what is displeasing to him that may know sin and how to eschew it and may be stirred up to repentance when they have fallen into it this being the Laws property that thereby 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 Catechisms to be 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 cannot but come short of the great scop thereof The third is the great ignorance that is amongst not a few of the meaning of the 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 Spiritually made many neglect the chief part of holiness and proudly settle on self-righteousness and slight Christ the Mediator as we may see in Pauls 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 amongest the prophane but amongst the most 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 snfficiently the meaning of the Law whereby their convictions of sin tenderness in practise constant 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 delievered 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 consideriing the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Eexercise 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 meaning of the Law of God 1. By holding forth the Native Duties required 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 belives Rom. 104. 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 Acts 7. 38. is the Angel Christ and 't is his Word as is clear vers 30. 31. as also the matter of it being connatural to Adam it did bind before the Law was given and that obligatory force cannot be seprated 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 Paul so far from making it void by the Doctrine of Faith that our Lord tells he came to fulfill it Matt. 5. 17. and Paul shews that his preaching of Faith was to establish it Rom. 3. 31. which truth being confirmed by them both in their Practise and Doctrine sheweth that the breach of the holy Law of God is no less sinful to us now then 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 Doctrine 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 as 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 Genes 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his Seed 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 mak 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 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 I answer they differ in these four things which shew that these duties are not onely 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 respect to him who hath provided these freely for us that we should not rest in duties which are engraven on these Covenant-Blessings 2. They differ in the Principile 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 second 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 perfect 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 are they sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Ephes 1. 4. 4. They differ in respect of the motive from which they proceed or 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 noâ— 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 Bondage 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 consistent 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 then 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 throngh 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 threatning 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 destinction 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 Preface Promises Sacrifices c in the first sense they 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 propond it as the righteousness they were to relye on but his scope is to put them to a Mediators 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 Believers 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 contray to the Lords mind In the first sense it was a Covenant of Grace in the second it turned to be a Covenant of Works to them and therefore it is that the Lord rejects as we may see Jsaiah 1. 13. 66. 2. 3. Jer. 7. 22. their Sacrifices and Services as not commanded because rested on by them to the prejudice 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 rectitude the obligation of this Law as to that is perpetual and therefore in the exponding of it these two terms Moral and of Perpetual Authority are all one and to be taken so 2. The Judical Law is for regulating outward Society 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 Mortua dead and may where 't is thought fit with the fore-going 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 sothat 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 woshipped Nature teacheth it but that he is to be worshipped
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 oâ— 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 Adams Fall a Day and a Night as well as now and there being an instance then of Adams 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 prophaine 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 then in madness though as the School-men say that use be imperfect yet as they grant and Experience confirmeth it and Augustine lib. 10. Confessâ— acknowledgeth it in himself their 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 sutableness and likeness betwixt mens dreamings and their rational actings when walking children and mad men or men in a distemper having more foolishnese and less reason in dreams then 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 then Beasts and to men that have exercise of reason then to children but madness may be in all 3. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason then 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 Washing were appointed for some sins committed in sleep and dreaming whatever they be in themselves 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 comprehend 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 siuful in men waking when they should aim in the least thought at something edifying yet we think dreams that are meerly so to say negative that is not sinful on the matter are not to be accounted sins nay not yet sins historically as it were objected to the fancy or only objectively proposed I say they are not sinful because mans fancy at such a time is open to such Representations and cannot hold them out especially seeing they may possibly be carried in by the Devil who certainly waits these times but there are other sinful dreams such as that spoken of Levit. 15. through occasion of which there is effusion of seed rising in passion delighting in revenge it may be as we have heard to the committing of some act such have as it were a more diliberate consent with them and sometimes delight yea sometimes external motion of the body endeavouring the accomplishments 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 a sleep the guilt is much less by many degrees in the one then 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 sorepresented but also have more setled motions following thereon 4. There is a difference also betwixt distempered men in their dreams of this kind and men who are sober and well at themselves yet we cannot but incline to think that there is some guilty that may and ought to be repented of in such dreams and so that men may in their sleep sin against these holy Commandments seeing that in many dreams as in many words there are divers even sinful vanities Eccles 5. 7. This Truth is something clear from the grounds already laid down but we shall for further clearing and confirming of it and these following Arguments The first is this 1. That tickling delight as an evil against the Law of God is a fruit of original sin which sin infects all our imaginations and make them evil Genes 6. 5. yea they are the flowings out of habitual lust which is now natural to us and if they be a Fruit of that Tree or a Daughter of that Mother must they not be of the same nature and so sinful and that they must flow from Original sin may thus be made out That none can imagine such dreams to have been incident to Adam in the state of Innocency while all was pure even though sleep and dreams were natural to him And this may be confirmed from that one Maxime of the School-men that Adams Innocency was capable of no deception nor of any thing which might make him sad either sleeping or waking but such dreams certainly imply both If it be said such dreams may be from an external cause as the Devils objecting such and such things to men in sleep I answer I grant in part it may be so but 1. Though he object them to us sleeping as well as waking yet it is we that entertain these objected Representations it is we that delight in them and move by them though tempted thereto by him we may say he is Father and as it is Acts 5. 3. he filleth the heart and furnisheth fewel but we are the Mother I say it is our corruption that bringeth forth and can any say that if there were no corruption within us that these would be so entertained 2. Though they come from him as an external cause yet considering that our nature is inclined to such things so that Powder or Flax taketh no sooner with Fire cast into them then our corrupt nature doth with these temptations Is it possible to imagine that a Dart of temptation should be thrown in
we are to understaud what God has appointed and Eternally decreed concerning such an event Hence it is that in Scripture Prayer is so often if not alwayes joyned with it and therefore it must in a special manner belong to this Command Yea if God be slighted in it he is wronged if acknowledged according to his Interest he is in a special manner concerned where he wholly ordereth the thing 2. It is either a Mean appointed by him to understand his mind or not if appointed by him then it is in so far his Ordinance and his Name is concerned in it if not then it is abused 3. The medling with Gods Secret or with his Will or Way of revealing it in his Providence must belong to this Command but this especially meddleth with all these Therefore c. 4. That which cannot be gone about but the Name of the Lord is either wronged or honoured in it must necessarily belong to this Command for that is the scope of it But none can Lot without either depending on God for the ordering of and acknowledging of him in it when it is done and so without honouring him or neglecting him and so taking his Name in vain 1. By miskenning his Providence and thinking to get that decided some other way 2. By irreverent going about it 3. By Attributing it to some other thing 4. By not acknowledging God in it nor submitting to it when done so So then these three wayes men fail and take Gods Name in vain 1. Before the Lot 2. In the time of it 3. After it is past Lots are ordinarily divided into three sorts 1. Divine which are from extraordinary Warrants 2 Devilish wherein the Devil is either invocated or in Circumstances the Decision is put to him and guided by him 3. Humane which are ordinarily gone about amongst men Again They are divided 1. In Divinatory 2. Consultatory whereby men find out somewhat that is secret as Soul found out Jonathan or are led to some Duty 3. Divisory By such the Land of Canaan was divided Joshua 13. 6. 4. Lusâ—ry or for Play This division is large and Comprehensive and hath several steps according to the weight of the things as they are greater or smaller or indifferent Conceâ—ning them we say That all Consultatory and Divinatory Lots except ly an Extraordinary Warrant are unlawfull and a Tempting of God who has now given us other wayes and means to direct us in what is meet for 〈◊〉 to do 2 Concerning those Devilish Lots there is no Question of the Abominablenâ—ss of them such as fore-telling of Fortunes Horo-Scopes or Deaths the finding of things lost by naming of all suspected Persons turning the Ri d e c. Yet 3. We dare not condemn all Divisory Lots if rightly gone about Beâ—ause they are frequently made use of in the Scripture Joshua 7. 13 14 and 15 c. Acts 1. Yea they seem to be from the Light of Nature Jona 1. 2. The use of them is Moral and perpetual Prov. 18. 18. To cause Contentions to cease and to part between the Mighty 3. When they are rightly gone about they are a Honouring of God and are a Manifest acknowledging of his Providence I say Rightly gone about Where 1. The matter should be weighty or of some Consequence that is It should either be weighty in it self or it should be so by some Con equence or Inconvenience making a light thing in it self weighty otherwise it is as Swearing is in a matter of no moment but a baffling of his Ordinance 2. It should be Necessary that is a thing that without many Inconveniences cannot be in another way decided otherwise to put God to reveal his mind in an Extraordinary way when there is an Ordinary at hand is a tempting of God even as to leap over a Wall is while there is an ordinary passage to go thorow by 3. It should be with a due Respect to God acknowledging him to be the Decisor calling on his Name in the use of it and looking to him for the Decision as we see almost in all Lottings and even of those Heathens Jonah 1. 4. It should be gone about in the right manner 1. With Reverence as if we were to hear God pronounce the Sentence and speak his Mind as while Saul is a-taking the People stand before the Lord 1 Sam. 10. 19 22. 2. In the Faith that God guideth it and so without Anxiety and fear 3. In Singleness Committing it to Him even in Heart as well as in Appearance Abstaining from all Fraud or Tricks or any thing which may have influence as a second cause to mar or cast the Decision this were a high way of mocking God to put the Decision to Him and yet to endeavour to give the Answer our selves Lastly After the Lot there should be a reverend acknowledging of Gods Mind without fretting or grumbling and a chearful submitting to it as we see in all the Cases instanced in Scripture These Rules being observed we think that for dividing of Stations or Charges or of Portions which cannot be other-ways done without offence or prejudice Lots may be used Yet I would say these few things for Caution here 1. Ye should not in petty things use them when the matter is of no value at all or of very small value so that ye are indifferent how it falls out Or when it is not of that weight that ye would give an Oath in it but rather quit it and there would be here a Proportion kept ye should rather in such a Case hazard some Loss then put it to a Lot out of that Reverence ye owe to Gods Name All the Cases in Scripture are weighty In your Ordinary Merchandize I desire you to remember this 2. Ye should not fail to use your Reason and honest skill more in Sharings and Divisions for preventing of a Lot Folks sometimes betake themselves to these for case when yet their Reason rightly made use of might bring to a satisfying Decision God hath not given Reason to Man in vain or for nought when Reason then may do it essay it and forbear a Lot 3. Let it be in such a matter and so used as ye may seek God in it and in-call His Name by Prayer To lote in a thing that folks will not or dare not pray in agreeth not with Scripture examples nor with that tenderness which a Believer should have at such a time It should then be in a thing respecting a promise On the contrary we may see how men fail here 1. In weighty things by not keeping the right manner before the Lot in the time of it and after it is past when it endeth not strife 2. In Trivial things by making this too Customary so that folk use the Lot almost in every thing making that which is extraordinary to become ordinary contrary to the nature thereof It is an ultimate Judge and Decider even as an Oath is for ending all Controversies it is
great difference betwixt these two to say the seventh-day Sabbath which the Jews kept is moral and to say the fourâ—h Command is moral the one may be and is abolished because another is brought in its room The other to wit the Command may stand and doth stand because it tyeth morally to a seventh day but such a seventh day as the Lord should successively discover to be chosen by him and though the seventh be changed yet one of seven is still reserved 3. There is need to distinguish betwixt the moral substance of a Command and some ceremonial appendices belonging to it So the fourth Command might thea possibly have had something ceremonial in the seventh day or in the manner used of sanctifying that seventh day which now is gone as double Sacrifice c. or in its reasons whereby it is pressed as there is something peculiar to that People in the Preface to all the Commands as there was in the Sacraments of the old Law belonging to the second Command yet both a Sabbath-day and Sacraments may be and are very necessary and moral in the Church it is not then every thing hinging on this Command as proper to that administration and so but accidental to the sanctifying of a Sabbath that we plead for but this is it we plead for that the Command is as to its main scope matter and substance moral-positive and that it standeth as still binding and obliging unto us and cannot without sin be neglected or omitted it might be enough here to say that if this Command were never repealed in the substance of it noâ— did never exspire by any other thing succeeding in its place then it must needs be still binding for certainly it was once as obligatory-proclaimed by the Law-giver himself and was never since in its substance repealed nor is it exspired or found hurtfull in its nature but is as necessary now as then it is true the seventh day Sabbath is repealed by instituting and substituting the first day Sabbath or Lords day in its place but that doth rather qualifie the Command then repeal it for 1. It saith that a day â—s moral and necessary 2. It saith a day of seven is moral and necessary which is all we say and why necessary as agreeable to this Command no doubt whence we may Argue if the substance of this Command be kept even when the particular day is changed then is the Command moral which this very change confirmeth but the former is true as is clear in experience therefore it followeth that the Law stands unrepealed for its palpable that the day as to its number or frequency and duration with the manner of sanctifying of it belongs to the substance of the Commandment but what day as to its order first second or seventh doth not because the first cometh in immediately upon Religion Gods Honour and the good of Souls which the other doth not This Argument will stand good against all who acknowledge this Law to have been once given by God till they can evidence a repeal To speak somewhat more particularly to this the way we shal make out the morality of it is by considering 1. How the Scripture speaketh of it in general 2. How it speaketh of the Decalogue 3. How it speaketh of this Command in particular 4. By adducing some Scriptural Arguments for it As for the 1. To wit the Scriptures speaking of it in general we say If the Scripture speak as frequently in clearing the fourth Command or the Sabbath which is the morality of it and press it as seriously and that in reference to all times of the Church as it doth any other moral duty then for substance this Command is moral and perpetually binding for that seemeth to be the Character whereby most safely to conclude concerning a Command to consider how the Scripture speaketh of it but the Scripture doth as often mention and is as much and as serious in pressing of that Command and that in reference to all states of the Church as of any other Ergo c. We shall make out this by shewing 1. its frequency in mentioning of it 2. It s seriousness in pressing it 3. It s asserting of it as belonging to all times and states of the Church 1. Look through all the Scriptures and ye will find the sanctifying of a Sabbath mentioned as first Genes 2. beginneth with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Exod. 20. it is contained expressy in the Law and that by a particular and special Command in the first Table thereof and is often after repeated Exod. 31. and Levit. 23. v 3. where it is set down as the first feast before all the extraordinary ones which preference can be for no other reason but because of its perpetuity yea it is made a rule or pattern by which the extraordinary Sabbaths or Feasts in their sanctification are to be regulate again it is repeated Deut. 5. with the rest of the Commands and in the Historical part of Scripture as Nehemiah 9. 13. It is also mentioned in the Psalms the 92. Psalm being peculiarly intituled a Psalm or Song â—et the Sabbath day The Prophets again do not forget it see Isai 56 58. Jerem. 17. and Ezek. 20. 22. In the New Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Matth. 24. 20. Luke 23. 56. Acts 13. 14 15. 21. and 20. 7. in the Epistles as 1 Cor. 16. and in the Revel chap. 1. verse 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty 2. Consider how weightily seriously and pressingly the Scripture speaketh of â—t first it is spoken of Gen. 2. as backed with a reason 2. Through the Law the sanctification of it in particular is described 3. It is spoken of as a mercy and singular priviledge that God gave to his people Exod. 16. 19. Neb. 9 14. and Ezek. 〈◊〉 12 4 Many promises containing many blessings are made to the conscientious and right keepers of it Isa 56 58. 5. The breach of it is severely threatned and plagued Numb 15. Neb. 13. Jer. 17. and Ezek. 20. 6 Many examples of the Godly their care in keeping it are set down see Nehem. 13. Luk. 23. 56. Act. 20. 7. aâ—d Rev. 1. 10. 7. The duties of it are particularly set down as Heaâ—ing Praying Reading delighting in God works of mercy c. 8. It is in the Old Testament claimed by God as his own day not ours My Holy day Isa 58 13 and Nehem. 9. 14 it is acknowledged by the People to be His while they â—ay Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1 10. â—nd this is asserted also in this same Command where it is called the Sabbath of the Lord in opposition to or contradistinction from the other six dayes all which seemeth to
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 lawful Answ Yes for there is somewhat of it natural yea and sometimes it lawfully immixeth it self in duty as in zeal when God is dishonoured which was in Moses Exod. 32. And no doubt Indignation at wicked men in some cases is lawfulâ— and also required But carnal Anger is forbidden which 1. Is a desire of reveng where there hath no wrong been done to us 2. When the revenge desired is disproportioned to and greater then the wrong 3. When it is preposterousty desired without 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 humor 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 Chaper 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 usurie litigious wrangling violent compulsion raising and racking of Land or House-rents beyond the just valve 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 witholding 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 publickemen who are Magistrates and bear the Sword whom this Command doth not restrain from executing of Justice yet these may also sin in their passions and unjustly put forth their authority and be carnal in punishing 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 concurring circumstances Thus must shortly on this Command The Seventh Commandment 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 isi 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 lest 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 not 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 lasciâ—iousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same