which Christians are bound to observe therefore God considering their infirmity and incapacity to comply with higher injunctions did use as in the cases of Divorce Revenge and the like an indulgence toward them permitting them on the other days to do their pleasure as the Prophet speaks reserving onely this day for a punctual and solemn performance of the duties specified thus discourses that good Ancient in his Dialogue with the Jew However that this Law as to its circumstantial parts was not intended to oblige generally and perpetually we have a most forcible ground to suppose S. Paul himself his express discharging Christians from the observation thereof yea his earnest reprehension of some persons for rigorously insisting thereon deeming themselves and urging it upon others as a necessary duty to observe it his conjoining it with other Ceremonial Observances whose nature was meerly symbolical and whose design was to continue no longer than till the real substance of that which they represented came into full force and practice Let no man saith he to the Colossians judge you for meat or drink or upon account of a festival day or new moon or sabbath which things are the shadow of future things but the body is of Christ that is they did onely prefigure and presignifie the real substance intended and represented by them is somewhat in the Law and Doctrine of Christ which coming immediately to appear and to oblige that shadow vanisheth and ceaseth to have any regard due thereto again more sharply to the Galatians whom some Judaizing Dogmatists had reduced or were reducing to the practice of legal Rites under conceit of needfull obligation to them How saith he do ye return again to those weak and beggerly elements to which back again you are pleased to be enslaved ye observe days and months and years which words that they relate generally to the Jewish Festivals the context doth plainly enough shew and there is good reason to think that they chiefly respect the Sabbath we treat on for which probably these men had the greatest respect and zeal Again in the 14th to the Romans the same great Patron and Champion of Christian Liberty not obscurely declareth his mind that Christians of strength in judgment did regard no day above another but esteemed all days he excepteth none alike as to any special obligation grounded upon divine Law and Right in subordination to which Doctrine we may add that this appears with great evidence to have been the common opinion of the wisest and most orthodox Christians in the Primitive Church the most constant and strict adherents to Catholick Tradition who from the Apostles instruction best understood the purport and limits of the liberty purchased by Christ that this Law as it was not known or practised before Moses so it ceased to oblige after Christ being one of the shadows which the Evangelical light dispelled one of the burthens which this Law of liberty did take off us Now although upon these accompts we cannot press the strict observation of this Law in all its parts according to its literal and direct intention yet we may learn much of our duty much of God's will from it all God's laws spiritually and wisely understood did tend to the promoting of piety and vertue and abstracting from the special circumstances of that People to whom they were consigned may so far as our case is like theirs and wherein a common reason doth appear pass for fit patterns for us to imitate suggesting proper means of exercising nourishing encreasing those qualities in us and so from this Law we may learn these duties 1. That we should frequently call to mind and consider the great and glorious works of God performed for the general good of his creatures and specially for mankind The Creation of the World the Redemption of mankind the Nativity Passion Resurrection and Exaltation of our Lord and Saviour and the like no less now considerable to us both in respect of glory due to God and of benefit accruing to us then was the Creation formerly to the Jews 2. That we are bound to restrain our selves in the prosecution of worldly business not distracting our minds with care not exhausting our bodies with toil about them but allowing our mind convenient and seasonable freedom affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler entertainments and to pursue its higher interests 3. That we are obliged to use the same indulgence toward those whom divine providence hath disposed to be under our power care or governance to allow our children our subjects our servants a competent measure of rest and refreshment from their ordinary labours sufficient time and leisure undistractedly to serve God and quietly to mind their spiritual welfare we must so charitably tender their good as to permit and procure that their life may be easie and comfortable here and that also they may have means to obtain for themselves a happy immortality hereafter not being in these respects either harsh to their outward man or uncharitable to their souls 4. That we must no be unmercifull to any creature not onely abstaining from inflicting in wantonness of humour needless vexation upon them but also from wearying and grieving them too much for our emolument or convenience the advantage and preeminency bestowed upon us by God over them should be managed with moderation and clemency we should be gentle masters to them not cruel tyrants over them we should consider that God did make them as to help and serve us so to enjoy somewhat themselves of delight and satisfaction in their being which if we go to deprive them of rendring their condition intolerable and worse than if they had no being as we do abuse and injure them transgressing the bounds of our right over them so we encroach upon disappoint and wrong their maker and cannot therein but displease him doing thus is a point of injustice not enough considered by them who commit it they consider not how beastly they are themselves when they misuse poor beasts 5. We may hence farther learn that it is fit certain times should be allotted for the publick and solemn performance of the forenamed duties common reason prompteth that God upon whose protection and disposal the publick good depends should be publickly honoured and his benefits frequently acknowledged also that care should be taken in every society that all states of men should lead their lives in some competent degree of content that all objects of grievous pity should be removed from publick view also common sense will inform us that these things cannot effectually be executed without constituting definite periods of time and limiting circumstances according to which they shall be practised under publick inspection and censure And these dictates of ordinary prudence the divine wisedom hath ratified by his exemplary order the which in cases wherein he hath not interposed his direct authority by way of
let him do what seemeth him good with Hezekiah Good is the word of the Lord which thou hast spoken with David Behold here I am let him do to me as seemeth good to him with Job Shall we receive good at the hand of God and shall we not receive evil and The Lord gave and the Lord hath taken away blessed be the name of the Lord Yea it were well if we could after the Heathen Philosopher upon all occasions with our hearts say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will have it so so let be if we could observe those rules and precepts which even the Philosophers so much inculcate to commit all our affairs to God to love and embrace hugg all events to follow and to accompany God to yield deliver and resign our selves up to him Deo se praebere dedere tradere c. and the like Give us this day our daily bread I shall not stand to criticise upon the hard word here used translated daily I onely say that of two senses offering themselves both are probable and by good authority countenanced both are proper and sutable to the matter or nature of the thing according to one we pray for the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the time to come or of that future life which it shall please God to allow us according to the other we request bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is necessary for our being and the preservation of our lives joining both together which is more sure and safe we pray for a competent provision toward the maintenance of our life hereafter during our appointed time that for the sense upon the Petition it self we observe 1. That after we have rendred our due tribute of praise and respect unto God we are allowed and directed to request of him good things for our selves beginning as nature prompteth with the preservation of our beings and lives whereby we become capable of receiving and enjoying other good things 2. By doing which we also do imply the sense we have of our total dependence upon God avowing our selves to subsist by his care and bounty disclaiming consequently all confidence in any other means to maintain or support us in any store we have laid up or estate we pretend to in any contrivance or industry we can use in any succour of friends or relations for that notwithstanding all these we do need our daily bread to be dealt to us by God and must continually beg it as a gift from his hands 3. We are by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day taught our duty signifying withall our performance thereof of being willing continually to rely upon God not affecting to ever be so much before hand as not to need God's constant assistance we ask not that God would give us at once what may serve us for ever and may put us out of any fear to want hereafter we ask not for that which may suffice for a long time for many years many months many days but that God would give us to day or rather day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is expressed in S. Luke that is that he would continually dispense to us what is needfull for us we should not therefore desire to have an estate settled upon us to live by our selves or on our own incomes to be set out of God's house or immediate protection and care this in it self cannot be for God cannot alienate his goods from himself nor can we subsist out of his hand nor must we desire it should be 't is a part of Atheism of Infidelity of Heathenish profaneness and folly to desire it these things saith our Lord do the Gentiles seek that is they are covetous of wealth and carefull for provisions to live without dependence upon God but we must esteem God's providence our surest estate God's bounty our best treasure God's fatherly care our most certain and most comfortable support casting all our care on him as being assured that he careth for us will not leave nor forsake us will not withhold what is necessary for our comfortable sustenance 4. It is here intimated how sober and moderate our appetites should be in regard both to the quality and quantity of the things we use we are directed to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome says necessary food not luxurious plenty or delicacy it is bread the most simple homely and common diet that is such accommodations as are necessary to maintain our lives and satisfie our natural desires not superfluities serving to please our wanton appetites or humour our curious fancies 't is not variety daintiness elegancy or splendour we should affect to enjoy but be content to have our necessities supplied with the coursest diet and the meanest apparel if our condition requireth it or God's providence in an honest way allotteth no other to us we may soberly and thankfully enjoy what God sends but we should not presume to ask for or desire other than this And for the measure we learn to ask onely for so much as shall be fit to maintain us not for rich or plentifull store not for full barns or for heaps of treasure not for wherewith to glut or pamper our selves but for daily bread a moderate provision then to be dealt to us when we need it It follows And forgive us our trespasses as we forgive them that trespass against us our trespasses 't is our debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Matthew our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Luke and they who trespass against us are in both Evangelists called our debtors for he that injures another is obnoxious and in debt to him owing him satisfaction either by making reparation or undergoing punishment After the preservation of our beings the foundation of enjoying other good things our first care we see ought to be concerning the welfare of our better part and state which chiefly consists in the terms whereon we stand toward God upon whose favour all our happiness dependeth and from whose displeasure all our misery must proceed since therefore we all do stand obnoxious to God's wrath and justice having omitted many duties which we own to him having committed manifold offences against him it is therefore most expedient that we first endeavour to get him reconciled to us by the forgiveness of our debts and offences concerning which remission upon what account it is necessary upon what terms it is granted by what means it is obtained in what manner it is dispensed by God I have otherwhere touched and it is not seasonable now farther to insist thereon onely it may be pertinent here to observe 1. That this being the first of Petitions formally such and purely spiritual we are hereby admonished to lay the foundation of our devotions in humility that we are obliged before we presume
thee Even so to thee God the Father God the Son and God the Holy Ghost be for ever ascribed all glory and praise Amen AN EXPOSITION OF The Decalogue ALthough this Systeme of Precepts may seem to have been in its design rather political than moral to regard publick and external rather than private and interiour action that great branch of morality which respecteth our selves in our private retirements or in our particular conversation Sobriety of mind and manners being scarce touched herein at least not openly and plainly expressed as also devotion toward God in any of its kinds of praise thanksgiving confession of sin prayer and intercession that great part of natural Religion being not explicitly and positively injoined Although also as by the introduction thereto and some passages therein especially as it is delivered in Deuteronomy may appear it seemeth particularly to concern the Jewish Nation a People called and chosen by God out of all Nations to be governed in a more special and immediate manner by God himself obliged to him by peculiar benefits and favours designed by him to a separate manner of living being also perhaps in temper and disposition as well as in condition and circumstances of life different from other People whence Laws convenient or in a manner necessary for them might not so well sute to all others upon which accompts as other of their Laws so perchance some passages in this notable part of them may not unreasonably be deemed peculiarly to concern them Although however this Systeme doth more directly and immediately oblige that People all being formally and in style of Law directed onely to them promulged in their ears expressed in their language inserted into the body of their Laws as a principal member of them it being also expresly called a Covenant with that People He declared unto you says the text his covenant which he commanded you to perform even ten commandments and accordingly was reposed in the Ark hence it seems named the Ark of the Covenant the which when all Nations should be converted to God and admitted into the Church was as the Prophet Jeremy foretold to be utterly discarded and laid aside In those days saith God in him they shall say no more the Ark of the Covenant of the Lord neither shall it come to mind neither shall they remember it neither shall they visit it neither shall that be done any more Hence although some passages herein according to their primary strict and literal meaning might never have been intended universally and perpetually to oblige Yet notwithstanding these exceptions if we consider 1. The manner of its delivery with what extraordinary solemnity it was proclaimed how it was dictated immediately from God's own mouth and written with his finger on 2. The matter of it containing the prime dictates of natural reason the chief rules of piety toward God and equity toward our neighbour whence those elogies conferr'd on it in Nehemiah Thou camest also down upon mount Sinai and gavest them right judgments and true laws good statutes and commandments and by Saint Paul The law is holy the commandment holy just and good for that commendation doth I suppose especially respect this part of the Jewish Law out of which he takes his instance Thou shalt not covet if we also consider 3. The end and design of these Precepts which was to ground them in true notions of Religion and to dispose them to the practice of righteousness to render them loyal and acceptable subjects to God to promote God's glory and their own good which being expressed in general concerning their Law doth more especially agree to this Systeme being as the base and platform the heart and quintessence of all their other Laws the which seem added as superstructures on it or fences thereof 4. If we also consider that our Saviour did not derogate from this Law but declared his intention onely to expound it or to ampliate and extend it they are the words of Tertullian and Irenaeus and how the Apostles do sometimes allege some passages in it as retaining some authority and force to oblige 5. Considering also farther that there is no commandment herein howsoever according to its immediate and direct sense seeming peculiar to that People which may not in a larger or in a mysterious and spiritual meaning which at least may not according to good analogy or parity of reason concern us obliging us if not by direct authority in punctual manner to the very same thing yet as a signification of God's pleasure and approbation to somewhat answerable and like thereto 6. Lastly If we consider that all or the greatest part of the main duties concerning us are either plainly expressed or closely insinuated in them or may at least be conveniently reduced to them our Saviour himself having gone before directing us in the matter and manner of doing it Considering I say these things we have no small reason to yield great veneration to this ancient Systeme of Precepts and to acknowledge the great use thereof in order to the guidance of our life and practice we accordingly shall so descant thereon as by considering the main drift intrinsick reason and spiritual intention of each particular to reduce the chief Precepts of Christian Doctrine which oblige us thereto Premising thus much I address my discourse to the particulars omitting all controverted niceties concerning the division thereof and all circumstantial questions touching onely such things as shall appear substantial and usefull God spake all these words saying This is a title or superscription like the Par de le Roy by the King at the head of a Proclamation declaring from whom and in what manner that which follows doth come and therefore implying what it is and how it should be received God spake It comes from God as Authour and that most immediately as it were from his own mouth and hath consequently the nature and force of a Law obliging to highest regard and obedience as that which proceedeth from the most sovereign unquestionable and uncontrollable authority which is promulged in a way most evident and most direct every signification of God's purpose or pleasure is usually called God's Word for God as the Apostle says in divers kinds and manners did speak unto the Fathers and to every such Word our ear should be attentive our heart should be submissive our hand should be obedient but especially they should be so when God himself immediately declares his mind and will as he did notoriously in this case by a great voice distinctly audible and intelligible miraculously formed by himself Behold say the People the Lord our God hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire we have seen this day that God doth talk with man and he liveth and if whatever is in God's name by message of Angels by inspiration of
men or by any other ways revealed must be entertained with all submiss respect what regard is due to that Word which God is pleased not by his Ministers and instruments but himself in person as it were to pronounce These words that is these speeches or sentences for so a Word in Scripture style signifieth or these things and matters for the Hebrew word debarim as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both words and things they are several times in the Pentateuch called the ten words or ten things whence the Systeme of them is named the Decalogue All these words all without distinction or exception did proceed from the same authority and in the same manner and all therefore do require the like regard and observance to be yielded to them I am the Lord or I am Jehovah thy God which brought thee out of the land of Egypt These words are by some taken for a Precept injoining the acknowledgment and acceptance of God answerable to what is here implyed and consequently all the positive duties of Religion deducible hence but we see the style is declarative and assertive not directly imperative and so it may pass rather as a Preface farther enforcing obligation to obedience wherein are expressed or intimated the chief reasons upon which it is grounded every word containing in it somewhat of remarkable emphasis I am Jehovah or that very same God who under this appellation discovered my self to thy forefathers who enacted a special Covenant with them who received homage worship and engagements to service from them who promised especial protection and favour to them and to their seed that Jehovah who indeed am what this name importeth the onely true and real God eternal independent and indefectible in essence true and infallible in word constant and immutable in purpose firm and faithfull in performance of whatever I promise or threaten that same Jehovah I am to whose words therefore upon all accompts of reason of duty of interest thou particularly dost owe most submissive attention and obedience Thy God that supereminent being and power to whom thou peculiarly dost owe worship and honour love and affection duty and service who although he be indeed the Lord of all the World yet beareth a special relation unto thee as having chosen and avouched thee to be a special People to himself above all the People that are upon the face of the earth having promised thee to make thee high above all Nations which he hath made in praise and in name and in honour and having by many signal demonstrations of favour and mercy confirmed to thee the performance of his covenant and promise thou also reciprocally having avowed me to be thy God to walk in my ways to keep my statutes my commandments my judgments and to hearken to my voice Who brought thee out of the land of Egypt out of the house of bondage This is a particular and most remarkable instance by which it appeareth what God it is that doth thus impose law upon them and how they are obliged to entertain it that God it is who in pursuance of his singular favour toward thee and of his Covenant made with thee hath particularly obliged thee by so eminent a benefit in a manner so full of wonder in it self so full of grace toward thee delivering thee from saddest oppression and slavery bringing thee into a desirable state of present liberty and of sure tendency not otherwise than by thy fault to be frustrated toward enjoyment of rest of plenty of all joy and comfort in the promised Land declaring hereby as his glorious and divine perfections of wisedom and power so his exceeding goodness toward thee his faithfull care over thee his readiness and sufficiency in all thy needs and exigencies to protect preserve and deliver thee I then being such Jehovah the onely true God thy God by particular engagement and endearment thy gracious and bountifull benefactour not in will onely but in deed do thus propound my will unto thee and upon all accompts of general and special duty of reason of justice of gratitude require thy regard and observance of what follows Now what God in a direct and literal sense thus speaketh to the Jewish People may according to likeness of case and parity of reason especially in a mystical and spiritual way upon more considerable and effectual accompts be applied unto us The Lord Jehovah is such no less to us than to them He is the same yesterday to day and for ever to him as to the onely true eternal and Almighty God the essential Authour Lord and Governour of all things our highest respect and observance are due He also in a stricter relation founded on higher grounds is our God having chosen us and consecrated us more especially to himself having received us into a closer confederacy a new and better covenant as the Apostle calls it established upon better promises having obliged us by granting nobler privileges and dispensing more excellent benefits to us who likewise hath brought us up out of a spiritual Egypt and state of infinitely more wretched bondage hath rescued us from the tyrannical dominion of Satan a far more intolerably cruel and hard Master than any Pharaoh hath freed us from serving sin in our souls and bodies a far harder service than making bricks or any bodily toil can be who hath conducted us in the way and conferr'd on us an assured hope if we be not wanting to our selves and our duty of entring into the heavenly Canaan a place of perfect rest and unconceivable bliss who as S. Paul expresseth it hath delivered us from the power of darkness and translated us into the kingdom of his most beloved Son who therefore here according to spiritual intent may be understood to speak in a higher strain to us justly exacting a more punctual and accurate obedience to his commandments But so much for that part which seems introductory I. Commandment Thou shalt have no other God's before me 'T is in the Hebrew there shall be to thee no other Gods or no strange Gods for alii some render it some alieni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al-panai to my face or at my face that is in comparison or competition with me so as to be confronted to me or together and in consort with me I am He saith God otherwhere and there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immadhi with me or beside me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it and so the phrase commonly importeth as in that saying of the Scribe answering to this There is one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no other God beside him but we need not criticize on the words the sense being plain as containing a prohibition of assuming any other into partnership with the one true God acknowledging in mind or in outward expression any other for God The Precept as most of the rest