and perpetually-binding rule of life and manners that short summary and abridgment of all calle â—-for duties and forbidden sins whatever Socinians with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a wo â—ful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith a righteousness of Works may be established by their alledged Supplements and Amendments of and Additaments to it to be made in the New Testament and Papists by their v â—inly boasted-of Works of Super-erogation and Counsels of Perfection whereby they would have the Law out-done by doing more than it requireth audaciou â—ly averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own singer on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spok â—sman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this â—ave us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the d â—cl â—nsion of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God â—â— first appointed words to be the external signs of the â—â—â—â—rnal â—concep â—â—â—â—s of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are ob â—â—ged to do so affect to multiply words if not without knowl â—dg yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficien â—ly serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our s â—lves in wandring through the wast Wilderness of the unn â—c â—ssary and superfluous remainder of them And this doth usher in or rather is ushered in by an other piece of neighbour vanity whereby men wearing of wonted and long-worn words though sufficiently significant grow fond upon novel new-coyn'd and never before heard of ones stretching their wit if superfluity of words though both new and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but new words whereby often old plain and obvious matters are intricated and obscured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the institut â—r of them will call to an account neither are they satisfied with such curiosity in coarser and more comm â—n matters but this Alien and Forraign yea even Romantick and wanton stile of language is introduced into and male-partly obtruded upon Theologicks and most sublimely spiritual purposes whether discou â—sed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contempt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nauseating the form of simple and sound words are ready to hiss and how â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity as un â—it to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and g â—udic attire with this Comaedians Coat dressed up with the Feathers of Arrogant humane Eloque â—ce and be-aa â—b â—d with this Rethorick and affectedly-belaboured Elegancy of speech which our truly manly and magnanimous Christian Author did undervalew And no great wonder since even the Heathen moral Philosopher Seneca did look at it as scarce worthy of a man for writing to his Lucillius he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young me â— w â—ll trimmed and frizled who seem as they were newly com â—â—â—â—t of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertu â—â—â— man speaketh more remisly â—ut more securely and whatever he sa â—t â— hath more con â—idence in it th â—n curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sort nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all in â—icing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none effect and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to spea â— in the Demonstration of the Spirit and of power wherein the Kingdom of God consisteth and not in words if that great Apostle were now Preaching he would probably be looked at by such wordy and wise heads as but a we â—k man and of rude and contemp â—ible speech as he was by the big-talking Doctors of the Church of Corinth â— if not a mere Babler as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be â—ost excellent being the Spiritual Holy Just and good Law the Royal Law binding us to the Obedience of God our King the Law which Jesus Christ came not to destroy but to ful â—il whereof he is the end for Righteousness to every one that believeth which doth as a School-master lead to Him by discovering the holy nature and will of God and mens duty to
God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the People of God Jer. 50.4 5. 7. There should be Ingaging in the Lively Exercise of Faith drawing Strength from Jesus Christ according to His own promise and of our selves to make use of him for that end Yea that should be Laid for the Foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called-for and ingaged into Duties â—or the Future See a frame of Spirit â—it for Covenanting when seriously and suitably gone about Jer. 50.4.5 Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30.2 3. Vowing is called the Binding of a Man's Soul And Psal. 36.12 it 's said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In Moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a twofold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joine our Approbation or Consent unto that whereby as by a positive Superadded Voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it than before and that Command will have a deeper Impression and a more weight on him to perswade him to do and to challenge him when he hath omitted than before Again in things that are meerly Accessaries to a Religious end as Extrinsick Means for Instance Fasting Staying at Home Vowing c. never maketh the doing of these of themselves to be Acts of Religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our Common and Ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in thoughts within or expressed in Prayer I suppose it doth not a little concern all of you to know how they bind and when they are broken We Answer 1. That All these are binding and still accounted so Psal. 119.106 Psal. 67. is not to be doubted yea binding in an Eminent Degree as being made To God and not only Before Him The Nature of the thing and our consent also bindeth For 1. If interposing the Name of God to men doth bind much more to God 2. If a Promise solemnly ratifyed bind to men much more to God Hence 3. Our Obligations in Baptism and the Lords Supper receive Strength and Conviction against us from the Covenant which we solemnly Ratifie and renew with God therein and that before the World And our Breach of these Vows is charged on us by the Lord as an open Breach of his Covenant the Obligation whereof is pleaded from them Genesis 17. ver 10. and 14. and else-where 2. Yet do they not bind absolutely as the Duty lyeth upon us and as we should aim at it for though we be bound by the Law to be perfectly Holy and without sin yet doth not a Vow so tye us or that Obligation is not from our Vow but from the Law because our Vow is to be understood 1. With Respect to our Nature now Corrupt and sinful and therefore to Vow Absolutely to be without Sin or absolutely to abstain from it is injurious and impossible 2. With respect to our aim and desire 3. With respect to our not Approving or Dis-approving our selves in any thing wherein we come short 4. In respect of the Obligation to endeavour it which is Alway and by all suitable means to presse at it and to leave nothing undone which may further it So then 1. They do not bind Absolutely or Simply but Respectively 2. Not as to the Victory but as to the Wrestling and Fighting for Victory 3. Not as to the Event but as to the Means which are in our Power and therefore some plead That they had not broken Covenant though they had Sins Psal. 44.17 3. Though they bind not Simply or Absolutely and are not therefore to be so taken or understood yet they tye Absolutely 1. To the main of having God ours in Christ. 2. In other things thus 1. They tye us to live in no known Sin especially Outward Sins and to delight in none 2. To omit no Known Duty but to essay the doing of it 3. As to the Manner to essay it seriously so that though a man cannot swear that he shall â—ave no Corruption in him while he is upon Earth Yet in so far he may As 1. Not to approve of it 2. To leave no means unessayed consisting in his Knowledge that may help to mortifie it 3. Seriously and in good Earnest to be aiming at the Mortification of it in the Use of these And so this Tye of a Vow is 1. As far as in us lyeth 2. As Universal as the Duty is 3. Constant and always binding 4. When it 's taken on we should not let it lye on to say so till the Sun go down but endeavour that we may be free of it it bindeth us to quit Sin as well as to eschew it It reaches not all Infirmities to make them Breaches but known Sins or the least sins stuck to 3. Concerning these Vows we say That the Breach of them is a very great Sin and doth much more aggravate Sin where it is than where it is not So that the Sins of Christians against Baptism Communions Oaths in Covenants Secret Ingagements Resolutions and Promises to God are much greater than the Sins of others Hence the Lord chargeth Israel with Covenant-Breaking by vertue of their Circumcision which they had received as a Seal thereof and aggravateth all their Sins by that and looketh on them in that Respect as singularly sinful Deut. 29.24 Jer. 22.8 c. which could not so well be if there were not some Peculiarity in that Obligation Our Baptism doubtless is no less binding unto us nor the Breach of our Baptismal Vows less sinful Col. 2.11
Law and obedience thereto lye on Christians and be called for from them yet it is not laid on them as a Covenant of Works or that by which they are to seek or expect Justification no but on the contrary to overturn self-righteousness by this D â—ct â—ine which manifesteth sin and of it self worketh wrath which is also clear in that he is here called Our God which he cannot be to sinners but by Grace And also it appears from the Lords owning of this sinful people a â— his and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ and from his adding the Law on Mount Sinai as a help to the Covenant made with Abraham Gen. 17. which was a Covenant of Grace and was never altered as to its substance in which the people of Israel as his S â—ed was comprehended therefore it appears that this was never the Lords intent in covenanting thus with his people that they should expect righteousness and life by the adjoyned Law but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual So then though we be bound to obey the Law we are not to seek righteousness or life by the duties therein enjoyned The third Conclusion is that both Ministers in preaching and people in practising of this Law would carry with subordination to Christ and that the duties called for here are to be performed as a part of the Covenant of Grace and of the obligation that lyeth upon us thereby and so all our obedience to God ought still to run in that Channel If we ask how these two differ to wit the performing the duties of the Law as running in the Channel of the Covenant of Grace and the performing of them as running in the Channel of the Covenant of Works or how we are to go about the duties of the Law with subordination to Christ and his Grace â— answer they differ in these four things which shew that these duties are not only to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1 They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our r â—spect to him who hath provided these freely for us that we should not r â—st in duties which are engraven on these Covenant-Blessings 2 They differ in the Principle by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the s â—cond Covenant 2 Cor. 7.1 3 They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perf â—ct Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only they are sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Eph. 1.4 4 They differ in respect of the motive from which they proceed for the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties nor is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of B â—ndage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consist â—nt with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1 We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more than 1. To direct 2. To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void through Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatnings adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first distinction betwixt the Law and the Covenant of Works 2 Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Pr â—face Promises Sacrifices c. in the first sense th â—y are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propound it as the righteousness they were to relye on but his scope is to put them to a Mediator by revealing sin through the Law Rom. 10.3 In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Beli â—vers now but differing in its Administration 3 Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contrary to the Lords mind In the first sense it was a Covenant of Grace in the second it turn â—d to be a
these Rules â— we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
Piety Acts 7.2 or for their worldly means and outward estate as Joseph was Gen. 45.8 or for their age and the reverence due to them on that account 2 Kings 2.12 in a word any sort of em â—nencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mo â—her is added Answ. 1. Because although the mother be not so qual â—fied for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1 Cor. 12. v. 22 23 and 24. the excellent attemperation of Gods wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother than to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19.3 Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov. 23.22 and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ. These reasons are obvious from the scope It is 1. to shew that the duties of this Command are mutual amongst all relations it giveth Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is not so binding of the Conscience by Nature's light So much for the Object of this Duty The Duty itself here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expressions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Im â—ge or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12.10 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13.17 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles. 10.20 6. It comprehendeth a holy fear and awe that should be joyned with it Lev. 19.3 Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet. 3.6 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2.9 saluting c. Col. 4.15 3 In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6.1 is dravvn from this Command vvhich presseth obedience upon men according to their relations 4. In our means communicating thereof vvhen it is called for so tribute to vvhom tribute is due Rom 13.7 and double honour to the Elders that rule vvell 1 Tim. 5.17 according to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3.9 5. In our Prayers for them 2. Tim. 2.1 6. In covering their infirmities Gen. 9.21 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alvvayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme F â—ther and all our re â—pect to under-fathers of the flesh is to be subordin â—te to the Father of Spirits Heb. 12 9. so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true Acts 4.19 It is better to obey God then man m â—n is only to be obeyed in the Lord Ephes 6 1. And thus refusing to comply vvith unjust comman â—s i â— not d â—â—obedience to Parents but high obedience to God the re â—usal being conveyed respectfully and after the due m â—nner Again the branches of this Command
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
changed from the Seventh day to the first proved not derogatory from the 4 Commandment 255 2 That it was Convenient that the day should be changed proved 256 3 That the change should be to the first day of the week proved most convenient 260 4 That the Seventh-day-Sabbath was actually changed to the first day proved 262 to 271 5 That this Change is not by Humane but Divine Institution proved 271 to 275 6 That this change was made by Christ from the very day of his Resurrection proved to be probable 275 How the Lord did Sanctifie the Sabbath and we ought to sanctifie it 276 What works are Lawfull on the Lords day 277 279 Eight Caveats for preventing the Abuse of what liberty God allows on that day 280 281 What is meant by a Sabbath days journey 278 What resting on the Sabbath imports and from what we must rest 282 283 284 That we are equally oblidged to the sanctification of the Sabbath as they were of old 285 An Objection answered 286 Wherein the peculiar holiness required on the Lords day consists 287 288 289 What preparation is necessary for the Sabbath 290 Particular directions for Sanctifying the Lords Day from morning to evening 291 292 293 What 's to be done when the Sabbath is over 294 How the Lord Blesses the Sabbath 299 Why he has set a part a day to himself 300 How Magistrates are by the letter of the 4 command oblidged to take care that the Sabbath be observed by all that are under them 296 298 Six aggravations of the Sin of Sabbath-breaking 301 302 In what sense Sabbath-breaking is a greater sin then the breach of any command in the second table 303 Several wayes whereby the Sabbath is prophaned 304 305 Some Directions for preventing this sin 306 Sacraments the right administration of them required in the 2 command 85 Eight observations â— Concerning the Sacraments in general 85 86 87 Five ends and uses of the Sacraments 87 88 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 88 89 How we sin by laying too much weight on the Sacraments ten several failings instanced in 92 How we sin in undervaluing of of them seventeen wayes enumerated 93 How we sin in not receiving the Lords-Supper 97 Many ordinary failings before the participation of this ordinance enumerated 98 Many sins on the receiving of the Lords-Supper instanced 99 100 Many sins after partaking of this ordinance instanced 101 102 Whether the admission of scandalous persons does pollute the ordinance 102 to 108 Sins forbidden in the 1 command 30 39 40 41 How we may find out the sins against the 1 command 42 43 Sins forbidden in the 2 command 70 71 72 Sleep whether we may not Contract the guilt of sin when Sleeping Answered affirmatively 19 The difference between the case of Sleeping-men and mad-men 19 20 Seven arguments to prove the affirmative answer to the question 21 22 23 24 Swear see Oath Superstition see omens and observations superiours why called Fathers and Mothers 314 T TAbles of the Division of the Moral Law into two Tables 7 8 Three observations on the Connexion of the two Tables 310 Four Scriptures that help to understand the second table 311 Temperance in eating and drinking stands not in an indivisible point 377 See drunkenness Theft what that forbidden in the 8 Command is with the several sorts of it 396 Four sorts of theft more strictly taken 401 Twenty five wayes of stealing or wronging the goods of others 404 to 410 How men sin against the 8 Command in reference to their own goods 411 Whether theft ought to be punished with death 427 Threatnings why annexed to some Commands and not to others 27 What the meaning of the threatning annexed to the 2 command 114 115 How the threatning annexed to the 3 command is to be understood 179 See punishment Trading the lawfulness of it and how to be managed 417 Some general rules for right buying and selling 41 â— W WOrd the right hearing of it required in the 2 Command â—5 How many wayes we sin before the hearing of the word ibid. Many sins while hearing the word instanced 76 77 Many instances of sin after the hearing of the word 77 78 How a word of Scripture may be superstitiously abused 177 Worship of God the difference between that enjoyned in the 1 command from what is enjoyned in the 2 command 52 53 Worship of Images among the heathen two-fold 58 Some distinctions of divine worship 59 How religious worship differeth from evil or politick ibid. Worshiping of God by Images proved unlawfull 61 The heathens way of worshiping Images Considered ibid. The place Deut 12.31 considered 62 The Israelites worshipping the Calf in the wilderness Mica's Image Jeroboams Calfs the high Places in Juda Considered 62 63 64 That such a way of worshiping God is forbidden in the 2 Command proved by five arguments 67 Exceptions answered ibid. Will-worship prohibited in the â— Command 72 See more in Idolatry Images Onbelief how â— breach of the 1 command 47 Vsury how forbidden 428 All gain by Lending of Mony neither contrary to equity nor charity ibid. Six considerations for clearing this 429 431 On what grounds Vsury might be forbidden peculiarly to the Israelites 430 Several inconveniences that follow the asserting the unlawfulness of all profit by lent-mony 432 Whether one that lends Mony may contract for so much gain 433 Some Cautions to prevent abuses in this 434 Vowes not only lawfull but in some cases necessary proved 144 In what cases and what things lawful and how to be gone about 145 146 How they bind in moral duties and how in accessory helps to duties 147 How and in what respects Vowes against sin and for holiness at baptisme or other occasions bind 147 148 How the breach of them aggravats si â— 149 Whether these aggravations render it more eligible not to Vow at all 150 Whether the Simple omission of duty be a lesser sin then the doing Contrary to our Vow 150 151 Whether one under Conviction of failing in performing Vowes can keep up his peace 151 152 How we may be helped to perform our Vowes to the Lord 152 153 ERRATA Reader Please to take Notice that there are two Marginal Notes of the Publishers thorow the Printers inadvertency slipt into the Body of the Book the one is PAge 3. line 2. the other is p. 333. l. 2 Some other Mistakes the Judicious Reader will easily correct as in p. 75. l. 3. trust for tryst i. e to meet p. 253. l. 3. trusted for trysted and elsewhere p. 231. l. 9. private for family p. 234. as for has p. 287. l. 2. needless by for needl â—sly p. 289. l. 7. e â—ealting for exulting p. 30 â— l. 23. statutes for statu â—s p. 320. l. 7. mediate for immediate idem p. 344. l. 6. p. 341 l. 5. dead for dear p. 358 l. 19. walking for waking p. 382.
the exercise of the duties enjoyned negatives again oblige both semper ad semper th â—t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r â—ading and hearing c. So in the fourth Commandment we are r â—quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d â—ties but we are not to be and should not be always exercised in these duties for we must abound in other duti â—s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th â— difference is this bec â—use in affi â—mative â— we are not always tyed to the a â—â—s of Duties and Graces but to the Disposition and H â—bit Habits are a Spiritual Quality a Vis or Pow â—r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r â—quired tends to God â— glory unto which every thing should be done as 1 Cor. â—0 31 and when the omission of the duty may disho â—our hir â— 2 When it tends to others edification and omitting will some way stumbl â— and offend 3 When some speci â—l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h â—ve it and some indigent person offers whose necessity calls for it Gal. â— 10 So when secrecy for prayer is offered and no other more â—ecessary duty at that time is called for which we are to watch unto C â—l â— 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec â—pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs â—rved as a Copy and Patern 5 When they have not such inconveniences with them as cross â—nd hinder other Moral duties of Edification love c. for if th â—y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not â—â—y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o â— Negatives tying ad s â—mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 â—6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of â—lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the
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
peace and say in a Gospel-sense We have not turned back from thee nor dealt falsely in thy Covenant as it is Psal. 44.17 18. which certainly implyeth not absolute holiness or exact performance of all the Articles of the Covenant but that 1. In the great and main Articles they were honest and did not put another God in his room to provoke him to Jealousie 2. That they intended truly the keeping of all and said nothing by their profession or engagements which they minded not to perform 3. That they had some testimony as to what was past that they had in some measure walked according to their engagements and had left nothing undone at least willingly and with approbation of themselves therein that might have furthered them in keeping Covenant but had stuck to Him in doing and suffering honestly a man sincerely and in the strength of grace studying this may attain to such a testimony from his own Conscience and to a good measure of peace yea a man that may have quietness in his performing duty upon the account of other tyes without engaging may also come to have quietness in his engaging to it If then there be a necessity to engage it may be asked How peace may be attained in it and how we may be helped to perform Answ. 1. We should endeavour to be clear and quiet as to the soundness of our by-past engagements and of these we presently enter in as to the motives grounds ends and manner of engaging that all be right there 2. If any thing be seen to be wrong it should be taken with and mended that we use not Vows mainly to put by a challenge for the time without any more of it 3. Ye should seriously mind these directions 1. Forget not your Vows and Engagements be minding them often and thinking of them so as they may never be forgotten Jer. 50.4 5. 2. Defer not to pay them Eccles. 5.4 Deut. 23.21 Delays make the impression of the weight of the Vow and of the dread of Him to whom it is made much to wear out and taking liberty to be slack in paying of it for but for this once or for a little while is a direct breach of it self and maketh way for more 3. Keep in mind and entertain such a frame of spirit as ye were in when they were at first made such humility tenderness awe of God c. We often alasse take on Vows in a good frame to be on the matter a sort of excuse for us in letting such a frame go or at least to ease us a little for the time as if engaging were performance which is not the least part of the deceit of our hearts 4. The performance of the thing would be followed as it is undertaken to wit in the strength of grace and by virtue of life derived from Jesus Christ quickning and strengthening us both as promising and performing 5. We should be often considering the fearfulness of the sin of Breaking and examining our selves about our keeping of them making breaches that are particularly observed the matter of confession to God and of serious repentance before him If we would suffer these things to sink down deep in us as in the sight of God this no doubt would make them have a quite other impression 6. We should still keep the knot fast and if one promise or resolution seem to be loosed we should forthwith cast another or if one obligation given seem to be weakned we should give another that there may be still some obligation standing over our heads and following engagements not formally but soberly and seriously renewed may be made use of to bind on the former upon us and to make th â—m more effectual so say they Jer. 50.4 5. going and weeping as they go Come let us joyn our selves unto the Lord in a perpetual Covenant 〈◊〉 to be forgotten This is to be understood mostly if not only of private engagements as for publick solemn Oaths and Covenants we neither find in Scripture that they have been frequent but on some great and very grave occasion neither could they well be so great multitudes engaging in them without diminishing from the weight of them and so without wronging of God's Name 7. We should by no means suffer breaches though never so small to lie long on but should get us to the Fountain with them as foul and loathsome lest they bring on more and greater Now then try Perjury and breach of Vows and Oaths to God 1. In Baptism which extendeth to engage professing Believers to the mortification of sin and to the study of holiness as to both Tables of the Law and to a conversation as becometh the Gospel 2. In and at Communions where the same Covenant is Sealed 3. In your Oaths solemnly taken in Covenants 4. In your more private engagements to God and for him to others Beside these which are common some come under particular Oaths and Engagements by vertue of their stations as Ministers Elders Magistrates for the faithful discharge of their respective duties some by their Relations Office and Place as Husbands and Wives each to other as Parents in reference to their Children to bring them up in the nurture and admonition of the Lord and in his fear some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations Trades c. And some on more particular occasions have come under engagements O look well what you do and have done there will I fear many be found Perjured I do not here speak of every particular infirmity but certainly there is sin against God and Perjury before him which cannot easily if at all be interpreted so with men in which respect Mal. 2. the Lord condemned putting away an innocent Wife even though it seemed to have a permission by Law in these things when men do not what they may do or if there be yet more in their power than is done or if the obligation of the Oath on them awe them not or weight them not it cannot but be a prophaning of the Lords Oath Many alasse according to their several relations and stations are found guilty here who have little or no awe of God on them in these things In sum This Command is broken these three ways in reference to such engagements 1. In shunning to make them when we are called to it 2. In not making them rightly 3. In not performing of them when made and it bindeth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity 2. To eschew all known sinful deeds as Swearing and what may be inductive to it Drunkenness unlawful Gaming needless Contentions c. 3. To do all outward duties as to Read Hear Pray c. 4. To do them as seriously as we may 5. Not to lye in any seen or known sin here forbidden nor to delay Repentance though for never so little a while it
be no material or Typical Temple because of the Moral things there being expressed and Prophesied of under the names of the Old-Levitical-Services yet could not a Warrant be inferr'd from them for these and that Jure Divino if the things were not Morally to bind which were so signified Hence I argue if the Sanctifying of a Sabbath as a piece of worship to God be Prophesied of to belong to the New-Testament then are we bound to the Sanctification of a Sabbath as a necessary Duty but the continuance of Sanctifying a Sabbath unto God is specially Prophesied of and foretold as a piece of worship under the New-Testament Ergo c. The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter neither on the Sabbath-day where the Lord insinuateth that as Travelling is troublesome to the Body in Winter so would it be to the minds of the Godly for he is now speaking to his Disciples alone to Travel on that Day specially and solemnly set apart for God's worship now if there were no Sabbath to continue after Christs Ascension or if it were not to be Sanctified there would be no occasion of this grief and trouble that they behoved to Travel on the Sabbath and durst not tarry till that Day were by-past and so no cause to put up this Prayer which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Jewish-Sabbath For 1 ◠That was to be abolished shortly 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them if indeed all dayes were alike neither would it be scrupled in such a case by the Apostles to whom he now speaketh 3. Besides if no Sabbath were to be it had been better and clearer to say Stand not and griev not to Travel any day but his words imply the just contrary that there was to be a solemn Sabbath 4. He mentioneth the Sabbath-day only and not the other Festivals of the Jews which were to be kept holy also and by this he distinguisheth the ordinary Sabbath from those other dayes and opposeth it to many as being now the only Holy day on which they should eschew if possible to Travel and would therefore pray to have it prevented for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the Weekly Sabbath and other Holy dayes are called the first or last day of the Feast and therefore if the Lords meaning were that they should pray that their flight might not be on any of the Jewish Holy dayes to mention the Weekly Sabbath only would not be sufficient for that end To say that it was for fear of scandal that they should pray not to be put to flye will not remove the former reasons besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them on whom as the Apostle faith 1 Thes. 2.16 Wrath had come to the uttermost and who were not infirm but malicious and so in respect of offence to be dealt with as the Lord did with the Pharisees and therefore all things being considered it appeareth from our Lords words that a Sabbath among Christians was to be Sanctified 40. years or there-about after his death which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament We come unto the second way of making out the Morality of this Command to wit by shewing how the Scripture speaketh of the whole Decalogue and thus we reason 1. If all the Commandments of the Decalogue be Moral then must this be so also for it is one of them and if it were not Moral and binding there would not now be Ten words as they are called by the Lord Deut. 10.4 but Nine only which at first blush will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number But all these are Moral and binding as is granted by all except the Papists who deny the second and therefore score it out of their Catechisms And that they must be all alike Moral and binding may be made out these two wayes 1. All of them in the Old-Testament had alike Authority Priviledges and Prerogatives which neither the Judicial nor Ceremonial Law had as 1. To be distinctly pronounced by God himself without adding more Deut 5.22 2. To be written by His own finger in Tables of Stone Exod. 29.18 3. To be laid up and kept in the Ark Exod. 25.1 ◠And if these and other Prerogatives did put a difference and shew a difference to be put betwixt the other Nine Commands and all Judicial or Ceremonial Laws Why not betwixt them and this also 2. In the New-Testament they are all alike confirmed when the Law in general is spoken of none of them is excepted and therefore this Command is necessarily included For which we should look first to that place Matth. 5.17 Where our Lord in a special manner intendeth to vindicate the Moral Law and to press holiness in Moral Duties upon His Hearers even in another sort than the Pharisies did Think no ◠saith He That I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill Verily he that breaketh one of the least of these Commands and teacheth Men so shall be called least in the Kingdom of God c Where by Law must necessarily be understood the Moral law for he was thought to be a Transgressor of that and especially of this Command in it for that Sermon in Mathew cometh in in order after His being challenged for breach of Sabbath Joh. 5.10 c. And His scope is to wipe off that Imputation and how by shewing that He still presseth the Moral law even beyond what the Pharisies did 2. It was the Moral law especially which the Pharisie s corrupted and whereof he undertaketh the Vindication and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisies did and indeed it was in that law they failed mainly and not in the Ceremonial law 3. The offence and mistake that Christ is to praeoccupie and rectifie amongst His Hearers requireth this for many of them sancied that by the Messiah there should be a Relaxation from the Duties of Holiness called for in the Moral law and therefore saith He think not so now a Relaxation from some other laws might have been thought of warrantably 4. It is such a law whereof to teach the Abrogation at any time is sinful and pernicious therefore it is certainly the Moral law Secondly We reason thus when He speaketh of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency meaning no doubt the Decalogue He speaketh alike of all its Commandements even of the least of them and so
end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o â— at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct â—fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i â— his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and worldly things It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c. it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command â—in against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that vve often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath-breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties a â—d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20.21 24. not only in temporal things v. 23. but with spiritual plagues to which they are given up v. 25.26 You know that a man was stoned for gathering of sticks on the Sabbath Numb 15. see also Exod. 16.28 and Ezek. 22.8 where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br â—aches of the comm â—nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp â—ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s â—riketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the
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
and wisdom here left we break this Command even when speaking of it and hearing it spoke of yet the breach of it being a sin so rife and the Spirit in Scripture thinking it needful to speak of it yea it being put in a particular and distinct Command by it self and our most holy and blessed Lord Jesus having himself commented on it Matth. 5. there is a necessity of saying somewhat of it but so as to contain within the bounds of Scripture expressions O! be therefore afraid of sinning in hearing remember and consider that the Lord seeth and in a special manner abhorreth such vile Imaginations as shall be irritated and excited even from his holy command enjoyning the contrary which is indeed both an evidence and a part of the sinfulness of sin as the Apostle speaketh Rom. 7. To take therefore a view of it let us consider the scope of the Command which we conceive is in a special manner and obviously holden forth in these few places of Scripture commending holiness in respect of a mans person and condemning uncleanness in all its branches 1 Thess. 4. v. 3 4 5 7. For this is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which knew not God for God hath not called us unto uncleanness but unto holiness Ephes. 5.3 4 5. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Neither filthiness nor foolish talking nor jeasting which are not convenient but rather giving of thanks For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Galat. 5.19 Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness Rom. 13. v. 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying Coloss. 3. v. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry In which places as we see the sin forbidden in this Command held out under the most odious designations to wit a work of the flesh fornication adultery uncleanness lasciviousness inordinate affection evil concupiscence c. branches of this sin and a decent walk commanded as contrary to the same so we may see from them the scope of this Seventh Command to be an honest decent shamefac't chast temperate and holy life which being well considered doth much illustrate the meaning and extent of it If we might be particular we could shew how there is no Command more pressed more fully explained and sorer plagued in the breach of it then this and set forth with more aggravating expressions to make it so much more abominable It wrongeth God and the Society of men it wrongeth others in particular our children and our selves both in body estate and name it bringeth a blot on the soul here and hereafter Job 31.12 Prov. 6.33 It taketh away wit and courage yea and even the very heart besotting men Hos. 4.11 compared with Prov. 6.3 â— So did it in Solomon and therefore the man given to it is compared to an Oxe and a Fool Prov. 7. 22 23 c. It is compared also to the neighing of Horses Jer. 5.8 and the hire of a whore and the price of a dogg are put together Deut. 33.18 The madness folly yea and to say so devillry and bewitching power of it are se â— out in Jezabel It is said to be Ephes. 5. v. 6. A work of darkness that bringeth Gods wrath on the children of disobedience as it did bring it on Sodom the Old world and the Canaanites most signally and seldom is there a remarkable plague and punishment brought on a Person or Land but this sin of vileness hath a main hand in the procuring of it and where it reigneth it is usually if not alwayes accompanied with many other gross sins which are occasioned by it and given way to for its sake as drunkenness murther idolatry c. For further clearing of this Command consider 1. The Species or kinds of faults condemned in it and the vertues or graces commended 2. The manner of being guilty of the breach of it which because this Command will be found to be spiritual as the other commands are reacheth to the heart and affections as they do 3. Consider the sin here forbidden in its incitements foments and other sins more implicitely comprehended under it as idleness gluttony drunkenness impudencie gaudiness and unchastness in apparel or nakedness dancing singing of bawdy songs loose company or fellowship and every appearance of this ill and what may lead to it and dispose for it or is an evidence of it 4. See its opposite vertues and the means useful for the subduing of it as chastity modesty shamefacedness temperance lawful marriage the remedy thereof c. which are required in this Command and are very useful for a holy life That these things ought to be spoken of none will deny that they belong to one of the Commands the perfection of the Law requireth it and that they come in here under this Command the nature of them and their conjunction with or influence upon the sin condemned or duty commanded here will make it evident the sin of Adultery being a prime branch of the carnalness of our nature under it the rest of that kind are comprehended for making of them the more odious Now in considering the act of vileness forbidden we may 1. Look to these ills that are simply unnatural of which these that be guilty are called in the Scripture Rev. 21.8 the abominable such are these 1. who prostitute themselves to the abomination of filthy Fellowship with Devils as they suppose and imagine 2. These who commit beastiality a vileness most detestable in reasonable creatures it is called confusion Levit. 18.23 3. These who abuse themselves with mankind spoken of 1 Tim. 1. â—0 Rom. 1.26 27 called also in the Scripture Sodomy going after strange flesh having been the abominable practise of these miscreants whom God set forth for an Example suffering the vengeance of eternal fire when he rained as it were something of hell from heaven on them burning them quick and frying them in a manner to death in their own skins because of the lusts wherewith they burned These are abominations against nature against which the Laws both of God and men do severely animadvert see Lev. 18. and 20. Deut. 22. 2. The act of vileness inhibited taketh in these ills of uncleanness that are in some respect against nature also though not so obviously nor so gross such as are betwixt persons within degrees of consanguinity and affinity this uncleanness is
walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the s â—me of utter inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting-on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indispensable necessity of an other righteousness and so of this imputed righteousness the law that is so very necessary to all men in common and to every Regenerate and unregenerate man in particular from which ere one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertinent subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would have expected soar alost in abstruse contemplations but graciously stooped and condescended to our capacity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high-flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on as more low and common as the great art of Preaching lyeth in the powerful pressing thereof insinuating of how much moment the right understanding of them is and how much Religion lyeth in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grace through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolerable proportion to such a Text and Theam it cannot but have its own excellency and that thou maist be induced to think it doth I shall need only to tell thee that it is though alass poschumous and for any thing I know never by him inten â—ed for the Press otherwise it had been much more full for he is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it sit belike at that time and in that exercise to wit Sabbath-day-morning-Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching â—abbath-afternoo ◠〈◊〉 the third chapter of the Epistle to the Colossians a subject much of the 〈◊〉 na â—ure but what he saith is material and excellent great Mr. L â—â—hams who had some excellency peculiar to himself in 〈◊〉 s â—â—k â— or writ as appeareth by his singular and some way-S â—r â—ph â—k 〈◊〉 on the Revelation wherein with Aquiline-sharp-s â—gh â—â—d â—â—s â— f â—om the â—â—p of the high mountain of fellowship with God h â—â—ath d â—â—ply p â—y â—d into and struck up a great light in several myster â—â—◠〈◊〉 â—uch hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of more than ordinary acquaintance with and experience of those several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and eff â—ct of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it the greater reality and worketh the more strongly and effica â—iously however of late by an unparallelledly-bold black-mouthed blasphemous Scribler n â—fariously nick-named Fine Romances of the secret Amours betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment pour â—d forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myr â—h is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sw â—â—t to my taste He brought me to the Banqueting-house and his B â—â—â—â—r over me was love Stay me with Flagons comfort me with 〈◊〉 for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the â—â—oods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let us see if the Vines flourish there will I g â—ve the my loves make hast my beloved and be thou like to a Roe or to a young Heart on the Mountains of Spices How fair and how pleasant art thou O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my heart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have overcome me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved us the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom having not seen ye love and whom though now ye see him not yet believing ye rejoyce with joy unspakable and full of glory That ye may with all Saints be able to comprehend what is the