Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	commandment_n	contrary_a	forbid_v	1,280	5	9.4439	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37049	A practical exposition of the X. Commandements with a resolution of several momentous questions and cases of conscience.	Durham, James, 1622-1658.	1675 (1675)	Wing D2822; ESTC R19881	403,531	522

Covenant of Works t ● them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b ●cause rested on by them to the ●r ●judice of Grace and contrary to the strain and scope of this Law complexly considered 4 Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and r ●ctitude the obligation of this Law as to that is perpetual and therefore in the expounding of it these two terms Moral and of Perpetual Auth ●rity are all one and to be taken so 2. The Judicial Law is for r ●gulating outward Society and for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3. The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but M ●rt ●a dead and may where 't is thought fit with the foregoing caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5.2 4. be revived 5 When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction so that their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be worshipped Nature teacheth it but that he is to be worshipped on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturally requiring obedience in some of them 6 The sixth distinction is of the Moral Law in two Tables first and second the first contains ou ● immediate worship service and obedience to God himself and is comprehended in the first four Commandments th ● s ●cond contains our mediate obedience to God in all the duties we owe to other ● in the last six they were at first so divided by the Lord hims ●lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm ●nts of the second Table are of like Authority with the first God sp ●ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat ●ly aga ●nst the first Table are gre ●ter th ●n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther ●fore 3. In Morals if th ●y be things of the same nature the duti ●s of the second Table cede and give place to the duties of the first Table when th ●y cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14.26 Matth. 10.37 wh ●n obedience to God and obedience to our Superiours cannot consis ● we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth ●r Luke 14. ●6 4. Y ●t take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as fo ●●elieving or pr ●s ●rving our Neighbours life in hazard we may trav ●l on the Sabbath day according to that Scriptur ● I will h ●ve M ●rcy and not Sacrifice ● and the Sabbath was made fo ● man and not man for the Sabbath c. 7 The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first T ●ble are negatively set down ●orbidding sin directly Th ●● shalt not have an other gods c only the fourth is both negative and ●ffirmative ●orbidding sin and commanding duty directly as also the fi ●th only which is the first of the s ●cond T ●ble is affi ●mative all the r ●st are negative This disti ●ction is not so to be understood as if nothing were commanded or injoyned in negative Pr ●c ●pts or as i ● nothing were fo ●bidden in affirmative Pr ●c ●pts ●or whatever be expr ●ss ●d as forbidden the co ●●●ary is always in ply ●d as command ●d and whatsoever is expr ●sly commanded the contr ●ry is always imp ●yed as forbidden b ●t the disti ●ction is taken from the manner of setting them down conc ●rning which take th ●s ● Rules or G ●neral Obs ●rvations for your better understanding many wher ●o ● are in the larger Cat ●chisme 1 Howev ●r the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contr ●ry to the si ●s forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Comm ●ndme ●t Thou shalt n ●t take the Name of the Lord thy God in v ●in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d ●y implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is neg ●tively expressed Th ●u shalt do no work or affirmative in which respect Christ c ●mprehendeth all the neg ●tiv ●s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both ●njoyn and forbid the like may be said of promises and threatnings there b ●ing in every promise a threatning and in ev ●ry threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to shew us that both are comprehended 2 Though the positive Commandmen ● or the positive p ●rt of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxim that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to

spirit Gal. 5.16 and so praying and praising which this Law calls for is praying and praising in the spirit 1 Cor. 14. v. 14 15 16. 6 A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19.17 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers building Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of that duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10.10 4. Where the duty of one Relation is required as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precepts observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger worldly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadful 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abst ●ining not only from all evil but from all appearance of it 1 Thess. 5.22 4. We are not only forbidden the committing of such sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7 The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty and the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in them for so the Rule is 1 Tim. 5.22 Keep thy self pure partake not of other mens sins Men may be free themselves as to their own personal breaches and yet highly partake of others breaches of the Law 8 The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be slighted in one it is so in all Jam. 2.10 1 John 4.20 9 One thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10 The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7.12 In sum take these few watch-words concerning the obligation of the Law 1 That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2 That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3 That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory conscience and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5 That it obligeth to obedience in all these always and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much less a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes. 3.2 ● 2. There must be no consent to break them though it come not forth to act Matth. 5.28 There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Dauid was by his looking on a woman 2 Sam 11.2 which Job guards against Job 31. v. 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lawful but on the contrary we must account every commanded thing right Psalm 119.128 5 The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6 It reacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by

these Rules ● we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T ●● 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the

the exercise of the duties enjoyned negatives again oblige both semper ad semper th ●t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r ●ading and hearing c. So in the fourth Commandment we are r ●quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d ●ties but we are not to be and should not be always exercised in these duties for we must abound in other duti ●s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th ● difference is this bec ●use in affi ●mative ● we are not always tyed to the a ●●s of Duties and Graces but to the Disposition and H ●bit Habits are a Spiritual Quality a Vis or Pow ●r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r ●quired tends to God ● glory unto which every thing should be done as 1 Cor. ●0 31 and when the omission of the duty may disho ●our hir ● 2 When it tends to others edification and omitting will some way stumbl ● and offend 3 When some speci ●l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h ●ve it and some indigent person offers whose necessity calls for it Gal. ● 10 So when secrecy for prayer is offered and no other more ●ecessary duty at that time is called for which we are to watch unto C ●l ● 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec ●pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs ●rved as a Copy and Patern 5 When they have not such inconveniences with them as cross ●nd hinder other Moral duties of Edification love c. for if th ●y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not ●●y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o ● Negatives tying ad s ●mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 ●6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of ●lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the

carve out unto you A second reason to clear this to be the meaning may be taken from the perfection of the Law which lieth in this that it condemneth all sin and commandeth all d ●●ies now it is a sin not only to worship false Gods but to worship the true God in a false way and it is a duty also to worship him rightly according as he hath appointed in his Word now these sins must be forbidden in this second Commandment or they are forbidden in none at all and these duties must be commanded in this Commandment or they are commanded in none Next that we may clear that it is sinful to worship God otherwise than he hath commanded it would be observed there was a twofold Idolatry found in Israel and condemned in the Scripture the first was when Groves and Images were planted and made to Idols and so the people of Israel did often to the Heathen Gods the second was when they had Groves and worshipped in high places but not to Idols but to the Lord their God as 2 Chron. 33.17 so in that place before cited Deut. 12.2 3 4. c. you will find two things forbidden 1. Making of Images to the false Gods which the Canoanites worshipped 2. Making use of their manner of worship and turning it unto the true God both are forbidden the first by the first Commandment the last by the second compare ver 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and With ver 30. 31 See th ●u enquire not how these Nations worshipped their gods to wit by Images c. as ●f ye would do so to the Lord no bat ver 32. Whatsoever thing I command you observe to do it tho ● shalt not adde thereto nor diminish from it which cleareth the scope of this Command as being purposely there opened up Ye shall not do so to the Lord your God wherein more is comprehended than is expressed namely not onely ye shall not serve the Lord as they do their gods but also ye shall serve him as he himself prescribeth Hence will it clearly appear that this command is to be reckoned a distinct command from the former because 1. It containeth distinct matter forbiddeth sins of another kind and commandeth duties of another kind 2. Because they are certainly ten in number and there cannot be such a reckoning made up if these first two be one it being clear as after will appear that the last is only one and cannot be divided into two 3. Beside it is the the common reckoning of the ancient Jewes as may be seen from Josephus lib. 3.9 Ainsworth and others This then being laid down as a truth we shall 1. shortly put by some Questions concerning Images for clearing the words 2. Come particularly to shew what is required and what is forbidden in this Commandment and how we break it in our ordinary practice T ●en 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1. If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind be to be given to them We say for Answer 1 That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks th ●n real Pictures these I s ●y are not simply unlawful but are so when they are abused so Solomon made images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may he made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth polute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshi ●ped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembrancers of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6.19 contrary to this Commandment 2. Because God discovered hi ●self Deut. 4.15 16. c by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be deroga ●ory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1.22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can i ●vent therfore it is said by the Lord Isaiah 40.8 To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned ver 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like a Sun shining with beam ● and the Lords Name Jeh ●va in it or any other way this 〈◊〉 most abominable to s ●e and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the Godhead exceedingly and although the Son was and is Man having taken on him that nature and united it to his Godhead yet he is not a meer man therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which is God and man And if it be s ●id mans soul cannot be painted but his body may and yet that picture representeth a man I answer it doth

gross violations of this Command and study to be more affected even when narratively ye are telling somthing wherein his Name is mentioned than otherwise 4. Tremble at this sin and sutably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special grave animadversion Look back on all your life and see if ye can remember when and where ye were gro ●●y guilty reflect on your worship and observe omissions and defects at left in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be hardned and the Sentence stand in force unrepealed against you what will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12.3 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6.9 The other word of Use is for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If so what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under God's Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrits who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church-Officers School-masters and Teachers I charge you to endeavour to prevent this sin in your selves and others It is sad that the Children of many are brought up in it the most part live in it our Streets are more full of it than the Streets of Heathens Advert to this charge every soul Or 3. I charge you to appear before this great and dreadful God who will not accompt any such guiltless and to Answer to Him for it The Fourth Commandment Exod. 20. v. 8 9 10 11. Remember the Sabbath-day to keep it Holy Six days shalt thou labour and do all thy Work but the Seventh day is the Sabbath of the Lord thy God in it thou shalt not do any Work Thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattel nor thy Stranger that is within thy Gates for in Six days 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 and Hallowed it THe Lord in his infinite Wisdom and Goodness hath so far consulted mans Infirmity as to sum up his Duty in these Ten Commands called Ten Words that thereby his darkness and dulness by sin might be helped by an easie abbreviation The first Command therefore containeth mans duty to God in immediate Worship requiring that the only true God should be worship'd The 2d stinteth and limiteth men to that worship alone which he perseribeth The 3d. Commandeth Reverencing of him in all his Ordinances and a reverent manner of going about them This Fourth pointeth out the Time which most solemnly the Lord will have set a-part for his Worship that so He who is both Lord of us and of our time may shew what share he has reserved as a Tribute due to himself who hath liberally vouchsafed on us the rest which time is not to be understood exclusively as if he would have only that spent in worship there being no exclusive determination of exercise of worship or duration of them in Scripture that is to say that they shall be so long and so often and no longer nor oftner but that he will precisely have this time as an acknowledgment from us even as when he gave Adam the use of all the Trees in the Garden he reserved one so when he giveth Six days to us he keepeth a Seventh for himself This Command is placed in a manner betwixt the two Tables because it is a transition as it were from the one to the other and containeth in it duties of immediate Service to God and of Charity towards men and so in some sort serveth to reconcile if we may speak so the two Tables and to knit them together that so their harmony may be the more clearly seen It is also more largely and fully set down for plurality and variety of expressions and words than any other in either of the Tables yet hath it notwithstanding been in all times in a special manner assaulted and set upon and endeavours used to overturn it Satan ayming somtimes to darken the meaning of it somtimes to loose from the strict tye of observing it and that not only by old Sabbatarians Anti-sabbatarians and corrupt School-men but even by those whom God hath made Orthodox in the main And especially by a Generation in these days who having a hatred at all Ordinances and at all the Commands of the Decalogue yet do especially vent it against this Command because in it is contained a main foundation of Godliness As it is wonderfully great presumption for men to assault and set upon God's Authority even where he hath strengthned himself as it were most by more full explication and more large and particular pressing of duty and forbidding of the contrary sin as he hath done in this Command more than in any of all the rest So it will be necessary before we can speak to the practical part of piety comprehended in it concerning the sanctification of the Christian Sabbath or Lord's day either in the negative or positive part of it to speak doctrinally for clearing of the precept to these three 1. Whether this Command be moral and do oblige us in its Letter as other Commands do 2. What is the particular morality of it and the literal meaning of the words 3. How our

proved Sinful and against the 10 Command 454 The sin of these first motions held out in many particulars 456 457 How the inordinacy of these motions discovers it self 459 How the sin of these is not sufficiently noticed 460 That men in the state of nature cannot take up the sin of these 462 How Concupiscence in a believer differs from what it is in other men 463 Confidence it in what sense it may be put in the creatur ● without sin 40 Covetousness what it is 412 How a man may endeavour to increase his estate without the guilt of it 413 Some discoveries of Covetousness 425 That in the Apostles times it brought men under Church-censure 426 What coveting is forbidden in the 10 Command 448 The prohibition of covetousness unreasonably divided by Papists into two Commands 449 Covenant every sin against God as our God in Covenant is against the 1 Command as well as sin against God as God 48 49 D DAncing the sin of it 31 375 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 297 Giving or receiving gifts on New-years day a sinfull superstitious custome 73 Despair how a breach of the first Commandment 47 48 Devill his injections when our sin when not 451 Dreams see Sleep Drunkeness the sin of it Shewed in divers respects 377 Rules for preventing in sobriety in drinking whereby one may also know when in any measure guilty 382 383 How unbecoming all and whom more especially 385 Whether on may drink excessively to provoke vomiting for health sake 386 Whether drunkeness lessen the guilt of sinnes committed in the time of it 387 Of Tipling and four-hour-singing 388 Of drinking at making of Bargaines 389 Of drinking healths 390 Of drinking at the birth of Children and when visiting women in Child ●bed 392 Of drinking at Light-wakes or dergies 393 Of the multitude of Taverns and Ale houses 194 Duells the unlawfulness of them 343 344 Duties we owe to God by the first Command summed up 28 29 These required in the 2 Command summed up 69 These required in the 3 Command summed 12 ● A summary of the Sabath duties 289 290 Why our duty to Man is as particularly required in the d ●●alogue as our duty to God 309 F FAmily-worship wherein it consists 208 That the Scripture holds this forth is prov'd at length ●09 ●14 215 216 c. Sev ●● r ●●sons proving the necessity of it ●90 2 ●1 That this is required in the 4 Commandment proved various wayes 210 211 212 213 That this duty is four wayes described in Scripture 232 233 The right use and also the abuse of keeping Chaplaines 234 The great advantages of consientious going about family-duties 235 236 Fasting in what sense a part of Gods worship 108 Severall grounds of fasting 109 Twelve ordinary sinnes that goes before fasting 110 Twenty ordinary Sinnes in fasting enumerated 110 111 Thirteen Instances of ordinary failings after fasting 112 Father how to be understood in the first command 313 What Love the Father owes to the Son and what the Son to the Father 333 Whether the Father or the Magistrate should be obeyed when commanding Contrary things ibid. For ●ication the severall sorts of it with its aggravations 356 Frugality what it is Eight Characters of it 424 G GAin when lawful and honest 417 Severall wayes of dishonest gain ennumerated 402 Gods Who make unto themselves other Gods beside the Bond 41 Gluttony how against the 7 command 337 Divers considerations tending to discover when we sin in eating 338 to 382 Divers necessary Rules for regulating our eating and drinking 382 H HAtred of God how a breach of the first command 48 How every sin is interpreted hatred and every sinner a hater of God 118 How corrupting of Gods worship is reckoned hatred of God in a special manner 119 Hair how sinfully abused 364 Honour what mentioned in the 5 Command imports 315 Why Honouring our neighbour is commanded before other duties of the second table 321 Wherein honouring our neighbour consists and what it imports 322 How honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is contrary to this honour we owe to our neighbour 324 325 Whether wicked men may be honoured 326 Whether rich men should be honoured ibid. The place Jam. 2.1 2 explained 327 How the honour we ow to a good man differs from that we ow to others alike in outward respects ibid. Whether we may seek our own honour and how 328 How we should prefer another to our selves 329 Humility required by the 5 Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 334 to 340 I IDleness the sinfulness of it 295 297 Idolatry 7 distinctions of it ●31 Five wayes of more subtil hear ●-idolatry 32 How to discover each of these 33 The ordinary objects of this great idolatry Instanced in 11 particulars 35 36 What be the most subtile Idolls shewed in six particulars 37 A Twofold Idolatry especially forbidden to the Isralites and condemned in them 53 The Idolatry forbidden in the 2 command in six particulars 67 68 Jealousie what it importeth and how attributed to God 113 114 Ignorance of the Law The sad effects of it 2 How a breach of the first Command 43 Several distinctions of it explained 44 45 How it excuseth and how not 45 46 Images of any of the ● Persons in the blessed Trinity proved to be unlawfull 55 Objections answered 56 The Command forbiding Images proved to be distinct from the first 54 What Images may be lawfully made ibid When are Images of creatures abused 57 Images of Heathen Gods as Mars Cupid c. prohibited 58 Impatience how it appears how a breach of the first Command 49 Imprecations whether lawful or not 130 Incest when committed where-in the unnaturalness of it stands 356 K KNowledge of God required in the first Command 28 See ignorance L LAw the excellency and usefulness of it 1 2 How the moral Law obligeth us now 3 4 The distinction of the decalogue as a Law and as a Covenant cleared 6 How the Law was given to Adam in Innocency how to Israel and how to Believers now 15 The extent of the Law shewed in seven respects 14 15 Several wayes of abusing the Law 17 Some directions for right using of it 18 Light-wakes and deriges the sinfulness of them 73 Lots or Lotting defined 147 How the use of them concerns the 3 Command ibid. Several divisions of Lots and which of them are lawful which not 168 169 What is necessary to lawful Lotting 169 170 Cautions for preventing abuse of them ibid. Luxory lots proved unlawful 171 172 173 Some objections answered ibid. Love to God why called the first and great commandment 309 What love may be allowed to the Creature without breach of the 1 Command 40

Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-Love is lawful what not 320 ●ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse ●tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the ● Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota ●●e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be

l. 21. unlawfull for lawfull p. 393. l. 32. evils for ends p. 437. l. 21. Falsly or safely p. 455. l. 22. proving for roving AN EXPOSITION OF THE TEN COMMANDMENTS Delivered in several LECTURES EXOD. 20.1 2. And God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage BEing through Gods strength resolved to Essay the opening of the Ten Commandments all that we shall say by way of Preface shall be to give you an account or the Motives which have ingaged us in this Work T ●e first is the Excellency of this Scripture it being by the Lord himself intended as a comprehensive sum of his peoples duty and commended to us from this that though all the Scripture be his Word yet this in a singular manner is so for he spake all these words himself and by a Voice immediately formed by himself he pronounced them first to his people and afterward twice by his Finger that i ● immediately by himself without making use of any P ●n man as in ●ther Scriptures he wrote them for his peoples behoof upon two Tables of Stone which were afterwards commanded in a singular manner to be kept in the Ark D ●ut o. v. 2 5. and to be l ●arn ●d Deut. 5.1 as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. ● 7 8 9 10. In opening of which Commandments not only the Prophets and Apostles but our blessed Lord in that Sermon of his upon the Mount Matth. 5.6 7. doth much insist The second is the usefulness of this Scripture and of the knowledge of it to all that would know what is pleasing to God that they may be fitted for duty to him and may know what is displ ●asing to him that they may know sin and how to eschew it and may be stirred up to r ●pentance when they have fallen into it this being the Laws property that ther ●by is the knowledge of sin Rom. 7.7 and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5.1 and in all Cat ●chisms to b ● learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men c ●nnot but come short of the great scope ther ●of The thir ● is the great ignorance that is amongst not a few of the meaning of this useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness and proudly settle on self righteousness and slight Christ the Mediator as we may see in Paul's example Rom. 7.9 and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10.4 And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongst the prophane but amongst the ●ost formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not sufficiently the meaning of the Law whereby their convictions of sin tenderness in practice ●onstant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delivered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication and considering the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Exercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the m ●aning of the Law of God 1. By holding forth the N ●tive Duties ●equired in every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that believes Rom. 10.4 which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Act. 7.38 is the Ang ●l Christ and 't is his Word as is clear v. 30 31. as also the matter of it b ●ing connatural to Adam it did bind before the Law was given and that obligatory force cannot be separated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and P ●ul so far from making it void by the D ●ctrine of Faith that our Lord tells he came to fulfil it M ●tth 5.17 and Paul shews that his preaching of Faith was to est ●blish it Rom. 3.31 which truth b ●ing confirmed by them both in their Practice and Doctrine sheweth that the breach of the holy Law of God is n ●l ●ss sinful to us now than it was to them before us The second Conclusion is that though this

Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this D ●ct ●ine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people a ● his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Gen. 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his S ●ed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby and so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go about the duties of the Law with subordination to Christ and his Grace ● answer they differ in these four things which shew that these duties are not only to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1 They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our r ●spect to him who hath provided these freely for us that we should not r ●st in duties which are engraven on these Covenant-Blessings 2 They differ in the Principle by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the s ●cond Covenant 2 Cor. 7.1 3 They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perf ●ct Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only they are sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Eph. 1.4 4 They differ in respect of the motive from which they proceed for the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties nor is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of B ●ndage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consist ●nt with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1 We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more than 1. To direct 2. To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void through Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatnings adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first distinction betwixt the Law and the Covenant of Works 2 Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Pr ●face Promises Sacrifices c. in the first sense th ●y are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propound it as the righteousness they were to relye on but his scope is to put them to a Mediator by revealing sin through the Law Rom. 10.3 In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Beli ●vers now but differing in its Administration 3 Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contrary to the Lords mind In the first sense it was a Covenant of Grace in the second it turn ●d to be a

are required in a far more eminent way so that Creatures must yield and give place when God cometh in competition with them in these and these things which are proper to God as resting on him adoring of him are to be given to no other 5 All these things are so required as none of them thrust out another but that all so consist as every duty may keep its own place without prejudice to any other In the next place we would consider the negative part of this Commandment for the extent thereof will be best discerned by cons ●dering what is forbidden therein and how it may be broken It is indeed the Commandment in reference to which beyond all the rest almost the general ●ty of men think themselves most innocent and yet upon tryal it will be found that men are most guilty of the breach thereof We may look upon the breach of this Commandment more largely as God is any way wronged in that which is his due or more strictly as it relateth to that which is more properly Idolatry Being more largely considered it is broken two ways 1 When what is proper and Essential to God is denied to him in effect or practically as wh ●n he is not accounted Eternal Omnipotent one blessed God in three Persons And thus men are guilty either in Opinion or in practise when they walk so before God as if they thought him not Omnipotent Omniscient c. And so Tit. 1.16 it is said of some that they profess to know God but in works they deny him 2 It is broken when any thing unbecoming the Holy Majes ●y of God is attributed unto him as that he changeth favour●th prophanity c. So Psal. 50.21 it is said of some prophane men that they thought him like unto themselves These two may be called more general Idolatry we shall speak f ●rther to them afterward 3 The third way it is broken considering the breach of this Commandment strictly is by attributing that which is due to God and properly belongeth to him to Creatures as trusting in them c ●lling on them by prayer accounting them Omnipotent Omniscient or believing that they have influence or power to guide the World which some do attribute to Stars to the Heavens to Fortune to Saints to Angels yea to Devils this is properly Idolatry And b ●cause it is the chief scope of this Commandment and we are bidden expresly to keep our s ●lves from Idols 1 John 5 we shall insist a little on it And ● We shall premit some distinctions of Idolatry 2. Shew how men fall in it 3. What are the special Idols men commit Idolatry with 4. Which are the most subtil and dangerous Idols 5. Give some rules whereby ye may try this sin of Idolatry even when it is most subtil And 1 Idolatry may be disting ●i ●●ed 1. Into Idolatry against the first Commandment when worship is not directed to the right but to the wrong object and Idolatry against the second Commandment which striketh against the prescribed manner of worshipping God We are now to speak to the first 2 This Idolatry is either 1. Doctrinal or Idolatry in the Judgment when one prof ●ssedly b ●lieveth such a thing beside Go ● to have some Divinity in it as Heathens do of their Mars and Jupiter and Papists do of their Saints Or 2. It is practical when men believe no such thing and will not own any such Opinion yet on the matter they are guilty of the same thing as covetous men c. The first taketh in all Heathens Turks H ●reticks that by their Doctrines and Opinions wrong the true God or his worship The second tak ●th in all self-seeking ambitious covetous and voluptuous persons c. who fall in with the former in their practise though not in Opinion 3 It may b ● distinguished into Idolatry that hath something for its object as the Egyptians worshipped Beasts and the Persians the Sun or Fire and that which has nothing but mens imaginations for its object as th ●se who worship feigned Gods in which respect the Apostle saith an Idol is nothing 1 Cor. 8.4 4 We would distinguish betwixt the ob ●ects of Idolatry and they are either such as are in themselves simply sinful as Devils prophane men or they are such as are good in themselves but abused and wronged when they are made objects of Idolatry as Angels Saints Sun Moon c. 5 Distinguish betwixt Idolatry that is more gross and professed and that which is more latent subtil and denied This distinction is like that before mentioned into Opinion and practise and much coincideth with it 6 Distinguish betwixt Heart-Idolatry Ezek. 14. Exod. 14.11 12. and 16 2 3. and external Idolatry the former consisteth in an inward heart-respect to some Idol as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places the other in some external Idolatrous gesture or action In practical Idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects and the letting them out excessiv ●ly upon lawful objects Thus men are guilty of Idolatry with sinful objects when they love and covet another mans House Wife or ●oods when things unlawful and forbidden have the heart Again men are guilty of Idolatry in making lawful obj ●cts Idols as when by excess or inordinateness of love to their own Means Wife House c. they put them in God's room ●s Nebuchadnezzar did with Babylon Daniel 4.30 So then in the ●ormer sense men make their lusts or sins whatever they be their Idols Gluttons that serve their appetite Drunkards their drunkeness make their Bellies and Appetite their Idol for to whatever men yi ●ld themselves to obey they are servants unto that which they obey Rom. 6.16 An Idol is something excessively esteemed of and Idolatry is the transferring of God's due outwardly or inwardly to what is not God whether we esteem it God or not We shall first speak of practical Heart-idolatry especially when lawful things are made Idols which is the most subtil kind of Idolatry and that which men most ordinarily f ●ll into And it may be cleared these five ways by all which men give that which is due to God unto Creatures There are five things that are incontrovertibly due to God to wit 1. Estimation and honour above all 2. Love with all the heart 3. Confidence and trust 4. Fear and reverence 5. Service and obedience First then men commit Idolatry when any thing even any lawful thing getteth too much respect from them so that their happiness is placed in it and they can less abide to want it in effect whatever they may say in words than Communion with God himself When men have such an excessive esteem of Wife Children Houses Lands Great Places c. and when they are taken from them they cry as Micah Judg. 18.24 Ye have taken away my Gods from me and

profess concerning him 5. All Hypocrites who give him but an outside service and so are not in their obedience sincere and perfect as before him 6. All Compacters with the D ●vil who consult him or who leave God's way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with God's Secrets when he has not revealed them 2. It is to be beholden to God's Enemy the Devil for revealing such things 3. It is a making use of an unwarrantable mean which has no blessing Promised to it therefore cannot be used as a mean with subordination to God even though the matter enquired after by such means or by the Devil be such as he may know 7. All charming by-words herbs or such means as God hath not appointed for that end or which have no Natural and Physical Efficacy for bringing it forth as in seeking health from Witches when there must be words so often repeated or they must be said fasting or going backward c. all laying weight on these or the like circumstances without any reason 8. All Spells fearing of events and using superstitious means to prevent these as laying bits of Timber at doors carrying a Bible meerly for a Charm without using it esteeming days and times unlucky and unfortunate these draw men off from God to some other thing Of this sont is all Divining by Lots Stars Rods or any other way not having a Warrant to find out some secret or to know something that is to come it being God's Property and Prerogative to declare what is to come Isaiah 41. for when there is no Efficacy no Reason in the mean used the Effect must be looked for either from God or from the D ●vil Now when God has neither put it naturally in the mean nor by his reveal ●d Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naaman's Leprosie and Anointing in the Primitive times for healing the Sick it cannot b ● from him Hence sometimes one Charm or word to one at one time will do what it never doth to another These means have alway some circumstance in word or action immediately and explicitly or implicitly flowing from the Devil which may be good in it self yet has no force for the end and so draweth men to own the Devils Institution which is exceeding derogatory to the Honour of God 4 We gather the breaches of this Commandment from the duties that are required in it such as Faith Love Obedience Hope Fear Knowledge c. in which we may fail these ways in the general 1. When we want these Graces or perform not these duties required 2. When they are counterfeited and not real as when our humility is not real our prayers not sincere but in shew only 3. When they are defective as to the measure of Knowledge Faith c. which we should be at 4. When they degenerate as when knowledge turneth into Curiosity and Faith into Presumption and Hope into vain Confidence Fear into Unbelief and Anxiety by which we may see how often this Commandment is broken 1 That we may the better understand the breaches of this Commandment we would first take a view of God's Excellency and Attributes and see how we sin against all these for we should walk worthy of God Col. 1.10 And here ye may observe that his infinite Wisdom is wronged by not submitting to him or not taking direction from him his Power by not imploying him his Grace by not trusting him or abusing it to wantonness his Omniscience by wishing he saw not some things hiding them from men and not fearing him counterfeiting in his service c. so is his Justice wronged by expecting mercy without making use of a Sacrifice not fearing his threatnings not scaring at sin but hazarding on his wrath and the like may be instanced in all the rest of his Attributes which are all sinned against either by ignorance or by omission of something they call for or by the Commission of something unbecoming them 2 Consider God in his relations to us how often is he sinned against as a Father how is his kindness abused and he not reverenced as Creator of whom we have our Being yea he is kicked against and we live not to him from whom and by whom we live he is a Husband and yet we go a whoring from him and prove unfaithful in all our tyes to him he is a Redeemer of his People and a Master and Lord of all but what fear love subjection getteth he from us notwithstanding of all these Relations 3 Consider God's works for us about us and to us of Creation Providence and Redemption besides his particular Dispensations both of Mercies and Judgments all which call for something suitable from us and yet every one of them is more way ● than one slighted by attributing whether good or evil to Chance Luck or Fortune by unthankfulness to him and abuse of what he giveth and by not studying these works so as to admire and love him who is the Worker 4 Consider our obligation to God in all the parts of our Covenant with him sealed by Baptism and the Lords Supper Sure we should study to be like all these Covenant-relations and to answer these Obligations but alas how shamefully unanswerable are we to them all 5 Consider his Will revealed in his Word and see how far short we are in performing it Lastly consider what care there is of using the means that may bring us near to and abstaining from those things that draw us away from God such as sinful Confederacies evil Company light and unsound Books travelling needle ●ly to strange places c. all which and whatever else taketh the heart off God are breaches of this Commandment Next we shall insist more particularly upon some manifest breaches opposite to the great and princip ●l scope of this Commandment 1 The first is Ignorance which is a direct breach for the Commandment r ●quireth us to know him 1 Cor. 2.8 9. and if he be not known there is no other duty can be rightly performed the knowledge of God being the ground of all duties For clearing of it consider that some things concerning God are kept up from us other things are revealed to us these things which are kept up from us we cannot know And 1. They are either such as we cannot see now because they are incomprehensible in themselves as God's infinite Nature and Attributes which as they are in themselves cannot be comprehensibly conceived no not in heaven but while we are upon earth we see but darkly as through a glass and our knowledge of him is rather Faith than sight or they are such things which are conceiveable but God has not thought good to reveal them unto men as when he will ●nd the World when he will take every man from this life who are particularly Elected c. to be

those who receive the Word in vain and for all his invitations r ●st not on him th ●se make God a Lyar and d ●spise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin qu ●stioning the fulfilling of Promises from the apprehension of some weakn ●ss in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without God's Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth God's Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pufillanimous and cowardly carriage some way t ●mpteth others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3 We may instance the breach of this Commandment in what is opposite to Hope nam ●ly Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this C ●mmandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a D ●speration and Diffidence that is good Eccles. 2.20 which is when we despair in our selves or from any thing in our selves or in the world to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking God's way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth God's mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Rev. 3.15 coldness of love Mat. 24. ●2 self-love excessive love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary than love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5 Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23.17 We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles. 12.23 Mal. 1.6 which was commended in Levi Mal. 2.5 On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29.25 6 Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts th ●reof which being seriously pondored O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7 The sin of impatience which is opposite to that patience and submission we owe to God in his ways and Dispensations is one of the special br ●aches of this Commandment it is very broad and doth many ways discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to God's way with us but repining against it 3. In wishing things had fallen out otherwise than God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations are cross and afflicting 8 This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many days and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledged in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2.4 is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be often mentioned yet it is under a divers consideration for as one thing may break more Commandments than one so may one thing divers ways break one and the same Commandment as it ●pposeth or marreth dive ●s Graces and Duties The

those of our Family or Charge observant of it 21. By not abstaining from the Marriage Bed 1 Cor. 7.5 3d. We sin after Fasting 1st Soon returning to other thoughts 2. Letting any frame we had attained slack and wear out 3. Forgetting our Confessions and Engagements and falling to former Sins and neglecting these Duties to which we have engaged 4. Being rigid with others we have to doe with 5. Not insisting in Prayer for those things we aimed at in Fasting 6. Not trying and observing if any thing we prayed for hath been obtained 7. Not Reflecting upon our carriage in it that we may know how it was discharged 8. Not humbled under our many short-comings and failings in it 9. Glad when it was done because that Restraint is taken off our carnal Humours 10. Sitting down and resting on that we have done as if all were done 11. Thinking our selves something better by our Outward performance 12. Being vain of it if it be well to our Sense 13. Being unwatchful after it and not studying suitableness in our following carriage so that it is but the hanging down of the Head for a day These Particulars applyed to our own Hearts may be useful for our Conviction and Humiliation Ah! Who can say I am Clean All of us are Guilty either by neglecting such Duties or by thus and thus going about them unsuitably from those Sins we may read also the contrary Duties or Qualifictiaons that are required for the right discharge of these Duties The preventing of these Sins will bring in the Duties called for and the right manner of going about them Otherwise the going about these Duties without the manner requisite is but as it were the making of some Image for our selves in the Lords Worship which he has not commanded and so he may say Is it such a Fast that I have chosen Isaiah 58. 5. or Is it such a Prayer I called for and Who hath required these things at your Hands Isa. 1.12 These Questions which the Lord putteth to our Conscience will make many Prayers and Praises and much Worship that now seemeth to be in great Bings or Heaps come down to a smal bulk when they are thus fanned sisted and searched by this Seive and all those things casten which are found to be Breaches of this Command We come now to the manner how this Command is pr ●ssed which is 1st By a Reason 2d By a Commination 3d. By a Promise All which speak a readiness in men to fail in this Command and a special notice that God taketh of the Duties required in it and of the Sins forbidden in it Men might readily say What needeth so much Rigidity in the manner of Worship and If it be to the true God though it have in it some mixture of those things which have been formerly abused it is not much to be stood upon The Lord therefore in pressing it addeth this Reason I am a Jealous God saith he that will not onely have my Church and Spouse Honest and Chast indeed but Chast-like As Caesar said His Wife behoved not onely to abstain from all Dishonesty but from all Suspicious Carriage Even so will the Lord have his People carry it so to him as a Wife should carry to a Jealous Husband with such Circumspection as he may not have any occasion of Suspicion Jealousie here implyeth two things 1. A Facility or Aptness as it were to suspect any thing which may look like a giving that to any other which is due to God So a Husband is said to be Jealous when he is apt to suspect want of Love in his Wife and is ready to gather from every Circumstance her Inclination to another even though there be no palpably Demonstrative Ground of it Thus Jealousie is taken amongst Men. 2. It importeth a severe Indignation against every thing which giveth Ground of Suspition it cannot abide that Hence Jealousie is called The Rage of a Man Prov. 6.38 This Wrong will not be endured when many others will be dispensed with Any thing that seemingly slighteth Him or inclineth the Heart to another is to Jealousie insufferable These two after the manner of men as many other things are applyed to God to shew that he will not admit that which is Suspicious-like in His service but if his People depart from him in deviating in the least from the Rule given He will be provoked to be avenged on them for it This is the force of the Reason The Commination or Threatning added confirmeth this it is in these Words Visiting the Iniquities of the Fathers on the Children To Visit here is To punish the Children for the Fathers Faults though God should seem for the time to forget the Breaches of this Command and not to take notice of Corruptions introduced by men in his Worship yet saith he I will Visit or revenge that Iniquity not only upon the present Race but upon the following even Vpon the Third and Fourth Generation For clearing this let us see First What is the Punishment here threatned 2. On whom it is Upon the Children of them that transgress this Command 3. How it is executed 4. Why the Lord doth so That we may vindicate this place and clear it from Appearance of Contradiction with that in Ezekiel 18. Where it is said The Son shall not bear the Iniquity of his Father The First Question then is What it is that is here Threatned Answ. We doe not think that this place speaketh only of Temporal Punishments and that of Ezekiel of Eternal For the Scope of both will contradict this for that passage Ezek. 18. is occasioned from the Peoples present straits and speaketh directly of Temporal Judgements so that Distinction will not clear this seeming Contradiction Therefore we conceive here to be understood mainly Spiritual and Eternal Evils which God threatneth to the Children of Wicked Parents For that Temporal Judgements follow them and are included in the Threatning there is no question This will be clear 1st By considering that the thing threatned here is that punishment which the Breach of or Iniquity committed against this Command or other Commands deserveth yea it is the Punishment that sinful Parents deserve he Visiteth the Iniquities of the Fathers on the Children c. But that which the Breach of this Law or which the Parents Guilt deserveth is Eternal Judgement and not Temporal only Ergo. 2. The thing threatned here is proportionally of the same Nature with the thing promised afterward the one being opposite to the other But it were a wronging of Gods Mercy to his People to say that his Mercy only looketh to Temporal Benefits Ergo this Threatning must also look unto and comprehend Eternal Plagues 3. The Scope may clear it which is To restrain Parents from the Sins here forbidden because by such Sins they bring Wrath not only on themselves but on their Posterity after them even when they are gone as ye have it Jer. 32.18 Now

peace and say in a Gospel-sense We have not turned back from thee nor dealt falsely in thy Covenant as it is Psal. 44.17 18. which certainly implyeth not absolute holiness or exact performance of all the Articles of the Covenant but that 1. In the great and main Articles they were honest and did not put another God in his room to provoke him to Jealousie 2. That they intended truly the keeping of all and said nothing by their profession or engagements which they minded not to perform 3. That they had some testimony as to what was past that they had in some measure walked according to their engagements and had left nothing undone at least willingly and with approbation of themselves therein that might have furthered them in keeping Covenant but had stuck to Him in doing and suffering honestly a man sincerely and in the strength of grace studying this may attain to such a testimony from his own Conscience and to a good measure of peace yea a man that may have quietness in his performing duty upon the account of other tyes without engaging may also come to have quietness in his engaging to it If then there be a necessity to engage it may be asked How peace may be attained in it and how we may be helped to perform Answ. 1. We should endeavour to be clear and quiet as to the soundness of our by-past engagements and of these we presently enter in as to the motives grounds ends and manner of engaging that all be right there 2. If any thing be seen to be wrong it should be taken with and mended that we use not Vows mainly to put by a challenge for the time without any more of it 3. Ye should seriously mind these directions 1. Forget not your Vows and Engagements be minding them often and thinking of them so as they may never be forgotten Jer. 50.4 5. 2. Defer not to pay them Eccles. 5.4 Deut. 23.21 Delays make the impression of the weight of the Vow and of the dread of Him to whom it is made much to wear out and taking liberty to be slack in paying of it for but for this once or for a little while is a direct breach of it self and maketh way for more 3. Keep in mind and entertain such a frame of spirit as ye were in when they were at first made such humility tenderness awe of God c. We often alasse take on Vows in a good frame to be on the matter a sort of excuse for us in letting such a frame go or at least to ease us a little for the time as if engaging were performance which is not the least part of the deceit of our hearts 4. The performance of the thing would be followed as it is undertaken to wit in the strength of grace and by virtue of life derived from Jesus Christ quickning and strengthening us both as promising and performing 5. We should be often considering the fearfulness of the sin of Breaking and examining our selves about our keeping of them making breaches that are particularly observed the matter of confession to God and of serious repentance before him If we would suffer these things to sink down deep in us as in the sight of God this no doubt would make them have a quite other impression 6. We should still keep the knot fast and if one promise or resolution seem to be loosed we should forthwith cast another or if one obligation given seem to be weakned we should give another that there may be still some obligation standing over our heads and following engagements not formally but soberly and seriously renewed may be made use of to bind on the former upon us and to make th ●m more effectual so say they Jer. 50.4 5. going and weeping as they go Come let us joyn our selves unto the Lord in a perpetual Covenant 〈◊〉 to be forgotten This is to be understood mostly if not only of private engagements as for publick solemn Oaths and Covenants we neither find in Scripture that they have been frequent but on some great and very grave occasion neither could they well be so great multitudes engaging in them without diminishing from the weight of them and so without wronging of God's Name 7. We should by no means suffer breaches though never so small to lie long on but should get us to the Fountain with them as foul and loathsome lest they bring on more and greater Now then try Perjury and breach of Vows and Oaths to God 1. In Baptism which extendeth to engage professing Believers to the mortification of sin and to the study of holiness as to both Tables of the Law and to a conversation as becometh the Gospel 2. In and at Communions where the same Covenant is Sealed 3. In your Oaths solemnly taken in Covenants 4. In your more private engagements to God and for him to others Beside these which are common some come under particular Oaths and Engagements by vertue of their stations as Ministers Elders Magistrates for the faithful discharge of their respective duties some by their Relations Office and Place as Husbands and Wives each to other as Parents in reference to their Children to bring them up in the nurture and admonition of the Lord and in his fear some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations Trades c. And some on more particular occasions have come under engagements O look well what you do and have done there will I fear many be found Perjured I do not here speak of every particular infirmity but certainly there is sin against God and Perjury before him which cannot easily if at all be interpreted so with men in which respect Mal. 2. the Lord condemned putting away an innocent Wife even though it seemed to have a permission by Law in these things when men do not what they may do or if there be yet more in their power than is done or if the obligation of the Oath on them awe them not or weight them not it cannot but be a prophaning of the Lords Oath Many alasse according to their several relations and stations are found guilty here who have little or no awe of God on them in these things In sum This Command is broken these three ways in reference to such engagements 1. In shunning to make them when we are called to it 2. In not making them rightly 3. In not performing of them when made and it bindeth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity 2. To eschew all known sinful deeds as Swearing and what may be inductive to it Drunkenness unlawful Gaming needless Contentions c. 3. To do all outward duties as to Read Hear Pray c. 4. To do them as seriously as we may 5. Not to lye in any seen or known sin here forbidden nor to delay Repentance though for never so little a while it

Blasphemy in the way did These wayes of breaking this command spoken unto are more grosse and extraordinary we should now speak a word to such as are more common in our practice and these are of two sorts The 1. is more grosse when the name of God or any thing bearing the Name of God as his Ordinances Word Sacraments Prayer c. are prophaned out of Duty This is done 1. When these are mocked or scorned which is a high Degree of prophaning his Name 2. When the Scripture-phrases expressions or tearms are baffled to speak so to our sinful scoffing Jeibing and Geiring of others though we do not directly mock or geir at the Scripture it self 3. When in ordinary discourse and unnecessarily Gods Name is used though we intend not swearing neither think that we do swear 4. When ordinarily upon such and such occasions the Lords Name is used in irreverent and unwarrantable exclamations as O Lord O God what is this or that c I hope in God or trust in God to see such a thing c. And possibly sometimes in passion 5. When it is used in way of by-word or of certain irreverent prayers when a person is troubled and grieved and would express that passion at some thing that falleth out not desired God help me God save me what is that what mean ye God forgive me God bless me for Gods blessing do such a thing If God will in Gods strength and I trust in God c. I shall do such and such a thing for Gods sake do this or that c. 6. VVhen it is used in meer complements God keep you God be with you God bless you c. which with many are too ordinary Complements 7. VVhen it is used lightly in way of asseveration and indirect swearing God a bit God have me if it be so c. 8. VVhen it is used in a senseless and superstitious custome upon such and such particular occasions as when men say O God be blessed and God bless at sternutation or neesing which Plinius reporteth to have been used by Heathens and particularly by Tiberius who was none of the most Religious men God be here God be in this house when one entereth into a house or when the Clock striketh The 2. way which is less grosse but more ordinary whereby we fail in reference to this Command is in lawful and necessary duties of worship by sinful and unprofitable discharging of these whereby the Name of God is often taken in vain and his holiness which he loveth prophaned this fault and failing is two wayes fallen into 1. In respect of the manner of going about such ordinances or duties of worship 1. VVhen the Lord is not sanctified in them nor the rule and manner prescribed by Him kept this way sinned Nadab and Abihu Lev. 10. by their offering of strange fire The Lord complaineth of Israel as guilty of this Esay 29.13 compared with Matth. 15.8 9. VVhile they drew near with their lips and their hearts were far away they worshipt me in vain saith the Lord teaching for Doctrines the commandements of men 2. VVhen men use not such ordinances and perform not such duties profitably when prayer reading of the Scripture Sacrament Sermons c. want their native fruit then his Name is taken in vain and in that respect his ordinances frustrated and made as if they had not been used or performed so ● Cor. 6.1 To receive the Grace of God in vain is to miss or let go the benefit of it and to frustrate and disappoint our selves of the native end and use of it This is the first way in respect of which our duties are in vain as to God so as he will not regard them The second way is as to our selves and here again we may consider the taking of the Lords Name in vain in ordinances and duties two wayes either 1. Simply where there is no honesty at all in them nor fruit from them but meer Hypocrisie or at least Hypocrisie in such particular Acts. or 2. when it is Comparative that is though there may be some reality and fruit yet considering what it should be yea considering what means the person hath there is a great defect as to that which should and might have been thus were the Hebrews challenged Heb. 5.12 not that they were altogether fruitless but that they were not so fruitful as under and by such means they might have been and that therefore they had in a great part used them and received them in vain this may and often doth befall even those who have some measure of sincerity yet fall far short of what they might have attained of the knowledge of God and of other blessed fruits by the right improvement of the means they had VVe may add a third way how his Name is taken in vain and that in respect of it self or of the ordinance or duty what indeed it is and in respect of what it appeareth to be when the shew is much more than the substance and when the sincerity reality and inward Reverence and esteem of our heart in nameing God keepeth no just proportion with the words of our mouth and our large external profession thus did the Pharises and thus do all Hypocrits take and bear Gods name in vain not being at all answerable to what they seem to be this may be also in others comparatively in respect 1. of the Law 2. in respect of the means we have 3. in respect of our profession That our Conviction may be the clearer let us see what belongeth to the right going about of duty or to the suitable mentioning of the Lords Name the want whereof or any part thereof maketh us more or less guilty of taking it in vain 1. Then there is a necessity that we propose a good and right end and aim singly at it for if all things should be done to Gods glory this of the Naming of the Lord should be in a special manner so this is a mans call to Pray Preach Hear c. to wit the concernment of Gods Name that is 1. That God may be honoured 2. That we our selves or others may be edified 3. That a command may be obeyed in the Conscience of Duty Those then who adventure to profess or name God or to go about any ordinance seeking themselves and not the Lord as is supposed men may do 2 Cor. 4.5 2. out of envy as they did of whom Paul speaketh Phil. 1.15 16. 3. To be honoured of men as the Pharisees designed by their lo ●g prayers 4. For the fashion or out of meer custome 5. For making peace with God by mentioning his name so often in Ordinances mis-regarding and taking no notice of the Mediator in the mean time these I say and such like will meet with that sad word In vain do ye worship me 2. There is a necessity of a good principle in naming the Lord to speak so both of a Moral

and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1. Sincerely Josh. 24.14 2. In fear and reverence Eccl. 5.1 2. 3. With faith and respect to Jesus Christ Heb. 11.6 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa. 1.13 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew than reality and substance yea what desiring to seem something rather than to be if our professions who are least in them were mett and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer than the other the outer-half much bagged as it were being a great deal larger than the inner even where there is most sincerity and reality 2. Look through publick duties if there be not much taking of Gods Name in vain in hearing praying praising using the Sacraments c. and if so O what a Libell might be drawn up against us from every Sabbath Prayer Sermon c. whereof we often cannot tell what fruit remaineth except it be sin guilt and hardness and therefore doubtless his Name is much taken in vain in them 3. Look through private duties in families Reading Praying Singing Conferring Catechising saying Grace or seeking a Blessing and giving thanks at Table how little regard is often had to the name of the Lord in these and how little care and pains is taken to walk by the former rules in them 4. Look through secret duties betwixt God and you how ye pray in secret before God ah often so as ye would be ashamed to pray before men how do ye Read Meditate c. in secret how do ye joyn in prayer with others which in some respect is secret God knoweth how poorly we acquit our selves in these ordinarily and how much we take his Name in vain in them 5. Look through occasional duties wherein ye have occasion to make mention of God with or to others as when upon any Emergent of providence we will say It is Gods will God hath done it God is good and merciful c. or in any particular duty of christian Communion in instructing comforting admonishing or convincing of others or debating with them how often when the Scripture and the name of God will be in our mouths in these and the matter of debate may fall to be some of his ordinances will there be but very little reverence and respect to God in our hearts 6. Consider how this sin of taking his Name in vain is fallen in by writing not only when Treatises are written but almost in every Epistle or Letter there will be found some prayer or wish for fashion-sake wherein there is but little Conscience made to have the heart joyning in it how much irreverent using of the Scripture and of Gods Name is there in writing of Letters particularly of Burial-Letters thus It h ●th pleased the Lord it hath seemed good to God it hath pleased God or the Almighty c. I am not condemning the thing simply but our way of abusing it 7. Look through accidental mentionings of God if we may say so in salutations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby than our love and reverence to the Name of God for such as are in any present hazard God save for any favour curtesie or complement God bless these are good as the Apostle saith of the Law if used lawfully but they are often sinfully rashly ignorantly yea prophanely abused we having often more respect to them we speak unto than unto God I would not condemn the use of them being duties but exhort you to gard against the abuse and to use a grave reverent understanding and sensible way of expressing of them or of any thing like them 8. Consider narrations of Scripture-stories or other stories questions tales c. wherein the Name of God is mentioned and possibly when we tell them to make a sport of them and to make merry with them how often is his blessed Name taken in vain in them certainly the mentioning of his Name were often better forborn than so irreverently used 9. Consider the Usurping of Gods Attributes or of an interest in him rashly as when men confidently yet without all warrant assert God is mine I trust in his mercy sweet Christ my Saviour my Mediator Ah! how often is this which is the very Crown of grace to wit in Gods doing good and shewing mercy abused and prophaned most sinfully and shamefully There is one particular which yet remaineth to be spoken of on this Third Command which concerneth Lots Omens

which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai. 58.13 we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not only to a mans own person but to all under him children servants c. he must be answerable for it that they rest and must give them no occasion of work 4. It 's to be extended even to the least work of any fort if unnecessary as gathering sticks speaking our own words c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Heb. 4.15 are called our own works and here it 's such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as vvorks Isa 58. 2. Such vvorks as tend to others external gain or profit as the great motive of them as Servants may be vvorking for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sovving reap ●ng or gathering in and that even in Seed time and Harvest and so fishing going of mills c. vvhen these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the vveather depending on an ordinary providence or ordinarily depending on providence vvhich is to be reverenced Hence though the vveather and season be rainy yet it is not lavvful to cut dovvn or gather in Corn on the Sabbath their hazard in this case being common and from an ordinary immediate providence yet suppose that a River vvere carrying avvay Corn or that Winds vvere like to blovv them into the Sea it vvere lavvful in such a case to endeavour to prevent that and preserve them because 1. that cometh by some more then ordinary dispensation of providence in the vveather and affecteth and putteth in hazard this Corn more then others 2. Because there is no probability of recovering these in an ordinary vvay though the vveather should alter but there is hope of gathering in of such as are in the fields vvithout that reach of hazard if the Lord alter the season 4. Such as are for carnal pleasure or civil ends thus playing gaming much laughing c. being our ovvn vvorks more especially our ovvn pleasure are unlavvful on that day 5. Consider that all things are prohibited vvhich marr the end of the day and are not consistent vvith the duties thereof such are buying selling c. out of the cases of pressing necessity folks cannot be spiritually taken up and vvith these also so playing and gaming is no less consistent vvith praying reading conferring c. then ploughing or such like yea is much more indisposing for it and so vve do necessarily thereby incapacitate our selves for the duties of the day 6. All things are forbidden vvhich consist not vvith this rest and the duties of vvorship called for from our selves and others thus unnecessary journeying vvalking even suppose one could or should be exercised in meditation is not resting as is required much less is gadding in companies in the street or fields to the neglect of secret and family duties In a vvord vvhatever is not religious and spiritual exercise or furthering or helping unto vvhat is so out of the excepted cases much more vvhatever is sinful scandalous or unsutable on other dayes or doth divert from or indispose for the duties of holiness and the vvorship of God on that day is inconsistent vvith this rest and so prohibited for This rest is not primarily commanded and required for it self but as conducing and subordinate unto the performing of holy duties in it therefore our rest is to be regulated so as may best contribute to that scope and vvhatever marreth that though it should not be vvork strictly but idleness carnalness or playing and gaming and sporting yet it 's a breach of this rest for 1. That is no religious duty nor 2. tending as a necessary help to it nor 3. is rest commanded that vve should play in it but that vve should sanctifie it and 4. playing or sporting cannot be called sanctifying the day othervvayes vve might have mo Sabbaths then one and the prophanest vvould love them hest 5. playing separateth not the Sabbath from other days more then vvork doeth for men play in all 6. playing is neither a religious duty it being amongst the most irreligious and prophane nor a duty of necessity for easing of vveariness vvhich doth not here come by any bodily toyl and labour but if there be any from being exercised in spiritual duties which therefore change and variety will through Gods blessing do so as the person may be born out in them nor is there any place for it except some duty be neglected therefore it 's inconsistent with this We come to the second way of considering the Sanctification required here and that is by comparing it with that strictness called for from the Jews and to which they were tyed We speak not here of Ceremonials for so their whole service might be more burdensom then ours and particularly their Sabbath-Services because they were doubled on that day but of Moral Duties and in that respect we say that the tye and obligation unto the sanctification of this day is equal and alike unto us with them which is clear in particulars for 1. It tyeth us now to as long time to wit a natural day of twenty four hours as it did them then 2. It restraineth from work and requireth holy rest now as much as then for whatever work then struck against the Letter or purpose and scope of the command and marred holy Duties doth so still 3. It requireth positive sanctification by holy Duties as preaching prayer meditation c. and alloweth not Idleness nor indulgeth time to other unnecessary works 4. It requireth as spiritual a manner and as spiritual a

to your Callings vvith a Sabbath dayes gu ●ltiness on you O indeavour by all means to have that removed and all the Week through have one eye to the Sabbath past and another to the Sabbath coming having still that sounding in your ears remember the Sabbath or the Lords day to keep it holy dieting your souls as it vvere all along the Week for a course of communion vvith God in the duties of the next Sabbath It vvill be novv easie to knovv vvhen this command is transgressed vvhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath to vvit oppositively or negatively which is done 1. by committing any thing contrary to the rest or sanctification of it 2. by omitting any of the things which are required for the right sanctifying of it 3. by an unsutable frame of heart as to the due manner of performing any of these duties required We will find the weight of this command yet more fully by considering its reasons how it 's explicated and pressed This is done 1. by laying down the equity and extent of it v. 9.10 2. by pressing it from God's example As to the first v. 9. Six dayes shalt thou labour and do all thy work These words may be looked on 1. As an obliging concession which is indeed very liberal as if the Lord had said all dayes are mine yet I have given thee Six to do all thy work and labour that thou hast to do therefore give me the Seventh It is but a small retribution for Six to return a Seventh 2. As a restriction thou shalt do whatever work thou hast to do within the Six dayes but none of it on the Seventh 3. As a command whereby God distributeth our time and commandeth Six for our work and the Seventh for his And thus these words forbid idleness and command lawful diligence in these Six dayes which we conceive here to be implyed 1. Because God is not carving out what time we may be idle in but what time we should imploy in our own lawful works as well as in his for it cannot be thought that he giveth us Six to be idle on It must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves or what more immediately concerneth God so the scope of this command being to proportion our time betwixt these two what is allowed for either of them must imply an improving of it for that very end 2. The opposition also will confirm this These Six dayes are to be applyed to our work as the Seventh is to be applyed to Gods which is more then a permission and if the negative part be imperative in it thou shalt not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idleness often sinfully necessitateth to the breach of it and to a desire that it may be gone Amos 8.5 And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eighth Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindreth him from works of Charity and sutable diligence in the works of his lawful Calling readily preventeth the one and capacitateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to make his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him and for him separated from other dayes 2. A consequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea It 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all ●ayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment and used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the failing of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn setting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and

where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separ ●te them and what God h ●th conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ. Though we cannot instance in any thing wherein Religion hath not it's place yet we shall pitch on a ●ew things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in ●ear and trembling c. Ephes. 6.5 Col. 3.22 in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adorning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8 Coll. 3.24 else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a bitt of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22.39 Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred Levit. 19.17 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. i ● Mat 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2.4 Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12.10 Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes. 6.2 the first Command with promise which must be upon one of these grounds either i. because it is the first command that hath a particular promise that promise in the Second command being general and applicable as it is actually applyed there to all the commands or 2 because this is the first command of the second Table and often in the new Testament the commands are reckoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i.e. of the second Table and to press it the more the promise added to it is mentioned so that to urge obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1. To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5.22 it is pressed upon Wives toward their Husbands and 1 Pet. 3.7 upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are here to be largely and synecdo ●h ●cally understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subaltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4.15 yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and

the Master vvas free if the battlements vvere not he vvas guilty Murther is also either to be considered as committed after provocation or vvithout all provocation vvhich is a great aggravation of the sin though the provocation maketh it not cease to be a sin Further it may be considered as it is the murther of evil wicked men or of good and religious men and that on the account of their Religion vvhich is a most horrid aggravation of the murther Lastly this murther is either ordinary as of meer equals or inferiours or extraordinary aggredged by the quality of the person murthered vvhether he be a superiour as a Magistrate a Parent or vvhether he be of a near Relation as a Brother or Kinsman c. We come a little more particularly to consider the extent and nature of the sin forbidden here vvhich is not certainly to be understood of taking the life by publick Justice or in a lavvful or just War or in necessary and pure self-defence that vve may the better understand the contrary duty commanded It implyeth then a hurting vvhich vve may consider 1. as in the heart 2. as in the mouth or vvords 3. as in gestures 4. as in deeds for vve take it for granted that it reacheth further then the gross outvvard act as by Christs exposition of it in Matth. 5. is incontrovertibly clear The heart is the fountain spring and treasure of all evil in it breedeth all evil and from it proceedeth this murther Matth. 15 19. he that in heart hateth his brother is a murtherer 1 John 3.15 In a vvord vvhatever is opposite to love in the heart is a breach of this Command As 1. hatred vvhich is malitious and simply vvisheth ill to our Neighbour and only because vve love him not vvithout any other reason as one vvickedly said Non amo te Zabidi nec possum dicere quare Hoc tantum possum dicere non amo to So Cain hated his Brother vvithout cause 2. Anger that supponeth a pretended vvrong and is desirous of revenge because of ingratitude pretended injustice c. 3. Envy vvhereby vve are grieved vvith the good of another supposing though groundless that it obstructeth ours and therefore vve seek to overturn it Anger is cruel and wrath outragious but who can stand before Envy saith Solomon There is often secret hatred on this ground more irreconcileable then vvhere many and grave reasons can be given 4. Rage vvhich presseth revenge beyond vvhat is condign though it follovv it lavvfully as to outvvard means 5. Saevitia or Cruelty that delighteth in the hurt and prejudice of another all these and others of this kind go generally under the name of Hatred and Anger If any ask here Is there no anger lavvful Answ. Yes for there is somevvhat of it natural yea and sometimes it lavvfully immixeth it self in duty as in zeal vvhen God is dishonoured vvhich vvas in Moses Exod. 32. And no doubt Indignation at vvicked men in some cases is lavvful and also required But carnal Anger is forbidden vvhich 1. Is a desire of revenge vvhere there hath no vvrong been done to us 2. When the revenge desired is disproportioned to and greater then the vvrong 3. When it is preposterously desired vvithout intervening Justice 4. When it is not desired for the right end to wit the mans gaining but only for the satisfying of our carnal humour 5. When it is immoderate and corrupt in the manner of it so as the name of God is dishonoured by it This unlawful Anger when it is 1. against a Superiour it is called grudge 2. when against an Equal rancour 3. when against an Inferiour disdain and contempt these two last follow ordinarily upon the first 2. This Command is broken by injurious words as in that fifth Chapter of Matthew He that shall say to his brother thou fool is guilty O what guilt will there be found to have been in imprecations cursings wrathful wishes disdainful and passionate speeches when Christ will call men to an account for the breach of this Command 3. It is broken in gestures such as high looks fierce looks gnashing with the teeth Acts 7.54 foaming with the mouth and such like wherewith even our blessed Lord and his Servants have been followed and as there may be Adultery in looks so there is also murther in them such looks had Cain Gen. 4.5 4. It is broken in deeds even when death followeth not as in wounding smiting oppressing cruel withdrawing of the means of life extortion exaction byting injury litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just value and squeezing and exacting upon poor Labourers and Tenants without any due regard to them or their labours which last is a frequent sin but little regarded a crying sin but little cared for next it is broken by withholding what might be useful and refreshful as by neglecting the sick and distressed want of hospitality specially to the poor All these are sinful breaches whether directly or indirectly incurred neither is it sufficient that we simply abstain from committing some of these but we must also make conscience to practise all contrary duties The last thing proposed to be spoken to was the person thou where in a word we are to distinguish private men from publick men who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice y ●t these may also sin in their passions and unjustly put forth their authority and be carnal in pu ●●shing and passing sentence even when there is ground in Justice and thus Magistrates may become guilty though in the executing of Justice not simply but by reason of other con ●u ●●●●g circumstances Thus much shortly on this Command THE SEVENTH COMMAND Exodus 20.14 Thou shalt not commit Adultery THE Lord having spoken of such sins as do more respect mans being simply in the former Command he cometh now to direct in those things that concern a man in his life in the ordering of his conversation and as it will be found one way or other that by our passion hatred and anger in one degree or other the former Command is broken often so this sin that in the very name of it is abominable is not so unfrequent even amongst Christians as might in all reason be supposed and expected The vile sin of inordinate Concupiscence and Lust entred into Mankind exceeding early after Adam's fall and in nothing the bitter fruit of Original sin and that pravity of our nature sooner kyeths and did kyth then in it Hence is it that Adams and Evahs nakedness and their being ashamed is spoken of in Scripture which implyeth a sinfulness and inordinateness in them which formerly they were not tainted with as also a shame or plague following upon it and this corrupt nature being still in man it is hard to speak of or to hear these things holily and therefore there is a necessity both of holiness

and wisdom here left we break this Command even when speaking of it and hearing it spoke of yet the breach of it being a sin so rife and the Spirit in Scripture thinking it needful to speak of it yea it being put in a particular and distinct Command by it self and our most holy and blessed Lord Jesus having himself commented on it Matth. 5. there is a necessity of saying somewhat of it but so as to contain within the bounds of Scripture expressions O! be therefore afraid of sinning in hearing remember and consider that the Lord seeth and in a special manner abhorreth such vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary which is indeed both an evidence and a part of the sinfulness of sin as the Apostle speaketh Rom. 7. To take therefore a view of it let us consider the scope of the Command which we conceive is in a special manner and obviously holden forth in these few places of Scripture commending holiness in respect of a mans person and condemning uncleanness in all its branches 1 Thess. 4. v. 3 4 5 7. For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God for God hath not called us unto uncleanness but unto holiness Ephes. 5.3 4 5. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Neither filthiness nor foolish talking nor jeasting which are not convenient but rather giving of thanks For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Galat. 5.19 Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness Rom. 13. v. 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying Coloss. 3. v. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry In which places as we see the sin forbidden in this Command held out under the most odious designations to wit a work of the flesh fornication adultery uncleanness lasciviousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same so we may see from them the scope of this Seventh Command to be an honest decent shamefac't chast temperate and holy life which being well considered doth much illustrate the meaning and extent of it If we might be particular we could shew how there is no Command more pressed more fully explained and sorer plagued in the breach of it then this and set forth with more aggravating expressions to make it so much more abominable It wrongeth God and the Society of men it wrongeth others in particular our children and our selves both in body estate and name it bringeth a blot on the soul here and hereafter Job 31.12 Prov. 6.33 It taketh away wit and courage yea and even the very heart besotting men Hos. 4.11 compared with Prov. 6.3 ● So did it in Solomon and therefore the man given to it is compared to an Oxe and a Fool Prov. 7. 22 23 c. It is compared also to the neighing of Horses Jer. 5.8 and the hire of a whore and the price of a dogg are put together Deut. 33.18 The madness folly yea and to say so devillry and bewitching power of it are se ● out in Jezabel It is said to be Ephes. 5. v. 6. A work of darkness that bringeth Gods wrath on the children of disobedience as it did bring it on Sodom the Old world and the Canaanites most signally and seldom is there a remarkable plague and punishment brought on a Person or Land but this sin of vileness hath a main hand in the procuring of it and where it reigneth it is usually if not alwayes accompanied with many other gross sins which are occasioned by it and given way to for its sake as drunkenness murther idolatry c. For further clearing of this Command consider 1. The Species or kinds of faults condemned in it and the vertues or graces commended 2. The manner of being guilty of the breach of it which because this Command will be found to be spiritual as the other commands are reacheth to the heart and affections as they do 3. Consider the sin here forbidden in its incitements foments and other sins more implicitely comprehended under it as idleness gluttony drunkenness impudencie gaudiness and unchastness in apparel or nakedness dancing singing of bawdy songs loose company or fellowship and every appearance of this ill and what may lead to it and dispose for it or is an evidence of it 4. See its opposite vertues and the means useful for the subduing of it as chastity modesty shamefacedness temperance lawful marriage the remedy thereof c. which are required in this Command and are very useful for a holy life That these things ought to be spoken of none will deny that they belong to one of the Commands the perfection of the Law requireth it and that they come in here under this Command the nature of them and their conjunction with or influence upon the sin condemned or duty commanded here will make it evident the sin of Adultery being a prime branch of the carnalness of our nature under it the rest of that kind are comprehended for making of them the more odious Now in considering the act of vileness forbidden we may 1. Look to these ills that are simply unnatural of which these that be guilty are called in the Scripture Rev. 21.8 the abominable such are these 1. who prostitute themselves to the abomination of filthy Fellowship with Devils as they suppose and imagine 2. These who commit beastiality a vileness most detestable in reasonable creatures it is called confusion Levit. 18.23 3. These who abuse themselves with mankind spoken of 1 Tim. 1. ●0 Rom. 1.26 27 called also in the Scripture Sodomy going after strange flesh having been the abominable practise of these miscreants whom God set forth for an Example suffering the vengeance of eternal fire when he rained as it were something of hell from heaven on them burning them quick and frying them in a manner to death in their own skins because of the lusts wherewith they burned These are abominations against nature against which the Laws both of God and men do severely animadvert see Lev. 18. and 20. Deut. 22. 2. The act of vileness inhibited taketh in these ills of uncleanness that are in some respect against nature also though not so obviously nor so gross such as are betwixt persons within degrees of consanguinity and affinity this uncleanness is

or 3. not weighting and grieving us for the ill scent it leaveth behind it for we having such combustible matter vvithin hardly cometh a tentation in even from vvithout but it fireth us or rather vve having the kindling vvithin the Devil cometh but to blovv on it and stirreth that vvhich is in us hence it cometh that seldom there is a temptation assaulting but some guiltiness remaineth because there is not a full abhorrence of these abominable strangers that come into the heart 5. This Lust may be considered either as it is in natural m ●n vvhere its shop is and so it is called reigning sin and the dominion of sin it is a yielding to sin to obey it in the Lust thereof to obey it vvillingly as a Servant doth his Master Rom. 6.12 13. or as it is in the renewed and regenerate so it is indwelling sin vvithout dominion and indeavoured to be expelled a law in the Members and that continually is acting but counteracted by a contrary lusting Rom. 7.23 24. Novv let us clear 1. vvhat Concupiscence falleth in under this Command and so 2. hovv this differeth from other Commands vvhich are spiritual and reach the heart also 3. vve may consider the sinfulness of this Lust and give some advertisements concerning it in its acting stirring c. 1. Under this Command vve take in habitual Lust even as it disposeth and inclineth to ill in the root of it though not principally yet consequently because its streams and branches that do flovv from and clear this to be the fountain and root are primarily understood and the reasons vvhy it must be taken in here are 1. Because habitual Lust in the root is sin for so it conceiveth sin James 1.14 15. and if it be sin it must be against some of these Commands vvhich are the substance and matter of the Covenant of Works vvhich prescribeth all duty and forbiddeth all sin 2. If this Lavv require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent vvith it must be condemned here seeing in the other Commandements acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to vvalk with God or if this Command did forbid him his f ●ll and the bringing upon himself that Lust and vvhen it vvas in him if it vvas a breach of this Command then it is so to us also but certainly Adam vvas enjoyned by this Command to preserve himself free of the root of such ●●●ls if the fruits themselves be evil vvhich is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Lavv then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to th ●s therefore it is here condemned as sin 5. If it lyeth in th ● heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as vve novv consider it it preventeth determination and may be vvhere actual sin is not but the former is truth that i ● conceiveth other actual sins as the mother of them as it is James 1.15 therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter vvant of and freedom from all corruption vvas conformed to the Lavv and it vvas a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a motus primo primus as they call it to sin nor any root from vvhich it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal vvill of their ovvn but to all povver and ability to help it or so much as not to vvill it and so cannot be supposed to be forbidden to them Answ. 1. There are many things forbidden them vvhich novv after the fall is not in their povver to prevent 2. This Lavv is to be looked on as given to man in his innocency vvhich therefore required of him the keeping intire and undefaced the Image of God according to vvhich he vvas created and novv condemneth him for the vvant of it the scope of the Lavv being to point out perfect holiness vvithout respect to a mans ability or his present condition but to his duty for the performing of vvhich he got a povver from God at first but through voluntary transgression of the Lavv lost it and none vvill deny but if it be a sin to have such a polluted nature the Lavv must require it to be othervvayes But 2. if it be said that it is involuntary Answ. It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ. In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoyned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked and choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's

Gospel neither vvas it as vve conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet vvill this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so vve vvould be in hazard to postpone all the Lavvs or Commands of the first Table to these of the second but vve are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it 's enough that vve enquire vvhat God hath done and vvill do and vvhat sinners may expect from him hovvever men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and vvill be for ever ●ereafter if they repent not We may novv therefore in the close exhort beseech obtest and charge you all as in the sight of God vvho is a severe avenger of them that ye vvould be avvare of the sins vvhereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ' ere they come to publick yea before it come in some respect 2. Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh both to our ovvn condition or case As not stirring it self to be over and above that to be affected vvith God and his glorious vvorks of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his vvorship even on his ovvn holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and running up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves ●f ye say ye have then somewh ●t else to do And have ye nothing to do this day Or will ye t ●ke more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it m ●y be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16.29 that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and are blameless That they some way keep it and are guilty many also sleep vary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them ●specially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take the oversight of them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12.11 3. See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestower of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it THE FIFTH COMMAND Exodus 20.12 Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22.37 summeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy

God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel ●gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and ●s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but ●our in the first Table and the ●ords commending the duties of the se ●ond Table hath said the second is like unto the first because he would have it in our car ●ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M ●th 5.27 thou shalt not commit Adultery c. Rom. 13.8 9 10. Jam. 2.8.11 c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor. 10.31 1 Pet 1.15 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3.17 therefore is the second Table given that vve may know how to vvalk towards others as vvell as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there vvill be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 67. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not tha ● they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so part ●cular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three general ● first That there is no part of a mans convers ●tion in reference to his walk with others as well as God whatever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God injoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also