 5. 26. Num. 15. 39. Ames. ubi supra. Certè Deus leges suas promulgans, nullius violatori tam gravem decrevit poenam, atque secundae; nullius observatori tam ampla proposuit praemia, atque secundae: siquidem praecepti de fugiendis Idolis transgressorum poenam, in tertiam & quartam generationem, ejusdem verò observatorum praemium, in multa posterorum millia derivavit. Nulla etiam Lex est, quam toties Deus repetiverit, atque haec ipsa de Idolis: de quibus cum Exod. 20. com∣mate quinto mentem suam explicuisset, mox versu 22 sensum praecepti iterans, vos, inquit, vidistis, quòd de coelo loquutus sum vobis. Non facietis Deos argenteos, nec Deos aureos facietis vobis. Nec aliud praeceptum Moses moriturus tam altè populi animo impressit, ac hoc de exe••randis Idolis Deut. 4. 15, 16. & 23. v. Sculcet. Serm. de Idol. Vide plura ibid. Vid•• Picherel. Dissert. de Imag. babi••a ad fanum Germani, coram Regina matre.
• * 1.75

  Neque coles victimis, liba∣mine, incenso. Grot. in Exod. 20.
• * 1.76

  Iealous signifi∣eth as much as zealous, or to be moved with a very ardent affection and fervent desire, proceeding ei∣ther out of love to save the thing un∣touched which is loved, Zech. 1. 14. & 8. 2. or else of indignation against that thing which deserveth punishment, Exod. 34. 14. Nahum 1. 2. Ezek. 38. 19. and here it is used in both those two senses or significations. Ford on the Corenant See Estey on the Command.
• b 1.77

  Verbum vi••i∣tandi alias est mediae significa∣tionis, hic in malum ponitur, pro eo effectu qui consequitur irati Iudicis visitationem, id est, pro punitione, LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reddens iniquitatem, hoc est p••nam iniquitatis Patrum in filios, &c. Rivet. i•• Exod. 20. See Estey.
• * 1.78

  Some urge, that if it be righteous with God to leave the world lia∣ble to death for Adams sin, then children may suffer temporal affli∣ctions for their Parents sins. Parents may convey an estate to them with a curse. But Pet. du Moulin and Knewstub are of another judgement, alledging Ezek. 28. 20. and so are divers others. Deus pumt peccatum Patrum in filiis non semper, sed tunc solùm, cùm filii imit antur peccata patrum, ut docent S. Patres (Hieron. Chrysost. August.) & Thom. 1, 2. Quaest. 87. Quos sequuntur ferè omnes recentiores, & hoc ipsum indicat Scriptura, cùm ait: His qui oderunt me: Non euim simpli∣citer Deus dicit, se pun••turum peccata patrum in filiis, sed in tis qui eum oderunt. Bellarm. de Amiss grat. & stat•• peccat. lib. 4. ca. 7.
• * 1.79

  Ford of the Covenant.
• * 1.80

  Joh. 14. 15, 21. 1 John 5. 3. M. Dod.
• * 1.81

  It commands us to worship God by such means, and after such a manner as he hath prescribed in his Word, and is agreeable to his nature, Deut. 12. 30, 31, 32. B. Down. Abstract. D. Wilkins of the gift of Prayer, chap. 19.
• * 1.82

  This people draw near to me, saith Ie∣remy speaking of such exer∣cises.
• * 1.83

  Cultum gene∣raliter appellar•• consu••tudo est omnem honorem ab inferiori persona debitum, praestitumve superiori. Chamierus Tomo secundo, lib. 18▪ cap. 1.
• * 1.84

  The grounds of worship are these, 1. God will be honoured by all the crea∣tures, he ex∣pects honour from them sutable to their nature. 2. The creature in all its worship must have a rule, their service must be reasonable, Rom. 12. 2. Gal. 6. 16. therefore the Lord hath manifested his will to them, Dan. 9. 23. 3. The conscience of the crea∣ture must receive this rule, and submit to it.
• * 1.85

  It is one of the hardest things in religion to conceive aright of God. Every Nation suited the picture of their gods ac∣cording to their own genius.
• * 1.86

  The Spartaus being a war∣like people, painted god in armour. The Ethiopians painted him black. The Heathens mis∣represented God, Rom. 1. 23. The Jews likewise, and those in the Reformed Churches misfigure the Divine Essence Idolatry is not only in Ima∣ges, but in false imagina∣tions of God, men••al Idola∣try, unseemly conceits of God are as bad as Atheism, Rom. 1. 25.
• * 1.87

  Rom. 6. 17. Dum obtempe∣perant non obse∣quuntur: Deo serviendum est non ex arbitrio sed ex imperio. Te••••ul.
• * 1.88

  Ezek. 20. 30. Deut. 12. 2. 2 King. 12. 3.
• * 1.89

  Helps and furtherances in Gods wor∣ship are, 1. Necessary and in nature and use the same with the true worship of God insti∣tuted by him∣self particu∣larly, these are unlawful if devised by men, because devised, for the substantial things of Gods worship are to be de∣termined and instituted by him. 2. Meer circumstances and matters of order concerning the method, phrase, external cele∣bration which are not determined by God, therefore no particular is unlawfull which is according to the general rules in Scripture. Balls Trial of grounds of Separat. chap. 3.
• * 1.90

  Isaac went out into the field to meditate.
• * 1.91

  These things meditate and be in them, said Paul to Timothy.
• * 1.92

  Deut. 6. 7.
• * 1.93

  Gal. 6▪ 6.
• * 1.94

  1 Thess. 5. 17. Matth. 6.
• * 1.95

  Col. 3. 16.
• * 1.96

  The more one fetcheth duties from God im∣mediately, and the more he draws the mo∣tives from God immediately, and the more he placeth his comforts in God immediately, the more spiritual and happy he is.
• * 1.97

  I must not on∣ly perform ser∣vice to God, but for God, Hos. 7. 14. 1. That which sets you awork is your end, Finis movet effi∣cientem ad a∣gendum. 2. The end sweetens, the service finis dat amabilitatem medi••s. 3. One rests satisfied when he hath attain∣ed his end▪ in ••ine terminatur appetitus efficien∣tis, do you per∣form duties that you may honour God, Iohn 17. 4. please him, Col. 1. 5. injoy him, Heb. 10. 22. and adde to your own everlasting account. If God be no•• your utmost end, he will not be your chiefest good. Hoc desideri•• c••lendus est Deus ut sui cultus ipsi ••it merces. Au∣gustine.
• * 1.98

  See 2 Kings 10. 31. A con∣stant heedles∣ness in duties is a great signe of an hypocrite.
• * 1.99

  It is not e∣nough to wor∣ship God, but we must seek him in wor∣ship, Ps. 22. 26. which notes an exact care in serving him.
• * 1.100

  See M. Mauto•• on Jam. 1. 21. Doct, 1. & 2.
• * 1.101

  Examination of our estate is as necessary as our pu••ging from sinne, and the excitation of our affecti∣ons, 2 Cor. 13. 5. In the Priesthood under the Law there was to be a consecration as well as an offering, Mal. 3. 3, 4. Heb. 9. 14. The main care must be to get the person reconciled to God. Those that discern not their interest in Christ if they had it, and have lost it by returning to folly, 1 Pet. 3. 7. are not to come reeking from their sins, and so rush into Gods presence, Isa. 1. 15. Neither are they wholly to decline Worship, and restrain Prayer. 1. There must be a serious acknowledgement of their sins with shame and sorrow. Psal. 51. 3. Numb. 2. 14. John 1. 2. 2. They must earnestly sue out the former grace and pardon, Psal. 25. 6. & 51. 12. Those who never had assurance must know, 1. That it is comfortable in our approaches to God, the Apostle hath taught us to begin our supplications with our Father, Heb. ••0. 21, 22. 1 Tim. 2. 10. 2. Some believers have lesse peace, that they may have more grace. 3. When we cannot reflect upon our actual interest, the direct and du••••ful acts of Faith must be more solemnly put forth. 1. Disclaim more earnestly your own personal righteousness, Dan. 9. 18. 2. You must adhere to God in Christ, more closely cast your selves upon God with hope, Psal. 22. 18. 3. It is safe to say I am my beloveds, though we cannot apply Christ to our selves, Psal. 119. 94.
• * 1.102

  Have high thoughts of the work afore∣hand, 1 Chron. 29. 2. take the fi••test opportu∣nity of doing duties, Christ is present in the Ordinan∣ces, Rev. 1. 18. 1. As a Speak∣er, Heb. 12. 25. 2. That he may delight himself in the graces of his people Cant. 8. 1. 3. To execute judgement as well as shew mercy. 2. The Angels are there pre∣sent, 1 Cor. 11. 10. as your Guardians, Dan. 4. 13. and to delight in your graces, Cant. 5. 2. 3. The Devil is pre∣sent, Matth. 13. 1. To draw you to evil, 1 Sam. 2. 22. 2. To hinder you in whatever is good, Zach. 3. 1. 3. Comes to steal away the Word out of your hearts, Matth. 13. 19. 4. To aceuse you, Rev. 12. 12. Zach. 3. 1, 2. 5. As an Executioner, expecting a commission from Christ to lay hold on thee, John 13. 27.
• * 1.103

  Iephta must not offer her himself but some Priest to whom he must bring her, and he not in any place, but upon the Altar of God.
• * 1.104

  In vovendo suit stultus, in red∣dendo impius. Hieron.
• * 1.105

  Take a great deal of heed to your own hearts in the duty least your thoughts vanish, Eccles. 5. 3. Salomon com∣pares the vanity of mens thoughts in services to dreams, where the thoughts are incoherent. 2. Observe in duties the approaches or withdrawings of God from your souls.
• * 1.106

  See Matth. 15. 10. & 24. 15. 2. & 3. chapter of Revel.
• * 1.107

  We must 1. Practise the good resoluti∣ons taken up in the service, keep it ever∣more in the hearts of thy servants. 2. After every duty we must be humbled for our rash∣nesse before God, as Iacob, Gen. 28. 16.
• * 1.108

  There must be a faith, 1. That his duties shall be accepted, Gen. 4. 7. 2. In the ge∣neral rewards of religion, Gen. 4. 8. 3. In the Mes∣siah to come. Reasons. 1. Because faith discern•• by a clear light and ap∣prehension, keeps God in the eye. Faith is conversant about God the object of worship, Heb. 11. 6, 27. and dis∣cerns the worth of his service, and represents more of priviledge then burden, Psal. 19. 10. & 73. 28. 2. It re∣ceives a mighty aid and supply from the Spirit of God, Rom. 8. 26. 3. It works by a mighty principle, love, Gal. 5. 4. It fils the soul with a sweet apprehension of Gods love, love will carry one to a duty that is against the bent of nature, Gen. 34. 19. 2 Cor. 5. 14. 4. Faith discourseth and pleads in the soul with strong reasonings, 1. From the mercies of God, 1. Special, Gal. 2 20. 2. Common, 1 Tim. 1. 16, 17. 2. From the Promises, 1. Of assistance, 2 Cor. 12. 10. Phil. 4. 10. 2. Acceptance, 2 Cor. 8. 11. faith shews the Mediatour, Ephes. 3. 1, 2. Revel. 8. 3▪ 4. 3. O•• reward, 2 Cor. 7. 1. & 2 Cor. 1. 4. It sees assistance in the power of God, acceptance in the grace of God, reward in the bounty of God.
• * 1.109

  Psal. 2. 11.
• * 1.110

  Worship is therefore called fear, as we may see by compa∣ring, Deut. 6. 13. Isa. 29. 13. with Matth. 4. 11. & 15. 9. God hath his name in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from fear, and the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both fear and religion, Heb. 5. 7. See Chap. 12. 28, 29. Abraham, Gen. 18. 27. Elijah, 1 King. 18. 42. the four and twenty Elders, Revel. 4. 16. Christ himself, Matth. 26. 33. were reverent in their acts of worship. For publick prayer, kneeling and standing are mentioned, 1 King. 8. 54. The Publi∣can stood, Luk. 18. 13. in preaching the eyes of the hearers should be fastened on the Preacher, Luk. 4. 20. See Neh. 8. 3. at the Sacrament our eyes should observe the Elements as visible Sermons, Exod. 23. 8. Christ read the Scripture standing, Luk. 4. 16. by that he taught how he honoured the Word of God, the same thing is affir∣med of the people, Nehem. 8. 5. For that cause that we may shew our respect to the Word of God, we are bare, (saith M. Cartw in his Harmon.) when the Scripture Text is read. Master Hildersam hath the like on Joh. 4. Constantine the Great used to shew much reverence and attention to the word of God preached, so that many times he would stand up all the Sermon while, and when some of his Courtiers told him that it would tend to his di∣sparagement: he answered, that it was in the service of the great God, who is no respecter of persons. See Crak. Epist. Dedic. to his Defence of Constantine.
• * 1.111

  Profanenesse is the sin of de∣spising and contemning the true wor∣ship of God, setting light by it, account∣ing it as a thing not at all profitable, and therefore not at all doing it. They call not on the name of God saith the Psal∣mist. This was the sin of the Priests them∣selves, Mal. 1. 7, 12. There is, 1. A virtual or habitual in∣tention, when one keeps a purpose to intend. 2. Actual. The causes of actual roving, and the distractions of the thoughts in service, are, 1. Want of love to God and holy things, affection and attention go together, Psal. 1. 2. & 119. 97. 2. A natural weaknesse incident to all Gods children. 3. Want of meditation, their knowledge lies idle and unactive. 4. The curiosities of the senses, Prov. 17. 21. 5. Multiplicity of worldly businesse, Ezek. 33. 1. 6. The devil is most busie then when we are best imployed. 7. Gods withdrawing of his grace, Psal. 86. 11. We should therefore pray to God to unite our hearts to him, and set the heart to seek the Lord, Psal. 57. 7. and watch against the first division, and labour for quick spiritual affections. Consider with whom we have to do, Heb. 4. 13. the weightines of the duty, Deu. 32. 46. and the strict account that we must give for all religious services, Mal. 3. 16. We should keep our hearts from wandering in every duty: 1. In hearing, Jer. 15. 19. Act. 16. ••4. ••. In Prayer, Matth. 15. 7, 8. Ephes. 6. 18. 3. In the Supper, here the work is only dispatched by the thoughts. 4. Upon the Lords day, Isa. 58. 13.
• * 1.112

  The Lord here forbiddeth them to make any graven or molten Image to represent him, and so thereby to worship him. Ford on the Covenant. Therefore those are but poor shifts that Aquinas hath part. 1. Quaest. 25. Art. 3. quòd non prohibetur illo praecepto facere quamcunque sculpturam vel similitudinem, sed facere ad adorandum; unde subdit, non adorabis ea, neque coles. Ibi intelligitur prohiberi adoratio imaginum, quas Gentiles faciebant in venerationem Deorum suorum, id est▪ dam••num. Et ideo praemittitur, non habebis Deos alienos coram me. Images or similitudes are forbidden in the second Commandment, not as objects of worship, wherein the objects of worship are terminated, for all false objects of worship are forbidden in the first Commandment, but as false means of worshipping the true God devised by man, and a false manner of worship also, 2 King. 17. 26, 28, 41. Origenes ad Decalogum distinguit inter imaginem & idolum. Illud ait esse essigiem rei verae, hoc sictae. Sed magis placet distinctio hebraeorum, qui idolum ab ima∣gine solo fine distinguunt: ut cultus idolum faciat. Itaque merito idolanuncupant tam ea, quibus res verae, quam quibus fal∣sae repraesentantur. Alioqui quis non videat simulachra avium, serpentium, quadrupedum, quae Gentiles colebant, ••equire idola voeari? quod absurdissimum est. Sapientes pro Deorum symbolis habuerint, at animae plebeae & pro ipsis numinibus coluere▪ Vos••. in Maimon. de Idol.
• * 1.113

  Exod. 32. 4, 5. These be thy gods, O Israel, that is, pictures of that God which brought thee out of the Land of Aegypt. Chamier sent to Co••on the Jesuite these Theses de Idololatria Epist. Iesuit. 1. Re∣ligio est cultus debitus uni Deo. 2. Qui eum cultum creaturis tribuunt, eos Ecclesia solet vocare Idololatras. 3. Proinde Papistae sunt Idololatrae qui religiosè colunt Virginem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angelos, Sanctos, reliquias Sanctorum, item Imagin•••• Dei, Christi, Sanctorum: & crucis lignum & signum.
• * 1.114

  Cultus divini prophanatio extabat olim multiplex a∣pud Iudaeos, & in pieta∣tem patriam praevaricatio. Ante illam Ba∣bylonicam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab ipso Exodo & egressu ab Ae∣gypto, quemad∣modum testan∣tur historiae sa∣crae, propensi ad Gentilismum, & mor••s vicina∣rum nationum imitandos, fere∣bantur. Idola ad insaniam usque, sectabantur: vitulos, Baalim, Astaroth, caetera numinum portenta colebant & purgamenta. Montac. Anal. Exercit. 3. Sect. 1. Vide plura ibid. Cultus nil aliud est, quam obsequium alicui praestitum juxta ejus excellentiam. Cult•••• religiosus est obsequium supremum, illi soli debitum, qui est principium & Autor tam creationis quam beatificationis nostrae Passim in templis Romanis Deus Pater senis cani portat effigiem, Filius agni, Spiritus columbae: & haec non solum ping••••tur ad historiae alicujus significationem, sed ad cultum atque adorationem. Episc. Daven. Determ. Quaest. 18. Religiosores Iu∣daei ne characteres quidem Planetarum tolerant in suis Calendariis, aut Astronomorum libris, neque c••ras quovis annulo sig∣nant. Skikardi Tarich. p. 34. Idololatriam à Chami posteris Ortam dubitandum non est; unde omnes uno ore Scriptores tradunt, primos Deorum cultum Aegyptios esse adeptos. Voss. in Maimon. de Idolol. c. 1. Plutarch a Heathen writer relates that Numa forbad the Romans to make any Image, whereby to represent God; and that for an hun∣dred and seventy years the Romans had no Images of a religious nature. Plutar. in Num••. The wiser sort both of Pagans and Papists worshipped God under the Image, so only faulty in symbolical Idolatry, and breach of the second Commandment, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandment, adoring a false god with a false service. M. Fullers Descript. of Palest. l. 4. What a number of distinctions have the Papists devised for the worshipping of Images. Propriè & impropiiè; principaliter & reductivè; primariò & secundariò; largè & strictè; per se, per accidens; simpliciter & secundum quid; absolutè & quodam modo; merè & non merè▪ me∣diatè & immediatè, per se & propter se. So Bellarmine. Quo sanctior & spiritualior est in spe••••em idololatria, hoc nocentior est. Luther. in cap. 4 ad Galat. Ut Pontificii nunquam sa••is solidè contra Socinianos Divinitatem Christi adstruent ab ipsius cultu religioso, quamdiu ejus tam prodigi erunt in meras creaturas & suos sanctos in Divos & Deos transformabunt, quibus etiam vota nuncupare liceat, quod Dii sint per participationem, ut loquitur Bellarminus l. 3. de Sanct. c. 9. Ita nunquam Sociniani solidè convincent Pontificios Idololatriae & illiciti cultus, in religioso cultu, adoratione & invocatione B. Mariae & Sanctorum demortuorum, quamdiu statuent possibilem esse communicationem illius cultus & potestatis verè Divinoe, alicui me∣rae creaturae, cujusmodi ipsis Christus est. Maresii Hydra Socinianismi expugnata l. 1. c. 17. Vide Lactant. Dav. Instit. lib. 2. de orig. erroris. Estis idololatrae, quotquot estis Papistae: Novo quodam monstrosae superstitionis genere, qui ne•• Ethnicisitis, quia Christum profitemini: nec Christiani quia idola colitis. Crede mihi non excusabunt vos in ultimo illo & tremendo exami∣mine, vestrarum distinctionum strophae judicabit Deus non ex placitis Scholasticorum Sophistarum, sed secundum illud illius eujus hoc est praeceptum, Filioli cavete ab idolis. Chamier. Epist. Iesuit. Pet. Cotton.
• * 1.115

  1 King. 12. 28. See Ainsw. Arrow against Idol. chap. 3. & 4. Vide Voss. de Orig & Progres. Idol. l. 1. c. 3. Psal. 106. 20. See Act. 7. 4. Rom. 1. 23. This very thing the Lord hath condemned, Exod. 20. 23. With me, that is, beside me, God, &c. that is, golden and silver Images or pictures of God. Quod si quaeras, cur illud facietis, repetatur, dicam, voluisse Deum inculcare ma∣ximè, ut sibi ab eo delicto caverent, ad quod maximè proni erant. Voss. in Maim. de Idol. c. 3. Pontificii totum secundum prae∣ceptum de imaginibus non colendis omittunt in recitatione Decalogi, ut patet, tum ex officio B. Mariae autoritate Pii 5. reformato, tum ex Catechismo Ledesmae, quasi d•• ea re nullum omnino praeceptum dedisset Deus. Rivet. Tract. de Patrum Autoritate c. 5. Vide Pontificiorum crassa & prodigiosa dogmata contra singula Decalogi praecepta. Mort. Apol. Cath l. 2. c. 13, 14, 15. Idolatry is a Greek word compounded of an Idol, which signifieth any similitude, image, likenesse, form, shape, or representation, exhibited either to the body or minde, and Latry, which signifieth service. Ainsw. Arrow against Idol. c. 1. The first Commandment bindeth us to have Iehovah the living and true God for our God, and none other, and forbiddeth generally these four things, 1. The having of strange gods, and not the true, as had the Heathens, Act. 14. 11, 12, 15. 2. The having of strange gods with the true, as had the Samaritans, 2 King. 17. 32. 3. The having of no God at all, as foolish Atheists, Psal. 14. 1. 4. The not having of the true God aright, but in hypocrisie only, Isa. 29. 13. Tit. 1. 16. The second Commandment bindeth to the true worship of the true God, which is only as himself commandeth, and by the means, rites and services that he ordaineth, John 4. 20. to 24. Deut. 12. 32. & 4. 1, 2, 5, 6. Ainsw. ibid. See more there, and Chap. 2. how fast the sinne of Ido∣latry cleaveth to all, and Chap. 5. of the Idolatry of these times farre exceeding Iero••oams, and Chap. 6. a de∣hortation from this sinne.
• * 1.116

  Isa. 40. 18. & 25. vers.
• * 1.117

  Gal. 4. 8. Idolatry (saith Tertullian) is principale cri∣men & summus hujus saeculi rea∣tus. It is cal∣led abominati∣on, Deut. 27. 15. 1 Pet. 4. 3. Aquin. 2a, 2ae. Quaest. 94 Art. 3. shews, That Idolatry is gravissimum peccatum. S^t Hierom affirmeth, that when Jesus being a childe was carried into Egypt for fear of Herod, all the Idols of Egypt fell down, and all their miracles became mute, which the Prophet Isaiah foresaw, Chap. 19. 1. The general silence of the Devil in his Oracles throughout the world presently upon Christs incarnation is a thing known and confessed by all men. He performed the part of a good Bishop, that finding a vail spread in the entrance of a Church door, wherein the Image of Christ or of some other Saint was pictured, rent it in pieces with these words, That it was against the authority of the sacred Scri∣ptures, to have any Image of Christ set up in the Church. The Theatre of Gods judgements. ch. 25. Idols in Churches are a scandal to ••ews, Turks: Idolatry either makes that to be God which is not; or God to be that which he is not. Robins. Ess. observ. 11. Rabbi Moses Ben Nachman, whom they call Ramban, or Gerundensis, saith, Non est tibi, Israel, ultio, in qua non sit uncia de iniquitate vituli, There is no vengeance taken on thee, Israel, wherein there is not an ounce of the iniquity of the Calf. God neither will, nor can, nor ought to be exprest by any Image. He will not Exod. 20. 4. neither can he be represented by any Image, Deut. 4. 15. Isa. 40. 12. Neither ought any Image to be made of him. His Majesty and glory cannot be represented by any visible form, Rom. 1. 22, 23. Quin audeam dicere, eos, qui olim cum cultu Dei idololatriam miscebant, ut disertè extat in posterioris Regum capite 17. 29, 30, 31, 32. eos, inquam, hodie adeo ab omni Idololatria abhorrere, ut in hac parte Iudaeos ipsos superare videantur. Scaliger. de Samaritis, l. 7. De emendat. Temp.
• * 1.118

  Col. 2. 18.
• * 1.119

  See Ainsw. Arrow against Idol. ch. 5. p. 27 30, 31.
• * 1.120

  Deut. 4.
• * 1.121

  Col. 2. 18. Voluntary re∣ligion. Superstitio à superstando, non quasi Deus verus vero cultu nimi∣um coli possit: sed quia ad ma∣teriem cultus ac∣cedat, quod eum corrumpat. Voss. de Orig. & Progres. Idol. l. 1. c. 3. Superstitio est cultus indebitus praeter verbum Dei. Zan••h. Supersti∣tiosi vocantur non qui filios suos superstites optant (omnes enim optamus) sed aut ii qui superstitem memoriam desunctorum co∣lant, aut qui parentibus suis superstites, colebant imagines corum domi tanquam Deos penates. Lactant. Div. Instit. l. 4. de vera sapientia. Vide plura ibid. See how great a sinne superstition is in M^r Cawdreys Preface to his Superstitio superstes, and in the book it self. The Pharisees in Christs dayes were great pretenders to holinesse, but they corrupted the worship of God. Corruption in worship provokes God, 1. To depart from a people, Ezek. 8. 3. 2. To destroy them, 2 Chron. 7. 20. The divine worship of the Heathens and Papists in the Temples is of so near affinity that Ludovicus Vives confesseth there cannot any difference be shewen unlesse the Papists have changed the names and ti∣tles. The Popish Purgatory agreeth with the Heathen Purgatory mentioned in Plato and Virgil. The papistical manner of consecrating Churches and Church-yards fully imitateth the Ceremonies of the Pagans when they con∣secrated their Temples and Temple-courts or yards, described by Alexander ab Alexandro. Their sprinkling of holy water is mentioned in the sixth Satyre of Iuvenal, and Sozomen calleth it a Heathenish Ceremony. The whole ••warm of Friers or Monks first began among the Heathen, as at large appeareth by learned Hospinian.
• * 1.122

  Papists give a stone or wooden crosse the right hand as they go or ride by, some also put off their hats: the Crosse is not medium cultus. The Papists invocate this sign, Per crueis signum fugiat hinc omne ma∣lignum; per idem signum salvetur quodque benignum. Bellarm. do imag. c. 19. & 20. calleth it, Signum sacrum & venerabile, & signum crucis adoramus. Vide Aquin. part. 3. Quaest. 25. Art. 4. See Parker of the Crosse, chap. 1. Sect. 10. and elswhere. They account it among the most precious reliques, and not only the whole, but every piece thereof, they adore it, salute it, pray unto it, and trust therein for salvation crying, O Crux, ave spes unica, hoc passionis tempore, auge pt̄is justitiam, reisque dona veniam. Hail, O Crosse our only hope in this time of pas∣sion, increase thou to the godly righteousnesse, and unto sinners give pardon. Yea the very sign of this Idol made in the air, upon the fore-head, or over any other thing, is sacred and venerable, hath force to drive away Deviis, and do many like feats. Ainsw. Arrow against Idol. ch. 5.
• * 1.123

  Rom. ••.
• * 1.124

  John 9.
• * 1.125

  2 Cor. 12. 21.
• * 1.126

  Imagines primò inter privatos parietes usurpa∣tae gratitudinis ergo, teste Euse∣bio, postea in templa etiam in∣troductae memo∣riae causa, tan∣dem degenera∣runt in adoratio∣nis objectum. Chamierus. See D^r Hill on Prov. 23. 23.
• * 1.127

  Vetus concilium Elibertinum de∣crevit, ne quid, quod colitur à populo, pingere∣tur in templis. Vetus pater E∣piphanius ait esse horreudum nefas, & non ferendum flagitium, si quis vel pictam, quamvis Christi ipsius imaginem, excitat in Templis Christianorum: isti imaginibus & statuis, quasi sine ••llis religio nulla sit, omnia templa sua, at{que} omnes a••gulos comple••••runt▪ Mocket. Apol. Eccles. 4. Altingius in his Exegesis of Anglic. The Augustane Confession, p. 94. saith Images are by no means to be tolerated in Tem∣ples. Vide etiam controv. de caeremon. tertiam. Iud••i hodie à Christiana religione al••••nores sunt quod vident in Templis Pa∣pisticis ad cultum prostare sculp••••lia. Hu••t Iesuit▪ pars secunda de natura Eccles. rat. ••er••••a. Imagines Pontificiorum, quibus exprimere voluit S. Tr••nitatem, cum pingunt vel unum virum cum tribus vultibus, vel virum bicipit••m, au•• bifrontem, addlié columbá, vel Patrem depingunt effigie viri senis, Filium invenis, vel agni, & Spiritum Sanctum columba▪ non tantum incptae & monstro••ae, sed etiam Deo ignominiosae sunt & contra expressum Dei mandatum efformantur, atque haben••ur. Hominius Disputat. 37. De imaginibus. Deut. 4. 15. As if he should have told them, that he on pu••po••e did not appear to them under any visible form or similitude, least they should represent him by that form, and under it worship him, which he so much warneth them of in that place. Mr. Shermanes Greek in the Temple. Vide Grotium in loc.
• * 1.128

  Aaron erran∣tipopulo ad Ido∣lum fabrican∣dum non con∣sensit inductus, sed cessit obstri∣ctus: ••ec Solo∣monem credibile est errore putas••e idolis esse serviendum, sed blanditiis foemineis ad illa sacrilegia fuisse compulsum. Aug. de civit▪ Dei. l. 14. c. 11.
• * 1.129

  Non Assumes] nompe in os tu∣um. Id autem fit non tantum proprio Dei no∣mine expresso, sed etiam quovis vocabulo qu•• Deus intelligi∣tur. Grotius in Exod. 20. In vanum] id est, non pejera∣bis, Grotius in loc. also, sic Wolkelius, & alij. Sed latiùs patet hoc pr••cep∣tum quàm ut ad juramentum re∣stringi debeat. Cartw. in loc. Vide plura ibid. Lo tissa ad ver∣bum, non feres, verbum Nasa valde latè patet, & varios habet significationes, quae tamen omnes videntur deduct•• à significatione ••••vandi, tollendi, seu elevandi. Quia non ca quae tollimus aut levamus i•• altum, prius sunt assumenda aut capienda, hinc etiam in signifi∣catione assu∣mendi, aut u∣surpandi acci∣pitur, qu•• signi∣ficatione in ser∣mone, prophetia & jurejurando accipi solet, imò aliquando sine ulla adjectione sumitur hoc ver∣bum pro jurare, u•• Isa. 3. 7. jissa bajom hahu, ad verbum, assumet in die illo, id est, jurabit, ubi supplent manum, attollet manum, quod in juramento siebat. Gen. 14. 12. Hic assumere nomen, est usurpare nomen Dei jurando. Deus enim vult ut in juramento in no∣men ipsius, invocetur, unde illud tam saepè repetitum, jurabis per nomen meum, Deut. 6. 13. & 10. 20. Isa. 48. 1. Rivetus in Decalogum. Schem Jehovae, nomen Domini, accipitur in Scriptura pro Deo ipso, & pro notitia ejus, qua inter homines cele∣bratur, ac pro omni eo quod de Deo dici potest. Aequivalent autem ista, invocare nomen Dei, & Deum invocare, jurar•• per nomen Dei, & per Deum jurare, quod tamen fieri non potest, nisi usurpato alique nomine quo Deum significa••••us, aut sign•• ali∣quo, quod vicem nominis gerit. Id. ibid.
• * 1.130

  Lascavi, in va∣num, vel frustra sic vulgata ut LXX. Schave, apud Ebraeos su∣mitur pro re vana aut nihili, pro eo quod est gratis, aut fru∣stra. Saepe non pro mendacio. Hic retinemus significationem generalem. Non jurandum aut usurpaudum no∣men Domini, ubi necesse non est; minus inclu∣dit majus, si frustra non ••it usurpandum no∣men Domini, multo minus falsó. Eadem enim est vis vocis quae apud Lati∣nos vocabuli va∣ni, quod tam pro mendacio, quam pro re levicula accipi solet. Sequitur comminatio prohibitioni addita, lo jenakeh, non absolvet, non innocentem judicabit, ad verbum, non mundificabit, eum qui nomen ejus in vanum usurpaverit, non sinet impunitum, quo verbo, plus significa∣tur quam prima facie videtur, est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebraeis familiaris qua plus intelligitur quam dicitur. LXX. vocem Ebraicam expresserunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, non mundabit, seu non habebit pro mundo, neque impunem dimittet, sic Deut. 5. 11. hoc est, gravissime punies, 2 Reg. 2. 21. Rivet. ubi supra.
• * 1.131

  Rom. 1. 9. 2 Cor. 1. 23. Chap. 1. Iuramentum est Dei attesta∣tio ad veritatem sermonis nostri confirmandam. Calv. Instit. l. 2. c. 8. 1 Kings 2. 23. Iuramentum est asseveratio reli∣giosa de re possi∣bili & licita, cum veri Dei invocatione fa∣cta, quâ peti∣mus, ut sit testis dictorum; & fallentes puniat: D. Prid. conc. 5. de Religione ju∣ramenti. Iuramentum est duplex 1. Asse••∣torium, quod praecipuè fidem facit de re prae∣terita aut prae∣senti, ut aliquid credatur 2 Cor. 1. 23. 2. Promissorium quod prospicit futura, ubi ad faciendum vel ••mittendum aliquid nosmet ipsos astringimus, 1 Sam. 14. 44. Id. ib. Usitatissima ceremonia est, ut quis jurando manum in coelum tollat. Dubium non est, quin hoc ritu proteste∣tur, se jurare per eum qui in coelis regnat, quique è coelis potest se, si men••iatur, graviter punire. Zanch. de Decal••go. Ritue à Iudaeis observatus ille est, ut juraturi super librum legis, aut tale aliquid quod sacrum erat, manum ponere tenerentur: at hunc librum non nisi dignum, idoncum, hoc est, summa religione scriptum & paratum, non vitiatum proponunt, & quo in suis Synagogis utantur omne aliud juramentum qualecunque sit & quavis forma expressum, rident, ac pro nihilo ducunt; unicum hoc legitimum agnoscunt & venerantur. Filesac. S••lect. l. 2. c. 4.
• * 1.132

  In judgement discreetly, when the cause is found weighty, the doubt diffi∣cult, and an Oath necessa∣ry, that belongs to the Person. In truth sincerely, when the matter is well known to be so, that belongs to the Matter. In righteous∣ness honestly, that justice may be fulfilled, that belongs to the End.
• * 1.133

  Ad bonum usum juramenti duo requiruntur. Primò quidem, quod aliquis non leviter, sed ex necessaria causa, & discretè juret. Et quantum ad hoc requiritur judicium scilicet discretionis, ex parte jurantis. Secundò, quan∣tum ad id quod per juramentum confirmatur, ut scilicet neque sit falsum, neque sit aliquid illicitum, & quantum ad hoc requiritur veritas, per quam aliquis juramento confirmatquod verum est, & justitia per quam confirmat quod licitum est. Aquinas, secunda secundae, Qu. 89. Art. 3.
• * 1.134

  Sors est petitio divini testimonii per determina∣tionem eventus in mera contin∣gentia manife∣standi, ad con∣troversiam ali∣quam dirimen∣dam. Ames. Medul. Theol. l. 2. c. 11. Sors est actio humana in hunc finem instituta, ut ex ejus eventu rem nobis incognitam divinitus agnoscere possimus. Zanchius in Miscell. Sors est res in dubitatione humana divinam judicans voluntatem. Aug. in Psal. 30. A Lot is nothing else but a casualty, or casual event purposely applied to the determination of some doubtful thing. Of Lots, some are meer, some mixt. Meer Lots are those wherein there is nothing else but a Lot, or wherein there is nothing applied to determine the doubt but onely meer casualty. Mixt Lots are those wherein something else besides casualty is applied to determine the doubt; as namely, wit, skill, industry, and the like▪ Lots are, 1. Extraordinary, those wherein God and his immediate and special Providence inevitably conducteth the Lot to that end whereunto it was intended. 2. Ordinary, those wherein God by his general Providence sup∣porting the natural abilities of the Creatures, suffereth it to work according to that power wherewith it is enabled. Mr. Downe in his defence of the lawfulness of Lots in gaming.
• * 1.135

  Quod Latini sortem id Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant. Neque mag••i faci••, quod ad meum institu∣tum, quae alij de originatione u∣trius{que} asserunt, esse nempe for∣tem, à serie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictam, quod minime seriem, id est, ordinem servet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vero à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 factum quod fran∣git, hoc est, dirimit lites & controversias. Medi problema, An alea sit s••rtitio. Sortes Deus regit speciali manu, & virtute extraordinaria, alioquin quid novi aut proprij dixerat Salomon, Prov. 16. ult. cum nihil in toto mund•• ••it quod non •• Dei providentia gubernetur, sed communi & ordinaria, non verò speciali ista. Idem ibid?
• * 1.136

  There is a great contro∣versie between Gataker, Dr. Ames, and Voe∣tius about this point. This is a spe∣cial Ordinance of God to de∣cide a contro∣versie from Heaven by God himself, when all means on earth fail, therefore Lots must not be u∣sed without great reverence and prayer, be∣cause the di∣sposition of them comes immediately from the Lord, Prov. 16. 33. and not but in great matters, not for recrea∣tion: for it is said to cause contentions to cease among the mighty, Prov. 18. 18. Neither do we reade it was ever used, but in very great things, as the dividing of the Land of Canaan, the election of high Priests and Kings, and the surrogation of Mat∣thias into the place of Iudas. Dr. Taylor on Christs Temptation. The gain that comes that way is worse then usury, yea it is flat theft, for by the law we may recover things stoln, but there is no law to recover things wo••ne. And yet if play be but for a small matter, the loss whereof is no hurt to him that loseth it, and it be applied to a common good, it is lawful, otherwise not. Mr. Perk. case of consc. 390. Things sanctified to some especial and holy use, must not be made a recreation; therefore I think with divers godly and learned men, that the use of a Lot for recreation is unlawful, because a Lot is an especial means, whereby God hath ordained by himself from Heaven, to end such controversies, as otherwise cannot conveniently▪ be ended. 2. The Scripture maketh a Lot, so the sen∣tence of God, as in the most weighty matters of God and man, of life and death, it is the very Oracle and Declara∣tion of God his will, wherein man must rest without any contradiction or motion to the contrary. So Act. 1. 24, 26. Numb. 26. 55. Levit. 16. 8. for matters of God; and Josh. 14. for matters of life; yea the Gentiles themselves knew it to be the very Oracle of God, Jon. 1. 7. Such Oracles of God must not be used for recreation, seeing they are his Name, and must not be vainly used. Therefore Dice, dealing of Cards, where the matter is laid on hazard (as they call it) or rather Gods providence, without using any cunning of ours to dispose it, is upon the same reason of a Lot unlawful. A Lot is abused in those games of Dice and Cards, &c. which wholly consist in chance: for in toys and sports we are not to appeal to the immediate judgement of God, Prov. 6. 33. B. Down. Abstract on the third Precept. To make a gain of play is a theft, and against the eighth Commandment and Precept of the Law, Ephes. 4. 28. Their course is an unjust taking into their possession that which no law of Christ or man doth war∣rant them by any manner of lawful contract; the Civil Law and Augustine condemn that gain which is gotten by play. Dr. Taylor. Prov. ••6. 3. & 18. 18. Vide Fabritium in octavum praeceptum Decalogi. p. 450, 451. Dudley Fenners Treatise of recreat▪ see more there. See Rivetus. Mr. Dod on the eighth Commandment, p. 275, 276. and Mr. Elton on the eighth Commandment, p. 311. the Theatre of Gods Judgem. part 1. c. 43. A Lot must be in weighty matters; if in vain things, it is a breach of this Commandment; therefore Dice, Cards, and Tables are unlawful, for we may not use a Lot in so light a matter, as we may not swear lightly, these things must not be used at our pleasure. Mr. Richardson in his Manuscript. See Mr. Clarks second part of the life of Iohn Bruen, l. 18. c. 3.
• * 1.137

  A gracious heart sees God in every thing. God would have his people finde all in him, Gen. 15. 1. Zach. 2. 5. and the Saints have alwaies resolved all in∣to God, Psal. 18. 1. & 27. 1. & 84. 11. & 90. 1. & 16. 5. & 43. 11. See 1 John 4. 16. He that expects not all from God as the chiefest good, and resolves not all into him as the utmost end, is an Atheist, Ephes. 2. 12. To see God in every thing, is 1. Continually to see all good things to be eminently in God, Rev. 21. 7. Psal. 73. 25. 2. To see all things come from God, causativè or permissivè, as the efficient cause, if good; as the permitting cause, if evil. 3. To observe in all things what of God is to be seen, 1 Pet. 1. 12. 4. To hope onely in him, and to fear none but him; He is called the fear of Isaac, and the hope of Israel. See Jer. 17. 17. Qui nil sperant nisi à Domino, nil metuunt praeter Dominum. B••rn. 5. To love God for himself, and all things else for him, Zach. 8. ult. 6. To observe Gods departings, and to be afflicted with nothing so much. Numb. 14. 9. Deut. 22. 30. The main of godliness is in making God your All, therefore the lusts of our hearts are called ungodly lusts. The more one can see and taste God in every thing, the more he thrives in gruce. See Psal. 104. 34. Hereby the soul sees the All-sufficiency of God to satisfie him, Prov. 14. 14. This is the onely ground of the triumph of Faith, I will make my boast in God. See Hab. 3. 17, 18. and is the beginning of eternal life, Matth. 18. 14.
• * 1.138

  The Centu∣rists observe four kinds of confession in the New Te∣stament. 1. A confession of sinne to God alone, 1 John 1. 9. 2. A confession coram Ecclesia, before the Church, when men acknowledge publickly their wicked and scandalous deeds, and do professe their repenting and loathing of the same, Act. 19. 18. 3. Confession one to another of particular private injuries and offences, Jam. 5. 16. 4. The confession or profession of the true faith, 1 Joh. 4. 2. M. Gillesp. Aar. Rod bloss. l. 2. ••. 2.
• * 1.139

  Truths to be confessed, are 1. Truths of faith, 1 Pet. 3. 15. 2. Truths of fact, Joshua 7. 14. The just occa∣sions of con∣fessing, 1. Our faith are, 1. When the true faith is opposed, Act. 24. 14. 2. When we are questioned about it by Magistrates, Dan. 3. 3. When others go aside from the true faith, Act. 17. 23. 4. When it tends to the edification of the Church and State where we live, 1 Cor. 14. 4, 5, 12, 19. 2. Matters of fact, 1. When there are evidences that such a fact is com∣mitted, as in Achans case. 2. When others are in danger in respect of such a fact I have committed, Judg. 17. 2, 3. 3. When prejudice else may come to the Church or State where I live. 4. When by due course of the Law one is found guilty, and sentence pronounced against him, in such a case he is bound to make confession (so the penitent thief) else he shall end his dayes in sin. 5. For the case of a mans conscience, when his sins are secret he may dis∣close them▪ confession must be 1. Voluntary, not forced. 2. Prudently ordered.
• * 1.140

  Stephen the Protomartyr.
• * 1.141

  They trans∣gresse this Command∣ment, 1. Who swear commonly. 2. Who swear to do things unlawful, as 1 Sam. 28. 10. & 14. 39, 44. 3. Who swear falsly or frau∣dulently, or what they minde not to perform, Matth. 26. 72. 1 Sam. 19. 6. Ezek. 17. 16, 18, 19. 4. Who use to swear indirectly, as meaning to swear by God, name the creatures. 5. Who swear by God and by Idols, Gen. 31. 53. Ford. Those that swear by the name of God, and likewise by the name of Saints, offend this Command∣ment. As when the form of their Oath is thus, As help me God and all Saints, for the Oath must be onely in the name of God. B. Hooper of the Command.
• * 1.142

  Aquin. 2a, 2ae Quaest. 89. Art. 6. docet, licere per ipsas quoque creaturas jurare, ut per Sanctos, per Angeios, per sacra Dei Evangelia. Quod alicubi etiam in Ecclesiis reformatis illa adbuc consuetudo retineatur, ut cum quis jurat manu tan∣gat Evangelia sacra, atque etiam addat haec verba; Ad haec sacra Dei Evangelia juro, &c. illud excusari utcunque potest. Non enim propriè juratur per Evangelium: sed est obtestatio, qualis est illa, Vivit Deus: ut sit sensus, Sicut verba Evangelii, & sacrorum Bibliorum verissima sunt: sic etiam quod dico, verum est. Zanch. Tom. 4. l. 1. de Decal. in Praecept. 3. Iurare per creaturam absolutè ultimatè & terminativè, ita ut constituatur in aliqua creatura finis & vis juramenti sine relatione ad Deum, simpliciter illicitum est. Secundò, jurare per creaturas relativè & quasi transitivè, ita ut per B. Virginem & alios (anctos sancto∣rumve reliquias pertranseat, & per ipsos deferatur finaliter ad Deum, hoc est superstitiosum. Sanders. de juram. prom. oblig. prael. 5.
• * 1.143

  Judg. 21. 1.
• * 1.144

  Nor sworn deceitfully. Nihil aliud est perjurium, quam mendacium ju∣ramento firma∣tum. Ita ut omnino idem fit accedente juramento Perjurium, quod est in nuda pollicitatione mendacium. Sanderson. de Iuramenti promissorii obligatione, praelect. 2. Sect. 6.
• * 1.145

  It was the ordi∣nary Oath of the Romans, Medius fidius, as with us was, By the Mass, or By our Lady: and so much used, That Tertullian com∣plaineth, that the Christians through cu∣stome had made it so fa∣miliar, that in ordinary speech they used Me∣dius fidius, and Mehercules, not remembring, nor yet under∣standing what they said, Con∣suetudinis viti∣um est dicere mehercules, dicere & Medius fidius, accedente ignorantiā quorundam, qui ignorant jusjurandum esse per Her∣culem. Tertul. de Idolat. Students will not swear in English, yet in Latine they make no bones of it, saying, Me∣hercule; medius fidius, aedipol, per Deos immortales. Mr. Perkins in his Government of the tongue. Gods me is swear∣ing by a figure; s'lid is an Oath by way of abbreviation; and As I am a Gentleman, is little better. Capel of Ten∣tat. part 3. c. 5. There are, 1. Ridiculous Oaths, as By Lakin. 2. Pharisaical, by Creatures, as Light, Fire. 3. Popish, by Saints, as Mary, Iohn; Idols, as Masse, Rood, Amos 8. 14. 4. Heathenish, by the gods of the Gen∣tiles, 1 King. 19. 2. Mehercule, Medius fidius, &c. 5. Blasphemous, as by all the parts and members of Christ. B. Down. Abstract 3. prec.
• * 1.146

  An Oath must not be vincu∣lum iniquitatis. Acts 23. 12.
• * 1.147

  Where we have examples of u∣sing any thing to serious and weighty purpo∣ses, and never to ludicrous and sportful; there it is far safer for us so to use the same, that we may be assured we fol∣low Gods war∣rant; for God by leaving divers such examples to us, may seem to intend our direction in the use of that thing; we have divers examples for using Lots in weighty matters, none in sports. 2. A Lot is a sacred thing, the casting of a Lot a sa∣cred action, because in using it we do especially and immediately refer our selves unto Gods providence, for the whole disposing of it is from him. Here the old saying is true, non est bonum ludere cum sanctis. Dr. Taylor cals Cards and Dice the Devils books and bones. See him on Temptat. Dr. Ames cases of cons. l. 5. c. 45. Cartwright on Prov. 16. ult. and Dr. Willet on Lev. 16. 12. p. 375, 376▪ of unlawfulness of games going wholly by Lot.
• * 1.148

  Alearum ludvs, & id genus alij, ob sortem aut fortunam in eis omninò domi∣nantem, ob turpe lucrum, ob in••a∣miam, nec non propter blasphe∣miarum & per∣juriorum pericu∣la, honestae ac sanctae vitae ad∣versantia, atque obhorrendissimos eventus, & ob certa denique damna quae inde proveniunt, tam civilibus quam canonicis legi∣bus, non solum apud Christico∣las Anglic. verum etiam a∣pud Ethnicos veti••i undequa∣que inveniuntur. Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo.
• * 1.149

  Cohilonem (aium) quendam Lacedaem. cum faderis feriendi causa missus esset legatus ad Re∣gem Persarum, & Aulicos for∣tè invenisset lu∣dentes alea, sta∣tim re infecta rediisse domùm: rogatum cur negloxisset ea facere quae pub∣licè acceperat in mandatis, re∣spondisse, Quod ignominiosum existimasset, id fore Reipublicae si foedus percus∣sisset cum aleatoribus. Mocket Apol. Orat. A game or play may thus fitly be described, viz. A contention betwixt two or more, who shall do best in an exercise of wit or activity, or both, about some indifferent and trifling subject. Every lawful means of getting is sanctifiable by prayer, as being that which God alloweth and blesseth. Playing for price is not sanctifiable by prayer, so that we may pray to God to bless us in that means of getting, Therefore playing for price is no lawful means of getting. The Scripture saith plainly, Thou shalt not cover any thing that is thy neighbours. When conscience doubteth on the one part, and is resolved on the other, we must refuse the doubting part, and take that wherein we are certain and sure. As for example, When one doubteth of the lawful∣nesse of playing at Cards and Dice, he is sure it is no sin not to play; but whether he may lawfully play he doubt∣eth, in this case he is bound not to play. Mr. Fenner of conscience.
• * 1.150

  There is natura naturans, and natura naturata
• * 1.151

  Mal. 2. ult.
• * 1.152

  Exod. 16. 29. It was but the breach of this one Com∣mandment, and yet God chargeth them with the breach of his Laws in gene∣ral, because he that is a wilful trans∣gressour of this makes little conscience of any of the rest. This Commandment concerning the keeping of the Sabbath day to sanctifie it, is placed in the midst between the two Tables, of purpose to shew that the keeping of the Sabbath is a singular help to all piety and righteousnesse. M^r Bifield Hoc Praeceptum de Sabbatho apertè affirmativum est & negativum, This Commandment of the Sabbath is expresly affirmative and negative above all the rest. Zanch. in Praec. 4.
• * 1.153

  Memento seu Recordare, im•• vero recorda••do recordare, ut ••otat modus lo∣quendi apud Mosen. Id est omnino ac solli∣citè recordare, nec unquam obliviscere. Fabricius. The Lord saith only Remember in this Commandment for three reasons, 1. Because though the Law was given from the beginning, yet this fourth Commandment was better kept in memory and in practice then any of the rest, and was but a little before repeated, Exod. 16. 22. 23, 25, 26. 2. To shew what rec∣koning he maketh of the Sabbath, as men giving their sons or servants divers things in charge, say of some princi∣pal matter, Remember this. 3. To shew how apt we are to forget it. Ford of the Coven▪ between God and man. Quia aequum non erat, ut res tanti momenti niteretur auctoritate, fide ac testimonio unius hominis; idcirco Deus secundo appa∣ruit Mosi, & omni populo in monte Sinai luculentam hujusce rei fidem facit, praecipiendo illis cultum Sabbati, ut constaret certa memoria, mundum sex diebus, à Deo creatum esse, & septimo die Deum quievisse: ideo dicit, Memor esto diei Sabbati: Quast diceret, Quando & quotiescunque Saebbatum observatis, memoriam creationis fideliter, ac constanter colit••te. Menasseh Ben-Israel Probl. de creat. 6. Vide ibid. prob 8. Sabbatum non solum Quietem, seu a laboribus cessationem, quae pars Festi sem∣per fingularis habita, atque vocabuli ipsissima est significatio, denotat, verùm etiam diem seu annum septimum, quoniam in •••• quiescendum, uti Lustrum & Olympias quinqu••••nium. Seld. de jur. natural. & Gent. l. 3. c. 17.
• * 1.154

  The Ancients do usually speak of the Lords day in distinction from the Sab∣bath, because that denomi∣nation (Dies Sabbati in La∣tine) doth denote the Sa∣turday, but our Saviour cals it the Sabbath-day, Matth. 24. 20. and it is called so three times in the fourth Commandment. The word was used by the Ancients, Russinus, Origen, Grogory Nazianzen. To sanctifie a Sabbath is to call our selves, not from our own sinfull wayes, which we must do every day, but from our honest and lawfull callings, that giving our selves to godly and christian exercises of our faith, we may be strengthned in the wayes of God, and so in thought, word and deed, consecrate a glorious Sabbath unto the Lord. Therefore it is called the Sabbath of God, Exod. 20. 10. Levit. 23. 3. He calleth it a holy convocation, that is, dedicated to holy meetings. So Isa. 50. 13. Hereby is confu∣ted their opinion, that take it a Sabbath kept, if they rest from their labours, so in the mean time they labour in playes, dancings, vain songs, as though the Lord had called us from our profitable labour commanded, to displease him in these vanities. Fenners Table of the princip. of Relig.
• a 1.155

  Quod verbum non significat hoc loco praece∣ptum, sed ope∣randi permissio∣nem & liberta∣tem, non necessi∣tatem: alioqui nunquam liceret sex illis dicbus otiari, aut ab operibus nostris abstinere. Rivet Shalt] is as much as mayest, a word rather of permission then command. M. White on Command. 4. When the Commandment saith, Six dayes thou shalt labour, the meaning is, six dayes thou maist labour: thou art licensed and not forbidden to do thy daily work on them by this Commandment. So it is translated in our last English translation, Exod. 31. 15. Six dayes may work be done. And in the Hebrew the same word standeth for both senses. M. Thorn. Serv. of God at rel. Ass. c. 8.
• b 1.156

  Seventh here is taken indefinitely not particularly, that is, for seventh in proportion one day in seven, not for seven in order, the last in seven. If the proportion of time be all that God respects in the six days of labor, then the pro∣portion of time must needs be all which God can intend in the seventh day, which he sets apart for a day of rest. M. White ubi supra. This Commandment doth not directly require the seventh day from the Creation, but the 7^th day in general. Cartw. Catech. Omnia illa opera prohibentur quae propriè vocantur nostra, quamvis non si••t strictè loquendo servilia aut mechanica. Illa autem sunt opera nostra quae pertinent ad hujus vitae usus, id est, in rebus naturalibus & civilibus versantur, & propriè ad lucrum & commodum nostrum spectant. Ames. Med. Theol. l. 2. c. 15.
• * 1.157

  He names son and daughter first, because parents through natural affecti∣on are ready to wink at them. Mr. Dod. Filius tuus & filia tua] In∣telligit cos qui ob aetatem legis intellectum non∣dum habent, quos arcere ab operis debent parentes. Grotius. Man and maid∣servant, because commonly some lucre is gotten by their labour. Iumentorum à laboribus cessa∣tio ideo praecipi∣tur, 1. Ut ita assuesierent mi∣scricordiae, Dum enim jubebantur ipsis jumentis quietem concedere, discebant erga homines mitius agere, Prov. 12. 10. 2. Et maximè ut ipsi Israelitae Sabbatho quicsc repossint, non cuim potuissent à laboribus cessare, occupati regendis jumentis, Exod. 23 12. Rivetus.
• * 1.158

  This reason drawn from Gods resting upon the seventh day, must be deduced, not from Gods act in resting upon that day, but from the consequent of that rest, the honouring of that day by his resting therein Mr. White on the fourth Commandment.
• * 1.159

  There are ten words or sen∣tences, of which if we take away this, there will be but nine, Exod. 34. 18, 20. 2. Adam in in∣nocency kept a Sabbath, Gen. 2. 3, 15. there∣fore much more should we the Apo∣stles in taking this day and giving it the name of the Lords day, Apoc. 1. 10. as before it was called the Lords Sab∣bath, and ordaining publick exercises, Act. 10. 7. and private, 1 Cor. 4. 2. 3. As they did shew that in the particular seventh day, it was ceremonial: so in the common necessity it was perpetual, according to equity. 4. As Calvin saith unto the Papists, of the second Commandment, who also said that was ceremonial and abolished. As long as we feel the grosnesse of our nature to invent false worship, framing images of God, so long that must remain to humble us: even so, as long as we do feel our corruption, in accounting the Sabbath unpossible, and so omitting and profa∣ning it, so long we will hold it to be perpetual. Fenners Table of the Princip. of Religion.
• * 1.160

  The Sabbath includes two respects of time: First the quotum, one day of seven, or the seventh day after six daies labour. Secondly, The designation or pitching that seventh day upon the day we call Satur∣day. Whether this day was in order the se∣venth from the Creation or not, the Scrip∣ture is silent; for where it is called in the Command∣ment the se∣venth day, that is, in respect of the six daies of labour and not otherwise; and therefore whensoever it is so called, those six daies of labour are mentioned with it. The example of the Creation f•• brought for the quotum one day of seven, and not for the de∣signation of any certain day for that seventh. Mr. Mede on Ezek. 20. 20. Seneca inter alias civilis Theologia superstiti∣ones reprehendit etiam sacramenta Iudaeorum: & maxime sabbata, inutiliter eos facere affirmans, quod per illos singulos sep∣tem interpofitos dies, septimam ferè partem aetatis sua perdant vacando, & multa in tempore vergentia non agend•• laedantur. August. de civit. Dei, l. 6. c. 11.
• * 1.161

  Dies Dominica dicitur eadem ratione, qua Sa∣cra Eucharistiae caena vocatur caena Domini∣ca 1 Cor. 11. 20. quia scilicet & à Domino nostro Iesu Christo su∣it instituta, & ad eundem eti∣am Dominum in sine & usu de∣bet referri. A∣mes. medul. Theol. l. 2. c. 15. It was a usual question put to Christians, Dominicam ser∣vastis? and their answer was, Christia∣nus sum, inter∣mittere non pos∣sum. Est observationis Apostolicae & verè divinae. Beza in Apoc. 1.
• * 1.162

  Coloss. 2.
• * 1.163

  In the reign of Henry the third a Jew fell into a Jakes at Tewkesbury, to whom it being offered to draw him out, it be∣ing Saturday (the Jews Sab∣bath) he refu∣sed, lest he should pollute the holinesse of the day. Sab∣bata sancta colo, de Stercore sur∣gere nolo. The thing coming to the chief Lord of the Country, he commanded they should let him lie the next day too, for the honour of the Lords day, the Christians Sabbath, lest he should profane it: so by abiding in it that day also, he perished. Sabbata nostra quidem Salomon celebrabit ibidem. In Constantinople, and all other places of Turkis, I ever saw three Sabbaths together in one week: the Friday for the Turks, the Saturday for the Jews, and the Sunday for Christians: but the Turks Sabbath is worst kept of all, for they will not spare to do any labour on their Holy-day. Lithgows nine∣teen yeers Travels, part 4.
• * 1.164

  The godly Jews had their preparation for the Sabbath, that nothing might disturb the holy rest ensuing, Mat. 27. 62. Mark 15. 42. We must pre∣pare for the Sabbath before it comes, 1. By preventing all lets and in∣cumbrances which on that day might hinder us in Gods service publick or private. 2. We must in a godly manner prepare and fit our selves in soul and body, so as on that day we may give most glory to God, and receive most good and comfort to our souls. Ad hujus diei rectam observationem duo sunt necessaria, quies, & quietis illius sanctificatio. Quies qua requiritur, est cessatio ab omni opere, quod exercitiis cultus divini poneret impedimentum. Sanctificatio hujus quietis ac diei, est applicatio nostrum ipsorum singularis ad Deum illa die colendum: quod innuitur illis ipsis phrasi••us, Sanctificavit illum diem, & Sabbathum est Jehovae Deo tuo. Ames. Medul. Theol. l. 2. c. 15.
• * 1.165

  Opus nostrum vocat, quod faci∣mus nostri cau∣sa, hoc est, prop∣ter nostrum lu∣crum, mercedem & Commodum: hoc autem proprium est servorum, servilia ergo haec opera, quae scilicet lucri nostri causa fiunt, & ad seculum hoc pertinent, eoque verè nostra, concedit fieri intra sex dies, cavet verò ne fiant die septimo. Zanchius in quartum praeceptum.
• * 1.166

  Mat. 12. 10. 12. Luke 13. 12. John 5. 8, 9. & 9. 14.
• * 1.167

  The Apostles constrained with hunger plucked the ears of corn, rubbed them in their hands, and did eat the corn upon the day of rest, and yet polluted not the Sab∣bath: for Christ defend∣eth their doing to be lawfull, Matth. 12. 3. Mark 2. 27.
• a 1.168

  Yet some think it might be a feast without warm meat in that hot countrey where they u∣sually did drink water.
• b 1.169

  Isa. 58. ult.
• c 1.170

  Isa. 58. 13. in one verse he nameth and forbiddeth twice the fol∣lowing of our pleasures as the chief pro∣phanation of the Sabbath-day. Some, and they no small ones professe, that recreations and sports are no otherwise then to be allowed then as they may be used to the praise and glory of God, which cals to my remembrance what a Scotchman sometimes said, as he was going in one of London streets, spying one of his acquaintance on the other side; for calling him aloud by his name. Sir, saith he, when shall we meet at a Tavern to give God thanks for our deliver∣ance out of the Isle of Ree? D. Twisse of the Sabbath.
• d 1.171

  The Sabbath contains four & twenty hours as well as any other natural day, Psalm 92. being a Psalm of the Sabbath, v. 2. David saith, He will declare the loving kindness of the Lord in the morning, and his truth in the night, making the night a part of the Sabbath. It begins at midnight on the Saturday, and ends at midnight next following, Matth. 28. 1. Mark 16. 1, 2. John 20. 1. compared together, it appears that the Jews Sabbath ended at the dawning of the first day of the week, and then the Lords day or Sabbath day began, Act. 20. 7. Elson on the 4^th Command.
• * 1.172

  Act. 2. 42. The Jews were 1. Assembled. 2. Had the Apostles do∣ctrine, that is, the Old and New Testa∣ment read and expounded. 3. They had fellowship, that is, they did communicate these earthly things as every one had need. 4. They had breaking of bread, that is, the admini∣stration of the Lords Supper. 5. They had prayers. Ford on the 4^th Commandment. For publick prayer, see Act. 16. 13. and receiving the Sacraments at the times appointed, Act. 20. 7.
• * 1.173

  Both the Fa∣mily-duties and secret du∣ties w^ch we are bound to per∣form every day, are (by the equity of that Law, Numb. 28. 9, 10.) to be doubled upon the Sabbath∣day. Hilders. on Psal. 51. ••. Lect. 135.
• * 1.174

  The Sabbath must last as long as other dayes, that is, the full space of 24 hours.
• f 1.175

  Isa. 58. 13. Call it a delight to consecrate it to the Lord, that is, take you as much delight in do∣ing the exerci∣ses of religion, as many do in the works of their callings or recreations, and also much more: for they are far more easie, comfort∣able and profi∣table. M. Dod on the Com. 4. See M. Hilders. on Psal. 51. 7. Lect. 135. Mal. 1. 14, 15. What shall one do in hea∣ven if the Sab∣bath be weari∣some to him, there we shall keep an eternal Sabbath.
• * 1.176

  Labour to get a spiritual and heavenly frame of heart, so much of hea∣ven as is in you so much you will count these duties a delight. Some have found a begin∣ning of the taste of hea∣ven on the Sabbath.
• * 1.177

  Yet this is to be observed, when the duty is performed to man, the obedience is given to God who commandeth us to perform these duties to our neighbours. Ford.
• * 1.178

  This is the first Com∣mandment of the second Table, upon which all the rest do depend. As in the first Table the keeping of all the Commandments following dependeth on the keeping of the first: so here, if this Commandment were well observed, both of Superiours, Inferiours and Equals, there could be no disorder against any of the Commandments following. M. Dod. Of all the Commandments of the second Ta∣ble this first only is affirmative, the other are all negatives. This Commandment is the first of the second Table, because there can be no order or state that can stand without this Commandment, nor could the other Command∣ments be kept without this. Richardson Philol. makes it one of the first Table, so doth Hudson in his Divine Right of Government, l. 2. c. 11. but our orthodox Divines generally do upon good grounds make it the first of the second Table. Honoris interesse majus est omni interesse & jam vel vita ipsius; & generosae indoli, em••ri sic satius est per honorem, quam per dedecus vivere. Episc. Andr. Tortura Torti. Vult Deus hoc Praecepto sancire ac stabilire tres illos praeclaros in genere humano ordines ac status: O••conomicum videlicet, Ecclesiasticum & Politicum: omnesque in his ordinibus comprehensos sui of∣ficii admonere, & ad illud praestandum obstringere. Fabric. in Decalog.
• * 1.179

  Prov. 23. 22. & 15. 20.
• * 1.180

  Gratius nomen est pictatis quam potestatis, etiam familiae magis patres quam Domini vocantur. Pater in hoc mandato natu∣ralis est, spiri∣tualis est, & politicus: omni∣bus aequaliter & sine discrimine dicitur: Honorate Parentes: & omnes Parentes honorate, Honora Patrem & Matrem, honore reverentiae, fidelitatis & tolerantiae.
• * 1.181

  Sub nominibus Patris & Ma∣tris intelliguntur etiam avus, avia, aliique majores, qui in lineâ, quam vocant ascenden∣tem, numeran∣tur, quemadmo∣dum sub filio∣rum nomine ne∣potes, & omnes qui ab aliquo originem du∣cunt, significan∣tur, Maccov. loc. commun. c. 9.
• * 1.182

  Honor est ag∣nitio dignitatis, vel excellentiae illius quae est in alio, cum ejus∣dem debita te∣stificatione. Agnitio fi∣mul dicitur & testificatio, quia neque in externa observantia sola, neque in interna consistit, sed in utroque. Ames. Medul. Theol.
• * 1.183

  Honora] Tum aliis reverontiae signis, tum ad vitam necessa∣ria illis exhi∣bendo, quod sub voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comprehenditur, ut 1 Tim. 5. 3, 17. Aiunt Hebraei vel in pistrino laborare filium debere, ut subveniat pa∣rentibus. Patrem tuum & Matrem tuam] Ut terrestres Deos, à quibus originem trahitis. Grotius in cap. Exod. xx.
• * 1.184

  Notat hic Aben Esdras solere Deum, ubi quid vetat, poenā addere ut modò bis, ubi quid im∣perat praemium, ut hoc loco. Quidam He∣braea verba ex∣ponunt, Ut prolongent dies tuos, Scili∣cet Parentes ipsi suo favore & ad Deum precibus. Sed vereor ne id nimis subtile sit, & rectius Graeci aliique interpretes vocem quanquam sormae activae, sumant in sensu passivo aut reciproco, nimirum ut prolon∣gentur, aut prolongent se dies tui. Absolomo hoc praeceptum violanti curtati sunt dies. Grot. explicat. Decal. Ut prolon∣gent dies tuos] Scilicet Parentes, est enim prolongandi verbum hic activae significationis. Sed quo modo parentibus triluitur quod solius Dei? Propterea quod Parentes sunt quodammodo medium & causa instrumentalis per quos Deus filiis aliquando vitam prolongat, exaudit enim Deus saepè preces & benedictiones, quibus filiis suis obedientibus ac morigeris benedicunt ac bene precantur. R. Aben Ezra haec verba ita explicat, Ut prolongent dies tuos, scilicet mandata Dei, sed prior lectio simpli••••or est Paul. Fag. Annotat. in Chald. Paraph. Vide Cartw. in loc.
• * 1.185

  Calv. Instit. l. 2. c. 8. Sir Thomas Moore being Lord Chan∣cellour in his time, and ha∣ving his own Father then living, and at that time a Judge (for he was one of the Judges of the Kings-bench) never went to Westminster-Hall to sit in the Chancery there, but first he would up to the Kings-bench where his Father then sate, and there on his knees would ask him blessing before a world of lookers on. How respective was Ioseph to his Fa∣ther, and Solomon to his Mother, 1 King. 2. 19, 20.
• * 1.186

  Luk. 2. 51.
• * 1.187

  Ephes. 6. 1. Right implieth three things: 1. That it is agreeable to the Law, the Law of God, of Nature, of Nations. 2. That the place of Parents requireth as much, for right requireth that every one have his own, that which is his due. 3. That Parents deserve as much, for right presupposeth desert. D. Gouges Domest. Dut.
• * 1.188

  Coloss. 3. 20. compared with Ephes. 6. 1. so far forth as children trans∣gresse not any of Gods com∣mandments in obeying their parents, they ought to obey. Rom. 1. 30. 2 Tim. 3. 2. Titus 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deut. 13. 13. Ever the bles∣sing or curse of the parents, hath a prophetique power joyned with it, Flores Regij by King Iames, Deut. 27. 16. The punishment which by the Law was appointed to disobedient and rebellious children, was a publick shameful death, Deut. 21. 18. to 22. Parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est: virtutes patrum tam rarum natis est ex∣primere, quam patribus virtutum suarum ac morum exempla suis relinquere posse. Jos. Scalig. Epist. Christoph. & Augu∣stino Puteanis.
• * 1.189

  Postquam ex pa∣rentum consensu vel expresso, vel tacito, in sua po∣testate sunt con∣stituti, tum pa∣tria potestas propriè sic dicta cessat, quamvis nunquam cessare possit debitum gratitudinis, observantiae, & pietatis filialis. Ames. de consc. lib. 5. c. 22.
• * 1.190

  The four Car∣dinal duties of a parent are prayer, admo∣nition, exam∣ple, correction.
• a 1.191

  Gen. 22. 2.
• b 1.192

  Gen. 25. 28. Ibid.
• * 1.193

  The childe set at liberty makes the mother a∣shamed, Prov. 29. 15.
• * 1.194

  See Dr. Gouges Domest. duties on Ephes. 6. 4. Deut. 6. 7.
• * 1.195

  See 2 Tim. 3. 15. and Master Baxters Saints Rest. part 3.
• * 1.196

  See Dr. Gouge, ibid. sect. 46, 47. Discant hic ma∣tres se debere per se suas proles nutrire & lacta∣re: natura enim hoc illis onus im∣posuit. Hinc Mammillas & ubera veluti la∣g••nulas quasdam ad proles nutri∣endas aptas, illis largita est. Plin. l. 28. c. 9. scribit lac Ma∣ternum esse uti∣lissimum & na∣turae prolis con∣venientissimum. Vide Aul. Gell. l. 12. noct. Attic. c. 1. Scribit Lampridius Titum filium Vespasiani Imperatoris toto vitae tempore adversa valetudine laborasse, eò quòd à nutrice infirma lactatus esset, de Tiberio quoque Caesare fertur quòd fuerit mag∣nus potator, quia nutrix ipsius talis erat, secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium & filius ma∣trem minus amet. Vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe, quam in familiis nobi∣lium, quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant, à Lapide in Gen. 21. 7.
• * 1.197

  Origo vocabuli servorum in La∣tina lingua inde creditur ducta, quod hi qui jure belli possent oc∣cidi, à victori∣bus cum serva∣bantur, servi fiebant, à servando appellati, quod etiam ipsum sine peccati merito non est. Aug. de civit. Dei. l. 19. c. 15.
• * 1.198

  Servitus condi∣tionalis & usu∣alis.
• * 1.199

  See Ephes. 6. 5. Coloss. 4. 22. 1 Tim. 6. 2. Tit. 2. 15.
• * 1.200

  Prov. 10. 26.
• * 1.201

  See Dr. Willet on Exod. 21. Quest. 8. & 9. Dr. Gouges Do∣mestical duties on Ephes. 6. 5, 6, 7, 8. Servants must obey their Ma∣sters, but in the Lord, and therefore the Apostle ever joyneth some clause of re∣straint, Col. 3. 22. Ephes. 6. 6. 1 Cor. 7. 15. A servant is not sui juris, must do his Masters work, is a living instrument in the hand of another, 1 Pet. 2. 18. Servus non est persona sed res, saith the Civil Law, one describes him thus, A servant is a person that yeelds himself to the command of a master, and submits to his authority to do his will, Rom. 6. 16. So the Centurion describes a servant, Matth. 8. 9.
• * 1.202

  Psal. 101. 6, 7.
• * 1.203

  1 Tim. 3, 4. See Dr. Gouges Domest. duties on Ephes. 6. 9.
• * 1.204

  Naamans ser∣vants called him Father.
• * 1.205

  Deut. 15. 13, 14.
• * 1.206

  See Dr. Gouges Domest. duties part 2.
• * 1.207

  Without their union of hearts their uniting of bodies and states will be a death, Ephes. 5. 25. Love is such a natural proper∣ty, of that re∣lation, that God to shew his affections to his Church when he would comfort her, saith that he is her husband, See a rare example of wively affection Speed in Edw. the first, p. 542.
• * 1.208

  1 Cor. 7.
• * 1.209

  Not beauty, wit, wealth, kindnesse re∣ceived, these things may al∣ter.
• * 1.210

  Matrimonial love, that is, such as beseem∣eth that neer knot and con∣junction. Where the bond is closest, the love must be strongest. His soul must rest it self in her as the onely woman under Heaven for him; and hers upon him, as the onely man under Heaven for her.
• * 1.211

  Prov. 5. 19, 20. As if he had said, If thou do not love thy wife, thou wilt look after Harlots, or at least art in danger so to do.
• * 1.212

  Religio à re∣ligando.
• * 1.213

  Gen. 2. 18. It is not said a help onely, for so are the li∣ving creatures, and therefore called, jumenta à juvando, but a fit or meet help. In the Original it is, before him, and with a note of similitude, as before him, that is, answering to him.
• * 1.214

  Prov. 31. 1.
• * 1.215

  The wives re∣lation-grace is subjection in the Lord, the Apostle twice or thrice cals for this subje∣ction and obe∣dience, 1 Pet. 3. 5, 6. 1. This is there made the great orna∣ment. 2. The Apostle shews there the be∣nefit of this subjection. The titles and names whereby an husband is set forth, do imply a superiority and authority in him, as Lord, 1 Pet. 3. 6. Master, Esth. 1. 17. Guide, Prov. 2. 15. Head, 1 Cor. 11. 3. 1 Pet. 3. 2.
• * 1.216

  Sarah called Abraham Lord.
• * 1.217

  Ephes. 5. 24.
• * 1.218

  1 Cor. 11. 7.
• * 1.219

  1 Cor. 14. 25.
• * 1.220

  Men are com∣manded to re∣ceive them in the Lord, to hold them in reputation, to know them as over them in the Lord, to esteem them very highly in love for their works sake, to hold them worthy double honour, and to obey them, Phil. 2. 29. Ministers must be faithful in their Calling. Faithfulnesse is a constant and diligent performing of all the parts of the duty of a Minister from the right grounds and for the right ends sincerely, because God requireth, and for his glory and the salvation of the people. It was a wonderful thing in Paul, 1 Cor. 4. 4. that he knew nothing by himself, that is, no notorious defect in regard of his Ministry.
• * 1.221

  He should have Thummim integrity of life, as well as Urim, light of learning. It was said heretofore, Stupor mundi Clerus Britan∣nicus, The wonder of the world is the Clergie of Britain. 1 Tim. 4. 13. Ieroboam made the basest of the people to be Priests, 1 Kin. 12. 31. & 13. 33. and some would make the Priests to be the basest of the people.
• * 1.222

  Prov. 24. 2••. 1 Pet. 2. 17. See Tit. 3. 1. Rom. 13. 5. What one doth for con∣science sake, he should do willingly. A great bur∣den lies on the Magistrate. Unicus tantum est subjectus in civitate Magi∣stratus, Luth. Psal. 82. 5, 10. Zach. 7. 4. Acts 4. 19, 20. Iulianus Impe∣rator, quamvis esset apostata, habuit tamen sub se Christianos milites, quibus cum dicebat, Producite aciem pro defensione Ecclesiae, obediebant ei; cum autem diceret eis, Producite arma in Christianos, tunc agnoscebant Imperatorem coeli. Grotius de jure Belli ac pacis. l. 1. c. 2. ex Ambrosio. Omni lege, divinà, naturali, nationali, licitè semper Reges & Principes, suis subditis tributa & imposuerunt, & licitè quoque exegerunt, cùm ad patriae & reipublicae defensionem, tum ad ipsorum & familiae honestam procurationem. Montac. orig. Ec∣cles. parte priore.
• * 1.223

  It is a Divine Institution, that there should be regi∣men politicum, a rule and go∣vernment a∣mong men.
• * 1.224

  All civil subje∣ction of man to man came in by sin. God subjected other creatures to man, but not one man to another; there should have been a natural subjection of the Son to the Father, but not civil, nomen istud culpa me∣ruit non natura. Aug. cited before in servants. It is an Ordinance under Christ as Mediator, yet (though civil Go∣vernment came in by sin) it is Gods Ordinance, Omnis potestas est à summa potestate.
• * 1.225

  See Bis••••ld in lot.
• * 1.226

  Government often fals into the hands of evil men, Dan. 4. 17. Ps. 12. 8. Job 34. 30.
• * 1.227

  Zanchius de Magistratu.
• * 1.228

  It is observa∣ble in all the Kings of Israel and Iudah, in the Kings and Chronicles, that their stories begin with this observation, as with a thing first worthy to be chronicled, how they dealt in matters of Religion; such a King did that which was right in the sight of the Lord, and such a King did that which was evil in the sight of the Lord, and walked in the waies of Ieroboam the son of Nebat that made Israel to sin. See 2 Chr. 30. 22. It was an ancient ceremony in the Church of Israel, that at the Kings Coronation the Book of God should be given into his hand, 2 Kin. 11, 12. Deut. 17, 18. to shew that God committed the care of Religion principally to the King, that by the uttermost of his power and authority it might be established in his Dominions. The Nicene Counsel was called to convince the Arrians, the Synode of Dort to convince the Arminians. They should 1. Pro∣vide just Laws, not rule by their will. 2. Observe them themselves, and see they be observed by others. 3. Rule by love, and seek the welfare of the people, Psal. 78. 71. Esth. 10. 2. 1 Tim. 2. 2. Esth. 10. ult.
• * 1.229

  Sub Alexandro militabant plu∣rimi. Sub Au∣gusto nemo non cudebat carmen. Neronis tempore multi por urbem cantores, histri∣••nes, phonasci, multi Magi. Adrianus omnes faciebat observatores veterum Scriptorum. Lud. Viv. de caus••••orrupt. art. l. 1.
• * 1.230

  Prima Magi∣stratus cura de∣bet esso, religio∣nem veram pro∣movere, & im∣pietatem prohi∣bere, Isa. 49. 23. Isa. 2. 11. Exempla hujus curae laudantur in Davide, So∣lomone, Josa∣phat, Hezekia, Josia, &c. A∣mes. de consc. l. 5. c. 25. Vide Ames. de consc. l. 4. c. 3. quaest. 3. Dr. Hill on Jer. 6. 16. See 2 Chron. 34. 33.
• * 1.231

  Gerh. loc. com∣mun. Crocii An∣ti-Weigel. art. 2. l. 9. c. 7. Crocius in his Anti-weigel. p. 552. hath this question, An Magistraetui Christiano liceat haereticos coer∣cere, and holds the affirmative in some cases, part 2. cap. 9. quaest. 8. sect. 1. and answers the contrary Argum. sect. 2.
• * 1.232

  Object. The Kings of Iu∣dah had the Prophets of God with them, who had an infallible Spirit. Ans. The Kings of Iudah had infallible Prophets among them, but they did not believe them. We have as infallible a rule as they had, Gal. 6. 16. That principle of infallibility of some external visible Judge, brought Popery into the world, and brings in Scepticism and practical Atheism.
• a 1.233

  M. Do••.
• b 1.234

  Murder is the unjust ta∣king away of the life of a man. It is un∣just when it is without due ground and warrant from God. Ford of the Covenant between God and man. Violentia omnis & injuria, ac omnino quaevis noxa, qua proximi corpus laedatur, interdicitur. Calv. Instit. l. 2. c. 8. Homicidium est injusta hominis occisio. Illa autem occi••io, atque etiam laesio est injusta, quae vel non fit auctoritate justa, id est, publica vel publicae aequipollente, vel non ex justa causa, vel non ordine justo, vel ex intentione non justa. Ames. Medul. Theol. l. 2. c. 18. Non actus omnis sed illicitus hic significatur, qui solet esse significatus vocis Hebraeae Ratsach, Grotius.
• * 1.235

  M. Whateley of the Com.
• * 1.236

  See Elton on this Comman. p. 208, 209.
• * 1.237

  Elton.
• * 1.238

  Gen. 4. 5. Gen. 27. 41. & 37. 4, 5, 8, 20. Quia in quinto Praecepto Deus praemiiloco in∣ferioribus pro∣mittit longaevā vitam, tanquam praeclarum suum donum, & inter omnia, quae nobis divino munere veniunt, vita sit charissima: ideo nunc sapien∣••issimo ordine divino subjicitur sextum praeceptum, de conservanda vita, tum proximi, tum nostra.
• * 1.239

  Matrimonium totius civilis so∣cietatis funda∣mentum est. Buxtorf. de Decal. Vide Grot. in explicat. Decal.
• * 1.240

  Gerh. loc. com. Tom. 3. & Fa∣bricius.
• * 1.241

  Voluntas divina est naturae pri∣malex. Gerson.
• * 1.242

  Numb. 35. 31, 33
• * 1.243

  Non desunt teste R. S. qui putant terram quocunque loco∣rum venerit Cain, sub ••o tremuisse, quo conspecto homines dixere, fugite, is est crud••lis ille homicida qui sratrem suum occidit. P. Fag. in Gen. 4. 16. Neque enim frustra in sanctis Canonicisque libris nusquam nobis divinitus praeceptum permissumve reperiri potest: ut vel ipsius ad••piscendae immortalitis, vel ullius carendi cavendive mali causa, nobismetipsis necem inseramus. August. de civitate Dei, lib. 1. cap. 20. Vide plura ibid. c. 19, 21, 22, 23.
• * 1.244

  Occide••e sem••t∣ipsum ex inten∣tione directa est inter gravissi∣ma homicidii peccata. Quia sic faciens, 1. Graviter peccat adversus authoritatem Dei, qui solus est Dominus vitae. 2. Adversus bonitatem Dei, cujus tantum beneficium con∣temnit. 3. Adversus providentiam Dei, cujus ordinem turbare conatur. 4. Adversus charitatem, qua non minus tenetur se quam proximum in vita conservare. 5. Adversus justitiam, quae non patitur quenquam rempublicam & alias societates humanas, quarum pars est quisque membro aliquo ex arbitrio privato spoliare. 6. Adversus communem naturae inclinationem, atque adeo legem naturae. Ames. l. 5. de consc. c. 31. Vide Aquin. 2a, 2ae. Qu. 64. Art. 5. Lactant. Divin. Instit. lib. 3. de falsa Sapientia, p. 193.
• * 1.245

  Saul is the first man whom the Scripture sets forth to us for an example of this worse then beastly rage and unnaturalnesse. He by his example drew his Armour-bearer to it, these two with Achitophel and Iudas are all which the Scripture mentions to have murdered themselves; these were all evil men except the Armour-bearer in whom was little good as is likely. Self-murder in some cases was held commendable and honourable by the Ro∣mans. See D. Hackw. Apol. of Gods provid. in the govern. of the world, l. 4. c. 3. Sect. 11.
• * 1.246

  Nec Samson ali∣ter excusatur, quod seipsum cum hostibus ruina domus op∣pressit, nisi quia Spiritus latenter hoc jusserat, qui per illum mira∣cula facicbat. Aug. de civit. Dei, l. 1. c. 21. Quaeritur, an Samson 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & ejus fa∣ctum excusari queat. August. l. 1. de civit. Dei. c. 21. Hoc sic interpretatur, ut dicat eum semetipsum, una cum Philistaeis ruina domus oppressisse Spiritu latenter hoc jubente, qui per eum miracula faciebat. Nec fas esse nobis aliter credere. Nam ad id faciendum divinitus ••i redditam fuisse fortitudinem. Hanc responsionem plerique etiam alii sequuntur. Nec obstat quod dicit, ut ul••iscar me de hostibus meis, quasi privatam injuriam ulciscendi cupidus. Nam injuria Samsonis injuria publica crat, ut qui judex esset populi. Irrisio quoque ejus irrisio Dei Israel erat, in cujus contumeliam, Philistaei pro capto Samsone Diis suis solennius in templo gra••ias agebant. Estius. Vide Grot. Samson (ex singulari instinctu) directè intendebat Philistaeos occidere, non semetipsum, quamvis praeviderit suam mortem inde secuturam, Jud. 16. 30. Similis ferè est ratio ••orum qui pul∣vere tormentario accendunt ••avom qua feruntur, ••e perveniat in hostis possessionem. Ames. de consc. l. 5. c. 31.
• * 1.247

  Judge Hales drowned him∣self. See Foxes third volume, pag. 146. Whereupon Bishop Gard∣ner called the Gospel, the Doctrine of Desperation.
• * 1.248

  Chemnit. loc. commun.
• * 1.249

  Ames. l. 5. de consc. c. 32. See Elton on this Com∣mandment, p. 210. to 213. Whereas there are two acts, as introducti∣ons into the field, a chal∣lenge and an acceptation; both of them have their guilt, but the former so much the more, as it hath in it more provoca∣tion to evil. D. Halls cas. of consc. resolved Case 2. There were but two practices of this in Scripture, 1. That famous challenge of Goliah, which that proud Phili∣stim had not made, if he had not presumed of his giantly strength and stature, so utterly unmatchable by all Israel, that the whole host was ready to give back upon his appearance, 1 Sam. 17. 24. The other was in that mortal quar∣rel betwixt Ioab and Abner, on the behalf of their two Masters, David and Ishbosheth, 2 Sam. 2. 14. wherein Abner invites his rival in honour, to a tragical play (as he terms it) a monomachy of twelve single combatants on either part, which was so acted, that no man went victor away from that bloudy Theatre; only it is observable, that in both these conflicts still the challengers had the worst. D. Hall ubi supra.
• * 1.250

  See Cook on Lit. p. 294. B. Sir Wal. Raw∣leighs hist. Sir Fr. Bacon.
• * 1.251

  Lansii orat. contra Italiam ex Camerar. & aliis.
• * 1.252

  Ut Sexto prae∣cepto Deus pro∣sp exit vitae tum proximi, tum no∣strae, ne quo vis pacto loedatur, sed omnibus modis conserve∣tur•• ••ita septimo conjugium, tan∣quam medium generis humani propagandi & conservandi, sanxit. Adeoque omnia prohibet quae hui•• sanctoe justae & legiti∣mae mari & fae∣minae conjuncti∣oni adversantur: vult enim gene∣ric humani ho∣nestissimam ac sanctissimam propagationem. Fabric. D. Tayl. Life and Death of Christ. Lo tineaph ad verbum, non adulterabis. Brevissimum verbum (inquit Lutherus) sed latissima sententia, Psa. 119. 96. Naaph propriè est adulterare. Aliud enim habent verbum He∣braei, quo scortationem in genere significent. Nempe Zanah, quod discrimen notatur, Hos. 4. 14. Peccatum quod prohibetur est alieni thori violatio. Latini utuntur voce maechari & maechissare, à nomine maechus, quod Graecum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adul∣terium quasi ad alterius torum. Triplici modo fit adulterium, 1. Quando conjugatus rem habet cum soluta. 2. Solutus cum conjugata. 3. Conjugatus cum conjugata. Postremum gravius est, quod nonnulli etiam duplex adulterium appellant: secundum etiam est gravius primo, propter suppositionem alieni foetus. Rivet. in Exod. 20. 9. Vide Cartw. in loc. Castitas à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••rn•• quia praecipuum est hominis ornamentum. Rivet. Chastity is a vertue of ordering ones self aright in regard of the fa∣culty of generation. It is two-fold, 1. In a single life, which is the abstaining from the inordinate desire of exer∣cising that faculty commonly called virginity. 2. In the married estate, a keeping ones self entirely to his yok••∣fellow.
• * 1.253

  Duke Robert passing tho∣row Felaise in France, and seeing Arlete a Skinners daughter, he took such no∣tice of her (as he beheld her in a dance among other Damsels) that he sent for her to accompany him that night in bed, and be∣got on her William the bastard Duke of Normandy, and King of England. Her immodesty that night is said to be so great, that either in regard thereof, or in spite to her Son, the English called all Strumpets by the name of Harlots, the word continuing to this day. Hoc est quod pudct, hoc est quod intuentium oculos ••rub••scedo devitat: magisque fert homo spe∣ctantium multitudinem, quando injustè ••rascitur homini, quàm vel unjus aspectum, quando justè miscetur uxori. August. de civit. Dei, lib. 14. cap. 19.
• * 1.254

  1 Cor. 6. 6. Sinc Cerere & Baccho friget Venus. Prov. 23. 33. See Gen. 19. 32, 39. It is called Temperance, because it re∣straineth a man of his liberty. Mode∣ration and Temperance is the health and soundnesse of the minde. In Greek the word hath its name from its effect, the pre∣servation and safety of the minde.
• * 1.255

  Cor & oculi duo sunt prox∣enetae trans∣gressionis, Num. 15. 39. Primi capiuntur oculi: inde in corde exoritur appetitus sive concupiscentia: juxta illud Poetae,—Oculi sunt in amo∣re duces. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut est in veteri verbo. Vossius in Maimon. de Idolol. cap. 2.
• * 1.256

  Quid ego de cy∣nicis loquar, quibus in pro∣patulo coire cum conjugibus mos fuit? Quid mi∣rum, si a cani∣bus, quorum vi∣tam imitantur; etiam vocabulum nomenque traxerunt? Lactant. Div. Instit. l. 3. de falsa sapientia. August. de civit. Dei.
• * 1.257

  Gulielmus Parisiensis dixit choream esse circulum, cujus centrum sit diabolus. Urbs est in Brabant••a Buscunducis, in qua ut in aliis ejusdem terrae stato anno di••, quo serunt, Maximum urbis Templum dedicatum, publice supplicatur, ludique variis divis exhib••ntur. Sunt qui tunc personas divorum induant: sunt qui damonum. Ex his unum quum visa puella ex••r∣sisset, domum saltitando se subduxisse, & correptam vt erat personatus uxorem suam in lectum conjecit, se ex ••a daemonium vel∣le gignere dicen••, concubuit. Concepit mulier, & infans quem peperit, simul primum aeditus est, saltitare coepit, forma qua∣li daemones pinguntur. Haec Margareta Augusta Maximiliani ••ilia, hujus Caroli amita narravit Joanni Lanucae, ho∣mini prudentia incredibili, qui tum erat hic legatus à Ferdinando rege. Nunc est bujus Caesaris praefectus in Arragonia, vir qui non modo praefecti nomen & personam, sed regis quoque posset sustinere. Ludovic. Viv. in lib. 12. c. 25. August. de civit. Dei.
• * 1.258

  Simple forni∣cation is soluti cum soluta.
• * 1.259

  Beza in Mat. 19. 9.
• * 1.260

  See Rom. 29. & D. Sclater upon it, Ephes. 5. 3, 4. If both be sin∣gle it is Forni∣cation, if one be married it is Adultery, when with many Whoredome, if with a Virgin Stuprum, if with a near kinswoman Incest, if there be force a Rape.
• * 1.261

  Non est flagiti∣um (mibi cre∣de) adolescen∣tulum scortari. Terent. Brevis est volu∣ptas fornica∣tionis, aeterna poena fornicatio∣nis. Purchase his Pilgr. l. 3. c. 10.
• * 1.262

  Jer. 5. 6, 7, 8.
• * 1.263

  M. Hildersam on Psal. 51. 4. See VVillet on Levit. 20. 10. p. 492. & Burr. on Hos. 2. 5. p. 294.
• * 1.264

  Rivet. in Gen. 30. Exercit. 13.
• * 1.265

  Levit. 20. 10. Deu. 22. 22, 23
• * 1.266

  Isa. 3. 16.
• * 1.267

  Ovid.
• * 1.268

  Jer. 7. 6, 7. See Pro. 23. 31 & Jude 8. to 13.
• * 1.269

  Venter mero ae∣stuans facilè de∣spumat in libi∣dinem. Hieron. Lots daughters had no other way to over∣come the cha∣stity of their aged Father but by making him drink wine.
• * 1.270

  Theoninus in∣sanus & uxorius homo de quo Ambrosius, Cùm gravi ocu∣lorum incommo∣do laboraret, & amaret uxorem, interdict a sibi à medico facultate coeundi, cupiditatis impatiens sibi moderari non potuit, oculos amittere, quam aestum & impetum suae libidinis reprimere maluit, Vale, inquit, amicum lumen. Humfr. de Iesuit. part. 2. rat. 4. de Patribus. Ioan à Casu Florentinus Sodomiae laudes rythmis Italicis celebravit, divinum opus appellans, nec aliam se ven••rem experium ait. Ad. Hamiton. Apostat. Smetonii Orthod. Resp. Sixtus quartus Cardinalis, cuidam, sanctae Luciae, nisi fallor, indulgentiam fecit clausulam illam, fiat ut petitur, praepostera venere per tres aestivos anni menses. Montac. Antidiat.
• * 1.271

  Hinc constat omnia non debe∣re esse commu∣nia. Ratio est, quia nullum fur∣tum committi posset, nec opus esset praecepto de furto prohi∣bendo. Macrov. loc. commun. c. 9. Ford of the Covenant be∣tween God and man. Vetatur hic om∣nes illicita usur∣patio rei alienae. August. Vide August. confess. l. 2. c. 4. & 6. Furtum est ab∣latio injusta rei alienae invito Domino. Ephes. 4. 28. Ames. Medul. lib. 2. cap. 20. Gnanab propriè est clam surripere, vel occultè subducere. Unde & ad alias dolosas & clandestinas actiones transfertur, ut 1 Sam. 1. 6. & 2 Sam. 19. 3. Rivetus in Exod. 2. Varro l. 14. rerum divina∣rum, furem ex eo dictum ait, quod furvum atrum appellaverint, & fures per obscuras noctes atque atras facilius furentur. Quidam tamen à fer•• dictum volunt, quod ferat, id est, auferat res alienas. Furari igitur tam apud Hebraeos & Graecos quàm apud Latinos, propriè est, res alienas clanculum auserre. Zanch. Miscel. De furto. Furtum propriè est actio adver∣sans legi Dei. quà res aliena inscio & invito Domino clanculum aufertur. Ubi vox, inscio Domino & clanculum discri∣minat furtum à rapina. Rapina enim est actio, qua res aliena, invito Domino, apertâ vi aufertur. Id. ibid. See Dr. Willet on Exod. 32. 1. and on Exod. 22. quest. 3. and Estius on Gen. 31. 32. & on Exod. 22.
• * 1.272

  Latrocinium est quando aliquis domino praesente & manifesta vi rapit alienum, si sit in rebus pri∣vatorum est fur∣tum simplex, si in rebus sacris sacrilegium, si in re publica, peculatus; si in ablatione jumen∣torum & pecorum, abigeatus; si in ablatione hominum Plagiarius. Lutherus in octavum praeceptum. Robbery is derived de la Robe, because in ancient times they bereaved the true man of some of his robes, or garments, or money and goods, out of some part of his garment or robe about his person. Sir Edward Cook.
• * 1.273

  Master Mede on Acts 5. 3, 4, 5.
• * 1.274

  The Greek proverb is, quot servi tot sures.
• * 1.275

  A lewd Priest, when he was caught stealing contrary to his own Doctrine, could presently tell the repro∣ver, the eighth Command∣ment doth not say, I shall not steal, but, Thou shalt not steal
• * 1.276

  Vide Chemnit. & Gerh. loc. commun. Demosthenes said to him that objected that his speeches smelt of a candle, I know my candle stands in your light, the man being suspected for a thief. Varro said that fur was de••ived, à furvo (that is, dark) because theeves do willingly work by night, Ut jugulent homines surgunt de nocte latrones.
• * 1.277

  The Theatre of Gods judge∣ments, part 1. cap. 38.
• * 1.278

  Gnanah re∣spondere signifi∣cat, nominatim igitur de ea te∣stimonii specie agitur, quod in judici••s de causa aliqua interro∣gati proferim••. Gerh. loc. com∣mun. Quia adjurati & interrogati per••ibebant te∣stimonium Gro∣tius in Exod. c. 20. Synecdochice sub una falsi testi∣monij forensis specie (quod re∣liquis pestilenti∣u••) continetur in genere dete∣statio omnis mendacii, Lev. 19. 11. Matth. 19. 18. Marc. 10. 19. Rom. 3. 19. Chaldaeus vertit non testaberis, Gr••ci uno verbo dixerunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non falsò testaberis. Testes falsi sunt, qui non tantùm falsa fingunt, verum etiam qui vera depravant, Matth. 26. 61. vel affirmant incomperta, vel qui veritatem malitiosè occultant, ita 3 Reg. 21. 11. Mat. 27. 13. Act. 7. 6. Dan. 6. 13. & 13. 36. Prov. 25. 18. Chemnit. loc. commun.
• * 1.279

  The godly in time of tenta∣tion think themselves to be but hypo∣crites, and that they have no true grace in them at all, and so they bear false witnesse against themselves. Elton on this Commandment.
• * 1.280

  Isa. 5. 20.
• * 1.281

  Prov. 19. 5, 9. & 6. 19. & 21. 28. Goods are ne∣cessary for life, truth and good name for com∣fortable life, therefore is this Command∣ment set after the former. Esty. Of tame beasts (saith Dioge∣ues) a flatterer is worst, and of wilde beasts a back-biter or slanderer. See Dr. Sclater on Rom. 1. 29. Hebraei vocant linguam syco∣phantae lin∣guam tertiam: Linguam ter∣tiam memorat aut••r translatio∣nis Chaldaicae, Psal. 10. 15. & 140. 12. Vir qu•• loqui∣tur lingua ter∣tia, id est, dela∣tor, quod tribus noceat, deferenti, accipienti, & ei de quo. Drus. quaest. Ebraic. l. 1. quaest. 4. The Chaldee Paraphrast calleth a back∣biter a man with a threefold tongue, or a tongue which hath three strings. The Jews give an example of it in Doeg, who killed three at once with his evil report; Saul, to whom he made the evil report, the Priests of whom he made it, himself who made it. Weemes.
• * 1.282

  Significat ea vox & act•••• dol••sos quib•••• alienum inver∣titu•• & sonsu•• sublimiore, ap∣petitus etiam. Huno sensum quia fermè ••eg∣ligebant He∣br••i, ided Chri∣stus ostendit talem appe••itum non modò Deo displicere, sed & si fov••a•••••• gehennae obnoxi∣um. Grotius in Exod. c. 20. Elton. Master Dod, God repeating this Com∣mandment, Deut. 5. 21. and setting down all things ac∣cording to their due esti∣mation, puts the wife in the first place. Bar∣ker▪ Prov. 16. 14. Exod. 21. 19. Chamad in genere est desi∣derare, concu∣piscere, optare, quod jucundum est, gratum, utile & voluptuosum, quae actio per se non est mala, sed tantum propter inordi∣nationem, qua naturae rectè à Deo positae constitutio turbatur & violatur, unde Ebraei dicere solent, hoc verbum concupiscere ••dificasse inferos: objecta concupiscentiae hic exprimuntur nonnulla exempli gratia, sed quia plura sunt, tandem sub uni∣versali regula continentur, & omne quod est proximi tui. Scopus ergo praecepti est prohibere omnem rei malae contra nos & proximum appetitionem; atque etiam rei bonae malant cupiditatem, cum scilicet à debito fine & bono disceditur. Ita{que} non absolutè dicitur non concupisces, sed non concupisces domum, uxorem, &c. Rivetus in Exod. Hoc praecepto Deus duorum peccatorum supra prohibitorum, nimirum surti & adulterii sontem atque originem extirpare instituit. In∣terdicit enim hoc loco cupiditatem nefariam, ex qua utrumque flagitium nascitur. Concupiscere quippe alteri••s uxorem atque bona aliena, hoc loco, est id animo agitare, deliberataque voluntate in id incumbere, ut quocunque tandem pacto illis per••rui possis. Volkelius de vera religione. l. 4. c. 8.
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  Abbot against Bishop.
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  ••am differunt non concupisces uxorem proximi, & non concu∣pisces bona pro∣ximi, quam dif∣ferunt non mae∣chaberis, & non facies furtum. Cornel. à Lap. in Deut. 5. 7. Vide Ames. Medull. Theol. l. 2. c. 22. See Elton also on this Com∣mandment. In all the former Com∣mandments, some outward act or deed was commanded or forbidden; but in this last the Lord forbiddeth onely the desire of the heart. Ford of the Covenant between God and man. The thing forbidden here is a roving and ranging lust, with a general consent of the heart to wish it, yet so that a man would check and reprove his own heart rather then his desire should be accomplished. Id. ib. This last Commandment pierceth deeper then the former; before the deed was condemned that was hurtful to our neighbour, and the setled will also and resolved determinations; these were forbidden in the other Commandments: but now the Holy Ghost repro∣veth the desire and lust toward any thing of our neighbours, notwithstanding there be no full resolution not setled consent given thereunto. Knewstubs Lecture on Exod. 20. 17. In the former Commandments is forbidden both the evil act, and also the evil thought setled, and with full and deliberate consent of will; but in the tenth Commandment is forbidden the evil thought, and every motion and stirring in the soul, that is contrary to cha∣rity and love of others, though no liking or consent of will be given to it. Elton on the Commandm. It for∣bids all inward lust, Rom. 7. 7. and all first motions of sin, ver. 5. even before the consent and allowance of the evil, verse 15. and all lustings after evil, 1 Cor. 10. 6. or after the good creatures of God in a carnal manner. Master Fenner on the Commandments.
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  Downames summe of Di∣vinity, l. 1. Contentatio est virtus, qua ani∣mus acquiescit in sorte à Deo concessa, 1 Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. Praecipitur haec contentatio in decimo manda∣to, ut ex verbis ipsis apparet, neque ullo modo consentaneum est, mandatum istud immediatè referri ad puritatem istam justitiae internam & originalem, quae fons ••st omnis obedientiae; illa enim non generaliter praecipitur in uno aliqu•• mandato, sed in omnibus. Contentationi opponitur concupiscentia, Heb. 13. 5. ••on tota inclinatio naturae nostrae, quae est corrupta; quae nullo uno pr••∣cepto singulariter damnatur, sed tota lege; neque omnes actuales illae cupiditates primae, quae sunt inordinat••, sed illa cupiditas, qua animus primo instigatur ac titillatur desiderio bonorum quae sunt proximi, quamvis eadem illicitis mediis acquirere nondum in animum induxerit. 1 Reg. 21. 2. Marc. 10. 19. Ames. Medul. Theol. l. 2. c. 22. Vide plura ibid. Prae∣cipua hujus praecepti virtus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam contentationem nonnulli appellant, qua animus sorte sua à Deo data acqui∣escit, & plura vel aliena injustè non expetit. Wendelinus Christ. Theol. l. 2. c. 4. Id quod prohibetur, est concupiscentia ali∣eni, seu ejus quod est proximi nostri, quodque alienare vel non vult, vel per legem non potest. Id. ib. The duties required in the tenth Commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbour, as that all our inward motions and affections touching him, tend unto and further all that good which is his. The Assembly of Divines in their larger Catechisme. The general duty re∣quired in this tenth Commandment is, that we be truly contented with our own outward condition, and heartily desire the good of our neighbour in all things belonging unto him. Mr. Ball in his Catechisme. We are here com∣manded contentation in our present estate, and are forbidden desiring of, or envying the good of our neighbour. Mr. Nortons Doctrine of godlinesse.
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  Downame ubi supra. And Finches little book of Div. c. 12▪
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  Mr. Burrough•• on Phil. 4. 11. Serm. 2. Si ••d naturam vives nunquam cris pauper, si ad opinionem nun∣quam dives. Exiguum natu∣ra desiderat, opi∣nio immensum. Seneca Epist. 16.
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  We should be troubled for our evil thoughts, though we do not approve of them, Prov. 30. 32.
• * 1.289

  Vide Bellarm. de Iustificat. l. 4. c. 11, 12, 13, 14.
• * 1.290

  See Mr. Pemble of Iustificat. Sect. 3. cap. 1. p. 70, 71. &c. 2. p. 83. &c. See Finches Sacred Doctrine of Divinity, cap. 12. Sclater on Rom. 3. pag. 289.
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  Their new o∣bedience con∣sists in studio pietatis & justi∣tiae, in the stu∣dy of piety and righteousnesse, whereby they are careful to perform good works. This study stands in a sincere desire, an unfeigned purpose, an upright indeavour, to walk in the obedience of all Gods Commandments. The Law is kept with the heart, Psal. 119. 34, 69, 129. bu•• not fulfilled but by the whole man performing the whole Law alwaies. Down. of Justificat. l. 7. c. 6. Cartw. on Matth. 11. 30. See Mr. Cartw. Rejoynd. p. 196.