may be gu â—lty of it as Rivet upon this Command acknowledgeth or half an hour is free of it Is ever the mind quiet and doth it not often yield consent to these motions and how few good purposes are often follovved forth Alass but seldome 12. The extent of it is great one may sin this vvay in reference to all the Commands yea to as many objects as his Neighbour or himself hath things of vvhich they have the possession yea to Imaginations about things that have no being nor it may be possibility of being but are meer Chimera's 13. The occasions of it and snares to it are rife and frequent nothing vve see but readily it doth as fire inflame this Lust so that vve have need continually as it vvere to cast vvater on it yea vvhat thing is there that is in it self lovely and desirable vve hear or read of that vve are not ready inordinately to be stirred tovvards the desiring of it 14. Its pretexts and cloaks to hide it self are many and sometimes specious so that men are seldom challenged for it if it come not to the length of being consented to or at least of a delectation Hovv often are there vvishes in our mouths and oftner in our hearts that break this Commandement vvhich vve observe not especially if they be for knovvledge or some good thing in another or some good thing done by another vvhich commendeth him for then O if we had it or O if we had done it 〈◊〉 often the language of the heart and so there is a secret discontent against our Neighbour which often runneth to envy or at least to a discontent that it is not so vvith us and that vve are behind in that but especially in spiritual things vve take liberty for these discontented vvishes also grudgings that another is free and vve are crossed come in under the sin here forbidden as also that vvhich is spoken of Eccles. 12.12 of much reading and making many books vvhen one is desirous inordinately either to have or to make many books to vent his knovvledge by especially vvhen it levelleth at vvhat others have done This inordinacie that is in the motions of the heart appeareth much 1. In the beginnings and stirrings of passions and discontent vvhich often never come abroad but yet are deep breaches of this Command either as marring that loving and kindly frame vvhich vve ought to carry tovvards others or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves that dumpishness vvhich is ordinarily to be seen in passionate and discontented persons often proceeding from or tending to one of these tvvo passion or discontent 2. It appeareth in bargains as vvhen vve hear of a good bargain or good marriage vvhich another hath gotten or some good event or issue he hath had in such or such an undertaking there is a secret grudge that vve have not got it or that vve have not had such success 3. That thoughtiness and anxious carefulness vvhich often is in bargains making hovv they may be sure and most for our advantage is vve conceive especially pointed at here there is a sutable carefulness vvhich simply and in it self is consistent vvith lavvful diligence but this anxiety sinfully accompanieth it through our inordinacie in it 4. It shevveth it self in those many ruings and repentings vvhich often are after things are done and vvishings they had not been done vvhich are not simply sinful vvhen there is reason for them but as they are carking and inordinate as for most part they are in us We ought to grieve vvith after-grief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid and others such like but it 's repining against God and his infinitely vvise government to grudge at dispensations events and consequents vvhich are meer providences 5. This inordinacie of heart-motions doth much appear in the vexing after-thoughts of and reflections upon any thing vve have done not so much because of its sinfulness as because of its bringing shame upon us or because of its unsutableness to vvhat our humour aimed at and upon this account vve are discontented and have an inordinate and unsatisfied desire of having it othervvayes done and so discontent is the proof and evidence of this Lust discovering it vvhere it is for because our desire though possibly it be confused and for any good as it is Psal. 4.6 is not fulfilled therefore is heaviness and discontent vvhereas if it vvere satisfied there vvould be quietness So then we conceive this Command as to its positive part doth 1. Require love to our Neighbour and complacency in his prosperous condition and all such motions as are inconsistent with it are here forbidden though they never come to act and being such as we would not have any others entertaining towards us 2. Contentment so that discontent discouragement fainting heaviness anxiety disquietness and not resting satisfied with our own lot which is forbidden Heb. 13.5 are condemned here 3. A holy frame of heart a delight in the Law of God and conformity to it Rom. 7.22 Hence these motions are counted opposite to it which were in Paul although he wrestled against them as was said and are the Imaginations of mens hearts but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God is called for here 4. It requireth compleat conformity to the Law of God and exact and perfect love to and delight in him Thus this Command is broken when there is any stirring of heart inconsistent with perfect love to him and his Law But obedience is given to it when we put off the old man and put on the new man created after God c. Col. 3.9 10. and attain unto a stayed composed established and sixed heart so much commended in Scripture For the difference of this Command from the former Commands is not in the object but in the act lust for determinate lust for instance looketh to the seventh Command but here a sort of vaging unsetledness in the thought that cannot be called adultery as not partaking of that name yet really is Lust is forbidden and so also vain wanderings upon Ideas and notions come in here under the name of Lust and are sinful being inconsistent with a composed frame of heart To close up all let us consider a little these words Rom. 7.7 I had not known lust except the law had said thou shalt not covet I shall only premit this one word that it is something peculiar to this Command that men in nature come not the length of taking it up Paul before conversion knew that the consented-to desire of an unlawful thing was sin but he knew not this narrow bounding of men to be intended in this Command In the words then you may take up these three 1. That there is a great sinfulness and inordinacie in folks hearts even in the least things which oft-times
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
meaning thereof 3 In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deut. 5.1 2. we knowing no more in God's account than what we endeavour honestly to practise and not aiming at practice indisposeth both for understanding and practice and makes men exceeding careless 4 As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1.18 and therefore it is called a Glass Jam 1.23 24. and ye would look in it so as ye may know what manner of persons ye are and may know what spots are upon you 5 When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practice but in sense feeling and conscience Rom. 5.20 and follow these Convictions by repentance till they necessitate you to fly to Christ and leave you there 6 Take help from Christ's Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if conscionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be sub â—ect to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and although it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of God's people or to their humbling and stirring upun to repentance if it be rightly decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this ground upon this ground because they are not then in a capacity to use and exercise their reason but that they are in this case as mad distracted or frantick men I desire to be sober in speaking to this yet I shall adventure to speak my mind a little about it with the reasons of it And 1. We say there is a great difference betwixt sleeping dreaming men and mad-men 1. Because madness is wholly in it self penal and is a disease following sinful man as other diseases but so it cannot be said of such dreaming for as sleep was natural there being before Adam's Fall a Day and a Night as well as now and there b â—ing an instance then of Adam's sleeping so must dreaming be being procured by the restlesness of the Fancy and the roving of the Imaginations which is some way natural but that men dream of such subjects or that their dreams are of such a nature as filthy or prophane seems clearly to follow sin which dreaming simply doth not and therefore man is not so passive in this as in madness 2. Because in dreams men have more use of Reason than in madness though as the School-men say that use be imperfect yet as they grant and Experience confirmeth it and Augustine lib. 10. Confess acknowledgeth it in himself men may reason and debate in sleep yea sometimes reject some motions and though dreaming yet not give consent unto them and that upon reasons which at other times possibly they will imbrace Hence is it that there is a sort of suitableness and likeness betwixt mens dreamings and th â—ir rational actings when waking children and mad-men or men in a distemper having more foolishness and less reason in dreams than these who have more use of reason but wise men in a distraction and natural fools have no such difference then Beside we conceive that dreaming is more proper to reasonable men than Beasts and to men that have exercise of reason than to children but madness may be in all â— Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason than it can be said to have upon him when in madness as to the things committed by him in it 4. Neither is it without some weight that under the Law Levit. 15. Deut. 23.10 Sacrifices and Washings were appointed for some sins committed in sleep and dreaming whatever they be in themselve â— which were not appointed for the sins of such as were frantick All which put together and duly considered we cannot look upon sins I mean things otherwise unlawful in dreaming and sins in distraction as equal Yet secondly there be some things that we willingly grant in this matter As 1. That we do not com â—rehend under these sinful dreams every passing transient thought or motion in sleep which has meerly an idleness and unprofitableness with it which though it might possibly be sinful in men waking when they should aim in the least thought at something edifying yet we think dreams that are m â—erly so to s â—y negative that is not sinful on the matt â—r are not to be accounted sins nay nor yet sins historically as it were objected to the fancy or only obj â—ctively propos â—d I say they are not sinful because mans fancy at such a time is open to such Representations and cannot hold them out â—specially seeing they may possibly be carried in by the Devil who certainly waits th â—se times but there are other sinful dreams such as that spoken of L â—vit 15. through occasion of which there is effusion of s â—ed rising in passion delighting in revenge it may be as we have heard to the commi â—ting of some act such have as it were a more deliberate consent with them and sometimes delight yea sometimes external motion of the body endeavouring the accompl â—shments of its desires in all which it seems hard to say that a man is passive only and when the subject of the dreams are such things as a natural Conscience will scare and tremble at it is of these we speak 2 We conceive there is a great difference as to degrees of sinfulness betwixt such sinful motions desires delectations c. that are in a waking man and the same in one asleep the guilt is much less by many degrees in the one than in the other 3 A difference is to be made betwixt gross sins objectively represented to the fancy in sleep and the same sins which are not only so represented but also have more setled motions following thereon 4 There is a difference also betwixt distempered men in their dreams of this kind and m â—n who are sob â—r and well at thems â—lves
or 3. not weighting and grieving us for the ill scent it leaveth behind it for we having such combustible matter vvithin hardly cometh a tentation in even from vvithout but it fireth us or rather vve having the kindling vvithin the Devil cometh but to blovv on it and stirreth that vvhich is in us hence it cometh that seldom there is a temptation assaulting but some guiltiness remaineth because there is not a full abhorrence of these abominable strangers that come into the heart 5. This Lust may be considered either as it is in natural m â—n vvhere its shop is and so it is called reigning sin and the dominion of sin it is a yielding to sin to obey it in the Lust thereof to obey it vvillingly as a Servant doth his Master Rom. 6.12 13. or as it is in the renewed and regenerate so it is indwelling sin vvithout dominion and indeavoured to be expelled a law in the Members and that continually is acting but counteracted by a contrary lusting Rom. 7.23 24. Novv let us clear 1. vvhat Concupiscence falleth in under this Command and so 2. hovv this differeth from other Commands vvhich are spiritual and reach the heart also 3. vve may consider the sinfulness of this Lust and give some advertisements concerning it in its acting stirring c. 1. Under this Command vve take in habitual Lust even as it disposeth and inclineth to ill in the root of it though not principally yet consequently because its streams and branches that do flovv from and clear this to be the fountain and root are primarily understood and the reasons vvhy it must be taken in here are 1. Because habitual Lust in the root is sin for so it conceiveth sin James 1.14 15. and if it be sin it must be against some of these Commands vvhich are the substance and matter of the Covenant of Works vvhich prescribeth all duty and forbiddeth all sin 2. If this Lavv require absolute purity then that inclination must be condemned by it but it requireth absolute purity and exact holiness even according to Gods Image therefore that inclination inconsistent vvith it must be condemned here seeing in the other Commandements acts that are resolved and fully consented to in the heart are forbidden 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam in looking to the fruit and in entertaining that motion or the indisposing of himself by it to vvalk with God or if this Command did forbid him his f â—ll and the bringing upon himself that Lust and vvhen it vvas in him if it vvas a breach of this Command then it is so to us also but certainly Adam vvas enjoyned by this Command to preserve himself free of the root of such â—â—â—ls if the fruits themselves be evil vvhich is undenyable 4. If this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of or disconformity to the Lavv then it must belong to some Command reductively at least but the former is certain and it cannot so properly be reduced to any other Command as to th â—s therefore it is here condemned as sin 5. If it lyeth in th â— heart and giveth the first sinful rise to actual sins then it must be forbidden in this Command for as vve novv consider it it preventeth determination and may be vvhere actual sin is not but the former is truth that i â— conceiveth other actual sins as the mother of them as it is James 1.15 therefore it must be forbidden here 6. Add our blessed Lord Jesus in his utter vvant of and freedom from all corruption vvas conformed to the Lavv and it vvas a part of his conformity to it and to this Command rather then to any other that the Devil had nothing in him no not so much as a motus primo primus as they call it to sin nor any root from vvhich it should spring If it be objected 1. That this Lust is in men antecedently not only to any formal vvill of their ovvn but to all povver and ability to help it or so much as not to vvill it and so cannot be supposed to be forbidden to them Answ. 1. There are many things forbidden them vvhich novv after the fall is not in their povver to prevent 2. This Lavv is to be looked on as given to man in his innocency vvhich therefore required of him the keeping intire and undefaced the Image of God according to vvhich he vvas created and novv condemneth him for the vvant of it the scope of the Lavv being to point out perfect holiness vvithout respect to a mans ability or his present condition but to his duty for the performing of vvhich he got a povver from God at first but through voluntary transgression of the Lavv lost it and none vvill deny but if it be a sin to have such a polluted nature the Lavv must require it to be othervvayes But 2. if it be said that it is involuntary Answ. It is true it is not deliberate but voluntary it is as having its seat and rise in the will as well as in other faculties and therefore the will cannot be thought free 3. If it be said that this sin is greater then any sin forbidden in any other of the Commands therefore the Command forbidding it ought not to have been last Answ. In some respect it is greater to wit in it self yet in respect of its palpableness and obviousness it is less also this Command forbidding it presseth a further degree and step into all that goeth before and therefore is well subjoyned 2. We comprehend under this Command all first motions rising from that habitual Lust in reference to more compleat acts although they be instantly checked and choaked and that whether they be in reference to particular objects or whether they be vaging unsetled motions of any Lust in it self sinful and that whether there be a delectation or staying on that forbidden object or not or consenting to it or resolution to follow it or not as is evident in Paul Rom. 7. For 1. such motions are the births of a sinful mother habitual lust 2. They have sinful effects and tendencies they are incitements to sins 3. They are sinful in their nature as being disconformed to the holy Law of God and though they should presently be strangled yet it is supposed that once they were and if they were they were either good or ill if good they should not have been strangled if evil then they had this inordinateness here forbidden and that from our own hearts or inventions that gave them being and therefore they must leave a guilt behind them 4. Otherwayes these evils forbidden here would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight 5. Our blessed Lord Jesus could be capable of none of these and therefore the having of them must be unsuitable to his Image who was like us in all things except sin 6. Paul's
assertion Rom. 7.7 that he had not known this sin of Lust but by the Law maketh it evident that the Command speaketh of Lust not easily discernable yea that he himself discerned it not till he was renewed and so it spoke of such Lusts as after regeneration to his sense and feeling abounded most Now none can say there were either in him more resolutions to sin or more delight in them then before but a quicker sense of these sinful stirrings and irritations then he had formerly 3. We take in here morosa delectatio o â— the entertaining of extravagant Imaginations as of honour greatness lust pleasure c. with delight where the heart frameth such Romances and pleaseth it self with meditating and feeding on them which Eccles. 6.9 is called the wandring of the desire and in other places of Scripture the imaginations of the heart of man which even nature it self may teach to be sinful this properly cometh in as a legg to say so or member and degree of this sin and as an evidence of one ac â—â—ally discontented with his own lot contentedness wi â—â— which is the positive part of this Command and is a whoring of the heart after vanity in a palpable degree to satisfie it self in its phantasies and notions and this is not only when the heart runneth upon sinful objects but also vain objects which David hated Psal. 119.113 for this reilling proving of heart is ever upon some other mans portion at least upon what is not ours and tendeth ever to the imagining of some thing which is not as an addition to our good which supposeth discontent with what we have 4. We take in here such Concupiscence as though it approveth not unlawful means to prosecute its inordinate designs yet it is too eager in the pursuit and discontent when it falleth short as for instance when Achab would buy Naboths Vineyard and pay for it or a man would marry such a woman lawfully supposing she were free and there were consent of parties c. the one is not stealing nor the other adultery yet both of them suppose a discontent when the desire of having is too eager and when there is an inordinateness in the affection or desire after it as when one cometh thus peremptorily to desire to have such a thing or to wish that such a thing were I would fain have this or that O that this or that were even as David longed for a drink of the Well of Bethlehem In a word we take in all that is opposite to or inconsistent with satisfaction in our own lot and love to our Neighbour under which this Command as the rest is compreh â—nded Rom. 13.9 even the least risings of any thing tending that way or that inclineth to discontentment in our selves It is true every desire to have something added to our lot or amended in it is not to be condemned but when it is inordinate as 1. when the thing is not needful 2. when the desire is too eager 3. when the thing too much affecteth and even discontenteth till it be effected and done Now this being the scope and sum of this Command it may be gathered of how broad and vast extent the breaches of it are Is there one hour wherein there a â—e not multitudes of these evil thoughts flowing running and roving through the heart Ah! what discontents with providences grudgings vain wishings c. are there and although all these as they reflect on God are against the first Command yet as they imply discontentment in us with our lot or as they are risings of heart to evil though wrestled against and wherein the Spirit getteth the victory they are against this Command so that not only vain Imaginations that are formed with delight but even those that are scarce suffered to breath yet having once a being are against this Command and sinful For 1. they break a Law and are disconformed to that which we should be 2. In Paul Rom. 7. who yet gave not way to these they are called sin and the body of death 3. He wrestleth against them and cryeth out under them desiring to be quit of them verse 24. now if they were only penal such out-cries and complaints were not so like him whom a complication of sharpest afflictions could never make once to groan but this body of death made him to cry out 4. They lust against and oppose the Spirit Gal. 5.17 and so are against the Law of God Rom. 7. and tend to obedience to the Law of Sin and further the execution of its decrees 5. These are of the naâ—ure of Original sin and a branch growing of that â—oot and so what is born of the flesh is flesh the branch â—ust â—e of the nature of the root if the tree be corrupt the fruit must be so 6. These make way for other sins and keep the door open for temptations to grosser evils and give the Devil access to blow up the fire 7. They keep out many good motions and obstruct many duties and indispose for them 8. They marr communion with God who should have the all of the soul heart and mind and sure if he had his due there would be no place for these as there will be none for them among the spirits of the just men made perfect 9. These sinful risings in the heart are a great burthen to a tender walker who groaneth under that habitual lightness and vanity of his mind in the gaddings whorings and departings of it from God for because of it he cannot get his whole delight uninterruptedly set on him and though he delighteth in the Law of God after the inner man yet he cannot win up to full conformity to it in his practise or when he would and resolveth to do good yet ere he wit as it were ill is present with him and his heart is away and on the pursuit of one foolish toyl and vanity or another 10. Paul speaking of these lustful stirrings of the heart doth make it evident Rom. 7. throughout the Chapter that this Command speaketh of such Lusts which he had not known except the Law had said thou shalt not lust Now men naturally know that inward assent to sin even before it be acted is sinful yea Paul knew he had such things as these corrupt motions in him but he knew not that they were sinful but from the Law and that after its spiritual meaning was made known to him and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate not simply because they have more but now having the spirit and a contrary principle within they discern that to be sinful which they took no notice of as such formerly 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it for what hour of a mans life when waking yea even when asleep in dreaming a man
though Civil or Religious being seldom speedily reclaimed from them This was also Examplified in that late English Gentle-Woman of good-rank Who spending much of her pretious Time in Attendance on Stage-Plays and falling at last into a Dangerous Sickness whereof she dyed Anno 1631. Friends i â— her Extremity sent for a Minister to prepare her for Death who beginning to Instruct and Exhort her to repent and call on God for Mercy she made him no Reply at all but cryed out Hieronimo Hieronimo O let me see Hieronimo Acted And so calling for a Play instead of calling on God for Mercy closed her Dying Eyes and had a Fearful End answerable to her Miserable Life And in these sevearl Persons who were distracted with th Visible Apparition of the Devil on the Stage at the Bell-Savage-Play-House in Queen Elizabeth's Dayes while they were there beholdidg the History of Faustus prophanly Acted To which might be added many other Lamentable Examples and Warnings of such who by little and little have made Desection from the Faith being allured hereto by the Dangerous custome of beholding such Plays wherein Tertullian saith They Communicate with the Devil Will any Man or Woman dare to appear before the Dreadful Tribunal of God to maintain and make out the warrantableness of allowing more t â—me to these and such other Practises several of which are excellently discoursed by the Author in the following Tractat and most of them with their Respective Authorities by Master Prinn in his Histrio Mastrix then to reading of this and other such Treatises If any will they must answer it I mind not through Grace to take part with them i â— so bold and desperate an Adventure Now Christian Reader without further Prefacing to bring thee in upon the Treasure of the Treatise it self If thou wilt read it seriously and consider it suitably I think I may humbly in the Name of the Lord bid thee a Defyance to come away from it without a Bosom-full of Convictions of much guilt and without crying out with the Lepper under the Law Unclean Unclean With Job Behold I am vile With David looking stedfastly on the Glasse of this Law brightly shined on by Gods Light and ref â—ecting a most clear Discovery of Innumerable Transgressions of it as so many Attoms in a clear Sun-shine Who can understand his Errours Cleanse thou me from secret faults With the Prophet Isaiah VVe are all as one Unclean thing as uncleanness it self in the Abstract most Vnclean and all our Righteousness are as Filthy Raggs With the Apostle James In many things we offend all And finally with the Apostle Paul VVe know that the Law is Spiritual but I am Carnal and sold under Sin O VVretched man that I am who shall deliver me from the Body of this Death That thou mayst also with the same Apostle bein â—ase to say and sing to the Commendation of his Grace I thank God through Jesus Christ our Lord is the Cordial desire of Thy Servant in the Gospel for Christs sake Postscript Christian and Candid Reader THOU seest that in this Epistle which for the most part of it was written above two years ago I have spoken a word of Stage-playes prophane Interludes Comedies c. at that time and several years before much in use amongst us whereto I would now add a few words more and deduce a little their infamous idolatrous devilish and damnable Pedigree and Original and give thee a brief account of the judgment of the ancient Christian Church about them that the Actors in them with the Patrons and haunters of them may with the greater dissatisfaction reflect on their own by-past unsutable and disconform practise and that all others may for ever hereafter learn to fear and to do no more so unchristianly To which I am the rather induced that the worthy Author of this Treatise hath only in passing made mention of them as a breach of the Seventh Command they being then utterly in disswe â—tude with us and it having not so much as once entered into his thoughts that after so bright and glorious a Sun-shine of Gospel-light the Generation would ever let be so quickly have so far degenerated as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness I say then that Stage-playes in their several sorts were prohibited reprobated and condemned and the Actors in them appointed to be excommunicated by the Canons of several more particular and of some general Councels which Canons I forbear for brevities sake to â—et down at length as namely by the fifth Canon of the first Councel at Arl â—s in France Ann. 314. in the time of Constanstine the Great by the twentieth Canon of the second Councel held there Ann. 126. or more probable 389 as Fr. Longus a Coriolano reckoneth in his sum of all the Councels by the fifty seventh sixty second and sixty seventh Canons of the Eliberine Councel in Spain Ann. 30 â— by the eleventh and thirty fifth Canons of the third to wit from Constantine's time as Spondanus reckoneth Councel of Carthage An. 397. the very same with the thirteenth and thirty fifth Canons of the Councel of Hippo in Africk held Ann. 393. as Longus a Corialono sheweth who sets down the sum of the Canons framed at Hippo at the close of the Canons made in this third Councel of Carthage by the twelth Canon of the African Councel held Ann. 408 whe â—â— Augustine was present the Canons of both which Councels suppose persons to have been excommunicated on this account and provide for their reconciliation to the Church in case of repentance and turning from these practises to the Lord and by the fifty first and sixty second Canons of the sixth general Councel called by some the fifth held a â— Const â—ntinople Ann. 680. the Canons w â—â—â—eof we â—e â—on â—w â—d in that Counc â—l held at Constantinople Ann. 692. which is called Qui â—isex â—um these two Canons are very express and â—â—eremptory in this thing And can any Christians warrantably and without sin recreate themselves with beholding such playes the Actors wher â—in deserve to be excommunicated what is there no bet â—er no more innoc â—n â— and inoffensive way or is this th â— only or the â—est way to recreate men to refine sharpen and polish their wits to pers â—ade and prevail with them to ha â—â— and flee vic â— and to love and follow vertue to acquaint â—â—â—em from History with to impress on them the remembrance and to ex â—ite them to the imi â—â—tion of the noble and truly â—â—itable actions of illus â—â—â—on â—â—â—e â—oes and other great men to breed them to a sutable confidence to make them eloquene and fine spokes-men and to help them to a becoming gest in all actions places and societies the grave Seers and great Lights of the Church did never see any such thing in them but on the contrary have with common
Repent we shall all likewise perish Neither are we altogether left without pregnant warnings among our selves in many severe dispentations of divine providence And those who are not utterly hardened through the deceitfulnesse of Sin may easily see the hand of God lifted up in various intimations of his displeasure But hitherto it must be acknowledged and ought to be bewailed that the Security of the world seemes to be unshaken and the â—u â—ndation of Sin not to be stemmed in the least measure What are the reasons and causes of the present general defection from the Truth Power Holinesse and Glory of the Gospel or Christian Religion I have enquired into and declared in a peculiar Treatise designed â—nto that end Some few things suited unto the present occasion may be here observed All decays in Religion begin in individuall persons though it extend it self unto families and so the infection spreads unto greater societies Eclesiasticall and National For such also is the order in the genuine progresse of the power of Religion whereunto it is opposed The testimony that God gave unto Abraham was that keeping the way of the Lord himself he taught and commanded his Children and household after him so to do And if the living power of Godlinesse expressed in the History of Christ and the Gospel in a â— holy Conversation be not preserved in Individual Persons the Profession of the purest Religion in Churches or the highest Pre â—ence unto it in Publick National Acts are neither useful to the Souls of men nor do any way tend unto the Glory of God And the sole use of all outward Religious Order and Professions lost where they are not applyed unto the Ingenerating and promoting of Holyness or Evangelical Obedience in particular Persons Wherefore if any Revival of the Power of Religion in the World may be yet hoped for if any stop may be put unto the Fatal Declensi â—â— which it suffers under the forming and restoring of the Principles of it in the Hearts and Consciences of such Persons is the way whereby it must be attempted from and by them must it be discused into Families and greater Socities Here must all Reformation begin or in the use of means suited thereunto How this may be effected we have one instance among many proposed unto us in the ensuing Discourse The General and undoubted Reason of all sins and in â—o â—rringes amongst men is the neglect of the Holy and Perfect Rule of Obedience or of the Law of God without a recourse unto a Diligent Conscientious Attendance thereunto without a due Sense of the Authority of God therein and of the Account which they must shortly give of their regard unto it there can be no just Expectation of the Re-introduction of the Power and Glory of Religion And many wayes there are whereby men are diverted from the due Consideration of and holy complyance with this Rule First False and Corrupt Interpretations of the Law do countenance many in Various Lusts and the neglect of Manifold Duties The Pharisees of Old representing the Design and Sense of the Law as regarding Outward Acts and Practices only laid an Axe to the Root of all True Holiness and Religion in the Apostatizing Church of the Jewes Vnder a Pretence of Establishing a false Legal Righteousness they destroyed the true Righteousness of the Law And these things go together alwayes Those who plead for a Righteousness of their own as it were by the Works of the Law do constantly by False Glosses and Interpretations destroy the Spirituallity and all Animating Principles of the Law it self For rightly to understand the Sense of the Law and to seek for Righteousness by it or as it were by its Works are altogether Inconsistent whereas therefore many men partly by their Natural Blindness are no â— able to discerne the Spiritual Sense of the Law and partly out of their Dislike of and Enmity unto it will not comply with the Light which is tender'd unto them they have sought by False Interpretations to Accommodate the Law it self unto their own Lust and inclination So evidently was it with the Pharisees of Old Nor are the Presen â— Apprehensions of many about these things much different from theirs For such Expositions of the Law are embraced wherein there is little Respect unto the Spiritual frame of the Heart or the Internal Actings of the Adverse Principles of Sin and Obedience The Extent of the Commandement is also by many exceedingly straitned nor will any thing scarcely be allowed to be Commanded or Forbidden in it but what the Letter doth plainly express And it is evident how such Apprehensions will insensibly weaken the Sense of a Necessity of Vniversal Mortification and abate the Diligence of the mind in endeavouring after a renewed Spiritual Frame of Heart by such means a De â—lension from all true Holyness and Piety will be effectually promoted For when men once begin to sati â—fi â— themselves in the outward Duties of Divine Worship and Righteousness which if alone are but a dead Car â—ass of Religion they will not long abide in a Conscientious Observation even of them 2. The separation of the Duties of the Law from the Grace of the Gospel will have the like effect For this will quickly issue in a pretence of Morality set up its opposition unto true evangelical Obedience And there is no way whereby the whole Rule of Duty can be rendred more ineffectual and useless unto the souls of men For take away that Reconciliation which is made in Christ between the Law and the Gospel and it will prove a killing Letter only And so far as this imagination is gone about it quickly manifests it self in its Fruits For every attempt of men against the Grace of God will issue in the ruine of morality among themselves Such Apprehensions as these in a coincidence with abounding tentations suted unto the Lusts of all sorts of men cannot but promote the Interest and prevalency of Sin and Antichrist in the World However manifest it is that that is a great neglect and contempt of the holy Rule of obedience in the most with great ignorance and misunderstanding of the designe and sense of it in many Wherefore an upright endeavour to Declare and Vindicate the Authority and meaning of it as also to make Application of it unto the Consciences of professed Christians to direct them in and press them unto the constant performance of all Duties of obedience cannot but be esteemed seasonable and through the blessing of God may be singularly useful So our Lord Jesus Christ himself observing the mischief that had befaln the Church by the false exposition of the Law obtruded on the people by the Pharisees began his Prophetical Ministry in the vindication of it from their corrupting glosses restoring its pristine Crown of purity and spirituality as the Jews have yet a Tradition that it shall be so in the dayes of the Messia And on the same
proved Sinful and against the 10 Command 454 The sin of these first motions held out in many particulars 456 457 How the inordinacy of these motions discovers it self 459 How the sin of these is not sufficiently noticed 460 That men in the state of nature cannot take up the sin of these 462 How Concupiscence in a believer differs from what it is in other men 463 Confidence it in what sense it may be put in the creatur â— without sin 40 Covetousness what it is 412 How a man may endeavour to increase his estate without the guilt of it 413 Some discoveries of Covetousness 425 That in the Apostles times it brought men under Church-censure 426 What coveting is forbidden in the 10 Command 448 The prohibition of covetousness unreasonably divided by Papists into two Commands 449 Covenant every sin against God as our God in Covenant is against the 1 Command as well as sin against God as God 48 49 D DAncing the sin of it 31 375 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 297 Giving or receiving gifts on New-years day a sinfull superstitious custome 73 Despair how a breach of the first Commandment 47 48 Devill his injections when our sin when not 451 Dreams see Sleep Drunkeness the sin of it Shewed in divers respects 377 Rules for preventing in sobriety in drinking whereby one may also know when in any measure guilty 382 383 How unbecoming all and whom more especially 385 Whether on may drink excessively to provoke vomiting for health sake 386 Whether drunkeness lessen the guilt of sinnes committed in the time of it 387 Of Tipling and four-hour-singing 388 Of drinking at making of Bargaines 389 Of drinking healths 390 Of drinking at the birth of Children and when visiting women in Child â—bed 392 Of drinking at Light-wakes or dergies 393 Of the multitude of Taverns and Ale houses 194 Duells the unlawfulness of them 343 344 Duties we owe to God by the first Command summed up 28 29 These required in the 2 Command summed up 69 These required in the 3 Command summed 12 â— A summary of the Sabath duties 289 290 Why our duty to Man is as particularly required in the d â—â—alogue as our duty to God 309 F FAmily-worship wherein it consists 208 That the Scripture holds this forth is prov'd at length â—09 â—14 215 216 c. Sev â—â— r â—â—sons proving the necessity of it â—90 2 â—1 That this is required in the 4 Commandment proved various wayes 210 211 212 213 That this duty is four wayes described in Scripture 232 233 The right use and also the abuse of keeping Chaplaines 234 The great advantages of consientious going about family-duties 235 236 Fasting in what sense a part of Gods worship 108 Severall grounds of fasting 109 Twelve ordinary sinnes that goes before fasting 110 Twenty ordinary Sinnes in fasting enumerated 110 111 Thirteen Instances of ordinary failings after fasting 112 Father how to be understood in the first command 313 What Love the Father owes to the Son and what the Son to the Father 333 Whether the Father or the Magistrate should be obeyed when commanding Contrary things ibid. For â—ication the severall sorts of it with its aggravations 356 Frugality what it is Eight Characters of it 424 G GAin when lawful and honest 417 Severall wayes of dishonest gain ennumerated 402 Gods Who make unto themselves other Gods beside the Bond 41 Gluttony how against the 7 command 337 Divers considerations tending to discover when we sin in eating 338 to 382 Divers necessary Rules for regulating our eating and drinking 382 H HAtred of God how a breach of the first command 48 How every sin is interpreted hatred and every sinner a hater of God 118 How corrupting of Gods worship is reckoned hatred of God in a special manner 119 Hair how sinfully abused 364 Honour what mentioned in the 5 Command imports 315 Why Honouring our neighbour is commanded before other duties of the second table 321 Wherein honouring our neighbour consists and what it imports 322 How honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is contrary to this honour we owe to our neighbour 324 325 Whether wicked men may be honoured 326 Whether rich men should be honoured ibid. The place Jam. 2.1 2 explained 327 How the honour we ow to a good man differs from that we ow to others alike in outward respects ibid. Whether we may seek our own honour and how 328 How we should prefer another to our selves 329 Humility required by the 5 Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 334 to 340 I IDleness the sinfulness of it 295 297 Idolatry 7 distinctions of it â—31 Five wayes of more subtil hear â—-idolatry 32 How to discover each of these 33 The ordinary objects of this great idolatry Instanced in 11 particulars 35 36 What be the most subtile Idolls shewed in six particulars 37 A Twofold Idolatry especially forbidden to the Isralites and condemned in them 53 The Idolatry forbidden in the 2 command in six particulars 67 68 Jealousie what it importeth and how attributed to God 113 114 Ignorance of the Law The sad effects of it 2 How a breach of the first Command 43 Several distinctions of it explained 44 45 How it excuseth and how not 45 46 Images of any of the â— Persons in the blessed Trinity proved to be unlawfull 55 Objections answered 56 The Command forbiding Images proved to be distinct from the first 54 What Images may be lawfully made ibid When are Images of creatures abused 57 Images of Heathen Gods as Mars Cupid c. prohibited 58 Impatience how it appears how a breach of the first Command 49 Imprecations whether lawful or not 130 Incest when committed where-in the unnaturalness of it stands 356 K KNowledge of God required in the first Command 28 See ignorance L LAw the excellency and usefulness of it 1 2 How the moral Law obligeth us now 3 4 The distinction of the decalogue as a Law and as a Covenant cleared 6 How the Law was given to Adam in Innocency how to Israel and how to Believers now 15 The extent of the Law shewed in seven respects 14 15 Several wayes of abusing the Law 17 Some directions for right using of it 18 Light-wakes and deriges the sinfulness of them 73 Lots or Lotting defined 147 How the use of them concerns the 3 Command ibid. Several divisions of Lots and which of them are lawful which not 168 169 What is necessary to lawful Lotting 169 170 Cautions for preventing abuse of them ibid. Luxory lots proved unlawful 171 172 173 Some objections answered ibid. Love to God why called the first and great commandment 309 What love may be allowed to the Creature without breach of the 1 Command 40
l. 21. unlawfull for lawfull p. 393. l. 32. evils for ends p. 437. l. 21. Falsly or safely p. 455. l. 22. proving for roving AN EXPOSITION OF THE TEN COMMANDMENTS Delivered in several LECTURES EXOD. 20.1 2. And God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage BEing through Gods strength resolved to Essay the opening of the Ten Commandments all that we shall say by way of Preface shall be to give you an account or the Motives which have ingaged us in this Work T â—e first is the Excellency of this Scripture it being by the Lord himself intended as a comprehensive sum of his peoples duty and commended to us from this that though all the Scripture be his Word yet this in a singular manner is so for he spake all these words himself and by a Voice immediately formed by himself he pronounced them first to his people and afterward twice by his Finger that i â— immediately by himself without making use of any P â—n man as in â—ther Scriptures he wrote them for his peoples behoof upon two Tables of Stone which were afterwards commanded in a singular manner to be kept in the Ark D â—ut o. v. 2 5. and to be l â—arn â—d Deut. 5.1 as also to be written on the Posts of their Doors and diligently pressed on their Children Deut. â— 7 8 9 10. In opening of which Commandments not only the Prophets and Apostles but our blessed Lord in that Sermon of his upon the Mount Matth. 5.6 7. doth much insist The second is the usefulness of this Scripture and of the knowledge of it to all that would know what is pleasing to God that they may be fitted for duty to him and may know what is displ â—asing to him that they may know sin and how to eschew it and may be stirred up to r â—pentance when they have fallen into it this being the Laws property that ther â—by is the knowledge of sin Rom. 7.7 and so likewise the knowledge of duty therefore it is summed in so few words that it may be the more easily brought into and retained in the memories and hearts of his people For which cause also of old and late has it always been recommended both in the Word Deut. 5.1 and in all Cat â—chisms to b â— learned as a Rule of mens walking and yet so comprehensive is it that without pains and diligence to come to the understanding thereof men c â—nnot but come short of the great scope ther â—of The thir â— is the great ignorance that is amongst not a few of the meaning of this useful and excellent Scripture and especially in this secure time many not knowing they break the Commandments when they break them at least in many material things and this draweth with it these sad effects 1. That there are few convictions of sin 2. Little repentance for sin 3. Much security presumption confidence in self-righteousness and the like upon which the ignorance of this Scripture hath great influence even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness and proudly settle on self righteousness and slight Christ the Mediator as we may see in Paul's example Rom. 7.9 and this was one reason why our Lord expounded it that by it sinners might see more the necessity of a Mediator who is the end of the Law for righteousness to all that believe Rom. 10.4 And as these effects are palpable at this time so we conceive it useful to follow the same remedy this evil being not only amongst the prophane but amongst the â—ost formal and civil who stumble at this stone yea many believers are often so much taken with cases and light in Doctrinal truths that they heed not sufficiently the meaning of the Law whereby their convictions of sin tenderness in practice â—onstant exercise of repentance and daily fresh applications to the Blood of Sprinkling are much impeded And although it may seem not so to suit the nature of this exercise for it would be noticed that the Author delivered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon in which time he formerly used to read and expound a Chapter of the holy Scriptures or a considerable portion thereof which Lectures are not now distinguished because of the close connection of the purposes yet considering the foresaid reasons and the nature of this excellent Scripture which cannot hastily be passed through it having much in few words and therefore requiring some convenient time for explication and considering the weight of it and its usefulness for all sorts of hearers we are confident it will agree well with the end of this Exercise which is the end of opening all Scripture to wit peoples instruction and edification to insist a little thereon Our purpose is not to aim at any great accuracy nor to multiply questions and digressions nor to insist in application and use but plainly and shortly as we are able to give you the m â—aning of the Law of God 1. By holding forth the N â—tive Duties â—equired in every Commandment 2. The sins which properly oppose and contradict each Commandment that by these we may have some direction and help in duty and some spur to repentance at least a furtherance in the work of Conviction that so by it we may be led to Christ Jesus who is the end of the Law for righteousness to every one that believes Rom. 10.4 which is the principal intent of this Law as it was given to Israel To make way for the Exposition we shall 1. Lay down some Conclusions which arise from the Preface 2. Give you some ordinary distinctions 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law The first Conclusion that we take for granted is that this Law as 't is Moral doth tye even Christians and Believers now as well as of old which appears from this that he who is God the Law-giver here Act. 7.38 is the Ang â—l Christ and 't is his Word as is clear v. 30 31. as also the matter of it b â—ing connatural to Adam it did bind before the Law was given and that obligatory force cannot be separated from its nature though the exercise of Right Reason in Nature be much obliterate since the Fall therefore Christ was so far from destroying this Law in its Authority and P â—ul so far from making it void by the D â—ctrine of Faith that our Lord tells he came to fulfil it M â—tth 5.17 and Paul shews that his preaching of Faith was to est â—blish it Rom. 3.31 which truth b â—ing confirmed by them both in their Practice and Doctrine sheweth that the breach of the holy Law of God is n â—l â—ss sinful to us now than it was to them before us The second Conclusion is that though this
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
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
yet we cannot but incline to think that there is some guilt that may and ought to be r â—pented of in such dreams and so that men may in their sle â—p sin against these holy Commandments seeing that in many dre â—ms as in many words th â—re are divers even sinful vanities Eccl â—s 5.7 This Truth is something clear from the grounds already laid down but we shall for further clearing and confirming of it add these following Arguments The first is this 1 That tickling delight as an evil against the Law of God is a fruit of original sin which sin infects all our imaginations and makes them evil Gen. 6.5 yea they are the flowings out of habitual lust which is now natur â—l to us and if they be a Fruit of that Tree or a Daughter of that Mother must th â—y not be of the same nature and so sinful and that they must flow from Original sin may thus be made out That none can imagine such dreams to have been incident to Adam in the state of Innocency while all was pure even though sleep and dreams w â—re natural to him And this may be confirmed â—rom that one Maxim of the School-men that Adam's Innocency was capable of no deception nor of any thing which might make him sad â—ither sle â—ping or waking but such dreams c â—rtainly imply both It it be said such dreams may be from an external cause as the Devils objecting such and such things to m â—n in sleep I answer I g â—â—nt in part it may be so but 1. Though he object th â—m to us sl â—â—ping as well as waking yet it is we that entertain th â—se objected Representations it is we that delight in them and move by them though tempted thereto by him we may say he is Father and as it is Act. 5.3 he filleth the heart and furnisheth fewel but we are the Mother I say it is our corruption that bringeth sorth and can any say that if there were no corruption within us that th â—se would be so entertained 2. Though they come from him as an external cause yet considering that our nature is inclined to such things so that Powder or Flax taketh no sooner with Fire cast into them than our corrupt nature doth with these temptations Is it possible to imagine that a Dut of temptation should be thrown in and not at least awake and stir the savour of corruptions Indeed pure Nature in our blessed Lord who was without Original sin was like wat â—r presently to quench all such Fiery Darts 3. If they come from the D â—vil to what end can he object them to men it must either be because they are sinful that being his aim to d â—file them th â—r â—by and draw them to sin or because th â—y are troublesome and heavy to men he having delight also in mens mis â—ry but such dreams are no way weighty and troublesome to the most part of men that th â—refore is not his aim nor would they be so much burdensome to others were it not from their apprehension of guilt under them and therefore Satan's aim must be thereby to de â—ile men with sin 2 Argument which confirmeth the former and let us consider it with reverence our blessed Lord J â—sus was made in all things like unto us exc â—pt sin none of the fruits of original sin which are sinful are to be found in him and yet I suppose none can without horrour imagine such dreams to have been incid â—nt to him or that his absolute Holin â—ss was capable of them He is the only instance of one free from original sin yet may he be supposed lyable to any other penal thing excepting 1. What impli â—s sin 2. What impli â—s dist â—mp â—rs and infirmities in the contemp â—rature and constitution of his body from inward causes because he had no inward cause being fr â—e of sin as Adam before his Fall and therefore not naturally I mean from inward principl â—s or n â—cessity as we are subj â—ct to sickness or death 3 The third Argument is That men are often accessary to th â—se sinful dreams thems â—lv â—s either 1. By ex â—â—ss disposing thems â—lves to such inclinations or â— By a loose mind that delights in following such things throughout the day in their more reasonable m â—ditations and more determinate purpose â— it being ordinary that dreams follow much the constitution of the boâ—y or the habitual strain of our practise in which respect m â—ns Callings or particular Imployments will run up and down before the Fancy in their sleep and so their sinful exercises also or 3. By not praying to God to guard against them and neglec â—ing to pr â—ss more after mortification for that end or 4. By not being suitably affected with them after they are past and gone In which cases even the School men who are not the most rigid and tender Casuist â— will grant all things being considered sin to be ex cons â—quenti in dr â—ams and we suppose few fall in such dreams who may not in one circumstance or other read their accession to sin therein and though our â—rame and constitution be in it self natural yet that it should incline us sleeping or waking to any thing sinful that is and must be f â—om corrupt nature seeing it clearly speaketh the inordinateness of our natural inclination 4 The fourth Argument â—s from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams when they pass se â—d in their sleep which seemeth to say thus much that both sleeping and waking men should be holy and although there be sacrifices and cleansings appointed for some things that are not morally sinful as the touching of a dead body having Leprosie c. yet simply to say so of the case in hand were hard For 1. If it be said there was no moral sinfulness in that kind of pollutions what then could these Sacrifices and Washings signifie If any say as th â—y must say they looked to secret actings of original sin it doth confirm what we have said But 2. Is there in any such things as are not accounted sinful in themselves such a dependency upon or likeness to any Commandm â—nt as there is in that which is mentioned Levit. 15. to the seventh Commandment to which it seemeth to have a direct reference 5 The fifth Argument may be taken from the extent of the Law which reacheth to the whole man outward and inward soul heart mind and if to the whole man then why not to the fancy memory imagination c. And we are sure when Spirits are made perfectly conform to the Law of God there will not be found in them any such fancy imaginable as consistent with it Besides doth not this Law oblige and tye always even fleeping men as we conceive are under the negative Precepts of it that is although they be not bound to pray and
hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6 The sixth Argument is this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more than the other And 2. Though they be in the Regenerate wr â—stled against and not approved more than the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Paul's Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practices although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before â—od under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Conf â—ss lib. 1 â— cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sl â—ep he consented to act reperimus nos non fecisse d â—leamus t â—men quoquo m â—do in nobis factum fuisse It grieves him that it should be any way done in him and he agreeth it thus that he had not always rejected these as sometimes he had done And do not the Godly sometimes in their sl â—ep make opposition to th â—se motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it than simply because of any punishment or a â—â—liction that is in it for many things more af â—licting do not so affect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angeli â—al Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the s â—ns â— of his sinf â—l nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that th â—r â—by he may the better press on himself the necessity of a Mediator for Righ â—eousness which are the great ends and uses of the Law We come now more particularly to the words which the Lord himself spoke concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would sp â—ak a little to for further clearing of the Text b â—fore we come to speak particularly to the first Commandment The first is whether these words I am the Lord thy God c. be a part of the first Commandment or a Preface to all the T â—n Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thou shalt have no other gods before me that is no other than Me what Me even Me the Lord thy God that brought thee out of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1 What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so Jehovah being a word in the singular number is ordinarily look't on as pointing out this then Elohim which is a word in the plural number speaketh the plurality of Persons in the God-head so that the Lord commanding and requiring obedience here is one God and three Persons 2 It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut 28.58 That thou mayst fear this glori â—us and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3 It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Ans. This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to â—ach of these to perswade to the obedience of them as to the second I am a jealou â— God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the
ignorant of these is no sin it is a duty not to seek to know them yea curiosity in these is sinful Ignorance here is called rather a N â—science than Ignorance which implieth a privation of knowledge which men ought to have or 2. These things concerning God are such as not only in themselves may be known but such as we ought to know because they are revealed to us ignorance of these is sinful As 1. Being a disconformity to that knowledge and holiness after which God created us 2. A fruit of original sin 3. A cause of many sins 4. A disconformity to the Law which requireth us so to know and acknowledge God as he has revealed himself to us and that in his Essence in the Trinity of Persons in his Attributes Covenants works of Creation and Redemption and in his Relations to us and that we should so know him that we may thereby know our selves also And this is that great duty called for in this Commandment that we may know him and his will Again this ignorance as to these things we ought to know may be looked on as threefold according to the diversity of its causes 1 There is a natural ignorance that is the fruit of our natural corruption and blindness which hath seized on mens memories and judgments and as they think incapacitateth them to learn and indeed doth so as to the spiritual and saving up-taking of the matters of God till the eyes of the mind be opened by the power of Grace 2 There is a wilful ignorance when men have parts means and occasions whereby they may attain knowledge and yet they will not know but slight and despise the means which draweth often a judicial blindness along with it 3 There is a lazy ignorance whereby some do not wilfully reject the means of knowledge yet are so negligent that they do not actually stir themselves for attaining of knowledge Now though there be a difference among th â—se yet the least of them is sinful and will not wholly excuse it being a fruit of original sin at the best entertained by our own neglect of such means as might have more removed it And thus a dull wit or weak memory can no more simply excuse than other gross disconformities to the Law in our natures appearing in some more than others which follow upon original sin In sum men may be three ways guilty of the breach of this Law in respect of ignorance 1 As to the object matter whereof they are ignorant which may be less or more according as less or more of that is known which we should know concerning God and which he hath rev â—aled and this is especially to be understood of these substantial things more necessary to be known there being a great difference betwixt these and other things which do not so immediately concern God such as Chronologick Questions some Prophecies Cases c. which yet are recorded in Scripture 2 They may be guilty of less or more ignorance in respect of the degree so some men are absolutely ignorant others are doubtful only and not confirmed in the knowledge of the truths of God who yet have not contrary impressions of these things as others have 3 There are divers kinds of ignorance in men some are guilty of wilful ignorance some are negligent and some even the best are labouring under the remainder of natural blindness who yet are not negligent If it be asked whether ignorance can excuse a man and how far it excuseth Ans. 1. There is no ignorance properly so called that excuseth wholly pro toto it being of it self sinful and men being obliged to know what is sin and what not neither can ever men do that out of Faith which they do in ignorance and know not if it be in it self sinful or lawful this is to be understood in resp â—ct of ignorantia Juris non facti of the ignorance of the Law and not of the ignorance of the Fact as they call it for men may sometimes be ignorant of this and yet be Innocent as when one is cutting with an Axe and it falleth off the Helve c. but in respect of the Law there is no invincible ignorance that can excuse any for their not knowing God's mind because they are obliged to know it 2 Ignorance that is wilfully entertained with neglect of means that might help it is so far from excusing that it doth aggravate the faults occasioned thereby because in that case there are two faults that concur 1. Ignorance 2. Another sin produced thereby 3 Ignorance natural or proceeding from paucity of means or less occasion to learn though it doth not fully yet in part excuseth Hence it is said they that know not the Masters will shall be beaten with few stripes but â—â—razin and B â—thsaida and other places having plenty of means shall not in the least be sheltered under that excuse Mat. 11.22 23 24. 4 In some things we would distinguish betwixt sinning ex ignorantia out of ignorance and sinning ignoranter ignorantly's one may do a thing out of ignorance as Paul persecuted the Church that would not have done it had he known it it was not malice but ignorance that led Paul to that sin of pers â—cuting this excuseth in part but to do a thing ignorantly is when a man is more immediately the cause of his own ignorance as wh â—n by drunk â—nn â—ss passion hatred malice c. a man is so blinded and prejudiced that he cannot discern what is duty and what is sin So some of the Ph â—risee were who might have seen that Christ was God and to be acknowledged as such but prejudice marr â—d it Thus a sin considered in it self may be less which b â—ing considered more compleatly will be found a far greater guilt as suppose one in drunkeness swear commit Adultery or in passion commit Murder the Murder or Adaltery considered in themselves as done in drunkenness or passion are less than when done in soberness or d â—lib â—rately y â—t these sins being compleatly consid â—red the p â—rson is more guilty because he hath Murder and Drunkenness or Murder and Passion both to answer for which Drunkenness or Passion he caused to himself by his â—nwatchfulness and all the effects that follow upon th â—se are to be imputed to him both as the actor and procurer of that which is the occasion or rather the cause of them Thus ye see how many ways ignorance breaketh this Commandment 2 We shall instance the breach of it in what is opposite to Faith or Confidence which floweth from Faith to wit unbelief diffidence â—â—m â—rity or t â—mpting of God which flow â—th from unbelief and is opposite to Faith the infidelity of Heathens and J â—ws and the Atheism of such as believe not the Word Thus also Hereticks who abuse it and Apostates who fall from the truth thereof and are opposers of it are guilty of this sin as also
Second Commandment Exod. 20.4 5 6. Thou shalt not make unto thee any Graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Waters under the Earth Thou shalt not how down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments THis Commandment is more largely set down than the former partly to clear the Mandatory part of it and partly to press it in which two it may be taken up The preceptive or commanding part is expressed in two things v. 4. and v. 5. at the beginning 1. That no Image be made And 2. That it be not worshipped Next it is pressed three ways 1. From a reason 2. By a threa â—ning 3. By a Promise The words are multiplied that they may the more fully and clearly express what is intended 1 That this Commandment is against all making of Images for Religious service is clear from a threefold extent mentioned in the Prohibition 1. The Image of nothing in heaven above or the earth beneath or under the earth that is the similitude of no Creature is allowed for this end 2 Men are forbidden to make either similitude or likeness that is no sort of Image whether that which is ingraven in or hewn out of stone wood silver c. or that which is made by painting all kinds are discharged 3 No sort of worship or service religious is to be given to them wh â—ther mediate or immediate whether primarily as to themselves or secondarily with respect to that which they represent This is understood under the second part of the Commandment Th â—â— shalt not bow down to them nor serve or worship them under which two all external reverence is discharged which is clear from the reason adjoyned because God is jealous and he will not only not endure Idolatry but whatever may look like it as a jealous Husband will not abide any suspicious-like carriage in his Wife That we may have the clearer access to the meaning and use of this Commandment let us see 1. What is the scope of it 2. Wherein it is differ â—nt from the former The scope of this Commandment is not meerly and only to forbid making and worshipping of Images which is the most gross way of abusing the worship of God but under that to forbid all manner of grosness in the external worship of God and to command exactness and preciseness in it as well as internal worship according to the Rule pr â—s â—ribed thereunto by the Lord and so this Commandment includeth all externals commanded in the Ceremonial Law and doth forbid all will-worship and superstition in the worship of God all hono â—ring him by precepts taught by men and not by himself Isaiah 29.13 and Mat. 15.9 So then in the first Commandment the worshipping of the only true God is commanded and the worshipping of any Idol is forbidden here the true worship of that God is prescribed and the contrary forbidden the first Commandment sheweth who is to be worshipped the second how he is to be worshipped not in the manner that Heathens worshipped their Idols nor in any other manner that men shall feign and devise to themselves but in the manner he himself prescribeth In sum this Commandment holdeth forth these three things 1. That God will not only be served inwardly in the heart by good thoughts and intentions which is prescribed in the first Commandment but also outwardly in the confessing him before men in external service and worship in words and gestures suitable for the forbidding this sort of external gestures worshipping and bowing before Idols doth include the contrary affirmative in all its kinds according to the first Rule before-mentioned for the right understanding of all the Commandments Thus it taketh in all Ordinances of Word Prayer Sacraments Ceremonies c. and failing in these breaketh this Commandment when even they are not rightly gone about 2 It holdeth forth this that in that external service and worship God will not have men following their own humour but will have them to walk by the Rule given or to be given by him to them and otherwise it is in vain whatever worship men perform to him Mat. 15.9 Hence it is said here Thou shalt not make to thy self that is at thy own pleasure without my Command otherwise what is by God's Command is made to him and this is to be extended to all Ordinances yea both to the worship it self and also to the manner of that worship all is to be done according to God's Command only 3 It holdeth forth a spiritual service due to God or that we should be spiritual in all external service there should not be in us any carnal apprehensions of God as if he were like any thing that we could imagine Act. 17.29 as is fully clear from Deut. 4.15 c. Also all rashness and carnality in external performances is here discharged under â—o â—ing to Images c. So then under these three we take up the sum of this Commandment whereby it differeth from the former which may also be cleared from these reasons 1 The first is that this Commandment looketh to external worship and the ordering of that which is clear 1. Because the things forbidden in it as making of Images and bowing to them are external acts 2. These are mentioned as relating to God's Worship for they are placed in the first Table of the Law and for this end Images are only mentioned as made use of by Heathens in all their worship Levit. 26.1 The Lord will not have his people doing so to him Deut. 12.3 4 5. c. 3. Add that making and worshipping of Images are but one part of mens abusing of the external worship of God which is mentioned for all of that kind as Adultery is pat for all uncleanness in the seventh Commandment and all kinds of false worship or all the several ways of mens abusing the external worship of God are condemned under it 1. Because it is most gross and this being a most gross way of adding to his worship it serveth to shew how God accounteth every adding to his word or altering of it to be a gross and hainous sin Deut. 4.23 24 25. 2. Because the Nations about especially Egypt served their Gods so and men naturally are bent to it as appeareth almost by the practise of all Nations and Rom. 1.25 c. and by the Israelites practise in the Golden Calf Exod. 32. from v. 1. to v. 7. and by Jeroboam's practise 1 King 12.28 Now the Lord will not be served so but as he commandeth Deut. 12. v. 4. Ye shall not do so to the Lo â—d c. but contrarily v. 5. as the Lord shall
carve out unto you A second reason to clear this to be the meaning may be taken from the perfection of the Law which lieth in this that it condemneth all sin and commandeth all d â—â—ies now it is a sin not only to worship false Gods but to worship the true God in a false way and it is a duty also to worship him rightly according as he hath appointed in his Word now these sins must be forbidden in this second Commandment or they are forbidden in none at all and these duties must be commanded in this Commandment or they are commanded in none Next that we may clear that it is sinful to worship God otherwise than he hath commanded it would be observed there was a twofold Idolatry found in Israel and condemned in the Scripture the first was when Groves and Images were planted and made to Idols and so the people of Israel did often to the Heathen Gods the second was when they had Groves and worshipped in high places but not to Idols but to the Lord their God as 2 Chron. 33.17 so in that place before cited Deut. 12.2 3 4. c. you will find two things forbidden 1. Making of Images to the false Gods which the Canoanites worshipped 2. Making use of their manner of worship and turning it unto the true God both are forbidden the first by the first Commandment the last by the second compare ver 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and With ver 30. 31 See th â—u enquire not how these Nations worshipped their gods to wit by Images c. as â—f ye would do so to the Lord no bat ver 32. Whatsoever thing I command you observe to do it tho â— shalt not adde thereto nor diminish from it which cleareth the scope of this Command as being purposely there opened up Ye shall not do so to the Lord your God wherein more is comprehended than is expressed namely not onely ye shall not serve the Lord as they do their gods but also ye shall serve him as he himself prescribeth Hence will it clearly appear that this command is to be reckoned a distinct command from the former because 1. It containeth distinct matter forbiddeth sins of another kind and commandeth duties of another kind 2. Because they are certainly ten in number and there cannot be such a reckoning made up if these first two be one it being clear as after will appear that the last is only one and cannot be divided into two 3. Beside it is the the common reckoning of the ancient Jewes as may be seen from Josephus lib. 3.9 Ainsworth and others This then being laid down as a truth we shall 1. shortly put by some Questions concerning Images for clearing the words 2. Come particularly to shew what is required and what is forbidden in this Commandment and how we break it in our ordinary practice T â—en 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1. If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind be to be given to them We say for Answer 1 That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks th â—n real Pictures these I s â—y are not simply unlawful but are so when they are abused so Solomon made images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may he made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth polute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshi â—ped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembrancers of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6.19 contrary to this Commandment 2. Because God discovered hi â—self Deut. 4.15 16. c by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be deroga â—ory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1.22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can i â—vent therfore it is said by the Lord Isaiah 40.8 To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned ver 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like a Sun shining with beam â— and the Lords Name Jeh â—va in it or any other way this 〈◊〉 most abominable to s â—e and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the Godhead exceedingly and although the Son was and is Man having taken on him that nature and united it to his Godhead yet he is not a meer man therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which is God and man And if it be s â—id mans soul cannot be painted but his body may and yet that picture representeth a man I answer it doth
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
12. Neither can there be any reason given Why the Breach of an Oath to man should be charged on a Person as a Sin and Infamy and the Breach of an Oath to God not be much more charged so Oh! Take notice then ye who sin willingly who Drink Swear omit Prayer Let your minds wander and study not Holiness in good earnest that your sins have these Aggravations to make them horrible infamous and inexcusable 1. There is manifest Perjury against the Oath of God which even according to the Pharisees Doctrine Matth. 15.33 was Abominable Thou shalt not say they Forswear thy self but shalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing and Abominable Treachery to break under trust and to keep no Ingagement to Him 3. There is not only Perjury and Treachery simply but towards God which is more and draweth a great deal deeper than towards any other It 's Dreadful to deal Unfaithfully Treacherously and Perjuriously with Him 4. All this is in things that are very equitable and much for your own good which maketh no small aggravation 5. This is done not only against promises but against many promises and many other bands 6. That it s often and in many things that you sin against these promises 7. That sin is little resented or laid to heart on this consideration and as so aggravated If it be said Then it is better to make no promises at all than to come under such aggravations of guilt by breaches of them for none keep them exactly and so men must needs be in great and continual disquietness and anxity while under them Were it not better then to be doing without promising Answ. 1. It is not free to us Not to make them more than it is To break them or not to keep them and when we are called to make such Promises and make them not it becometh sin to us as was said It s not free to us whether we shall be Baptised Communicate c. or not therefore whosoever would not so engage were to be censured and punished as utter despisers of the Lord's Covenant Gen. 17.14 Exod. 12. 2. They who refuse to take them lay themselves open to the temptation of being more easily prevailed with not to perform these duties or of being sooner insnared in such sins because they are not formally engaged by Vow against them and so they make themselves culpably accessary to the strengthning of tentation and weakning of resolution to the contrary whereof they are no doubt obliged 3. If you intend indeed to perform these duties then ye may ingage to do so but if ye will not so much as Promise and engage to do them it cannot be expected in reason that ye will Do them especially considering that even these who honestly promise and ingage do yet notwithstanding find a great difficulty to do and perform O take heed that you be not by your refusing to engage making a back-door for your selves to go out from your duty that so you may the more easily and with the less challenge shift it If it be yet said that the sin of simple omitting the duty is less than the omitting of it after engagements and vows to the contrary Answ. 1. It is not so to a Christian who is called to engage himself yea who by Baptisme is already ingaged for 1. The man that neither ingageth to do nor doth the duty faileth twice whereas he that ingageth and performeth not faileth but once though that once failing is by its being cross to his ingagement not a little aggravated so that in some respect each fault or failing exceedeth the other the one is a greater sin considered in it self but the other is greater considered complexly 2. The man that ingageth not is more accessary to his own falling in â—â—spect that he used not that Mean to prevent it yet the other when fallen is more guilty in respect of the breach of his ingagement 3. The man that will not ingage bringeth himself under a necessity of sinning for if he perform not he faileth twice as is said if he perform he faileth because he ingaged not when he was called to it so his performing is not the performing of a Vow to God who requireth promising in some cases at least as well as performing 4. The man that Promiseth and Voweth and also performeth what he Promised and Vowed his performing is so much the more acceptable as it proceedeth not only from the awe of a Command but from a spontaneous and free-will offering of it to God and so is both Obedience to a Command and the performance of a Vow for thus he chooseth obedience as it is Psal. 119.30 It is not so with the other whether he perform it or not though we think that God often letteth the man fall that will not ingage because he sayeth by his refusal that he trusteth not to God for the performance otherwise he would ingage and undertake on his account also he sayeth withal that he aymeth to perform only because he cannot eschew it And if he could shake off and be freed from that Obligation to Holiness that he would not out of respect to God or love to Holiness take on a new one 5. The man that ingageth not sinneth more unexcusably in that he will not do that which is the lesser and in his power The less and more easie a thing it be to promise and ingage as it is no doubt more easie than to perform the omission of it is the greater sin and more inexcusable The case is indeed as to Heathens otherwise who were never thus engaged nor called to engage themselves but unto Christians it will be no excuse If it be replyed that this is very hard for then no Christian will be free of Perjury nor have Peace Answ. 1. I grant the case is hard and the Strait great but it is such as sloweth from our own corruption in this as in other duties and parts of holiness for as the Law is holy just and good Rom. 7. and is not to be blamed as accessary to our sin so the Vow is holy just and good and is not to be blamed if in the circumstances right because of our breach 2. As I think it is hard to keep our selves free of sin even against light so I think it is a difficulty to be kept free of this aggravation of sin to wit of committing it against our engagements and therefore as the manner of the People of God is I think it safest to take with these aggravations of our sins as chief parts of them to speak so and to take them with the rest to Jesus Christ that we may obtain pardon of them through Him and to maintain our peace rather by often washing our selves from the silth of breaking than by pleading no breach at all 3. Yet may Christians even as in other duties of holiness in their Vows and Promises to God have
dispenseth not at all here because these are in our power and when we fail it is not out of ordinary infirmity Beside what is said there are yet two ways of taking or using the Name of God which are sib or of kin to Oaths The 1. is that of Appealing to God to judg as David did that God might judge betwixt him and persecuting Saul 1 Sam. 24.12 The 2d is that of attesting God thus The Lord knoweth God is my Witness my Witness is in Heaven c. as Job doth cap. 16.19 and Paul Rom. 1.9 These are lawful when called unto and rightly gone about but when abused in rash precipitant passionate appeals or in unjust matter as Sarahs was Gen. 16. and in rash unnecessary attestations or in triffling matter they are more than an ordinary taking of God's Name in vain and therefore should never lightly be interposed and made use of The great breach of this Command is Blasphemy though Perjury be most direct That we may see how this sin is fallen into we shall 1. Define it 2. Divide or distinguish it which we shall find to be exceeding broad Blasphemy then against God as the word beareth is a wronging of God's holy Majesty by some reproachful speeches or expressions uttered to His disgrace we say Uttered because that which is in the heart is most-part Atheism and Infidelity and so belongeth to the first Command Of this there are three sorts or there are three ways whereby men fall into it 1. When any thing unbecoming God is in word attributed to Him as that he is not just holy merciful c. such as that complaint Ezek. 18.25 The ways of the Lord are not equal 2. When what is due to him is denyed him as when he is said not to be Eternal Omniscient Almighty c. as he was by proud Pharoah and railing Rabshaketh in his master's Name who most insolently talked at that high rate of Blasphemy Who is the Lord that I should obey his Voyce c Who is the Lord that is able to deliver you out of my hand Exod. 5. Isa. 36.18.20 3. When what is due to God is attributed to a Creature or arrogated by a Creature thus the Jews charged Christ as guilty of Blasphemy Luk. 7.49 Joh. 10.33 supposing him to be a Creature because he forgave sins and called himself God of this sort of Blasphemy as to some degree of it is the commending or crying up our own or others parts pains wit c. for attaining effecting and bringing to pass of somewhat to the prejudice of divine providence so those of Zidon did to Herod Act. 12.22 And thus often men make Mediators and Saviours as it were of themselves and of other men 2. This Blasphemy may either be immediately and directly against God himself or any of the persons of the blessed God-head or mediately and indirectly against him when it is against his Ordinances of the Word Prayer Sacraments c. by vilifying them in expressions or against his people or the work of his spirit in them he is indirectly Blasphemed in them when they or it are mocked as when Paul's much learning in the Gospel is called madness or when real and serious Religion Repentance or Holiness are called Conceitedness Pride Preciseness Fancy c. 3. Blasphemy may be considered either as it is deliberate and purposed as in the Pharisees or 2. As it is out of infirmity rashness and unwatchfulness over-expressions or 3. Out of ignorance as Paul was a Blasphemer before his Conversion 1 Tim. 1.15 4. It may be considered 1. As against the Father 2. As against the Son 3. As against the Holy Ghost all are spoken of Matth. 12. and Mark 3. 1. Bla â—phemy against the Father is that which striketh either against the God-head simply or any of the Attributes which are due to God and so it s against all the persons in common or against the Trinity of persons when it is denyed and so that relation of â—ather in the God-head is Blasphemed 2. Blasphemy against the Son is when either his God-head in the Eternity of it is denyed as it was by the Photinians and Aria â—s or when the distinction of his Natures in their respective true properties retained by each nature is denyed or when he is denyed in his Offices as if he did not satisfie divine Ju â—â—ice for the sinnes of the Elect as a Priest which is done by the Soct â—â—a â—s or as if he had not a Kingdom or Authority or when other Mediators or other satisfactions to Justice are set up and put in his room or when another Head and Husband to the Church Prince or Pope or another Word than what is written are made and obtruded upon her and the like whereof there are many in Popery in which respect Antichrist is said to have many names of Blasphemy Rev. 13. 3. Blasphemy against the Spirit may be considered either as it is against the third Person of the God-head and so it is against the Trinity and was that errour peculiar to Macedonius or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pugnantes contra Spiritum that is fighters against the Spirit or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self and so it is that peculiar Blasphemy spoken of Math. 12.32 Which when all other Blasphemies are declared to be pardonable is said never to be pardoned This is the highest degree of Blasphemy which may be so 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into even by others that are Reprobates 3. That it is hardly known to the person himself that is guilty of it but much less to others 4. That it is never rep â—n â—ed of and we think doth never affect because it is never pardoned all other sinnes are pardonable and many are actually pardoned 1. This sin then is not every sin though all sins g â—ieve the Spirit Ephes. 4.27 Nor 2. is it any sin of Infirmity or of Ignorance even such as Paul's was Nor 3. Is it any sin even though against knowledg committed against the second table of the Law such as David fell into and may be pardoned Nor 4. Is it every sin that is against Christ and clear light for Peter denyed him but it was of infirmity Math. 26.70 But this sin is 1. in the main of the Gospel â— and as to its saving work 2. It is not only against light but against the Spirit 's present testifying of it or bearing witness to it and after fore-going convictions yielded unto in some measure and sticking or lying on as weighty and making the Conscience to challenge as may be gathered from Heb. 6. 3. It is not in one particular sin or act but in a total and resolute opposing of the Truth whereof men are convinced seeking to bear it down in others and to extirpate it
there tormented for ever and ever 3. Eminently it implyeth a very high degree of punishment that the degree shall be eminent and that in respect of other sins this sin shall have a peculiar weight added unto its Curse an â— be ranked amongst those sins which shall be in the Justice of God most severely punished a particular instance and proof whereof is in Hypocrites whose Judgment shall be in Hell amongst the sorest the Hypocrites portion of Wrath will be a large portion The Peremptoriness is implyed in these words The Lord will not hold him guiltless the Lord will not c. which implyeth 1. That Sinners shall be reckoned with and Judged for sin in which reckoning this sin shall be especially taken notice of 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God and have their particular Libel and Accusations of their particular sins wherein this sin shall be particularly taken notice of as a main Article 3. That there shall be a Sentence and Doom passed upon the Guilty and that whosover shall be found guilty of this sin shall find Divine Justice severely passing Sentence upon them 4. That there shall be a holy rigid execution of that Sentence without mercy by a high degree of wrath upon all who shall be so Sentenced If any ask How this Threatning is to be understood for Answ. We should distinguish betwixt such who repenting for it do by Faith in Christ make peace with God and others who continue in it without repentance and so say 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it for that is neither consistent with the grounds of the Gospel nor with experience whereby it is found that grace often extendeth it self to the pardoning even of such 2. But that it is in it self a sin most hateful to God and a sin that bringeth great Wrath on all that are guilty of it and shall be found to be so before his Judgment Seat 3. It sayeth that all who are guilty of it while their peace is not made with God through Jesus Christ yea in some respect there-after should look on themselves as thus highly guilty and that all who are not pardoned should account themselves to be lyable to this stroke of wrath and to be under this Sentence of the Law that standeth particularly pronounced against them 4. It sayeth that men do by this sin exceedingly hazard their eternal Salvation and that their Repentance is rare and so likewise their Pardon it being found in experience that men habituated to this sin of taking God's Name in vain do but seldom get Repentance 5. That when Repentance cometh and is given such as are guilty of it will be in an especial manner challenged for it and found to be in a high degree bitter unto them in all their after-reflections upon it 6. That it will very readily have much influence in marring a mans peace and obstructing the intimation of God's favour and the joy of his Salvation even when it is pardoned as we see in David who made the Name of God to be Blasphemed and was therefore put Psal. 51. to cry and cry again for the joy of God's Salvation for removing amongst other reasons of that scandal And withal it bringeth on temporal Judgments as it did on David 2 Sam. 12.7 That when it is pardoned it will in the said remembrance of it make them loath themselves and walk humbly softly and in the bitterness of their souls and withal to think much of and to magnifie and wonder at grace that did ever pardon such Sinners as it did Paul who loatheth himself and highly exalteth Grace on this account that it pardoned him who was a Blasphemer As for such who never betake themselves for pardon nor obtain mercy it has these effects 1. It maketh their Conscience lyable to the sore and grievous challenge of this sin and to the plain and sharp threatning that is pronounced against it which being despised and God himself much wronged thereby cannot but bite nay gnaw the Conscience so much the more 2. Justice hath a clear ground to proceed upon against them not only as Sinners in general but as guilty of this sin in particular and so because of it in a special manner liable to wrath 3. An eminent degree of wrath in Hell for as there are different degrees of torment in Hell so this sin no doubt will make those who are guilty of it share of that torment in a high degree 4. That it further hardeneth and incapacitateth for pardon though not simply the persons that are guilty of it If it be asked Why this sin is so threatned and punished even beyond other sins Answ. Because it is accompanied with the most hainous aggravations and so draweth on the greatest guilt As 1. It is a sin immediately against God himself and is not as sins of the second Table nay not as other particular sins of the first Table whereby men divert from God to Idolatry giving to Idols what is His due or turn their back on him or slight his commanded worship as in the first second and fourth Commands but this doth immediately and directly and by commission terminate on God himself most daringly and presumptuously as it were baff â—ng and affronting him who has made himself known by his Name 2. It is the fault sign or symptome yea and cause of the most gross Atheism in the heart and enmity against God for it is his Enemie's property to take his Name in vain Psal. 139.20 It cannot be in the heighth but where Atheism is and the awe of God is not and where there is much of it there is proportionably much Atheism it speaketh forth plainly that there is no right knowledge or faith of his Greatness Holiness Power Justice c. which would make men fear him and stand in awe of him hence ordinarily those who are gross in this are otherways gross in many other things for it fitteth and disposeth for Atheism and it inureth and habituateth a man to contemn and despise God whereas on the contrary if a man make Conscience of any thing it will be of this 3. It is that which dishonoureth God most amongst others and giveth them occasion to Blaspheam as David's sin did and as those false Prophets and Seducers with their followers are said to do 2 Pet. 2. v. 1 2. and where this prevaileth all Religion is accounted among such but as a fancy and nothing and therefore he will punish it severely 4. It is often and most ordinarily the guilt of such as acknowledge God in profession but in works deny him and do not worship him as God It is against light and convictions yea and professions of an interest in God therefore there is an emphasis here The Name of the Lord thy God 5. It is not so of Infirmity
frame in performing of them now as then For 1. If the command be moral then is there no change in moral duties for it is the same command to us that it was to them save in ceremonial things 2. If the same things were allowed to them which are allowed to us and if no more be allowed to be done by us then was allowed to be done by them on the Sabbath then the observation in it's strictness is equal but the first is true for works of piety mercy and necessity are allowed to us and so were they to them as by Christs reasoning against them as being here superstitious may appear yea 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees who in these disputes aimed not to shew that more was lawful by his coming then was before but to shew what then was lawful though they ignorantly or wilfully misunderstood the command for even then God allowed mercy rather then sacrifice c. which places most clearly vvarrant us in our practise 4. The Service we have now is as spiritual and without all doubt the promise of the spirit for keeping up in holy duties as large as formerly and therefore our improving of it should be no less Before vve proceed there are some Scriptures which seem to thwart vvith and to be cross to this to vvhich vve vvould speak a little for clearing of them as namely Exod 16.23 29. and Exod. 35.3 vvhere it vvould seem that going out of the place dressing of meat and kindling of fire vvere forbidden vvhich are allowed to us To vvhich vve say 1. That vve speak of the meaning of this fourth command if any more vvas forbidden them by peculiar judicial Laws that contradicteth not our assertion these may be abrogated vvhile this command standeth But 2. We conceive that as to these things gathering of sticks kindling of fire dressing meat c. no more is allowed unto us then unto them that is all unnecessary labour in and about these is unlawful to us now and all necessary labour in and about them vvas allowed unto and lawful for them as may be gathered from Christs practice and his reasoning with the Jews and from the allowance vvhich vvas to their Beasts In the third place then vve say that these Scriptures cannot be literally and universally understood for it cannot be thought that they vvent not out of the place kindled no fire dressed no meat in any case yea the allowance for their necessity and Christs going in and partaking vvhen invited on the Sabbath day Luke 14. It 's like to somewhat that was prepared that day vvith his defending of his Disciples practise in plucking ears of Corn and rubbing them as it is Luke 6.1 vvhich vvas a sort of preparing and dressing of that meat insinuate the contrary neither c â—n any thing be gathered from that place Exod. 16.23 against dressing of meat simply but rather the contrary for the Manna that remained over what vvas dressed on the sixth day vvas to be laid up till the Seventh day or the Sabbath but not till the day after the Sabbath and vvill it not suppose that they behooved then to dress it on the Sabbath as on other days by boyling at least for as to grinding of it at Mills or otherways there vvas no necessity for that on the Sabbath ou â— of some extraordinary Case or else they had needless by la â—â—â—o up and so behoved to have fires to dress it vvith And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile vvorks or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for or can be win at on the Sabbath then a Believer is called unto on other days he being called to endeavour to be perfectly holy every day I Answ Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other days according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect Holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal Holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer Reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other days even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This days sanctification then we conceive to consist in these 1. That there is more abstractedness not only from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day-frame of Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises 〈◊〉 beyond other days and that necessarily whereas on some other days we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other days in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other days are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other days 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all days 5. There would be in the duties of this day more intenseness of Spirit and a further degree of Spiritual affections then in these duties of other days because this day is purposely set apart for that end and by continuance in Duties we may attain to more of a spiritual frame and because not only the Exercises of worship praying reading and hearing c. call to Holiness on this day as
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
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
called incest such are reckoned up Levit. 18. and 20. and Deut. 22. for this the Cananites were cast out and it was abominable even to Heathens 1 Cor. 5.1 c. the evil of incest flows from the unnaturalness of mens confounding the relations and degrees that nature hath set men distinctly in as for instance nature hath made the fathers Wife a mother to joyn therefore with her destroyeth that relation and is unbecoming that reverence and respect we owe to parents hence this incest is alwaies either in a direct or oblique line but not in the collateral beyond the relations of brother and sister which are indeed the very beginnings of the collateral lines and as it were almost one in their common parents thus conjunction with one of the furthest and most remote of a line that is direct is incest which yet is not so with the very first after these excepted of the line that is collateral a man might not marry his fore-grandfathers wife nor his sister but may marry his Cousin German and because man and wife become one flesh it is incest which is within the degrees to the wife as well as if it were within them to the husband himself and it is also called confusion Levit. 20.12 14. 3. Consider it as it is against a tye or bond called the Covenant of God Prov. 2.17 and this may be three vvays considered 1. When both persons are married as David and Bathsheba were this is most abominable and that which we call double adultery 2. When the man is married and the woman solute or free 3. When the woman is married and the man free these two last are both gross yet the latter is accounted grosser as having these Aggravations of disturbing the peace of our neighbours family the corrupting his seed and offspring and the alienating of his inheritance added unto it therefore not only the first but even the third hath been ordinarily punished by death amongst men and certainly the guilt of the second is little inferiour if not equal to either of them for 1. It hath the same Wickedness of Adultery with the other two as being contrary to the Covenant of God 2. It is in like manner peccant against the remedy of uncleanness and disorder for which the Lord did appoint marriage 3. It doth no less disturb the quiet and prosperity of Families provoking jealousie in the Wife the more impotent because the weaker Vessel alienating affections and often hindering a lawful Propagation but continually marring the education of the children lawfully begotten and the Parents care of their provision Neither are these things to be restricted to the man as if he were only therein criminal the free Woman the Adulteress by her manifest accession doth evidently involve her self in the same guilt if a free man lye with his Neighbours wife the aggravations flowing from her married estate are all charged upon the man and by the Law of God 〈◊〉 therefore condemned as the Adulterer doth not then the parity of reason in the Case of a married man with a free Woman equally transfer on her the Guilt of his Consequences Neither is it any excuse for the Woman that the man is ordinarily the temptor because not only hath nature put the Womans greater weakness under the security of a far greater measure of modesty but the Lords righteous Law is also binding upon both without distinction so that I think we may well understand all the three sorts of Adultery to be forbidden by the same laws and under the same pains and therefore conclude with Job 31.9 11. that Adultery without restriction is an iniquity to be punished by the Judge upon the man as well as upon the woman Of this sort also is Bigamy the marrying of two Wives together and Poligamy the marrying of many Wives and keeping Concubines with Wives For God made but two at the beginning one Male and the other Female and hath appointed every man to have his own Wife and every woman to have her own Husband And although many holy men have failed in this yet can we not exempt them from sin neither will we ascribe it to Gods particular dispensation to them which we dare not make so common as that practise was considering especially what abuse it came to as may be instanced in Solomon and from whom it had its rise to wit Lamech and what bitter fruits and sad effects it hath had following on it in Families and on Posterity as may be seen on Abraham Jacobs Samuels Father Helkanah which made mens marriage a vexation to them contrary to its ends But now our Lord by reducing marriage to its first institution hath very expresly abolished it in the New Testament 4. Consider it in free and unmarried persons and thus it is Fornication if it be constrained or forced it 's death by Gods Law Deut. 22.23 c. only to the man the other is free and it is called a Rape if it be continued in it 's whoredome and filthiness if with one woman it is Concubinatus an unwarrantable abusing the ordinance of Marriage and despising of it if with sundry parties it is Prostitution and most abominable and whatever way it be it is abominable bringing on the wrath of God Ephes. 5.6 Col. 3.6 Not once to be named amongst the Saints and whether marriage follow or not yet it is still sinful It may have several aggravations as 1. if it be in times of light 2. if with persons unsutable to be conversed with 3. if in Families professing godliness especially in the 4 th place if the person be a great professor 5. if it be in a time when God is quarrelling and contending with a whole Society or Land and threatning his Judgments against all Now although this sin be at this time aggravated from all these considerations yet oh how much doth it abound and how frequent is it 5. Consider this act of vileness inhibited as it may be amongst and betwixt persons married and living in conjugal Society for the use of the Marriage-bed is not left arbitrary more then the use of meat and drink but is bounded by the Lord both in the contracting and in the injoyment and when these bounds which are set are transgressed the transgressours are guilty Thus men and women may begin their marriage carnally by wooing carnally which will make them guilty although there be no more Marrying with persons of a different Religion or with other unsutable disparities maketh guilty of the breach of this Command that sort of marriage not being the lawful remedy of Fornication or when we are sweyed more with temporal ends and with respect to the satisfying of fleshly Lusts then with conscientious respect to what God allows and right reason requires referring all to Gods glory for this thwarteth with the end of marriage and doth transchange marriage into a cloak for covering covetousness or filthiness and so before marriage there may be guilt Thus
their dancing ◠vvere not promiscuous men vvith vvomen but men or vvomen apart Beside if the seeing of vain objects provoke to lust the circumstances and incitements of dancing must do it much more and vvhat men commonly say Take away the promiscuousness of dancing and it self will fall It doth confirm this that dancing is not pleaded for or delighted in as it is a recreative motion but as promiscuous vvith vvomen vvhich beside the great provocation to lust spoken of occasioneth that both much time and expense is bestovved on learning this vvhich is attended vvith no profit What vve have said of these evils may also take in excess in sleeping laziness c. to be seen in David 2 Sam. 11.2 and also vain curiosity as vvell as lasciviousness in singing and playing too much vvhereof savours of wantonness and riotousness as these vvords Rom. 13.13 are in their signification extended by some Novv all these excesses spoken of being opposite to sobriety and modesty shamefastness and gravity must come in under wantonness and vvhat follovveth doth come in under intemperance The Scripture insisteth much in condemning the sin of intemperance vvhich vve conceive doth mainly consist in gluttony and drunkenness and seeing these sins must belong to some one Command although virtually and indirectly they break all vve take them especially to be condemned here in this Command vvhere temperance is commanded and therefore vve shall find them in Scripture mentioned vvith a special respect to the sin of uncleanness expresly forbidden here Fulness of bread and gluttony is observed to have been Sodoms sin and the rise and source of their filthiness Ezek. 16.49 Drunkenness is marked especially as leading to this Prov. 23.31 33. Therefore vve choose to speak a word to these tvvo evils here vvhich are in themselves so abominable and yet alas so frequent amongst those vvho are called Christians It is true there is both in eating and drinking respect to be had 1. To nature vvhich in some requireth more in some less 2. To mens stations vvhere as to the kind or quality as vve said of cloaths there is more allovved to one then another 3. To some occasions vvherein more freedom and hilarity is permitted then at other times vvhen more abstinency and a restraint upon these even in themselves lavvful pleasures is extraordinarily called for so that vve cannot bound all persons and at all times vvith the same peremptory rules There is also respect to be had to Christian liberty vvhere by Gods goodness men have allovvance to make use of thèse things not only for necessity but for refreshing also and the vertue of temperance and sobriety as all other vertues doth not consist in an indivisible point so that a man is to eat and drink so much and neither less nor more without any latitude the Lord hath not so streightned the consciences of his people but hath left bounds in sobriety that we may come and go upon providing these bounds be not exceeded Neither is every satisfaction or delight in meat or drink to be condemned seeing it is natural but such as degenerateth and becometh carnal We would therefore inquire into the sinfulness thereof and because there is a great affinity betwixt these two evils of Gluttony and Drunkenness we may speak of them together for brevities sake We suppose then 1. That both gluttony and drunkenness are sinful and that both in the use of meat and drink men may several wayes fail the many prohibitions and commands that are in the Word for ordering us in the use of meat and drink 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Rom. 13.14 But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof And Rom. 14.20 For meat destroy not the work of God all things indeed are pure but is evil for that man who eateth with offence Prov. 23.20 21. Be not amongst wine-bibbers amongst riotous eaters of flesh For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags The many reproofs that there are for exceeding in both Ezek 16.49 Behold this was the iniquity of thy sister Sodom Pride fulness of bread and abundance of idleness was in her and in her daughters neither did she strengthen the hand of the poor and needy Luke 16.19 There was a certain rich man which was clothed in purple and fine linnen and fared sumptuously every day with several other places And the many sad Judgments which have been inflicted as well as threatned for them Deut. 21.20 And they shall say unto the Elders of his City This our Son is stubborn and rebellious he will not obey our voice he is a glutton and a drunkard Prov. 23.21 For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags with the desperate effects following on them as Prov. 23. v. 29 32. Who hath woe who hath sorrow who hath contentions who hath babbling who hath wounds without cause who hath redness of eyes A ◠the last it biteth like a Serpent and stingeth like an Adder c. will put it out of question that they are not only sinful but so in an high degree Yea if we consider the ends for which God hath given us the use of these creatures which excess inverteth and marreth to wit his honour and the good of our selves and others the rules he hath given to regulate us in the use of them the holy frame he calleth for from us at all times the difference that should be betwixt his people and the men of the world if the use of these things we vvill find this excess in the use on these enjoyments to be sinful and no less contrary to the holy nature and law of God and to that holiness and sobriety that should be in a Christian then fornication and other uncleannesses are therefore there is no sin hath more woes pronounced by the Holy Ghost against it then drunkenness a woe being ever almost joyned with it nor more shame attending it so that of old drunkards drank in the night 1 Thess. 5. as being ashamed of it though now alas many are drunk in the day and some in the morning and even such as are addicted to it are with great difficulty recovered Prov. 23. ult 2. We suppose also that these sins may be and sometimes are separated and divided for one may be guilty of excess in meat or of gluttony who may be free of drunkenness and contrarily It is the saying of a holy man Aug lib. 10. confess cap. 17. Drunkenness O Lord is far from me but gluttony hath often prevailed over me And therefore we are not here to account our selves free when both these ills cannot be charged on us it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony yea
with the lot that God hath carved out â—o you without the least inordinate motion or inclination to the contrary which may either be inconsistent with love to him or with contentment and a right composure of spirit in your selves From this we may see that this Command is unreasonably and unjustly divided by Papists into two Commands the one relating to the Neighbours house th â— other to his wife and what followeth For 1. this concupiscence or lust looketh not only to the Seventh and Eighth but to the Fifth and Sixth and Ninth Commands there being an inordinate affection towards thy Neighbours life and honour or estimation also and it is instanced in these two because they are more discernible and common This then sheweth that God t â—keth in this inordinateness of the heart under one Command in reference to whatsomever object it be otherwayes we behoved to say that either the Commands are defective or that there is no such inordinateness to other objects of other Commands which is absurd or by the same reason we must multiply commands for them also which yet the adversaries themselves do not 2. The Apostle Rom. 7.7 comprehendeth all inordinateness of heart towards whatsomever object it be in that Command Thou shalt not lust which is as Thou shalt not desire his wife so nothing else what is thy Neighbours 3. The inverting the order which is here in Deut. 5.21 where the wife is put first not the house sheweth that the Command is one otherwayes what is Ninth in the one would be Tenth in the other and contrarily and so the order of these ten words as they are called by the Lord would be confounded But the great thing we are mainly to inquire into is the meaning of this Command in which Papists being loath to acknowledge corrupt natures case to be so desperate as it is and designing to maintain perfection of inherent righteousness and justification by works do make this sin of Lust forbidden in this Command a very general thing and all of us ordinarily are apt to think light of this sin We would therefore say 1. That we are to distinguish Concupiscence and consider it as it is 1. Spiritual in a renewed man for there are motions and stirrings called Lustings of the Spirit against the Flesh Gal. 5.17 2. As it is partly natural to man to have such stirrings in him as flow from the natural faculty and power of desiring so Christ as man desired meat and drink and this being natural was certainly in Adam before the fall and as the will and understanding a â—e not evil in themselves so is not this It is neither of these that this Command speaketh of 3. There is a sinful Concupiscence called evil Concupiscence Coloss. 3.5 and the lusting of the Flesh against the Spirit it is this that is here spoken of the inordinateness of that Lust or concupiscibleness or concupiscible power turning aside out of its natural line to that which is evil It is this which God forbiddeth in this Command and setteth bounds to the desiring or concupiscible faculty 2. We say there is a twofold consideration of this sinful Concupiscence 1. As it is in the sensual part only and the inferiour faculties of the soul as to meat drink uncleanness c. Or 2. we may consider it as it reacheth further and riseth higher having its seat in the heart and will and running through the whole affections yea even the whole man who in this respect is called Flesh in the Scripture Gal. 5.17 and there is Heresie and other evils attributed unto it v. 19 20 21. which will not agree to the former so Rom. 7.23 24 it is called the Law of the Members and the body of death and hath a wisdom Rom. 8.7 that is enmity against God corrupting all and inclining and byassing wrong in every thing so that a man because of it hath not the right use of any faculty within him This Concupiscence which is seated not only in the sensible but in the rational part of the soul is that which is intended here which is the fountain and head-spring of all other evils for from the heart proceed evil thoughts c. Matth. 15.19 it is the evil treasure of the heart Matth. 22.25 3. We may consider this Lust 1. As it is habitual and is even in young ones and in men when they are sleeping whereby there is not only an indisposition to good but an inclination to evil it lusteth against the Spirit Gal. 5.17 and is enmity to the Law of God Rom. 8.7 and lusteth to envy James 4.5 and conceiveth sin James 1.15 this is the sad fruit and consequent in all men by nature of Adams first sin and hath a disconformity to the Law of God and so is called the Flesh Rom. 7.5 and the law of sin and death â— Rom. 8.2 in the first respect this sin is a body and a person as it were an old man Rom. 6.6 and in the other it hath members in particular to which it giveth Laws requiring obedience 2. We may consider i â— as acting and stirring in its several degrees And 1. we may say it stirreth habitually like the raging sea Isa. 57. penult and as grace tendeth to good or as fire is of an heating nature so is this Lust still working as an habitual distortion crook or bending upon somewhat that should be straight or as a defect in a legg which possibly kytheth not but when one walketh yet there is still a defect or rather it is a venom which is still poysonous thus Rom. 7.5 it is called the motions of sin in the Flesh. 2. The more actual stirrings of it are to be considered either in their first risings when they are either not adverted into and without direct excitation or actual and formal approbation or as they are checked and rejected as Paul did his Rom. 7.15 and 2 Cor. 12.3 or as they are delighted in though there be not a formal consent yet such a thing in the very mind is someway complyed with as desirable and pursued after this is called morosa delectatio or as they are resolved on to be acted and when men seek means and wayes how to get the sin committed after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind to conquish for instance such an estate unjustly or to compass and accomplish the act of filthiness with such a woman 3. It may be considered in general either as the thoughts are upon riches or covetousness or filthiness without respect to any particular thing or person or as they go out upon them in particulars 4. We say we would put a difference betwixt tentations objectively injected by the Devil as he did on our Lord Jesus Matth. 4.1 and Lusts rising from an internal principle which are most common see James 1.14 The first is not our sin of it self except it be 1. entertained some way or 2. not rejected
Blessing and Grace to teach to profit If your Ladyship be not thus inriched and if your Stock and Revenue be not thus bettered I take it for granted that it is your burden and more afflicting to you than all your other Afflictions and that it is with-all singly aimed at by you and diligently driven as your greatest design in the world I could from my own particular certain knowledg and observation long agoe and of late having had the honour and happiness to be often in your company and at some of the lowest ebbs of your outward prosperity and from the knowledge of others more knowing and observing than I say more of your rich in comes of gain and advantage of your improvements of the countervailings of your dammage and of the up-makings of all your losses this way than either my fear of incurring the construction of a Flatterer with such as do not know you as I do will permit or your Christian modesty sobriety and self-denyal will admit and to undertake to say all that might truly and without complementing too too ordinary in Epistles Dedicatory be said to this purpose would be thought by your Ladyship as far below you to crave or expect as it would be above me sutably to perform Now Madam being fully perswaded that this savoury sound solid soul-searching and soul-setling Treatise will be acceptable to and improved by your Ladyship for furtherance of this your spiritual good and advantage beyond what it will be to and by most others I find no need of any long consultation with my self To whom to address its Dedication you having in my poor esteem on many accounts the deserved preference of many to say no more Ladys of Honour now living and since withall I nothing doubt had the precious and now perfected Author been alive and minded the publication of it with a Dedication to any Noble Lady Your Self would have been the Person of whom I know he had a high esteem having himself before his Death signified his purpose of Dedicating his piece on the Canticles to your Ladyships Noble and much noted Sister in Law my Lady Vice-Countess of Kenmure It needs no Epistles of commendation to you who was so thoroughly acquainted with its Author the reading of it will abundantly commend it self and as a piece though posthumous of his work commend him in the Gates I shall only now say which will much indear it to you and to all the honest-hearted Students of Holiness that it is for most part very practical and what is polemick in it at that time much called for is by a true information of the judgment directly levelled at a sutable practise and your Ladyship knoweth that the power yea the very soul and life of Religion lyeth in the due practise of it and indeed we know no more in God's account than we do through Grace singly and seriously design and endeavour to practise they all and they only having a good understanding that do his Commandements and to do and keep them being his Peoples Wisdom and Understanding in the sight of the Nations who hear of these Statutes and are constrained to say surely this is a Wise and Understanding People The greatest measure of merely apprehensive and speculative knowledge of the Truths and Will of God doth not make truly Wise because not Wise to Salvation nor evidenceth the Persons that have it to be really Happy the Lord not having pronounced them to be such that only know but who knowing these things do them though alass many not at all or but very little considering this seek to know only or mainly that they themselves may know or that they may make it known to others that they do know a notable disappointment of the end of all sound Scripture-Theologie which is as to the Whole and every Part Head and Article thereof Practise and not mere Speculation the great Soul-ruining practical error of many Professors of this knowing age upon the one hand as there is another error in practise lamentably incident to not a few well-meaning Souls on the other hand whereby desiring and delighting only to hear read and know what speaks to their present case and spiritual exercise or immediatly presseth somewhat in practise they much weary of and listen but little to what serveth for more full and clear information of their Judgments in the litteral meaning of the Scriptures in the Doctrinal part of Religion and in what may increase better and advance their knowledge in the principles thereof till they be sound in the Faith established in the present Truth and have their loins girt about with it whereby it comes to pass that although some such may through grace have chosen the better part which will not be taken from them yet they are no â— only through their ignorance filled with many confusions and with perplexing and almost inextricable fears and doubts about their own spiritual state and condition but are also eminently exposed to the dreadful hazard of being catched and carryed away as a ready prey by every error and Sect master plausibly pretending but any the least respect to the practise and power of Godliness which hath been very prejudicial to the Church of God in all Ages and most observable in this as there is much ground to fear it may yet further be if we be tryed with warm and sutable tentations Happy therefore yea thrice happy they who are by the skill and conduct of him that is given to be a Leader and Pilot to his People helped â—o stemm the Port and to steer a streight and steddy course betwixt the Shelves and Rocks of these Extreams on the right and left hand on which thousands have split and made Shipwrack and to make it their business as to seek diligently after knowledge of the truths of Religion to cry and lift up their voyce for it as for Silver and for hid Treasure and to run to fro thorow the use of all Divinely appointed means that knowledge may be increased so vigorously to drive it as their design to practise all they know and to have their practise foot-side with and marching up the full length of their knowledge and profession That your Ladyship may more and more as you through Grace already in great a measure do thus stemm the Port fetching some more Wind to fill your Sails from God's Blessing on this Judgment-instructing and affection-moving practical Treatise till you arrive with a plerophory of Faith with up-Sails Top and Top-gallant at that peaceful Port and Heavenly Harbour of Rest prepared for the People of God is the serious Desire of Noble Madam Your Ladyships much Obliged and Devoted Servant for Christs sake TO THE Christian READER THE subject matter of this Treatise must wit â—â—â—t all controversie be passing excellent it being not only a portion of Divinely-inspired Scripture but such a portion of it as is the Moral Law the most straight â—â—fallible perf â—ct
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