though Civil or Religious being seldom speedily reclaimed from them This was also Examplified in that late English Gentle-Woman of good-rank Who spending much of her pretious Time in Attendance on Stage-Plays and falling at last into a Dangerous Sickness whereof she dyed Anno 1631. Friends i â— her Extremity sent for a Minister to prepare her for Death who beginning to Instruct and Exhort her to repent and call on God for Mercy she made him no Reply at all but cryed out Hieronimo Hieronimo O let me see Hieronimo Acted And so calling for a Play instead of calling on God for Mercy closed her Dying Eyes and had a Fearful End answerable to her Miserable Life And in these sevearl Persons who were distracted with th Visible Apparition of the Devil on the Stage at the Bell-Savage-Play-House in Queen Elizabeth's Dayes while they were there beholdidg the History of Faustus prophanly Acted To which might be added many other Lamentable Examples and Warnings of such who by little and little have made Desection from the Faith being allured hereto by the Dangerous custome of beholding such Plays wherein Tertullian saith They Communicate with the Devil Will any Man or Woman dare to appear before the Dreadful Tribunal of God to maintain and make out the warrantableness of allowing more t â—me to these and such other Practises several of which are excellently discoursed by the Author in the following Tractat and most of them with their Respective Authorities by Master Prinn in his Histrio Mastrix then to reading of this and other such Treatises If any will they must answer it I mind not through Grace to take part with them i â— so bold and desperate an Adventure Now Christian Reader without further Prefacing to bring thee in upon the Treasure of the Treatise it self If thou wilt read it seriously and consider it suitably I think I may humbly in the Name of the Lord bid thee a Defyance to come away from it without a Bosom-full of Convictions of much guilt and without crying out with the Lepper under the Law Unclean Unclean With Job Behold I am vile With David looking stedfastly on the Glasse of this Law brightly shined on by Gods Light and ref â—ecting a most clear Discovery of Innumerable Transgressions of it as so many Attoms in a clear Sun-shine Who can understand his Errours Cleanse thou me from secret faults With the Prophet Isaiah VVe are all as one Unclean thing as uncleanness it self in the Abstract most Vnclean and all our Righteousness are as Filthy Raggs With the Apostle James In many things we offend all And finally with the Apostle Paul VVe know that the Law is Spiritual but I am Carnal and sold under Sin O VVretched man that I am who shall deliver me from the Body of this Death That thou mayst also with the same Apostle bein â—ase to say and sing to the Commendation of his Grace I thank God through Jesus Christ our Lord is the Cordial desire of Thy Servant in the Gospel for Christs sake Postscript Christian and Candid Reader THOU seest that in this Epistle which for the most part of it was written above two years ago I have spoken a word of Stage-playes prophane Interludes Comedies c. at that time and several years before much in use amongst us whereto I would now add a few words more and deduce a little their infamous idolatrous devilish and damnable Pedigree and Original and give thee a brief account of the judgment of the ancient Christian Church about them that the Actors in them with the Patrons and haunters of them may with the greater dissatisfaction reflect on their own by-past unsutable and disconform practise and that all others may for ever hereafter learn to fear and to do no more so unchristianly To which I am the rather induced that the worthy Author of this Treatise hath only in passing made mention of them as a breach of the Seventh Command they being then utterly in disswe â—tude with us and it having not so much as once entered into his thoughts that after so bright and glorious a Sun-shine of Gospel-light the Generation would ever let be so quickly have so far degenerated as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness I say then that Stage-playes in their several sorts were prohibited reprobated and condemned and the Actors in them appointed to be excommunicated by the Canons of several more particular and of some general Councels which Canons I forbear for brevities sake to â—et down at length as namely by the fifth Canon of the first Councel at Arl â—s in France Ann. 314. in the time of Constanstine the Great by the twentieth Canon of the second Councel held there Ann. 126. or more probable 389 as Fr. Longus a Coriolano reckoneth in his sum of all the Councels by the fifty seventh sixty second and sixty seventh Canons of the Eliberine Councel in Spain Ann. 30 â— by the eleventh and thirty fifth Canons of the third to wit from Constantine's time as Spondanus reckoneth Councel of Carthage An. 397. the very same with the thirteenth and thirty fifth Canons of the Councel of Hippo in Africk held Ann. 393. as Longus a Corialono sheweth who sets down the sum of the Canons framed at Hippo at the close of the Canons made in this third Councel of Carthage by the twelth Canon of the African Councel held Ann. 408 whe â—â— Augustine was present the Canons of both which Councels suppose persons to have been excommunicated on this account and provide for their reconciliation to the Church in case of repentance and turning from these practises to the Lord and by the fifty first and sixty second Canons of the sixth general Councel called by some the fifth held a â— Const â—ntinople Ann. 680. the Canons w â—â—â—eof we â—e â—on â—w â—d in that Counc â—l held at Constantinople Ann. 692. which is called Qui â—isex â—um these two Canons are very express and â—â—eremptory in this thing And can any Christians warrantably and without sin recreate themselves with beholding such playes the Actors wher â—in deserve to be excommunicated what is there no bet â—er no more innoc â—n â— and inoffensive way or is this th â— only or the â—est way to recreate men to refine sharpen and polish their wits to pers â—ade and prevail with them to ha â—â— and flee vic â— and to love and follow vertue to acquaint â—â—â—em from History with to impress on them the remembrance and to ex â—ite them to the imi â—â—tion of the noble and truly â—â—itable actions of illus â—â—â—on â—â—â—e â—oes and other great men to breed them to a sutable confidence to make them eloquene and fine spokes-men and to help them to a becoming gest in all actions places and societies the grave Seers and great Lights of the Church did never see any such thing in them but on the contrary have with common
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 â—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 â— immediately by himself without making use of any P â—n man as in â—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 â—ut o. v. 2 5. and to be l â—arn â—d Deut. 5.1 as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. â— 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 â—asing to him that they may know sin and how to eschew it and may be stirred up to r â—pentance when they have fallen into it this being the Laws property that ther â—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 â—chisms to b â— 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 â—nnot but come short of the great scope ther â—of The thir â— 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 â—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 â—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 â—aning of the Law of God 1. By holding forth the N â—tive Duties â—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 â—l Christ and 't is his Word as is clear v. 30 31. as also the matter of it b â—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 â—ul so far from making it void by the D â—ctrine of Faith that our Lord tells he came to fulfil it M â—tth 5.17 and Paul shews that his preaching of Faith was to est â—blish it Rom. 3.31 which truth b â—ing confirmed by them both in their Practice and Doctrine sheweth that the breach of the holy Law of God is n â—l â—ss sinful to us now than it was to them before us The second Conclusion is that though this
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 â—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 â— 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
meaning thereof 3 In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deut. 5.1 2. we knowing no more in God's account than what we endeavour honestly to practise and not aiming at practice indisposeth both for understanding and practice and makes men exceeding careless 4 As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1.18 and therefore it is called a Glass Jam 1.23 24. and ye would look in it so as ye may know what manner of persons ye are and may know what spots are upon you 5 When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practice but in sense feeling and conscience Rom. 5.20 and follow these Convictions by repentance till they necessitate you to fly to Christ and leave you there 6 Take help from Christ's Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if conscionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be sub â—ect to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and although it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of God's people or to their humbling and stirring upun to repentance if it be rightly decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this ground upon this ground because they are not then in a capacity to use and exercise their reason but that they are in this case as mad distracted or frantick men I desire to be sober in speaking to this yet I shall adventure to speak my mind a little about it with the reasons of it And 1. We say there is a great difference betwixt sleeping dreaming men and mad-men 1. Because madness is wholly in it self penal and is a disease following sinful man as other diseases but so it cannot be said of such dreaming for as sleep was natural there being before Adam's Fall a Day and a Night as well as now and there b â—ing an instance then of Adam's sleeping so must dreaming be being procured by the restlesness of the Fancy and the roving of the Imaginations which is some way natural but that men dream of such subjects or that their dreams are of such a nature as filthy or prophane seems clearly to follow sin which dreaming simply doth not and therefore man is not so passive in this as in madness 2. Because in dreams men have more use of Reason than in madness though as the School-men say that use be imperfect yet as they grant and Experience confirmeth it and Augustine lib. 10. Confess acknowledgeth it in himself men may reason and debate in sleep yea sometimes reject some motions and though dreaming yet not give consent unto them and that upon reasons which at other times possibly they will imbrace Hence is it that there is a sort of suitableness and likeness betwixt mens dreamings and th â—ir rational actings when waking children and mad-men or men in a distemper having more foolishness and less reason in dreams than these who have more use of reason but wise men in a distraction and natural fools have no such difference then Beside we conceive that dreaming is more proper to reasonable men than Beasts and to men that have exercise of reason than to children but madness may be in all â— Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason than it can be said to have upon him when in madness as to the things committed by him in it 4. Neither is it without some weight that under the Law Levit. 15. Deut. 23.10 Sacrifices and Washings were appointed for some sins committed in sleep and dreaming whatever they be in themselve â— which were not appointed for the sins of such as were frantick All which put together and duly considered we cannot look upon sins I mean things otherwise unlawful in dreaming and sins in distraction as equal Yet secondly there be some things that we willingly grant in this matter As 1. That we do not com â—rehend under these sinful dreams every passing transient thought or motion in sleep which has meerly an idleness and unprofitableness with it which though it might possibly be sinful in men waking when they should aim in the least thought at something edifying yet we think dreams that are m â—erly so to s â—y negative that is not sinful on the matt â—r are not to be accounted sins nay nor yet sins historically as it were objected to the fancy or only obj â—ctively propos â—d I say they are not sinful because mans fancy at such a time is open to such Representations and cannot hold them out â—specially seeing they may possibly be carried in by the Devil who certainly waits th â—se times but there are other sinful dreams such as that spoken of L â—vit 15. through occasion of which there is effusion of s â—ed rising in passion delighting in revenge it may be as we have heard to the commi â—ting of some act such have as it were a more deliberate consent with them and sometimes delight yea sometimes external motion of the body endeavouring the accompl â—shments of its desires in all which it seems hard to say that a man is passive only and when the subject of the dreams are such things as a natural Conscience will scare and tremble at it is of these we speak 2 We conceive there is a great difference as to degrees of sinfulness betwixt such sinful motions desires delectations c. that are in a waking man and the same in one asleep the guilt is much less by many degrees in the one than in the other 3 A difference is to be made betwixt gross sins objectively represented to the fancy in sleep and the same sins which are not only so represented but also have more setled motions following thereon 4 There is a difference also betwixt distempered men in their dreams of this kind and m â—n who are sob â—r and well at thems â—lves
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 â—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 â—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 â—â—â—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 â—s therefore it is here condemned as sin 5. If it lyeth in th â— 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 â— 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
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 â—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
of this 4. Also that he came not to destroy it which yet the Lord never did of Ceremoni â—ls but rather foretold the Abolition of them as he did of the seeking and worshiping of God in the Temple at Jerusalem c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisies corrupting Traditions he doth never weaken its former Obligation nor insinuate its weakness but sheweth the true meaning thereof which from the beginning made it not only consistent with the works of Piety and mercy but exceedingly helpful to both A Second place Confirming the whole Decalogue or rather Asserting it's Authority is in the Epistle of James Jam. 2.10 He that Offendeth in One is Guilty of All Why Because He is the same God and Law-giver And no Servant nor Angel who spake them All one as well as another of them And it being clear there that he speaketh of the Decalogue called the Royal Law there being no Law instanced in nor any other that can be of a like Authority in these Laws instanced but only it nor that could be pleaded for by James on such Grounds on such a time and it being also clear That he giveth to all those Laws which the Lord spake at that time alike Authority other-wise his reasoning would not be good if any one Law or Command could be instanced to him of the Ten which the Lord spake and was abrogated and not binding it necessarily followeth that this 4th Command being one of the Ten must be of equal authority with t he rest It may be noted also That James here doth not as neither doth our Lord nor any of his Apostles when they cite the Law give New Authority to the Laws he citeth but supposeth them to have it already and maketh use of them as Confirmations of the thing he pressed which could not be if their Authority depended on or flowed from the present Citation of them Thirdly we reason further thus Either there is some Moral Duty contained in this Command and laid on by it which is not in any of the former or there is but some Ceremonial thing in it reducable to one of them For the Perfection of this Law requireth that all things needful to the Worship of God should be summed in it and the Scope thereof which is Briefly to compend all requireth there should be nothing in it that 's needless superfluous or that might have been left out Now if the matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral Substance and Matter Denominateth the Command so Yea it must be Moral other-wise some-thing Morally necessary to Gods Service such as the Determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a Distinct Command neither ought it here to have been given as such but sub-joyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be shewn to what Command it 's Reducible as to the Substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and Only One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's Substance to be Moral then for eschewing of them we must conclude it to be Moral and so the Fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the Matter and Substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such Duties are Comprehended at least Primarily in any Command of the First Table but in the Second which teacheth Duties to others as this First doth â—o God Neither is it Ceremonial For All Ceremonies that are Typical have their Rise since the Fall and relate some way to Christ to-Come But this of sanctifying One Day of Seven had it's Rise in the State of Innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial Properly more than the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they too should be one Flesh which the Apostle Ephes. 5. maketh use of Besides if it were Ceremonial in the Substance then were it Typical and Significant of some-thing to-come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only Dead but Deadly But this Morality in Substance the same with the Command which we plead for was retained by the Apostles and Primitive Church to say no more There-fore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's Substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly Distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are Capable of Proper Ceremonies but both agree on a Seventh Day Therefore it is not Ceremonial The Third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not only put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it than they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more than the rest of the Commands as on other Accounts so possibly in this because it 's Ground is Positive and Men need the more Words about it Just as in the Second Command Ergo c. Now that it is thus put and pressed apeareth these several wayes 1. It shareth of all Common Priviledges with the rest of the Command set down in the Decalogue that were all spoken yea Written by the Lord immediatly and l â—id up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of Work c. Where-as all the other Commands are but
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 â—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 â—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 â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—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 â—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 â— 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 â—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 â— first That there is no part of a mans convers â—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