Body of Divinity

CHAP. IV. Of the third Commandment.

THe Lord having enjoined to mankind that principal service which He most delighteth in, and which for itself he doth approve and require, commands also the less principal both for the kinds and sorts of it, and for a special time to be dedicated thereunto.

The sorts of this Worship are twofold.

• 1. Solemn.
• 2. Common.

The solemn Worship is that whereto men do wholly give themselves, setting themselves apart from all other things to attend it wholly.

The Common is that which is to be performed to God jointly in and with our other affairs, so far forth as in them we have anything to do with him or anything of his. It sufficeth not to honor God in the orderly performance of all religious services commanded by him, but even then also when we are busied in our common affairs, it is our duty to carry ourselves so respectively to him-ward, that we may make it appear that we do indeed make him our God; and that due carriage is prescribed in this Commandment, by forbidding one thing contrary thereto. For the explication of the words, we are to know, that by the [ Name of God ] is meant himself, so far forth as he hath made himself known to us, and all those things by which (as men are known by their names) he hath pleased to manifest himself unto us. These are all referable to two heads, his Word, and his Works; his Works are of two sorts, common to all his Creatures, as Creation, Providence, and special to his Church, as Election, Calling, Justification, Sanctification, Adoption, Glorification, and in a word the whole world of our Redemption. Under the title of his Word are comprehended the holy Scriptures themselves, the true Religion therein contained, and his holy Titles and Attributes; see 1 Tim. 6. 1. All of these are meant by the Name of God. To take up this Name of God, is to meddle with them, or have anything any way to do with any of them. In the solemn Worship of God we are as it were taken up of God and of his Name, but in common life we have occasion in divers respects to make use of the Name of God, either in word, deed, or thought, and so to make use of them, is to take them up. To take this Name in vain, or for vanity, is so to use them, as the use of them serveth not for any spiritual good to our souls, or any special honor to him. For all things are idl • and fruitless which serve not for these purposes. That is, (saith Deodate on Exod. 20. 7.) thou shalt not make use of it in Oaths, and other kind of frivolous, unprofitable, rash, false and impious speeches. So then as the substance of the first Commandment was to require piety, and of the second true religiousness, so the scope of this is to require a godly or holy conversation; that is, behaving of ourselves holily and godly in the course of our lives, even then when we are not busied in performing any duty of Religion. That in our common and usual speech and actions, we declare what a worthy and reverent estimation we have of the Lord; as by speaking all good of his Name, Word, and Works; and in our lawful callings, by ordering and behaving ourselves wisely and graciously. Rogers seventh Treatise of the Commandments, c. 15.

Thus B. Downame and Wollebius also interprets this Commandment. The gracious heart sees God in everything, Exod. 15. 1, 2, 3. Deut. 33. ult. Judge. 5. 3, 4. 1 Sam. 2. 2, 3. In afflictions I held my peace, because it was thy doing, saith David, in mercies, Gen. 33. 10. See ver. 4. & Psal. 44. 3.

Reasons.

• 1. The Lord promiseth this as a great mercy, Matth. 5. 8. See God in all his dispensations here, and beatifically in Heaven.
• 2. This will set one in Heaven, Matth. 18. 20. the Saints in Heaven enjoy God in all.
• 3. The Lord requireth this of us, he alone should be exalted, Isa. 2. 17. Rev. 21. 22, 23.

Now we will proceed to show what things are

• 1. Required in this Commandment.
• 2. Forbidden in this Commandment.

The things required may fitly be drawn to these two head.

• 1. A due and right use of such holy actions as fall out to be performed in and with our common affairs, by which we do call God himself as it were to intermeddle with our businesses and affairs.
• 2. A right and due behavior in our common affairs, so far as they may any way touch God, or concern him.

For the first, there are (say some, though this be controverted) two holy actions, whereof we have many occasions to make use of in our ordinary dealings;

these are

• An Oath,
• A Lot.

An holy action is that which hath God for the next and immediate object, and which is done for the exercising of holiness either in whole or in part, as for the next immediate end thereof; which description doth sufficiently distinguish the thing described from all other things, and agrees to all such things which are of that kind; and this description doth equally agree to these two forenamed things, viz. a Lot and an Oath, both of which are holy.

1. For an Oath, I will declare 1. The nature. 2. The use of it.

For the nature of an Oath, there are the essential or proper parts of it, and the next and proper end whereto those parts are to be applied in the taking of an Oath.

The parts of an Oath I term those several and distinct acts which are included in it, and each of which must be conceived to be done at least implicitly when we take an Oath. There are four in all.

• 1. An Affirmation or Negation either narrative or obligatory; that is, either barely declaring what is or is not, or else binding one to or from something, and this it hath common with common speech.
• 2. A confession of God's Omniscience, Omnipotence, Justice, Authority, and other like holy Attributes, all included in the mention of his holy life in that usual form of swearing, The Lord liveth.
• 3. Invocation of God's Name, or a calling upon him to show these holy Attributes of his in bearing witness to the truth of that which we do swear. Assumere Deum in testem dicitur jurare, quia quasi pro jure introductum est, ut quod sub invocation divini testimony dicitur, pro vero habeatur. Aquin. secunda secundae, q. 8. art. 1.
• 4. Imprecation against ourselves, or a putting over ourselves into his hands, to be by him punished according to his power and justice, if the thing we affirm be not true, or if we do any way falsify our Oath. Wherefore these two parts are frequently expressed in an Oath, though they be most times omitted, and the bare Name of God mentioned, saying, The Lord liveth. The Apostle saith, God is my witness, whom I serve with my spirit in the Gospel of his Son. And, I call God to record against my soul. And Ruth takes her Oath in these terms, The Lord do so to me, and more also, if anything but death shall separate betwixt thee and me. So Solomon, God do so to me and more also, if Adonijah have not spoken this word against his own life. These are the parts of an Oath.

The end or purpose to which these all must be applied, is the ending of some doubt or controversy, and so settling of peace and quietness, for so saith the Apostle, Heb. 6. 6. An oath for confirmation is to them an end of all controversies. For God is so great a lover of peace and concord amongst men, that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace. To these two things must be added, a third, that we may fully know the nature of an Oath, and that is the object of it, or the person to be sworn by, which should have been named in the first place, and that is God himself, as witnesseth the Prophet, Jer. 4 2. Thou shalt swear the Lord liveth. So Deut. 6. 11. Thou shalt fear the Lord and serve him, and swear by his Name, & 10. 20 Thou shalt cleave to the Lord, and swear by his Name. These things now laid all together, give us to understand the true nature of an Oath, viz. That it is an holy action, wherein we refer ourselves unto God as a competent witness and Judge, for the confirmation of the truth of our speeches, to make all doubts and controversies cease. See Robinson's Essays, Observ. 49.

Hitherto we have seen the nature of an Oath; let us search into the use of an Oath,

and show

• 1. Upon what occasions it is to be used.
• 2. In what manner it is to be used.

The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight, either for itself or for the consequents, whether it be before a Magistrate judicially, or in private speech, as also for the tying and binding ones self to do or not to do a thing of some moment, which I might else by some occasion be altered in. In all these cases we have examples of good men that have used swearing, and therefore we may also lawfully swear. To satisfy another that requires it, Abraham's servant took an Oath about the taking of a wife for Isaac, and Joseph about burying his father in Canaan, and the Israelites about burying Joseph's bones. To satisfy another that would accept the same, Paul swore to the Romans and Corinthians of his good affection to the one, and the cause of his not coming to the other. To bind himself, Solomon sware to put Adonijah to death; and Ruth, to go with her mother; and the Prophet Elisha, not to leave Elijah. So when it falleth out, that in a matter of some moment there is cause of satisfying another, in giving him assurance that I speak truth, or of binding myself to speak truth, and accomplish the truth of my words, then it is an honor to God that we interpose his Name to assure others and tie ourselves to speak the truth.

These are the occasions of swearing, the rules of swearing upon these occasions are three, as the Prophet Jeremiah hath set them down, ch. 4. 2.

• 1. Truth.
• 2. Judgment.
• 3. Righteousness.

Truth is opposed to falsehood or perjury: Judgment to rash and common swearing; Righteousness to unjust and unlawful Oaths.

• 1. Truth, that is, when the words of the mouth agree with the meaning of the heart, and both with the thing itself whereof the speech is, and that without all doubting, halting, equivocating, shifting, according to the meaning that we would seem to have to him which giveth or requireth the Oath of us. He that indeed intendeth what he pretendeth in the words of his Oath, sweareth truly in a promissive Oath; and in an assertive Oath, he that sweareth what he knoweth to be or not to be.
• 2. Judgment is a serious consideration of the nature of an Oath, and of the thing which we do swear about, and it is opposed to rashness, headiness, and unadvisedness, that we may swear with due respect to the great Name of God, which we do take into our mouths when we swear.
• 3. Righteousness is when we do swear so as to give God and man his due in our Oath, having due reverence to God, and swearing about things good, honest, and lawful, that we may settle peace betwixt ourselves and others, and so may declare our honorable account of God's Name; but the principal point of righteousness in swearing, is, when we swear only to good and honest things, for good and honest purposes, and accordingly stand to our Oaths; and the Prophet pu • s judgment in the midst betwixt these two, because it is an help to both, seeing he that sweareth rashly cannot tell but he may soon stumble upon falsehood and unrighteousness, so that judgment respecteth the manner of swearing chiefly, and truth and righteousness the matter.

Thus you see the nature and use of an Oath, and to swear thus is a most worthy service of God.

We must speak now of a Lot, and show also the nature and use thereof,

To the constituting of a Lot three things must concur:

• 1. Some controversy or matter in doubt not agreed upon.
• 2. A casual act, that is, such an act as in regard of the event, dependeth not upon the will, or wit, or activity of any man or creature, but upon the secret disposing of God's providence, which men do fondly thrust out of sight by the name of luck or chance.
• 3. A referring of the determination of that controversy to the event of that casual act, whether by the mutual consent of parties, or appointment of some superior. And in this reference there are contained and implied the same things that before were contained in an Oath, viz.
  • 1. A secret acknowledgement of God's infinite Wisdom and Authority over us, viz. that he knoweth how to dispose of all things in the best manner, and that all men ought to be content without anymore ado to stand to his determination.
  • 2. An Invocation, or calling upon him to exercise his Authority and Wisdom in the disposing of the casual event so as shall seem best to him for the determining of the present controversy according to his mind.
  • 3. A binding or tying of the parties to stand to his determination, a profession that he will be satisfied with such determination as he shall please to make by disposing of the Lot. So the casting of a Lot is none other thing in effect, but an actual expressing of such a form of words as these: Lord, thou knowest in all cases what is best and fittest to be done, and we here are all equally subject unto thee, wherefore there being a thing in controversy betwixt us, which we cannot so well agree upon ourselves, but that there will be some discontent betwixt us, we are willing to stand to thy determination, and as thou shalt show thy own pleasure to be by ordering this casual event (which nothing but thy secret providence can order) so shall we rest satisfied; and we beseech thee now to declare thy mind herein accordingly.

The casting of a Lot is but a compendium, or abridgement, or actual expressing of such a prayer, wherefore also the Apostles to the casting of a Lot for the choice of an Apostle, did add such a prayer, Acts 1. Shew whether of these two thou hast chosen.

By this which hath been said it is evident, that a Lot and an Oath are both of the same nature, and that the due use of them is a special honor to God in the exercising of humble submission to him, and faith in his Providence, Truth and Goodness.

This is the nature of a Lot, it follows to declare the use both in regard of

• 1. The occasions of using.
• 2. The manner of using.

1. The occasions of using a Lot can be none other then to determine something in controversy.

All controversies must needs be about matters

• Past
• Present
• To come

As who is to do or have such or such a thing, who hath done, or who doth it.

Now for the determining of things past and present, a Lot doth not serve at all, once or twice it was used for that extraordinarily, but it is not ordinary for that purpose.

But doubts about things to come are of two sorts:

• 1. Contingent, doubtful, and uncertain events and accidents, as Haman by lot would foreknow how his device against the Jews should speed; and for these a lot is not ordained.
• 2. Dispositions or distributions of labors, offices, rewards, punishments, possessions, or the like, and for these purposes was a lot appointed, as Solomon noteth, saying, Prov. 18. 18. The lot parteth, or maketh division among the mighty. But we must put ourselves in mind, that doubts and controversies about such things are of two sorts: some made by men of their own will, and not existent in nature of themselves; some existent in nature, and not only made by men.

Now if men will needs make a doubt for satisfying of their own fancies, where none is or need to be, the thing being already by other means put out of doubt, it is a presumptuous boldness to put such a doubt to God to umpire, seeing no wise Superior would take it well to be so employed by his inferior, but would utterly refuse to intermeddle in such decisions. For example, A man gave unto his four servants 10 ^l a piece, or so many pence, and they will needs make such a bargain among themselves of this 40 ^l , One of us shall have twenty marks, the other 12 ^l , and the other 12 ^l , and the other just nothing, and the remainder shall be to relieve the poor, wherefore they come to their Master to tell who of the four shall have the forenamed sums, and who just nothing, would he not be discontented with them and reprove them, and not have any hand in such a division, as being foolish and unequal? and so stands the case in all Lotteries, and yet they are bold to use a lot to determine the matter; that is, to refer themselves to God's providence in this case, and to make him their umpire; is not this an abuse of him? Wherefore in such coined doubts God must not be made a determiner, unless we will be bold to draw him into the participation of our folly.

But of true and real doubts existent in nature there are also two kinds; for

• 1. Some are trivial and of no weight.
• 2. Some are of weight and moment.

I shall propound the opinion of a reverend Divine seeing the thing is much controverted, and leave it to the wise to judge.

To put trifling and toyish differences, sportful and ludicrous controversies unto God's determination (saith he) is surely to abase and abuse him, seeing a lot is an implicit invocation, as I said, where a man would abhor it to profaneness; to make such a prayer in word as any heart would in a trifling thing, there it were also profaneness to make it an act, or by signs to signify it, as it is done in a lot. But in differences that either of themselves, or in regard of the consequents of them, be of moment and weight, there a lot may and must be used, that peace may be settled amongst men, none having to find fault with the division, unless he will be so bold and wicked as to find fault with God. So in the division of the Land of Canaan, of the Priests Offices, of the work of fighting and victualling the Camp a lot was used, as also in the choice of an Apostle in Judas room, and of the tythe Lamb in the fold. For because infinite heart-burnings and quarrels might have grown betwixt the Priest and people for Tythe▪ Lambs, if either the one should have taken, or the other have given which he would, and that the order of their yeaning could not certainly be known, therefore that also was a matter of great weight, in regard of the consequents thereof for the constant and universal order and course of tything, though for the particular difference betwixt someone or other Lamb, the matter was not great. So the due occasion of using a lot, is a real difference of some moment about the divisions of something to be divided betwixt such or such that may seem to have reason to challenge each what would best content and satisfy himself.

The manner of using a lot upon such occasions follows, and that must be thus:

• 1. With a reverent careful observation of God's providence in the event of the thing, and disposing of the controversy so, as a man's heart may say within itself, Thou Lord hast done this, or that not by the wit and skill, or will of any man, but the hidden work of thine own providence without any such thing coming betwixt, and thou hast manifested to me thy good pleasure, that things should be distributed thus or thus.
• 2. It must be used with a quiet submission of our will to God's will so manifested, giving up ourselves to be ruled by that hand and providence without murmuring. For seeing the disposition of a lot is of God, therefore we cannot grudge at the falling of it out so or so, but that we shall seem to pick a quarrel with God.

Hitherto of the right use of such holy actions as come to be used in and with our common affairs.

It follows to show how we must order ourselves in our common affairs, so far forth as in them we have to do with God, or any of those things by which he makes himself known to us.

This is double.

• 1. Inward.
• 2. Outward.

The inward also is double in regard of

• 1. God's Actions.
• 2. Our Actions.

That which respecteth God's Actions is also double,

• 1. To see him in them.
• 2. To make a good use of them.

The first thing we are bound unto for the sanctifying of God's Name, is to see him in all his actions, that is, to take notice of him as the Author of them, informing ourselves that he hath wrought them, as David doth Psal. 8. 3. & 118. 23. & Psal. 44. 1, 2, 3. Psal. 18. 47, 48. Job 1. 21. Joseph, Gen. 45. 7, 8. Psal. 46. 8. All things that are done in all the world, natural, supernatural, common, special, of mercy, of justice, good, bad, of what kind soever, must in some sense (even the bad so far as they be actions and means of good) be ascribed to God, and man must speedily take notice of God's providence and working in them, and say, The Lord hath done this or that, be it never so small or trifling, for his providence extendeth to every motion of every creature, seeing in him we live, move, and have our being.

2. The second thing we are bound to in regard of God's Actions, is to make a good use of them, by building up ourselves thereby in the knowledge of God, and in all holy affections of love, fear, confidence toward him, and of hatred of sin, love of righteousness, and the like▪ as when the people saw that great miracle wrought by the Lord by the hand of Elijah, they cried out, The Lord is God, the Lord is God, 1 King. 18. 39. So David saith, Psal. 116. 1. I love the Lord, because he hath heard the voice of my supplication. So David having said, Psal. 33. 6, 7. that God hath made all things, addeth, Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him, for he spake and they were created. So the Lord himself saith▪ Jer. 5. 22. Fear ye not me, saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the sea? When we see God's Works, we must see in them the clear demonstration of his Wisdom, Power, Justice, Mercy, and other holy Attributes, that we may grow in knowledge of him, and love, and fear, and other virtues.

Now this is a general use to be made of all, but there are two special works which he useth to do to mankind, works of Mercy and Justice, which require two special uses.

• 1. A thankful receiving of the works of mercy.
• 2. A patient and penitent bearing of corrections.

Thankful receiving of mercies is, so to taste and feel the goodness of God in them, that we provoke ourselves by them to serve and obey him with more cheerfulness, willingness, and readiness. Each benefit and blessing we enjoy, must cause us to be more careful of pleasing him that gave us all those benefits, and should make us renew in our minds such thoughts as these; It is God which feedeth me, preserveth me, O why should not I respect, honor, love, serve him; Lord, I will give myself to thee, I will obey thee, thou deservest it. The duty of thankfulness is required in the first Commandment, the improving of all good things to the increase of this thankfulness is a special sanctifying of God's Name required in this Commandment. Psal. 116. 12. & Psal. 118. 19. He meaneth there that he will apply himself to the practice of all righteousness because of God's graciousness in delivering him out of affliction. The want of this God blameth, Deut. 28. 47. and so are good things to be used.

2. The patient and penitent bearing of afflictions, is a framing of ourselves willingly and without grudging to undergo the same because God hath done them, yea to humble ourselves before him, and turn unto him with repentance. So David did, Psal. 39. 9. & 38. 13, 17. So James wisheth, ch. 4. v. 10. and Peter, 1 Pet. 5. 6. So doth Eliphaz advise, Job 5. 8.

When we meet with any evil from God, if we consider, God hath sent this upon me, and therefore frame to be well pleased with it, and to humble ourselves and renew our repentance before him, confessing our sins, and supplicating to him for favor, and resolving to cast away our sins and amend our lives, this is an excellent use of his chastisements, and happy is he whom God so chastiseth and teacheth his way,

So much for our right carriage in regard of God's works, whereby we sanctify his Name. Now

We must also sanctify him in regard of our works, by referring them all to his glory, as the main end of them, intending in the doing of them to show our obedience to him, and faith in him; for this end, and in this consideration doing them, because he either commands or allows them; and with this purpose and intention of heart, that we may witness our due regard of him. This is to live to God, and not to ourselves, which that we may do, Christ died for us, 2 Cor. 5. 15. and this the Apostle plainly requireth, 1 Cor. 10. 31. So our Savior saith of himself, John 17. 4. I have glorified thee, I have done the work thou hast given me to do. When in each action of ours we consider God would have us do it, therefore we will do it that we may please him, and declare our duty to him, this is to glorify him, else we do not honor him by our actions, as by eating, drinking, laboring in our callings, and the like.

So much for the right carriage of ourselves to God inwardly. We must behave ourselves aright also outwardly, and that both in

• 1. Words.
• 2. Deeds.

The right ordering of our speech standeth principally in four things:

• 1. By uttering good wishes sincerely and heartily.
• 2. By a reverent mention of his Titles and Attributes.
• 3. By good communication of his Word and Works.
• 4. By bold confession of his Truth.

First then we must utter, as occasion serves, good wishes and desires, whereby we may show the moving of our will to Godward, to do some good or remove some evil that is to be done or removed.

These good wishes are of two sorts, for they respect either

• 1. Our selves.
• 2. Others.

Whether

• 1. Our Brethren.
• 2. Other Creatures.

For ourselves, if any sudden peril threaten us, and we do suddenly dart out, as it were, the desires of our souls fervently and faithfully, saying, Lord help me, or the like, this is a due honoring of God's name, it is not a solemn prayer, but a sanctified use of God's name. So Jehoshaphat being in great danger by the Aramites who furiously assailed him, mistaking him for the King of Israel, could not in that case frame to any set form of solemn prayer, yet he cried unto the Lord, that is, sent up these fervent desires in words to this purpose, Lord help me, Lord deliver me, 1 King. 22. 32. 2 Chron. 18. 31. So our Savior being in extremity of torment on the Cross, could not make a set solemn prayer, but he uttered such a short complaint as contained a submissive request to his Father, My God, my God, why hast thou forsaken me? This is an allowable taking of God's name into our mouths, so it be done heartily and respectively.

Secondly, Now for others also, even our brethren, if upon occasion of meeting them we open our mouths with good salutations, wishing a good day, or the like prosperity to them, so that it be done sincerely and with the motions of our minds, looking to Godward, it is a good service of God, as Boaz saluted his reapers, saying, The Lord be with you, Ruth 2. 4. and they returned him alike good wishes, saying, The Lord bless thee: If such salutations be heartily uttered it is a right exercise of our faith in God's providence and goodness. And not only so, but if we bless other things, as corn, grass, cattle or the like with the like blessing, so that we have our hearts only carried to God, it is a good and acceptable using of his name, as appeareth in Psal. 129. 8. where he saith of the corn growing on the house-tops, that those which pass by do not say, We bless you in the name of the Lord, showing evidently, that it was a good and commendable custom of the people of God then, to crave God's blessing on the corn, grass or other fruits which they saw upon the earth in these or the like words, God bless it, or God save it. These wishes if they proceed from the heart duly apprehending the nature of God, whom they mention, are evident declarations of our faith in God, and of our depending upon him for all good things. So much for good wishes.

Secondly, We must mention the Titles and Attributes of God with all due respect and reverence, when we have any occasion at all to mention them. If it fall out that we use this word, God, Lord, Christ, Jesus, or the like, we are to have our hearts affected with some reverend regard of those divine persons that are so termed, our hearts must entertain honorable conceits of them, and must submissively be carried towards them; this is that which Moses meaneth in part, saying, Deut. 28. 58. Fear this glorious and fearful Name, the Lord thy God. The name of God must be with fear and reverence taken into our mouths, and we should not once speak of him, but with due apprehension of his gloriousness. This is an excellent exercising of that worthy virtue of the fear of God, when we do so regard him that at any occasional mentioning of him our hearts do homage unto him.

Thirdly, We must use good communication as we go about our other affairs, employing our tongues as occasion may offer itself to talk of his word or works, Deut. 6. 7. & 11. 19. Judge. 5. 11. therefore we are commanded that our communication be always gracious, Col. 4. 6. & Ephes. 4. 29. Such communication must pass out of our mouths as is good to the use of edifying, that it may minister grace to the hearers. See Prov. 10. 22. Psal. 37. 30. A good man is to be ready upon all occasions to speak of good things, the works of God, the commandments of God, his promises, his threats, and all such things as may help to increase grace in himself or others. When his hand is on earth as his heart, so if he have a companion, his tongue must be in heaven.

Fourthly, We ought boldly to make confession of the truth of God in whole or in part, as any occasion shall be offered; So saith S ^t Peter, 1 Pet. 3. 15. Be ready always to give an answer to everyone that asketh you a reason of the hope that is in you with meekness and with fear. And this is a thing of so great necessity that no appearance of danger, no terror, no threatening must affright us from it, if we have a due calling thereunto; wherefore our Savior requireth, that we should confess him before an adulterous and crooked generation, saying, Matth. 10. 32. Whosoever shall confess me before men, him will I confess before my Father which is in Heaven; And S ^t Paul commendeth Timothy, 1 Tim. 6. 20. because he had professed a good profession before many witnesses, and setteth before us in the next verse, the example of Christ who before Pontius Pilate witnessed a good confession, boldly averring that he was the Son of God, and saying, That he was sent to bear witness to the truth, John 18. 37. and the Lord saith of S ^t Paul, That he had called him to bear his name before the Gentiles and Kings, and before the people of Israel.

And so must we order ourselves in regard of our words. It follows to show what our carriage must be in regard of our deeds, and that both

• 1. Generally.
• 2. Particularly.

In General there are also required two things:

• 1. To walk worthy the Gospel.
• 2. To suffer for righteousness sake, and for the name of Christ.

First then everyone which is called by the name of Christ must walk as becometh the Gospel of Christ, urging himself to such behavior of life in all things that religion may be well spoken of by means of his good carriage. This is to have our life shine forth so before men that they may see our good works, and glorify our Father which is in heaven, Mat. 5. 16. See 1 Pet. 2. 15. & 3. 1. Phil. 1. 27. Ephes. 5. 8. 1 Thess. 2. 11, 12. A man professing to be of the Christian religion, is to honor that name by a special care of all his ways, that he may show forth such goodness as all men may be allured to love and like religion for his sake, and is to deny himself some lawful things, that he may not open the mouths of those which are willing to speak evil; and when out of a desire to make religion well thought and spoken of, we do thus look to ourselves, we honor the name of God exceeding much.

Secondly, Every man is bound resolutely and cheerfully to suffer for well doing and for defense of the truth, as Christ saith, Matth. 5. 10. Blessed are they that suffer persecution for righteousness sake; and after, Rejoice and be glad when all men speak all manner of evil of you, for great is your reward. See Phil. 1. 29. 2 Tim. 2. 3. & 1. 12. Heb. 10. 32. Matth. 10. 38. Our Savior saith, that his Disciples must take up their cross and follow him, that is, must resolutely make account with themselves to bear tribulation for his sake, and all that will live godly in Christ Jesus must suffer persecution, 2 Tim. 3. 12. and Paul saith of himself, to them which by weeping sought to withdraw him from going up to Jerusalem (where it was fore-told that bonds and imprisonment did abide him) that he was ready not alone to be bound at Jerusalem, but also to die for the name of the Lord Jesus, Act. 21. 13. according as in the former Chapter, Acts 20. 24. That he counted not his life dear so that he might finish his course with joy. Now this suffering if it be to blood, is called Martyrdom, which is one of the most glorious services that a man can do for God, and shall be most plentifully rewarded, in which cup Stephen had the honor to be the first that ever pledged our Lord Jesus Christ, as it is recorded Act. 7. 60.

And thus must we order our lives in general by being careful to excel in doing good, and yet cheerfully to suffer as if we did evil.

Now more particularly we must use sanctifiedly all the creatures of God, and do in a sanctified manner all that ever we do, and this sanctified use of the creatures stands in four things,

First, In doing all things out of a well informed conscience, having knowledge out of God's word concerning the lawfulness of our doing or enjoying this or that. This is to have things sanctified to us by the word of God, as the Apostle speaketh, 1 Tim. 4. 5. viz. to have our hearts grounded upon the Word concerning the lawfulness of them, and this well-grounded persuasion of the warrantableness of our actions is the faith, without which he that doth any deed sinneth, as we learn Rom. 14. ult. and therefore the Apostle saith in the case of meats, and the like Rom. 14. 5. Let every man be thoroughly persuaded in his own mind. For as a child or servant doth greatly dishonor his Parent or Master, if he will adventure to do anything that pleaseth himself, never regarding whether his Governor like or dislike it: but it is a sign of good respect if he dare not adventure upon a thing unless he have some good reason to make him conceive, that his Master or Parent will approve thereof; so standeth the matter betwixt God and us; wherefore it is an honoring of God thus to take his warrant with us in all things.

Secondly, We must crave God's leave for, and blessing upon the use of good things in particular, when we know in general that we may lawfully use them. So Paul tells us, that meat, drink, marriage and all things else are sanctified by prayer, 1 Tim. 4. 5. that is, by calling upon God for his license to use such benefits or to do such things and to have his blessing upon them. Thus we do sanctifiedly use them when we thus ask leave of God and help from him to do them. Men look that he which would use any of their goods should crave their good will, and that those which would enjoy their help in anything should request it; for it is a poor thing that is not worth asking, and leave is light; so doth God look that we should carry ourselves toward him, and by using all things in such sort we do acknowledge our dependence upon him, confess his Providence, Sovereignty and Power over ourselves and all things, and so worthily exercise the principal graces of God in our souls, for he that will not dare to meddle with anything in the house till he have requested the good will of such a one, doth by this deed confess him to be the Lord of the house, and of all things in it.

Thirdly, We are to return thanks to God for his goodness, when we have enjoyed any good thing from him, for so also the Apostle tells, that things are sanctified to us by thanksgiving, 1 Tim. 4. 6. when we have lent one any of our goods, we look that he should bring them home again with thanks; so must we give back to God thanks for the use of his creatures, though the things themselves are allowed us still to retain them. And this also is a notable acknowledgement of his Sovereign Lordship over all creatures, and our absolute dependence upon him. So when the Disciples returned reporting what great things they had wrought, our Savior gave thanks to his Father, saying, Luke 10. 21. I thank thee, O Father, Lord of heaven and earth. So when Abraham's servant had found great success in his journey, he bows himself, worshipping the Lord and saying, Blessed be the Lord God of my master, Gen. 24. 27. and after also v. 52.

Lastly, It is required that we use all the creatures of God moderately, proportioning the measure of our use of them to the true ends for which God in nature hath ordained them. If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought, he is bound to take just so much and no more to a farthing if he know the Sum, if he do not particularly know the Sum, as near as he can guess thereabout, and in keeping himself to his Masters direction here, he shows that he accounts not himself but his Master the owner of these goods. So when the Lord hath appointed meat and drink to strengthen and refresh nature, attire to keep the body warm, and to adorn men, according to the distinction of their places, and other like things for like purposes, he that is careful as near as he can to keep himself so within compass, as to use no more of these things then are requisite for these ends, so near I say as he can guess, doth behave himself like a servant in the use of these things, and by so using them doth give to God the honor of being the Lord and Master of them: so temperan • e in meat and drink, and all such things is a needful duty for the sanctifying of God's name in the use of his creatures.

And so much of the things commanded in this third Commandment; Now of the things forbidden herein which all come to two heads:

• 1. The abuse of those holy actions which are sometimes mingled with our common affairs, viz.
  • An Oath.
  • A Lot.
• 2. Disordered carriage of ourselves in our common affairs.

Of the abuse of an Oath we must speak first.

It is abused two ways, in regard of the

• 1. Taking, for the
  • 1. Matter of it, in the
    • 1. Object or thing sworn by.
    • 2. Subject or thing sworn to.
  • 2. Manner, contrary to
    • 1. Truth by a false Oath.
    • 2. Judgment by swearing.
      • 1. Ignorantly.
      • 2. Rashly or causelessly.
      • 3. Irreverently.
      • 4. Ragingly.
• 2. Keeping By not performing a lawful Oath.
• 2. Keeping By performing an unlawful.

The first abuse of an Oath is in regard of the thing sworn by, and that is double, swearing

• 1. By an Idol.
• 2. By a mere creature.

To swear by an Idol is a great abuse of an Oath, wherein God's honor is given to his utter enemy, which the Prophet condemns in the Jews, Ier. 5. 7. Thy children have sworn by them that are no gods, that is, by false and feigned gods, and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal, and the Prophet Zeph. 1. 5. saith, That God will visit, that is (punish) them which swear by the Lord, and by Malcham. For seeing an oath is a due and true worship of God, how should he endure to have it translated to a false god? Surely those which swear by them do bear some respect to them in their hearts, and make honorable mention of them with their lips, which is condemned, Exod. 23. 13.

Also to swear by a creature, is to do more honor unto it then ought to be done to it, for seeing an oath is to be taken by the greater, as the Apostle saith, that is, one which hath authority over men to punish them if they swear amiss, and that no creature is so much greater then man, that he can discern to punish the disorders of his heart in swearing, it is a wrong to God to set them in his room when we swear, yea when God doth plainly say, The Lord liveth, Jer. 4. 2. and saith, Thou shalt swear by his name, Deut. 10. 20. & 6. 13. it seemeth to me that this bidding to swear by him, forbiddeth to swear by anything besides him.

Here two things may be objected, First, That usual form of swearing which was accustomed by the people of God when they sware, to say, The Lord liveth, and Thy soul liveth, 1 Sam. 20. 3.

To which we answer, That in mentioning this living of the soul they do not swear by it, but alone wish well unto it, swearing by God, and yet mentioning the soul of that party sworn unto, for proof of their love and good desires of its welfare, is as much as if they had said, I swear by God, whom I desire also to preserve thy soul.

Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoicing in Christ, when he saith, By our rejoicing which we have in Christ Jesus our Lord, we die daily.

To this I answer, That this is as much as if he had said, By Jesus Christ in whom I rejoice, so that Christ is here the sole object of the Oath, and his rejoicing is mentioned as an effect of Christ's power, the more honourably to convey the Oath unto him. See M ^r Manton on I am. 5. 12. and M. Lyford's Princip. of Faith and good Consc. p. 148.

So this is the first abuse of an Oath to swear by a creature, or an Idol, or false god. An earnest protestation may, it seems, be made by a creature, as to say, as sure as I live, or the like; but this must not be conceived as a swearing by them, or calling them to bear witness to the truth of our speeches.

There is one main difference between a Protestation and an Oath, that we may lawfully protest by a creature, but without sin we cannot swear by a creature, Gen. 42. 15. compared with Chap. 43. 3. seems to show that those words By the life of Pharaoh, were but a Protestation. Capel of Tent. part. 3. c. 5.

The second abuse of an Oath is in regard of the thing sworn to, and that is double.

• 1. In an assertive Oath.
• 2. In a promissive Oath.

It is in an assertive Oath when it is trivial of a small light matter of no worth and value, neither in itself nor in the consequents of it. For seeing an Oath is a calling God to be witness and judge of our speech, he must not be called to witness for mere trifles and toys, and he that so sweareth doth not swear in judgment, but rashly and inconsiderately, for what is, if this be not to take the name of God in vain, when the matter is light and vain which occasioneth us to take it up.

Also in a promissive Oath there is an abuse if one swear to do that which is sinful and wicked, or not to do that which is commanded and required at his hand by God, for this is not to swear in righteousness, but unjustly. Therefore David in swearing to kill Nabal did greatly offend, and so did Herod in swearing to do for Herodias whatsoever she should ask, not excepting unless it were sinful and wicked that she should ask. And such also it may seem was the Oath of the other Tribes, when they sware not to give any of their daughters to wife to Benjamin, for this was to cut off one Tribe from Israel which they ought not to have done, and therefore afterwards they were compelled to use tricks to break that Oath, giving the Benjamites authority to steal wives that so they might have them, and yet the Parents not seem guilty of this Oath, because they did not give them with their consent and good liking.

And thus much for the abuse of an Oath in regard of the matter. Now the abuses in regard of the manner of swearing follow.

The first abuse in the manner of swearing is against truth, when men do swear falsely or deceitfully. This is condemned Psal. 24. and by Zechariah chap. 8. 17. Love no false Oath, for these are things which I hate, saith the Lord. So a false Oath we see is abominable to God. This is to defile the name of God, and to draw him into fellowship with our lying so far as may be. Now falsehood is when a man's words do not agree with the conceits of his mind, or his conceits with the things which he speaketh of. So there is a double falsehood, one witting, the other unwitting.

The witting falsehood is, when a man utters things contrary to his own thought and meaning. And this is also double,

• 1. Plain, and palpable, and flat falsehood.
• 2. Cloaked, coloured and painted falsehood.

Palpable falsehood is when a man doth not so much as labor to cast any color of truth upon his Oath, but swears that which is evidently false, and this is in an assertive Oath, when a man swears a thing to be or not to be, which he either knows or thinks to be otherwise. This was the fault of Peter when he denied his Master with an Oath. This was done by him in a passion of fear, yet did it not wholly excuse his sin, but it is worse when it is done premeditately and upon deliberation, as the false witnesses did which Jezebel appointed to swear against Naboth, and this is so grievous a sin, that it doth plainly prove a man to be an Atheist in heart, for who that acknowledgeth God would call him to witness a lie? and it is all one in this case whether a man think the thing only to be false, or it be so indeed, for if his words disagree with his thoughts, though his thoughts agree with the thing accidentally and by chance, there is the most blame-worthy and condemnable falsehood.

Also there is palpable falsehood in an assertive Oath, when a man sweareth to do that which he hath no mind, purpose nor meaning to do, nay nor perhaps doth not know what it is that he swears to, but takes the Oath for example or custom, for no man can have a true meaning to do he knows not what. And if any man should know another's meaning not to be such as his words pretend, he would surely condemn him of perjury, therefore in the like case he must needs also condemn himself.

This is open and palpable falsehood; coloured falsehood is when a man makes a show of truth, but hides his meaning with craft, as in equivocations, reservations, and the like: for example, when a man intends his Oath in another meaning then that which is expressed to him by the persons which cause him to take the Oath, and which he knows they do take him to mean, and which he would have them to take his meaning in. For a good man must speak the truth in his heart, and therefore also must swear it. Now he doth not so when he sweareth thus deceitfully, so deceit is not a remedy against falsehood, but alone a cloak for falsehood, which maketh it less seen, but not less sinful. And the grossest kind of deceit this way I think is that of equivocations and reservations, when a man of purpose takes the words of his Oath in another sense then they are intended, as, Are you a Priest? I swear No, meaning a Priest of Venus, though I be a Popish Priest: or when he reserves something in his mind, which being added to the words of his mouth make up a truth, but being taken by themselves contain a falsehood, as, Are you a Priest? No, meaning not to tell you. Surely the words of Ananias and Saphirah were no lie if this kind of juggling were good, yea Peter was unjustly charged to have sworn falsely, if this were a just defense, for he might easily mean, I know not the man, meaning to tell you of it at this time. But only Popish persons which are willing to strive for their safety will maintain this falsehood, wherefore we take it for granted to be naught and wicked, what is if this be not to swear deceitfully which is blamed Psal. 24?

Now there is also an unwitting falsehood more pardonable of the twain, and yet bad enough, when a man swears that which he thinks is true, but indeed is not true, he being deceived in his opinion. And this kind of falsehood is often brought into an Oath by reason of rashness, when men take not their Oath in judgment they often offend against truth. The conceits of things going alone are not the measure of words, but the things themselves also, and if the words agree not to both, there is not perfect truth in them but some admixture of falsehood.

This is the first abuse of an Oath, for the manner against the Truth.

Other abuses there are contrary to judgment.

And first, When a man swears ignorantly, not knowing the nature of an Oath, and must of necessity abuse it, in that he cannot have the regard of it which he should, if he know not the nature of it.

Secondly, when he swears rashly and causelessly in his common speech and talk, the things being such as require no oath; which is plainly condemned by our Savior, Zach. 5. 2. Matth. 5. 34. and by his Apostles, I am. 5. 12. counterfeit oaths and vehement affirmations, as being more then yea and nay, are naught and blameworthy.

Thirdly, When a man swears ragingly in his choler and passion, which is to pierce through the Name of God, as the wicked wretch did in the Camp of Israel, for which he was stoned, Levite. 24. 10.

Fourthly, when he swears irreverently, without any due regard of God when he hath just cause of swearing, for this is contrary to fearing of an oath, commended, Eccles. 9. 2.

So much for the abuse by taking an Oath. It is also abused in regard of keeping.

First, When men break lawful Oaths, as Zedekiah did, for which he was punished, Ezek. 17. 16. and so did the Princes and people, Ier. 34. 18 and Saul sinned in breaking the Oath of Joshua made long before, seeking to slay the Gibeonites, 2 Sam. 21. 1, 2. for the Oath of a man in such case is not performed, but binds him and all that do succeed him in that place.

Secondly, in regard of keeping it is abused, when men do keep a wicked Oath, as Herod did in beheading John the Baptist, whereas such an Oath is a nullity, and therefore David kept not his Oath to kill Nabal; yea, if one under Government have sworn to do a thing without the consent and privity of his Governor, and after the Governor knowing it, refuse to give way unto it, he or she under government is not to keep the Oath, as appears Numb. 30. and therefore also in such case to stand upon terms of an Oath to disobey a Governor, is a sin.

And so much for the abuse of an Oath. Now follows the abuse of a Lot, and that is two ways, either for the Matter about which it is used, or the manner of using.

For the Matter: First, When it is used in mere sport and pastime, in matters trivial and idle, Nec Deus intersit nisi dignus vindice nodus, God's holy Providence must not be called to determine toys; his Providence rules the least things, but we must not put a trifle to the determining of his Providence, for then God's Name is taken up idly and to no purpose, because no use can be made of the falling out of such trifles. So when men cast Lots who shall be together in play, who shall begin first; yea when they use games consisting of lottery, as are Cards and Dice, Games, if we consider of them aright, as unlawful (say some) as it is unlawful to swear in jest, or in common talk, for there is a manifest Lot in every game of these: In the Cards, the shuffling and dealing is an apparent Lot, for here are all the three things which are named in the affirmative part; first, A controversy or doubt who shall begin, this man or that. 2. A casual act, shuffling and dealing, which, unless there be foul play, is so ordered, that no wit, skill, nor activity of men, but mere chance; that is, God's secret Providence, can dispose of it. 3. The appointing and using of this casual act to end that controversy, or the putting of it to God to determine. So likewise in Tables, the cast of the Dye is a mere casual act, and this casual act is appointed to determine a controversy, viz. either what kind of remove, or what particular remove each man shall make, for they will not let each other choose their removes; so that there being all the things which constitute a Lot, to deny it the name is fond and absurd. Indeed the main controversy is determined in part also by skill, but as the mixing of Gold and Lead together, cannot cause but that Gold is Gold: so the mixing of a Lot and skill together, cannot cause but that a Lot is a Lot, and therefore here a Lot is abused to a matter of pastime; that is to say, men play with holy things, which cannot be denied to be a sin. This is the first abuse of a Lot. Secondly, A Lot is abused when it is used to end a counterfeit controversy which is made by men's pleasure for sinister respects, and is not at all in nature, as in all gaming by Lot, where two men lay the money in common that before was proper, and then will needs cast a Dye (that is, a Lot) who shall have both; so in Lotteries of all sorts, where many men put that money which of right appertained to each of them severally, in one purse as it were, and then a Lot must be cast who shall have of that sum a little, who much, who nothing, when God had before by the disposition of his Providence given each his portion: Now for men unnecessarily to make a controversy, that some may get by the loss of others, surely this is a dallying with God, and an abusing of his Name. No wise father would suffer himself to be made Umpire so betwixt his children, therefore will not God take it well that himself should be made a Determiner of such lust-coined doubts. If it be said, that the end is good, viz. the bestowing of the overplus of the money to some good use, as relief of the poor, or the like: I answer, the Lot is abused for all that, because it is used to a wrong end; for the end to which God appointed a Lot, was not to get money out of men's purses, for the doing of some charitable action, but for the keeping of unity and concord among them in doubts not so well otherwise determinable. For why? it is an high honor to him in such case to be made as it were the chief Judge of all matters; so that these Lotteries be flat sins (as some conceive) and the using of them as bad as common swearing, because they are the abusing of a thing which is holy, as an Oath is holy.

And thus a Lot is abused for the Matter about which it is used. Now for Manner likewise it is abused,

First by collusion and deceit, when men seem to use a Lot, yet by some close and underhand-dealing dispose of the act themselves, as in cogging a Dye in false Dice, in all those tricks of oiled Cards, and over-long and over-broad Cards, and the like, where there is a manifest mocking of God, by dissembling to make him determine of what we purpose not to intrust him withal; where a Lot is also abused doubly, because here is both collusion and trifling. But if in a matter of weight a man will seem to cast Lots, and yet have some secret trick to turn the Lot as he list, not committing the disposition thereof to God, he doth grievously offend God.

Secondly, a careless using of a Lot, imputing to I know not what chance and luck, without any heeding of God in it, is an abusing of it, so when men do make an excuse of their sin in sporting with Lots, it becomes an aggravation of it, for they say that they never intend to put God's Providence to trouble, but mark the falling of the Dye, and there is an end. Whereto is answered, that they ought not to let slip God's Providence so negligently, but seeing he takes the whole disposing to himself, they should see his care in it; and if the matter be so trifling, that they fear to mark God's Providence in it, then it is too base to have a Lot employed about it.

Thirdly, A chasing and fretting at the falling out of a Lot, is a gross abuse of it, as if one should charge God with want of wisdom, or tell him that he had done wrong; for God is so absolute a Sovereign, that when he hath manifested his good pleasure all should be husht and ended, and therefore after that he which will fume and take on, doth offer indignity to God, and neglect his due subjection to that Sovereign Prince of his life, whom he ought above all things to regard.

And so much for the abuse of those holy things which are intermingled with our common affairs. Now it follows to speak of the dishonor done to God in disordering of our common actions so far as they touch himself, and the things by which he hath manifested himself to us.

Now these are:

• 1. Inward.
• 2. Outward.

Inward, in regard of God's Works or our own.

In regard of God's works first, by ascribing them wholly and principally to other causes, without taking any notice of him, at least any diligent notice. As for example:

First, To Fortune or Chance, good or bad; if a man go and find a thing of price to his enriching, or so have any other sudden and unexpected benefit coming unto him, this he doth in his mind ascribe to good luck, and saith that he had great good fortune. Contrarily, if he go on the way, and there lose something of value and price, he storms and saith he had bad luck; or if any occurrent falls out that disappoints his present hopes, he in his mind looks no higher, but thinks it ill luck; as the Priests of the Philistines told the Princes, that if the Kine did not carry the Ark directly towards the way of Bethshemesh, then all the misery which had befallen them by Mice and Emerods, was but some chance that had befallen them.

Again, men impute God's works sometimes to the course of nature, so as to thrust out him the Author of Nature, or else to tie him to any inferior cause in nature. Thus the Atheist says it comes by nature, that some years are unseasonable, and some again seasonable. Nature is God's instrument, being nothing else but that common course which he hath established in things, if men therefore would from nature ascend higher to the Author, Maker, Ordainer of nature, which hath by his great wisdom established that course herein, they would not sin, for God doth work things according to his own determination by usual and natural means most commonly; but to be so intentive to nature, as to have no thought, or but weak, few, and slender thoughts of God, this is a grievous profaning of his Name.

A third thing which men do impute God's works to, to his dishonor, is their friends and foes, their benefactors out of good will, and their malicious adversaries out of their uncharitableness, as the Israelites looked to Assur, not to God, in whose hand Assur was as a rod, and contrarily being succoured by their well-willers, they ascribed all to their policy, wisdom, and friendship.

Lastly, Men ascribe things to their own wisdom, care, industry, pains, courage, thinking within themselves, that their hand hath gotten much, that their sword hath saved them, as the King of Assur boasted what great matters he had done, and Nebuchadnezzar boasted that it was great Babel which he had built.

Now when any of these things, fortune, nature, our friends, our foes, ourselves, are so thrust betwixt God and us, that we see not God because of our fond doting on these either feigned or subordinate causes, here God is exceedingly dishonored.

Another way of dishonoring God in his works, is by perverting them to evil and vile purposes and ends,

• 1. By hardening ourselves in our sins from his longsuffering, patience and forbearance, as Solomon saith most men do, because sentence against sinners is not speedily executed, therefore are they fully bent upon mischief, and as the Apostle chargeth them, Rom. 2. to heap up wrath to themselves against the day of wrath, by turning God's grace thus into wantonness.
• 2. When men charge God's actions with unjustice, and so either deny or blemish his providence, especially in case of crosses befalling them, so taking occasion to murmur and be impatient, as Job was by fits, and as it is often seen in good men▪ but most of all in bad, as they said, Where is the God of judgment? When men take occasion from any of God's works to repine against, or entertain hard conceits of him, this is a grievous sin, and a dishonoring of him in his works.
• 3. When men grow proud of his benefits, thinking highly of themselves because of those good things he hath undeservedly bestowed upon them, and are lifted up as if they had not received them, for God gives his mercies to better purposes then to swell the heart: as some man because he hath wealth, thinks himself better then all that have less, thinks that he may be dispensed with in sins, that he should not be called upon to such and such duties, and contemns others in comparison of himself. So did Nebuchadnezzar abuse God's advancement of him to be lifted up; yea David's heart was somewhat lifted up, and be grew secure, and therefore proud, and Uzziah also; for this is a disease marvelous hard to escape, which is the true cause why the Lord is fain to be narrow-handed toward his servants in regard of these things, because he would not have this pernicious disease to grow upon them, and sees that out of abundance it would come forth, such is their weakness.

The last abuse of God's works is by hardening our hearts against them, and a willful refusing to be brought unto that amendment, which we might, if we would see plainly that he intends, as Pharaoh hardened his heart against the wonderful works done by Moses, and the wicked Pharisees hardened their hearts against all Christ's miracles, then which what greater despite can we offer to God, to resolve we will not go though he lead, and though he drive us, or that we will go on though he hold us back with a kind of violence? And these be the principal way • of dishonoring God in his works.

2. We dishonor him in our works by mis-intending them, either to ends lawful in excessiveness, or to unlawful ends; as for example, when men labor in their calling only, or chiefly, to be rich; when men do eat only to fill the belly▪ most of all if men do these for wrong ends, as to do a work in ones calling to anger another, or the like; for herein we do sinfully pervert the order that should be observed, and cast our eyes from him upon whom they should always be fixed▪ as Jehu in exalting of justice in Ahab's family aimed at nothing but the lifting up of himself, and establishing the Kingdom to his own house. This is a living to ones self, and a serving of ones self, whereas we ought no longer to live to ourselves▪ but to him which hath redeemed us. The common sin of mankind, and that which doth stain and defile all the Moralities of unsanctified men, causing that those things of theirs are abominable before God, which to men carry the most glorious appearances that may be. And thus God is dishonored in heart. Now he is dishonored outwardly, and that 1. In tongue. 2. In action. In word, by all such kind of speeches as are contrary to those four kinds (wherein our words touch Good any way) that were named in the affirmative part.

As first, contrary to good and charitable wishes, there are

• 1. Formal wishes, as when men in a form say, God bless you, God save all; much more when it is in falsehood, the tongue speaking peace when the heart wisheth mischief, as David complains of his enemies that came to visit him, and then wished him all welfare in tongue, but were so contrary minded, that after they wished he might never recover, and so were bold to utter their malicious conceits when they came forth.
• 2. Contrary to these good wishes are curses, imprecations, and execrations against ones self or others, especially such as wherein the Devil hath his name honored, as the Devil take thee, the Devil go with thee: or though God be wished to be the author of the evil, as God confound thee, or the like. It is a token of an evil heart to be apt to curse, they which love cursing shall have enough of it, these bad wishes will fly back to the nest where they were hatched. The Apostle delivers it as a token of an unregenerate man, that the gall of asps is under his lips, and that his mouth is full of cursing and bitterness; it is a proof of a soul very much void of the fear of God, when a man dareth to speak to God to become his hangman or executioner, and a most horrible boldness when a man dare invocate the Devil for revenge. S. James speaks of it as a woeful and grievous crime, that a man should with the same mouth bless God and curse man, who was made after the image of God; yea not alone to curse men, but to curse any creature, wishing pox or plague upon it, or murrain, or the like, is a fearful abusing of God from whom we dare ask such things, unless we curse in God's Name, being armed by his authority and warrant, for if God bid his servants curse they must curse, I mean by pronouncing a curse; yea by praying God according to his truth to fulfill his curses. But of wicked and unwarrantable cursing we have an example in the proud Goliath, who cursed David by his gods, and of Shimei who cursed David with a horrible and bitter curse. And these be against good wishes.

2. Against respective mentioning of God's Titles and Attributes there are two faults, the one is a light and foolish speaking of them by way of wonderment or otherwise, as O Lord God, Good God, when a man thinks no more of God nor his goodness, then he thinks of the Devil or Pope; so in other like occasions. 2. There is a mentioning of God's Titles by way of vilifying and abusing him, as Who is God, that I should let Israel go? and, What God can deliver out of my hands? and a mentioning of him by way of blaspheming, speaking evil of him in such fearful accusations as are not to be named, as raging against his justice, truth, and wisdom, and charging him with the contrary imperfections, as some in their distemper have done, a most hideous and fearful sin!

Contrary unto good conference of God's Word and Works, there are four faults.

• 1. Vain jangling, a discoursing of God's Word or Works only to show wit, and win applause, or to dispute of them only to try masteries and get victory, especially if a man choose out nice points, or genealogies and idle needless questions. If a man do jangle and wrangle about the most useful points, it is a great fault; but if he fill the world with controversies about trifles, this is a greater abuse, and more dangerous, because these matters will most easily breed doubt upon doubt.
• 2. When men make jests of God's Word, alleging any place of Scripture in merriment to procure laughter, or make a mock of any of God's special Works, as the people did of the Apostles, speaking in strange tongues, as if it had been nothing but the vent of new wine overabundantly swallowed.
• 3. When men misapply God's Word and Works, as by mis-alleging them to countenance sin and maintain wickedness; or contrarily, putting off God's testimonies, and mis-interpreting Scripture, as that wicked Syricius would have no Ministers marry, because those that were in the flesh could not please God, and as the Popish Cardinal would have the Pope take upon him to punish, because it was said to Peter, Slay and eat, and such like. But especially the making spells of verses of Scripture by the words written, spoken or hanged upon ones neck, to cure agues or the like; and so by misapplying God's works to any wicked conclusion, as if he did not hate sin, because he is patient in not punishing of it. Any wrongful wresting of the Scriptures or any of God's works, is a shameful abusing it to God's dishonor. Cavilling and despiteful objecting against God's Word, as if it were false and repugnant to itself, or a mere invention of men; and against his works, as if they were not righteous and just; picking a quarrel with God in either of these two, is an high dishonoring of him, and very displeasing to his Majesty. And all these are directly contrary to the holy and good conference which we ought to have together of God's Word and Works.

Now some other things are contrary to the confessing of the true Religion, and these are:

• 1. Denying and disavowing the same, principally if it be against the light of a man's own conscience, and after some professing and maintaining of it before, for Christ saith, that if any man deny him before men, him will he also deny before his heavenly Father. So Peter denied that he knew Christ, but we know how dear it cost him afterwards.
• 2. There is opposing the truth of God, setting ones self by shifts and devices to impute falsehood unto it, and to pull down the pillars of it, as the wicked Jews opposed themselves to the faithful and sincere preaching of Paul, and did dispute against those things which he spake, laboring to make it appear that all he spake was but a mere lie and falsehood, which is therefore a very wicked thing, because it tends to make others also hang back from believing the truth, and most wicked, when it is done contrary to a man's own knowledge or conscience, and so that he himself knows it is truth which he opposeth; but most of all abominable, when it is as it was in the forenamed Jews, joined with actual persecuting of them which do stand for the truth, and labor to uphold the same.

Lastly, when men strive to maintain falsehood, or false Religion and false Faith, endeavoring by coloured and cloaked reasons to get unto it the color of truth, which is heresy when it is joined with obstinacy; and then a most damnable thing, when a man is condemned of his own conscience, and yet will persist in the maintaining of his lying imaginations, not suffering his mouth to be stopped, though his own heart sees and knows that he is answered, and that it is but a lie which he stands for with so much earnestness.

And these be the most heinous disorders of the speech whereby God is dishonored. Now follows to speak of actual dishonors, and these are twofold,

1. General. Then special.

Generally to live a scandalous and offensive life, in the profession of true Religion to make a show of fearing; yea to fear God in truth, and yet so little to regard the Name and Honor of God, as to give occasion to those which desire matter of obloquy and reproach, which is charged upon the wicked Jews, that by their means the Name of God was evil spoken of among the Gentiles. Their lewd and ungodly, and unrighteous life, made that truth and sound Religion which they did profess, to become a by-word, and to be contumeliously spoken of by all those which knew them; and so the wickedness of David in that foul sin of his, opened the mouths of the enemies, and gave them matter to speak evil of. He that being of God's House, causeth it by his ungodly demeanour to have an ill name brought up upon it, as if his Religion would no more sanctify men then if they had it not, he doth exceedingly dishonor God, as a bad servant discrediteth his Masters house; for it gives suspicion of ill government, when the people are of a disordered conversation. Yea, and those which do hinder others also from embracing the true Religion, and cause them which are godly to receive some blemish and aspersion, as if they were equally wicked, though they be more wary and crafty to keep it in.

And that is in general. Now in special it is done two ways.

1. By persecuting any for righteousness sake, seeking to hurt them in body, goods, or name, because of their good life, because of their refusing to join in sinful actions or the like, as the Pharisees did persecute the Apostles, and as Paul was persecuted by the Jews, himself having first been a persecutor, and as Herod took and slew James, and would have slain Peter also, here God's Name, his Truth, is with great violence as it were defaced and made hateful amongst men, and therefore this of all sins is counted most grievous, and likely doth bring with it a severe and speedy judgment. This is to fight against God with drawn sword, as it were, to come into the field with weapon in hand against him.

2. Sin is committed to the dishonor of God, when his natural benefits and Ordinances are abused; and this is done four ways,

1. When a man enjoys them with a doubting conscience, or against his conscience, then and in that manner doing or using them upon the example of others or the like, when he in his own heart, though erring through mis-information of judgment, doth suppose them to be unlawful; to offend against the conscience, is to set light by God. I mean when the conscience seems supported by some place of Scripture, that it cannot well answer, otherwise if an idle scruple be objected through Satan's temptation without any ground from God's word, or when a man perceives it sufficiently answered and cleared, then it must not be taken as the voice of conscience, but as the voice of Satan by his crafty temptations troubling and molesting conscience, and then a man is not to heed it, but to break through it, so to win his own liberty and dash those needless fears out of countenance. But when a man grounding himself upon any place of Scripture, doth esteem anything unlawful, because he thinks so, and cannot see the matter yet in his judgment cleared from that appearance, but thinks still that the Scripture condemneth it, then to do it is to sin against God, and so the Apostle Paul, saith, I am persuaded that nothing (meaning no indifferent thing either in regard of Levitical Ordinance, as Hoggs-flesh and blood, or of Idolatrous abuse, as meat offered to Idols) is unclean, but to him (saith he) that esteems anything sinful to him, it is unclean. And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin, because he goes against his conscience, in not doing it he shall sin, because he may by some other bond be bound unto it, it being a duty commanded which he takes to be a sin forbidden. And so much for offending through an ill informed conscience.

Secondly, The creatures of God are abused profanely when a man rusheth upon them with brutish boldness, not caring to crave license from the God of heaven, nor regarding to give him thanks for them, having taken the benefit and comfort thereof. If a man eat and drink, sport himself, use marriage or the like, and do not entreat of God a liberty to use these things, and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God, this is as it were a challenging of a kind of property and interest in these things, as if they were our own, this is a denying of God's Sovereignty and peculiar right over them, an intruding and encroaching upon them, and no better then a stealing of them from the Lord. Beasts which have no manner of reason to discern of their Creator, which never conceived of a supreme and infinite Ruler of all things, they do thus fall upon all they meet, and take it at all adventures. And thieves deal so with men, all is their own they lay hands on whether they have the good will of the owner yea or no, and he that so doth plays the thief and the beast with God, not acknowledging his title, and preeminence in and over all things.

Thirdly, These creatures of God are abused superstitiously, and that two ways:

1. By placing Religion in them, doing them as things which will of themselves specially please and honor God, and profit our souls, or abstaining from them as from things which will defile our souls and offend God, as those in the Colossians which laded themselves with observations, Touch not, Taste not. And so those which after the abrogating of the Ceremonial Law would not eat the meats formerly forbidden. If a man do abstain from a thing for some civil respect or end, or do a thing for the like, knowing also that it pleaseth God, it is all one which way so ever he do it; in regard of the thing itself he offends not, but if it be out of a conscience to Godward to eat or not to eat, placing Religion in using or abstaining from any of these common things, meat, drink, apparel, or the like, then is he very fond, foolish and superstitious.

2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them, as to divine of things to come, to find out hidden secrets, and here comes in all manner of Divination, Fortune-telling, and the like, by certain odd and idle Observations from the stars, from the Aspects of the heavenly bodies. Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies, but contingent effects depending upon the will of men as their cause cannot so be fore-told, or those which depend upon other as uncertain causes, as man's will. Here comes in also all observing of the flying of Birds, and of such like things as are taken fondly for ominous presages of good or evil, for God hath forbidden these kinds of foolish observations to his people. Also there was other supernatural effects which men may misapply things to, as to drive away devils by holy water, imagined to be holy by the sign of the Cross, or the like, and to cure diseases in a supernatural way, as to cure an Ague by some baubling toys which some have invented, of paring ones nails, and putting the parings in a dunghill, and let them rot, and so shall the disease go away. All which be but Sacraments of the Devil, either no effect can follow upon them, or if any do it is from the operation and work of the Devil which blinds men's eyes from seeing himself by these trisling observations. But most of all, if a man deem to merit remission of sins by these natural actions of casting holy water, of crossing himself, of abstaining from food, of whipping himself, or of going in course attire, or the like; this is the most superstitious and fond abusing of them that can be, for then they become as it were Competitors with the blood of Christ, which is the only Sacrifice for sin, by offering of which he hath made perfect forever them that do obey.

And this is the superstitious abuse of these things. Now follows the last, and that is excessive, prodigal and licentious abusing of them; The chief things abused by intemperateness, are meat by surfeiting, drink by drunkenness, sports by voluptuousness, attire by sumptuousness: When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for, viz. meat to feed and refresh his body, drink to quench thirst and comfort his body, apparel to cover his nakedness and adorn the body according to the difference of degrees amongst men, and shelter from the cold, and sports to fit the tired mind for the calling and exercise of the body, that diseases may be prevented, but seeks to content his own inordinate appetite, or follows the fond custom and example of others, or the like, then doth a man shamefully abuse one of God's works which is his name, for he serves the Devil and the flesh with those things which God hath made, and hinders himself from being able to do good by that which should further him, and doth expose himself to many evils by that which should not be a snare unto him. Here the riotous, voluptuous, prodigal liver, specially the drunkard, which must drink healths till he have no consideration of health, and pledge as much as any man will drink to him▪ till he have inflamed himself, and be unable with discretion to consider anything, is a gross abuser of the name of God, for he takes no notice of God in his creatures, nor doth serve him in using them as he ought, for in the end and measure of using God's creatures, whose directions should we follow but God's?

CHAP. V. The fourth Commandment.

THese words contain the fourth Commandment of the Decalogue, being the last of the first Table concerning our duty to God immediately. The Sum of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holiness, and to the performance of holy exercises necessary for that purpose.

The Sanctity of the whole man required in the first Commandment, is the chief thing which God looketh for, to the attaining and increasing whereof the Lord saw good to require some special kinds of services, viz. solemn in the second Commandment, and common in the third, and the addicting and bestowing of a special time, viz. every seventh day. The end therefore of this Commandment is the maintaining and increasing of sanctity in men, the Sum, that every seventh day must be specially set apart to this purpose.

Let us proceed to handle this Commandment, and to that end,

• 1. Explicate the words of the Commandment.
• 2. Speak something of the perpetuity of the Commandment.
• 3. Shew the duties herein required, and the sins forbidden.

For the first, the Commandment hath two parts, as the words themselves do plainly show to each attentive reader.

First, The Precept is briefly propounded.

Secondly, It is somewhat enlarged.

It is propounded in these words, Remember the Sabbath-day to sanctify it. Remembrance is properly of things past, but here according to the usual acceptation of the word, it signifies a diligent consideration of the thing before hand, as where the young man is commanded, Eccles. 12. 1. To remember his Creator in the days of his youth, that is, seriously to consider of him. It is all one as if he should say, diligently observe, for so he interprets himself Deut. 5. 12. Think upon and accordingly provide for the observation of this holy rest, by dispatching all the works of thy calling, that nothing might be undone which providence and diligence might prevent, that might hinder thy rest on the seventh day. Men are apt to forget the Creation of the world, therefore the Lord appointed the fourth Commandment; and to forget Christ, therefore he appointed the standing Ordinance of the Lord's Supper, Luk. 22. 19.

The Sabbath-day ] or the day of rest, and ceasing from labor, as the word properly signifieth, which is repeated again in the conclusion of the Commandment. It must not be bestowed as other days, but then they ought conscionably to forbear those things which on other days they might lawfully perform, for rest is a cessation from doing things.

To sanctify it ] or keep it holy, that is, to employ the day in holy duties of God's immediate worship, to sanctify it, to set it a part to holy uses and purposes. So two things are required, 1. The remembrance of the time, which is a serious preconsideration to prepare for it. 2. A careful celebration, consisting in resting and sanctifying it, for a bare rest is not enough, but such a rest as tendeth to and endeth in the sanctifying of it.

Thus the duty is briefly propounded, it is further enlarged, and that two ways:

• 1. By an explication of some things which might seem doubtful.
• 2. By an argument of confirmation or reason to ratify the precept.

The Explication shows two things answering unto two Questions, which upon hearing of the precept so briefly delivered, must needs arise in the mind of the hearer, needing therein to be satisfied. The one, Which is the day of rest? The other, What must be rested from; and who must rest?

To the former the Lord makes a full answer, by showing the time as distinctly as might be, saying, Six days thou shalt (that is, thou mayest, I warrant thee, and give thee good allowance for it) labor and do all thy businesses, that is, all the works of thy particular calling for thy profit, but the seventh day is the Sabbath of the Lord thy God, that is, which the Lord thy God requireth thee to rest in. So the matter is defined particularly, after six days bestowed in labor, and the works of thy calling of all sorts, followeth the seventh day, and that is the day of rest, which I appoint thee to observe. Here you have the matter of the Commandment explicated, every seventh day succeeding six of labor in a constant course of reckoning must be given to God for a day of rest. The seventh day following six of labor and still coming between six of labor, must in a settled and constant course be yielded unto God for an holy rest, the time being particularly determined.

Seneca saith, the Jews were a foolish people, because they lost the seventh part of their lives.

Another question remains, What must be rested from, and who must rest? To which the Lord also makes answer, saying, In it thou shalt do no work; that is, none of thy works or businesses, none of the labors of thy calling wherein thou dost warrantably bestow thy time upon the six days, and the rest must be celebrated by the master of the family and his wife, comprehended both under the name [ thou: ] nay the King, Magistrate, Father, or any Superior, is meant by sons and daughters, by men-servants and maid-servants, yea and by the cattle too, because their labor will require the labor of men attending them; and by all strangers within thy gates, whose labor will induce thee to labor, and be an occasion of thy laboring also. Turbasset ordinem civilem, & damnum attulisset Israelites, si alii inter ipsos viventes permissi essent opus facere. Grotius in Exod. 20. So have we the Commandment explicated; now it is confirmed by a reason taken from God's institution, and of this institution we have the ground and parts, the ground from God's behavior in the beginning, who in six days did make heaven and earth, this Universe, as in Gen. 1. the seas and all things in them, and upon the seventh day did rest from creating anymore things; and out of a will to have the Creation kept in a perpetual memory to the worlds end, did institute a day of rest, which institution standeth in blessing the day of rest and sanctifying it. The Holy Ghost saith that twice of the Sabbath, Gen. 2. 3. & Exod. 20. 11. that he never said of any other day, that the Lord blessed that day. To bless is to appoint and make it effectual for a means of blessing; see Isa. 65. 6, 7. & 58. 13, 14. and to sanctify is to sequester or set apart for holy purposes. So the whole argument stands thus, If God having himself made all things in six days, and rested from making on the seventh, did hereupon appoint the day of rest by blessing and sanctifying it, then must thou remember the day of rest to sanctify it, as I said at first; but so hath the Lord done, therefore must thou remember the Sabbath day to keep it holy.

Now having expounded the words of the Commandment, let us come briefly to handle the question, Whether this Commandment be perpetual, binding all men in all ages, or whether temporary binding only the men which lived before the resurrection of Christ, and no further? It is manifest that the Laws given in the Old Testament are to be distinguished in regard of their continuance into these two kinds. For the will of the Law-giver (from which the force, extent, and continuance of the Law hath its original) was that some of them should be observed but till the resurrection of Christ and no longer, and again that some should continue in force from the time of their making to the worlds end.

Now concerning this fourth Commandment, it is apparent that the Law-giver did intend that it should bind all men forever from the time that he gave it. For how could he declare his mind in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance, and by separating it from, and exalting it above all those other which are known to have been but Temporary. It was promulgated in the same majestic manner with the same voice, at the same time, and in the same place that the other nine. It was delivered to the same person to be laid up together in the same Ark, and so is a part of the same Covenant, whence those Tables are called the Tables of the Covenant, and that Ark the Ark of the Covenant. What Commandment, therefore is a part of the eternal Covenant, and is by God graced and commended with all those signs of commendation wherewith all the rest are graced, cannot, I think, be made of less continuance then the rest; for what did their writing in Tables of stone, and laying up in the Ark signify, but their durableness and eternal continuance, and full accomplishment for us in Christ. The Lord hath separated this precept from all temporary precepts, by giving it those privileges, as it were, and notes of honor, which all of them wanted, and God hath equalled it with the perpetual and everlasting precepts, by communicating to it all those testimonies of force and continuance which they had, therefore we are bound to believe that he would have this to continue in force as much and as long as the rest, even to all men in all ages, so long as this world shall last. There is one argument that carries some show of force for the overthrowing of this Doctrine of the perpetuity of the fourth Commandment, viz. That we are not now bound to do the thing it requireth, nay we are bound not to do it. For our Sabbath is not the seventh but the eighth from the Creation. To which I answer, That this fourth Commandment doth not require to rest and sanctify the seventh from the creation, nor from any other period or date of time, but alone the seventh after six of labor, or coming betwixt six of labor, in a settled course of numbering from any period that God should appoint; and so in the meaning of the Commandment we do now and ever must rest the seventh day, for the seventh is that part in order of numbering which doth still come betwixt six, having six before it and six after continually, and so our day of rest hath, and therefore we also rest the seventh day. Indeed the period from which we take the beginning of our account, is not the same but another, for they did reckon from the beginning of the Creation and so forward, we from the Resurrection and so forward; but ours is as truly and surely the seventh as theirs, though reckoned from another period; and for the period from whence the count must be made, we have no word at all in this precept. He saith not six days from the creation thou shalt labor, and the seventh from the creation is the Sabbath of the Lord, in it thou shalt do no work, but six days shalt thou labor; and he saith not after, the Lord blessed and sanctified the seventh day from the creation, but the Sabbath day; that is, the seventh after six of labor. Indeed the Lord by a special institution given to Adam, Gen. 2. 1. had for the times before Christ appointed that they should reckon from the creation, which was the cause of that special institution; but this is no part of the Commandment; and in that institution God did two things:

1. He appointed the period from whence the seventh should be accounted, which else Adam according to the Law infused into him would have taken otherwise, for those ten were written in Adams heart, as is signified by the writing them in Tables of Stone, and calling them the Tables of the Covenant, for God did not make one Covenant with Israel another with Adam but one and the same with both. Indeed the Covenant made with Israel was put in the Ark, to show Christ to be the end of the Law, but yet it was the same Covenant for matter, and so all the parts of it were written in Adams heart. But Adam looking to the Law of his heart, and finding it written there (as some hold) I must labor six days and rest the seventh, would have begun his life with six days labor, and then in course have consecrated the seventh, but the Lord by a special institution prevented him, requiring him to begin his life with an holy rest, and to sanctify that seventh day from the Creation, and so forward. This was of special institution, the assigning of that special date or period. And in this another thing was done, viz. the establishing also of the Law of sanctifying the seventh after six of labor; wherefore in the reason confirming the Commandment God seemeth to have reference to this institution, but so that he maketh it manifest he looked not to that period, but to the number and order of the day; and so saith, He blessed and sanctified the Sabbath day (which he had before determined to be the seventh after six of labor) not the seventh day, as it is said in the words of that institution. And the Lord's reason is not this, What day I rested that thou must rest, but I rested the seventh from the Creation, therefore so must thou; but thus, What day I upon occasion of my laboring six and resting the seventh did bless and sanctify, that day thou must rest: But I upon occasion of my so laboring and resting, did bless and sanctify the Sabbath day, that is, the seventh after six of labor indefinitely, as the words before express, not from the creation only, Therefore thou must remember the Sabbath day to sanctify it. So then this reason I take to be fully answered. And for our better satisfaction we must know, that we keep the Sabbath just according to this Commandment word for word, in that we labor six and rest the seventh, and so must do to the worlds end, but that we have taken up a new reckoning from a new period, even the resurrection; we have it from Christ's appointment, as is plainly shown us, because this day is called the Lord's day, that is, the day which he appointed to be kept constantly. This name of the day shows the Author of the day the Lord, and the end the remembrance of him our Lord, as the Lord's Supper by that name is signified to be also from him and to him. And so by the wisdom of God it cometh to pass, that because men do labor six and rest the seventh, we do eternize the memorial of the Creation according to this fourth Commandment; and because we reckon from the resurrection, we do also eternize the memorial of that work, which is greater then the creation. We must not think anything more to be commanded then what the words do set down expressly or intimate. Now neither expressly, nor by any necessary consequence or intimation are we pointed to a set period of numbering, or to a seventh from this or that date, but alone to the seventh after six of labor. As for the period, it being established by the institution mentioned Gen. 3. no question needed to arise about that▪ If any still argue, That day which God did rest, bless, and sanctify, is here commanded: But God did rest, bless, sanctify the seventh day from the Creation, ergo, that is here ratified: We answer, That the Proposition is to be understood with limitation, The same day which God did rest, bless, and sanctify, the same for order and number, not the same for the period or point from whence the number is beginning. For so himself doth show his meaning to be, in that he insists upon this order and number, saying, Six days shalt thou labor, the seventh shalt thou do no work, and doth not once mention the period from the Creation, as he could and would have done had that been his intention. Now the same point concerning the perpetuity of this Law is confirmed plainly by S. James I am. 2 9. where he saith, He that keepeth the whole Law, and faileth in one point, is guilty of all. Whence I reason, the whole Law and every point of it was of force when S. James wrote this Epistle, for how can a man break a Law that is abrogated, or be guilty of all by breaking any one point, if the whole be not, and each part equally in force. Now this Epistle was written by S. James to those which lived under the Gospel, wherefore at that time, and to those persons the whole Law and each part of it was in force. And if any doubt grow what S. James meaneth by the Law; it is plain, he meaneth the Decalogue or ten Commandments, thus; He that speaketh of a whole Law, and after instanceth in particular members of the Law, must needs mean the whole number of Precepts, whereof those two brought in for instance are members and parts. Now for instance, S. James brings in two members of the Decalogue; ergo, by the whole Law and each point, he must needs mean the Decalogue and every precept thereof, as will appear further by his manner of speaking and reasoning after, for he saith thus, He that said, Thou shalt not commit adultery, said also, Thou shalt not kill; if then thou commit not adultery, but killest, thou art a transgressor of the Law. Here we have a plain Enthymeme, and a proposition must needs be understood to make up the argument, and having one proposition and the conclusion, no man which hath reason can choose but add the proposition understood, viz. To this effect, What things were spoken by the same Lawgiver, do bind so equally, that though a man keep one of them, and yet break another, he is a transgressor of that Law given by that Law-giver. Now these two, Thou shalt not commit adultery, and Thou shalt not kill, were so spoken. May not one add to the same proposition, But this, Thou shalt sanctify the Sabbath, was so spoken, and so conclude, Therefore if thou keep all the rest, and break this, thou art a transgressor. It is therefore I think manifest by this place, that the fourth Commandment as well as any other point of the Law is now in force. I confess that all the Jewish Sabbaths are abrogated according to the speech of Paul elsewhere, but not the Sabbath in general. The Jewish weekly Sabbath is abrogated, viz. the seventh from the Creation, but the Sabbath in general, that is, the seventh after six of labor, is not abrogated. If the Sabbath in general were abrogated, viz. the resting and sanctifying of the seventh day after six of labor, then neither the Apostles nor the Church could have appointed the Lord's day, nay nor Christ himself, unless he would be contrary to himself. Indeed he might have appointed a day of public service, but he must have altered the number and order, and not have taken the seventh in constant course after six of labor for a new date, for this would have been still to have appointed a Sabbath, but to appoint a Sabbath and abrogate all Sabbaths, are contradictory.

And so much for the clearing of the perpetuity of this precept. Now I come to handle the things therein commanded and forbidden.

The things required in this Commandment are of two sorts:

• 1. Preparation to it.
• 2. Celebration of it.

The preparation to it is required in the Word Remember, for such is the nature of this Commandment, that it cannot be well kept unless ca • e be had of it before hand.

Now this preparation is twofold,

• General.
• Special.

The general standeth in a due ordering of our businesses, that we may not bring upon ourselves any occasion of interruption and disturbance in the sanctifying of the Sabbath, by moderating ourselves in our businesses, not clogging ourselves with so much as we cannot dispatch without encroaching upon the Sabbath; for seeing God hath said, Six days shalt thou labor and do all thy business, it is requisite, and we are hereby tied to frame and order our affairs so, what in us lieth, that they may be dispatched in the compass of six days, which will not be so if we over-fill our hands with work.

2. That business we have we must with diligence and foresight dispatch in the compass of six days, for so we are wished, six days shalt thou do all thy businesses, which doth so serve to limit out the day of rest, that it doth also direct us to preparation for this rest, for seeing God hath allowed us to labor six days, it follows that we must wisely and diligently follow our businesses therein, that (as far as may be attained by our care) all may fitly fall within that compass of time, and nothing may remain to disquiet, clog and disturb us in the day of rest.

The more special preparation is on the end of the Saturday, by making all things ready for that day, and so a seasonable betaking ourselves to rest, that we may be fitter for the sanctifying of it. What ordinary businesses may be dispatched before all the week we must do, what special things are to be made ready against the Sabbath, that so much as may be no labor may be put upon us on that day, must also be done. And so it appeareth that the Church of the Jews did understand this precept, and had on the day before the Sabbath a time of preparation for the Sabbath , Luke 23. 54. That day was the preparation, and the Sabbath drew on. We ought to be as careful of preparing for our Sabbath called the Lord's day, as they for theirs surely; and this we are not, if we do not take care the evening before to set all things in a readiness for the preventing of occasions of labor that day, as by fitting our houses, our attire, our food, so far as may be conveniently, so as little or no more then needs may, remain to be done about them, for our comfortable use of them on the Lord's day, and fitting our bodies with convenient sleep for the whole work then to be done. All this is enjoined in the word Remember, for it must not be a careless remembrance, but remembrance joined with a care of doing the thing to be remembered, and therefore also with all needful preparation to it.

Hitherto of preparation. The celebration of the Sabbath stands in two things:

• Rest.
• Sanctification.

The Rest of the day is appointed in regard of the Sanctification chiefly, being of itself nothing acceptable to God; for a mere rest, that is, a cessation from doing work if it be not referred to an holy end, and joined with a holy use, is idleness, and so rather a sin then a duty, and therefore he saith, Remember the day of rest to sanctify it, Exod. 20. 8. see Deut. 5. 12. Ezek. 28. 12. showing that the rest must have reference to the sanctification.

About which rest it will be needful to show,

• 1. Who must rest, and these are the Governors and all under their government, both public and private; and not only so, but even also the Beasts, and consequently all other things of the like nature, which must be attended and followed by the labor of man, such as are Mills, Fire-works, and the like, in which God aimed less principally at the benefit of the Creatures, but chiefly at man's good, by following these things he must not be hindered from the sanctifying of this day.
• 2. From what they must rest, and that is
  • 1. From labors.
  • 2. From sports.

From labors first.

All labors or works are of two sorts, some religious, tending to the service of God, these are not understood here, as not being our works but God's, and therefore they are not forbidden. Some are civil or natural, tending to the commodity of this present life, such as are specially the labors of our ordinary callings, buying, selling, travelling, pleading, making any handy-work, or the like. Now all these are here forbidden, yet not simply but with limitation. For

• 1. Works of mercy may be done on the Lord's day without sin, and might ever, for mercy must take the upper hand of all external acts of Religion, as being more essentially and intrinsically good then any of them, hence Christ saith, It is lawful to do good on the Sabbath day, meaning by good works works of mercy, and so he justifieth the pulling of an Ox or an Ass out of a ditch upon the Sabbath day, and himself did cure those diseased people which came unto him on the Sabbath day; so that if either man or beast be in distress, it is lawful to work, labor, and take pains for their help, succor and relief; and this prohibition must be understood not to reach to such things, and therefore the lawfulness of doing them cannot impeach the perpetuity of this Commandment.
• 2. Works of necessity may be done, such I mean as are requisite for the preventing of imminent danger, as Elijah did fly for his life divers days, whereof some must needs fall out on the Sabbath; and in the time of war men may fight on the Sabbath-day, and so they may quench a fire if it happen, or the like, or stop an inundation of the Sea, or prevent any other like imminent peril which cannot be prevented without laboring presently.
• 3. Works needful for the comfortable passing of the Sabbath, as dressing of moderate food, and the like, may be done on the Sabbath-day; for seeing Christ allows us to lead the Ox to the water, and requireth not to fetch in water for him over night, he alloweth us to dress meat, and requireth not to dress it over night. For the order in the Law of not kindling a fire pertained alone to the business of the Tabernacle, and that order of dressing what they would dress on the sixth day, pertained alone to the matter of Manna. And for this we have Christ's clear example, who being invited went to a feast on the Sabbath-day, which he might not have done if it had been unlawful to dress meat and drink on the Lord's day, for a feast sure was not kept without some preparation of warm meat. This example of Christ we have Luke 14. 1, 8, 12. which verses compared make it apparent that it was a feast whereto he was bidden amongst divers others. So then all labors and businesses except in these three cases are unlawful, for mercy, necessity, and present needful comfort. And not alone the labor of the hand about these things, but also the labor of the tongue and of the heart, in speaking and thinking of these businesses out of the cases excepted, is condemned, as the Prophet Isaiah doth plainly show , commanding to sanctify the Sabbath to the Lord, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; our own words must be forborne, and our own pleasure, and consequently our own thoughts, for indeed words and thoughts of worldly businesses are as opposite to the sanctifying of the Sabbath as works, seeing the soul can no better be employed in holy exercises if it give itself to them, then if the whole body were so bestowed. So the true keeping of the Sabbath requireth the turning of hand, tongue and heart from our own ways, and thoughts, and words, that is, such as concern our own worldly matters and affairs.

Secondly, Sports and pastimes, and natural wonted recreations, such as may be used on the week day are also forbidden, and therefore in the place alleged before, it is forbidden to seek ones own pleasure or will, and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his business. Indeed when work is forbidden, sports can hardly be allowed which are never lawful, but as sauce for work, only the spiritual pastimes of singing holy Psalms and Songs as a spiritual recreation is allowed to prevent all weariness. Indeed the exercises of the day are of such divers kinds, that nothing but mere fleshliness can cause a man to be weary.

But it must be showed thirdly, how long this rest must continue, to which the answer is For a whole natural day , for of what quantity the foregoing six are, of that must the seventh be which cometh betwixt six in numbering, even four and twenty hours. If it be demanded at what time the day must begin and end: it is answered, when the first of the six following beginneth, and seeing God's intention was not to bind all Nations to begin and end their days at one period, and that we cannot tie the seventh day, but we must in like manner tie the days before, and after, to a set period of beginning and ending; it is apparent that by this Commandment we are not tied to any set beginning or ending, but must follow the common computation and reckoning of other days which is amongst us, from twelve of the clock at night to twelve the next night, for we say twelve at night, and one a clock in the morning. Neither is it any inconvenience that in some Countries the Sabbath shall be in being before and after the being of it in others, for the same inconvenience must needs follow upon any kind of beginning or ending either by Sun-set or Sun-rising (unless God had named a special hour which he hath not) for the Sun riseth and setteth in some places three or four, five or six hours sooner then in others, for a good space of the year at least. Yea in some Countries they have but two Sun-risings and Sun-settings in one year, that is, one half-year day, the other night. See Cartw. Catechism.

And so have we one part of the celebration of the Sabbath-day concerning resting, the next follows concerning the sanctification of it. Time is sanctified by bestowing it in holy exercises tending to work, increase, and exercise sanctity in man. So this day is sanctified when the time wherein men surcease the labor of their callings (which they followed all the six days before) is employed in exercises of holiness.

These exercises are of two sorts:

• 1. Public.
• 2. Private.

For the public they are the hearing and reading of the Word, praying, partaking of the Sacraments and all such like services of God, for the reverend and orderly performing of which men are bound on this day as God giveth opportunity to assemble together, and each man is to appear before God in the Land of the living, as David saith. It is manifest that our Savior Christ's custom was still to go into the Synagogues, and teach them on the Sabbath-days, as appears Luke 4. 16. And it is apparent that Moses was read and preached in the Synagogues every Sabbath day, Act. 15. 21. See Act. 15. 14, 15. and that the custom of the ancient Church was on their Sabbaths to meet as we now do twice a day, it is to be seen in the Ordinance of the morning and evening Sacrifices which were appointed to be as many more for the Sabbath as for the other days. Upon the Lord's-day God is to be publicly served of the whole Church in their several Congregations, and all the particular members of each Church are bound, unless they have some very just cause to come in due season to the Congregations, and attentively and reverently to join with them, and continue so doing till the end, and that not only in the Morning but also in the Evening.

Secondly, The Churches are then to make collections for the use and behalf of the poor and other acts of mercy, as the Apostle appointed them to do in Corinth, 1 Cor. 16. 1, 2, 3. and as he saith, He had ordained in all Churches.

These are public duties. The private are some with reference to the public to prepare for it, and make use of it before and after, fitting our hearts to hear by prayer and meditation, and the like, and by praying and meditation applying that to ourselves which we have heard, as the Bereans examined the Doctrine of Paul; some again without such reference, as all holy exercises of singing of Psalms▪ prayer, meditation, reading, together with actions of mercy, in laying aside as God hath blessed us for the use of the poor, and in visiting and relieving the sick, comfortless, needy, and the like; all which are acts as well of holiness toward God, as of mercy toward men. Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption, and our eternal rest in heaven, seeing the Sabbath is given us as a memorial of the two former, and an assurance of the later, that being the excellent rest, our entering into which this holy rest doth point at and help unto.

We must not only keep the Sabbath in the Church-meetings and solemn Assemblies (though it be specially appointed for the public worship) but at home in our houses, Levite. 23. 3. We must awake with God in the morning, begin with him, rise early, spend not much time in dressing of ourselves that day, it is the Sabbath of the Lord, have holy thoughts while we are dressing ourselves, pray to the Lord to pardon all our sins, and to put us into a holy frame, and yet finish all this so soon that we may be with the first in the public Assembly. We may after the first Sermon eat and drink, but for spiritual ends and purposes, that our bodies being refreshed we may be the fitter to serve God, but must take heed of spending too much time, or feeding too liberally, which may cause drousiness. We must then season all with heavenly discourse, Luke 4. from v. 1. to 25. We must not speak our own words. After the public worship is ended we must call our Families together and repeat what we have heard, and catechize them in the principles of Religion, Heb. 2. 1, 3. the fourth Commandment, sing Psalms and pray. At night we should bless God for the mercies of the day, lie down with a great deal of soul-refreshment, sleeping in the bosom of Jesus Christ.

And this is the matter of the duties to be performed, the manner is to consecrate the same as a delight unto God, with comfort and joy serving him on that day, as we do with comfort and cheerfulness follow our common business on the week days, as the Prophet Isaiah chap. 58. 13. expressly requireth. And call the Sabbath a delight] Call, that is, make or count, an Hebrew phrase often used in Isaiah: Sabbath; Some by it understand the extraordinary Sabbath or day of Fast, because in the beginning of the Chapter there is an expostulation about it, Levite. 16. 31. but the Lord is now speaking of an entire reformation; My holy day, the Sabbath, agree not so properly to an arbitrary Sabbath: A delight ] LXX thy delicate things, i. one of the choicest privileges God hath given thee.

These are common duties. The duty of Superiors specially is to look to their Inferiors, and at least to keep them from profanation of the Sabbath, and so far as their authority will bear, to drive them at least to the outward celebration of it, by resting and by joining in the public exercises of religion, as the good Nehemiah did cause the people to sanctify the Sabbath in his time, and forbad Merchants to bring wares to Jerusalem on that day, and as we see in the very words of the Commandment, the Governor is appointed to rest, and not himself alone, but his whole Family.

There is 1. No liberty granted more to the Superior then to the Inferior, but all of what state or condition soever must sanctify the Lord's day.

2. Every Superior standeth charged before God, not only for himself, but for all those which the Lord hath put under his government, that both he and all they sanctify the Lord's Sabbath or day of rest. Ford on Command. 4.

This delight is spiritual in God as the proper object, and in the Ordinances, as the only means to lead us unto God, Job 27. 10. Psalm. 43. 4. Cantic. 2. 3. Isa. 56. 7.

Reasons. 1. Because the duties of that day are higher, we have then all the means of Communion with God:

• 1. We have them in a more raised solemn way without any interruption, there is then a double Institution, not only of the worship but the time.
• 2. Its a spiritual Feast, a day of God's appointment, our recompense as well as our duty, Neh. 2. 26. Ordinances are fodinae gratiae, Isa. 12. 3.
• 3. This day we come to remember the highest favors of God to the creature, to contemplate the works of Creation, God's rest, and of Redemption, Christ's rest, 1 Pet. 4. 1. and our own eternal rest, Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven, Heb. 12. 23. the Lord's Supper is heaven in a map, Luke 14. 15. Mat. 26. 29.
• 4. Many of the duties of the day are but spiritual recreations; meditation is the solace of the mind in the contemplation of God's works, Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth, I am. 5. Eph. 5. 18, 19. then God should be solemnly praised, Ps. 92. 1, 2.
• 5. It is the temper of the people of God to delight in his solemn worship, Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum & vetus homo. Aug. Psal. 84. 1, 10. Psal. 122. 1.
• 6. Delight in the Sabbath is the best way to discharge the duties, 1. With comfort, delight sweetens all, how will men toil at their sport? Neh. 11. 8. 2. With profit, Isa. 64. 5. God will not send them away sad which come into his presence with joy.

Means to delight in the Sabbath:

• 1. Labor after the assurance of the pardon of your sins.
• 2. Solemnly prepare for the duties of the Sabbath.
• 3. Wean the heart from temporal pleasures, Psal. 26. 8. & 119. 37.
• 4. Esteem the Sabbath a privilege, that after six days of labor, God should appoint us a day of rest, he might have taken all our time.
• 5. Treasure up the experience of former Sabbaths, Psal. 63. begin.
• 6. In case of deadness plead with your souls, as David doth Psal. 42. Shall I go with grudging in the highest Communion that a creature is capable of.

The fourth Commandment then requireth,

• 1. Preparation.
  • 1. General,
    • 1. Diligence in our business all the week.
    • 2. Discretion in our business all the week.
    • 3. Moderation in our business all the week.
  • 2. Special, by fitting all things for the Sabbath on the end of the day precedent.
• 2. Celebration of it, which is both
  • 1. Common to all, for
    • 1. Matter, both to
      • 1. Rest
        • 1 From what
          • 1 Labors.
          • 2 Sports.
        • 2 Who, all.
        • 3 How long, one whole day.
      • 2. Sanctification, to do all with delight
        • Publicly.
        • Privately.
    • 2. Manner.
  • 2. Special, to Superiors, to look to Inferiors.

Six Arguments prove the Commandment of the Sabbath to be moral:

• 1. It was delivered to Adam before the fall, when there was no Ceremony, Gen. 2. 2. which is not spoken by anticipation, but the context showeth it was then sanctified to him, v. 3.
• 2. Moses takes it for granted, it was known to be moral, and known before the Law was given, Exod. 16. 25.
• 3. Unless this be moral there cannot be ten Commandments, Deut. 10. 4.
• 4. God would not put a Ceremonial Law in the midst of the Morals, and urge it with more words, reasons, repetitions, and particulars, then any of the Morals, as he doth the Sabbath, Exod. 20. 8, 9, 10, 11.
• 5. Christ speaking of those days when all the ceremonial Law was dead and buried, showeth the Sabbath stands still, Matth. 24. 20.
• 6. The Prophet prophesying of the days of the Gospel when Christ should be revealed, Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it, verse. 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant, verse. 6. which he would not do if it were ceremonial, 1 Sam. 15. 22. M. Fenner on the Command.

There is one general way of breaking this Commandment by denying the morality of this Law, and cashiering it among other Levitical Ceremonies. Indeed the Sabbath is in part ceremonial, figuring both our rest of Sanctification here, and glory hereafter, but that contradicts not the perpetuity of it, for it is not a Ceremony leading to Christ, and at his coming to determine, as appears Matth. 15. 17. I came not to dissolve the Law, verse. 19. He that shall break the least of these Commandments, where each of the ten Commandments is ratified, and consequently this fourth: Luke 23. 56. They rested according to the Commandment; and Luke writ that divers years after the Resurrection of Christ, the things were done after his death when all Levitical institutions lost their power of binding, James 2. 10. Therefore the whole Law and each principle thereof doth bind us under the Gospel, as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law, viz. in innocence. 2. The writing of it in Tables of stone. 3. Putting of it into the Ark prove it moral.

That term is not given to any other thing in the New Testament, but to the Supper, and the day 〈 in non-Latin alphabet 〉 , 1 Cor. 11. 20. 〈 in non-Latin alphabet 〉 , Revel. 1. 10. This day was so sacred among Christians, that it was made the Question of inquisitors of Christianity, Dominicum servasti? Hast thou kept the Lord's-day? To which was answered, Christianus sum, intermittere non possum. I am a Christian, I cannot intermit it. See Act. 20. 7. 1 Cor. 16. 1.

So much of the Commandments of the first Table enjoining our duty to God; now follow the precepts of the second Table concerning our duty to ourselves and our neighbors.

CHAP. VI. The fifth Commandment.

THere are three things to be considered in it:

• 1. The Subject, Father and Mother.
• 2. The Attribute, Honor.
• 3. The reason of the Precept with a promise, That thy days may be long, &c.

By the name of Father and Mother, first and principally those are understood of whom we are begotten, Heb. 12. 9. Not only Father but also Mother is expressed, least any should think that for the weakness of her Sex, and the subjection of the woman, the Father only were to be honored, and not the Mother. The Precept is repeated, Deut. 5. 16. & Levite. 19. 3. where the Mother is put first, because the child begins to know her first.

All Superiors also are comprehended under this Title, Magistrates, Gen. 41. 8, 43. Ministers, 2 King. 2. 12. & 13. 14. 1 Cor. 4. 15. Masters of Families, 1 Kings 5. 13. Elders in years, Act. 7. 2. 1 Tim. 5. 1, 2. Yet God makes mention of Parents:

• 1. That he might propound that Superiority for an example which seems most amiable and least envious. For as in the negative precepts he useth odious words to deter men from sin, so in the affirmative he chooseth words full of love, by which we are to be allured to obedience.
• 2. The same at the first in the beginning of the world were both Parents, Magistrates, Masters and Schoolmasters.
• 3. He names Parents, because their power and government which was the first is as it were the rule by which all others ought to be framed. Hence all Superiors are taught to carry themselves as Parents, and all Inferiors as children.

He saith, Father and Mother, disjoining them, to show that there is a duty peculiar to both these persons.

He saith not simply Father and Mother, but thy Father and Mother, therefore thou shalt honor the Father, because he is thy Father of whom thou art begotten and bred, therefore thou shalt honor the Mother, because by her not without sorrow and pain thou wast brought into this life. Whatsoever they be they are therefore to be honored, because they are thy Parents.

The Law-giver sets down the duty of the child toward the Father, and not the duty of the Father toward the child, because the affection of a Father toward the child is naturally greater, and hath less need of incitements then that of a child toward the Father, Amor descendit non ascendit. It is proper to love, to descend not ascend, the reason is, because love began in heaven, God was the first that loved. Charity, I say, begins in heaven, and descends on the earth; and in this it differs from faith, which begins on earth and ends in heaven. The Inferior is commanded rather then the Superior, because the Inferior hath more cause to neglect his duty then the other, it is easier to be honored then to give honor.

2. The Attribute Honor. The Hebrew word in Kal signifieth to be heavy, in Piel to honor, because we do not esteem them as light or vile whom we honor. It signifies not only a right esteem of the excellency and prerogative of Parents, and a right judgment of their person and office manifested also by outward signs of reverence, but love and obedience, and a readiness to relieve them in their necessity.

We honor men, when taking knowledge of that excellency which is in them, we bear ourselves accordingly towards them.

In as much as the unreasonable creatures also love their little ones, and are loved of them, the Law-giver would have this natural affection (which ought to be in a man) of a more noble quality then that which is found among the very beasts. The beasts are capable of natural affections, but only man is capable of honor.

2. In some respect a man owes more affection to his wife and his children then o his Father or Mother, but in honor the Father and Mother have always the preeminence.

The honor due unto Superiors of all sorts, is reverence of mind, declared by some civil submission, as of rising before them, and giving them the honor of speaking first.

3. The Reason of the Precept, That thy days may be long▪

Which promise if we respect the words in the Hebrew, may be read two ways: either so That thy days may be long upon the Land which the Lord thy God giveth thee, for then he did as it were give it to them after he had delivered them out of Egyptian bondage: or word for word, That they may prolong thy days, viz. Thy Parents, both readings have the same meaning, but this later hath a special emphasis, for it showeth that with our Parents after a sort is the prolonging of our life, that we may be the more incited to love and honor them.

Days ] signifies time, because a day was the first sensible distinction of time.

God promised life in this Commandment rather then any other kind of blessing, because we received life from our Parents, therefore life is promised to him which honors those from whom he hath received it.

This Commandment enjoins the performance of all such duties as appertain to men in regard of their place, that is, which respect a special relation which passeth betwixt some men more then others in some special and particular bond, binding them mutually one to another.

The Sum of the Commandment is to show, what duties we owe one to another, in respect of their and our place, gifts and calling.

This is made the sum of all the duties the child oweth to his Parents, Honor thy Father and Mother, because this is the chief duty of all others, yea this is the fountain of all other duties a child can perform, Malachi 1. 6. Deut. 27. 16.

The duties required of the natural child are comprehended under these three heads, Reverence , Obedience and Thankfulness.

1. Reverence.

This reverence must be both inward and outward, in the heart and in the behavior.

The inward reverence is commanded Levite. 19. 2. Ye shall fear every man his mother and father. God begins there where obedience is best tried.

Secondly, Reverence in outward behavior, as bowing to them, in standing bare, and putting off before them, in an humble and lowly countenance and behavior, when the Parents speak to them, or they unto their Parents.

2. They must obey their Parents, Col. 3. 20. Ephes. 6. 1.

• 1. In doing the things which they command if they be lawful.
• 2. In quiet and patient bearing their admonitions and corrections, Prov. 13. 1. & 15. 5.

3. They must be thankful to their Parents, which thankfulness consisteth in two things:

• 1. In relieving their Parents when they be in want, Gen. 47. 12.
• 2. In praying for their Parents, 1 Tim. 1. 2.

Children must be obedient to their Parents, so was David, 1 Sam. 17. 20. Christ went down with his Parents and was subject to them.

Reasons. First, It is a Duty most equal that they should be obsequious to them, by whose means they are, they were the instruments of thy being.

Secondly, It is a profitable duty, that is the promise, That it may be • well with them, and their days may be long on the earth, a prosperous and long continuance upon the earth is the reward of dutifulness; the Rechabites were highly commended of God for their obedience to their Parents, and received this Promise from him as a recompense of their obedience, That Jonathan the son of Rechab should not want a man to stand before him forever.

Thirdly, It is well pleasing to God, Col. 3. 20.

The bounds and limits of it.

It must be a very large obedience, extending itself to all those things which God or some Superior jointly over father and child hath not forbidden.

Stubbornness and disobedience to Parents much displeaseth God. When the Apostle would▪ reckon up the foul sins of the Heathen, for which the wrath of God was manifested against them from heaven, he reckons among the rest disobedience to Parents; and when he would describe the ill qualities of those which should live in the later perilous times, he saith, Disobedient to Parents. The Apostle also setteth forth children's disobedience by a Metaphor taken from untamed, head-strong Beasts, that will not be brought under the yoke. The word therefore is not unfitly translated unruly: and it is somewhat answerable to an Hebrew phrase given to disobedient children, viz. Sons of Belial, which is according to the notation as much as sons without profit; or, as some will have it, Sons without yoke; that is, such children as refusing to be in subjection unto Parents, are no way profitable, but work much mischief, and cause great grief. Cursed be he that despiseth Father or Mother, and let all the people say Amen.

They must not so much as attempt to bestow themselves in marriage without the consent of their Parents, Gen. 21. 21. & 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the Old Testament.

Erasmus in one of his Epistles speaking of Levinus that got a wife, neglecting the counsel of his friends about it, and so proving unhappy, he saith, Res calide peracta est magis, quam callide, They should imitate what is good in their parents, Ephes. 5. 1.

Though the consent of Parents in second marriages be not absolutely necessary, yet it is to be thought fit and convenient, because children in some regard exempted from parents authority, do notwithstanding owe duty to them, and they are to testify it by being advised by them in some sort in their after bestowing of themselves in marriage. Elton on the fifth Commandment.

The duties of parents to their children are either in their tender years or riper age, common to both, or special.

The fountain of parents duty is love. This is expressly enjoined to them. Many approved examples are recorded thereof, as Abraham's and Isaac's, Rebecca 's, and others.

Reasons.

Great is that pain, cost, and care, which parents must undergo for their children; if love be in them, no pains, cost or care, will seem too much. Contrary to love in the defect, is want of natural affection, which is reckoned in the catalogue of notorious sins, Rom. 1. 30. Tit. 3. 3. in the excess is too much doting upon children. Parents are apt to exceed in their love to their children, and be extreme fond in their affection; so Eli, Isaac to Esau, Jacob to Joseph and Benjamin, David to Absalom and Adonijah.

Reasons.

• 1. Affection is natural and grows in the heart itself, and so grows the bigger and stronger; natural affections can hardly be moderated.
• 2. It is ancient, it comes into the world with the child, nay begins when the child is in the womb.
• 3. It is much nourished, for it is the property of all, both affections and habits to grow very strong by exercise, and to wax mighty by frequent acts.

But yet this fond affection is evil,

• 1. Because it is an undecent thing for a man to suffer his reason to be blinded by his affection.
• 2. It is dangerous and hurtful, 1. To parents, in hindering them from doing that which is good for their children's souls, and so causing them to neglect the best and most necessary offices of a parent, viz. To watch over them, to observe their faults and reprove them, and to beat down the corruptions that will be growing in them: it endangers the parents to sin against God, and honor their children above him, and to be too worldly for them. 2. To the children, they will grow bold on their parents love, and so much more careless of them.

The parents common duty to their children in their tender years and childhood, is,

• 1. To instruct them in Religion so soon as they are able to speak and have the least use of understanding, Prov. 22. 6. Ephes. 6. 4. God hath commanded parents to have a care of the souls of their children, Deut. 6. 7. Abraham had so, Gen. 8. 19.
• 2. To give them correction, Prov. 23. 13. & 29. 27. & 13. 20. & 22. 15.
• 3. To bless them, so Abraham did Isaac, and Isaac Jacob, and he his children.

The especial duty of the father is to give the name unto the child; of the mother, is to nurse up her own child, if God hath given her ability thereunto, Gen. 21. 7. 1 Sam. 1. 29. Luke 2. 12. Sarah nursed Isaac, Rebecca Jacob, Anna Samuel. Else the mother will not so ardently love the child, nor the child the mother, for her love increaseth by kissing it often at her breast. Her milk (which is but white blood) of which the child consists, and with which it was nourished nine months in the womb, is more familiar and natural to the child, then that of another woman. He resembleth his nurse often in manners, mores animi sequuntur temperamentum corporis. Plato gives this as a reason why Alcibiades was so stout though he was an Athenian (which naturally are fearful) because a woman of Sparta, a courageous and valiant Nation, was his nurse. Tacitus writes that the Germans are among all Nations great and valiant, because their own mothers, which are of great stature, do nourish them.

A Lamb sucking a Goat, or a Kid sucking of an Ewe, change their fleece and hair respectively, say Naturalists. See Dr. Willet on Gen. 21. 7. and Dr. Gonge of Domestical duties, on Ephes. 6. 4. Sect. 12. to 16.

So much for the duties which parents must perform to their children in their tender years. Now those follow which they must perform to them when they grow to riper age.

• 1. To bring them up in some profitable and lawful Calling, by which they may live honestly and Christianly; so Adam brought up one of his children in Husbandry and the other in keeping Sheep, both profitable and lawful Vocations. Adam in Paradise is appointed to dress the Garden. See Dr. Gouge 's Domestic Duties, Ephes. 6. 4. §. 31. to 34. A Vocation or Calling is a certain condition, or kind of life ordained and imposed on man by God for the common good.
• 2. To provide for the disposing of them in marriage, and that in seasonable and due time.
• 3. To lay up something for their children, 2 Cor. 12. 14.

Now follows the duties of Servants and Masters. First of Servants.

Servitude came in by sin. Conditio servitutis jure intelligitur imposita peccatori, nomen istud culpa meruit non natura. Aug. de civit. Dei. l. 19. c. 15. Vide plura ibid.

There are two kinds of servants:

• 1. Such as were absolute, those that were conquered in war, the Conqueror had an absolute power over their lives; the Apostle speaks of these Col. 4. 1. and bids give to them that which is equal.
• 2. By compact and agreement, such as our servants are now.

Servants are with care and faithfulness, as in the presence of God, to bestow themselves wholly on the times appointed, in their Masters business, Coloss. 3. 27. 2, 3, 24.

Three things exceedingly commend a servant:

• 1. Diligence.
• 2. Obedience.
• 3. Prudence and Discretion.

The former two belonging especially to a man's place as an inferior, the third indifferently agreeing to every place, I shall handle the two first.

First, A servant must be diligent in his business. Seest thou a man diligent in his business, he shall stand before Princes, not before men of lower rank. Solomon speaks this principally of one in the place of a servant, if he be diligent he shall find good contentment with men of best note, 1 Sam. 18. 2. to 6. Such a one was the servant of Abraham, which shown so much care, painfulness, constancy, discretion, fidelity, in that great business of choosing his Masters sons wife, as nothing could be more. Such a one was Jacob to Laban, whom he served with all his might, Joseph to Potiphar.

Reas.

• 1. Because in so doing they will please God himself who is the Author of this subordination of men in the family, that some should be Masters, some servants, therefore Paul saith they must do it as to the Lord, not to men; and saith, Of God they shall receive the recompense of inheritance.
• 2. For the quiet sake of the family, else he shall become like vinegar to the teeth and smoke to the eyes.
• 3. They must do it for their own sakes, because they shall live with most comfort, cheer and content themselves, as having the good will first of God, then of their Governors, and the good esteem of all which do know them. He that is slothful walks on a thorn hedge and pricks himself. A slothful servant is 1. A thief, he steals from his Master wages, meat and drink, which he receiveth, but dischargeth not his work painfully. 2. A dissembler, an hypocrite; if he allow this idleness he cannot be a faithful servant to God whom he never saw, who is not faithful to his Master whom he sees daily.

Secondly, A servant should be obedient and dutiful, doing the things which his Master appoints him, as the places before quoted in the Colossians and Ephesians show. Paul wished Timothy to tell the servants that are under the yoke, that they must do service to their believing Masters; and he willeth Titus to exhort servants to be obedient to their Masters in all things, to please them well; and Peter commandeth servants to be subject to their Masters with all fear, and that not alone to the good and gentle, but also to the froward.

Reas.

• 1. God hath communicated a great part of his Authority unto Masters, for the good of that little society and all which flow thence.
• 2. Servants are placed in a lower room, in a place of inferiority and subjection, and so are bound to perform obedience, seeing in all places the Superior must rule, and the inferior be ruled, or else neither Superior nor inferior shall with any comfort enjoy the places allotted unto them by God.
• 3. Servants do receive meat and drink, and as the case goes with us, also wages, at the hands of their Masters, and these are badges of obedience, tying them necessarily to do service to them from whom they receive these recompenses of their service.

When Servants are stubborn, unruly, masterful, this sin hath its original in pride and self-conceitedness, they tread God's Power and Authority under feet in treading their Master's.

The Masters duty consists in two things chiefly.

First, In choosing good servants, such as be godly and of an honest and blameless conversation.

Reasons.

• 1. If the servants be not faithful to God, they will never be faithful to their Master.
• 2. A wicked person is very contagious, and will infect the family with his lewdness.
• 3. He brings God's curse upon his Masters state and family.

Secondly, in using his servants well.

His chief duties are:

• 1. To use his authority and interest that he hath in the hearts of his children and servants, to draw them to go with him to the Ministry of the Word, 1 Sam. 1. 21. 2 King. 5. 15.
• 2. He must use his skill and endeavor to make the Ministry of the Word profitable to his family by examining them, making things plainer to them, and applying them more particularly, Matth. 13. 51. Mark 4. 34. Deut. 6. 7.

A Master was called by the ancient Romans, Pater-familias, the Father of the family, because he was to look over all those of the household with a fatherly tenderness, as being committed to his trust and custody.

A Master should reward a good servant.

So Joseph 's Master set him over the whole family. A wise servant shall rule over a foolish son, and as he that dresseth the fig-tree shall eat of the figs, so he which attendeth on his Master (saith Solomon ) shall come to honor.

Reasons.

• 1. This will encourage others to virtuous behavior, when they see it so rewarded.
• 2. Equity requires it, the equity of the Judicial Law binds us, the faithful servant must not go away empty; all men will complain of a bad servant, few will requite a good one.

So much for their duties that be further off from equality in the family, as Parents and Children, Masters and Servants. Now those that are more equal are Husband and Wife, whose duties are either common to both, or more particular to either of them.

The common duties are of two sorts:

• 1. In respect of themselves.
• 2. In respect of their families.

For themselves, they owe to each other love, trustiness, and helpfulness.

1. Yokefellows must love each other, the wife the husband and he her. The Apostle commands husbands to love their wives and not be bitter to them, Col. 3. 19. The Heathens in their Sacrifices to Juno the maker of Marriages, took all the gall out of the Beast, to show that all bitterness must be absent from that condition. A husband in that he is a man should be far from all bitterness; hence human and humanity, the cords of a man, all these imply sweetness and facility. It is noted of Elkanah, that he loved Hannah, and Isaac that he loved Rebekah, Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and children, Tit. 2. 4.

Reasons.

• 1. God hath joined man and wife in many and near bonds, they have one name, house, offspring, one bed, one body, and should they not have one heart?
• 2. This is necessary, 1. To make all the duties of marriage easy. 2. To make all the cumbers of marriage tolerable, such shall have trouble in the flesh, in regard of many domestical grievances, troubles from each other, children, servants. What a deal of misery had Jacob in his married estate, and so David, therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage.

I will in the next place show, 1. What properties their love must have. 2. By what means it must be gotten and increased.

Their love must have three properties.

• 1. It must be spiritual, their affection must be grounded on spiritual respects, and show itself in spiritual effects, it must be a love founded on God's Will and Commandment, which requireth them to love one another, that so it may be a sound and durable love, being grounded upon a lasting and durable foundation, and may be able to prevail against all difficulties and impediments. Secondly, It must show itself in all spiritual effects, of seeking the good of each others souls, and if they love one another because God commands it, they will love one another so as God commands; that is, so as to respect the eternal good of themselves.
• 2. It must be plentiful, that is to say, for the measure exceeding all other loves, the husband must love the wife and she him, more then father, mother, children, brethren, friends, there being most near bonds of union betwixt them, they are one flesh. Let the husband so love his wife, even as himself, not meaning it as the phrase is used, when it is spoken of the love we bear to our neighbor, that he must love her with a love which hath the same properties that our love to ourselves, for then there were no special matter in it, but they must love their wives (saith a Reverend Divine) even as themselves for measure, as much as themselves, as Christ loved his Church.
• 3. This love must be a binding love, limiting and tying their Matrimonial affections and desires solely to each other. Err in her love continually, and let her breasts satisfy thee; And, Why shouldst thou, my son, embrace the bosom of a stranger? Desire not the beauty of a stranger in thy heart. Means of attaining this love are of two sorts, natural and spiritual: The natural are, sociableness and familiar conversing together in the same house, at the same table, in the same bed; therefore God appointed that a new married man for the first year should not be sent abroad to warfare, or to any other public service, but should remain at home with his wife, that so through the constant society of one whole year their souls might be inseparably united in affection. Therefore those take a very bad course that dwell asunder, and fare asunder, and lie asunder, as for state and pomp is the custom of the greater sort of people.

2. Spiritual means must be added to the natural, or else little good will be done, and these are two:

• 1. Let them pray often to God to link their hearts together.
• 2. Let them be frequent in performing all holy exercises one with another, and specially in praying one with and for another. Spiritual exercises breed spiritual affection, and nothing is more binding then Religion. Religious duties do both express and increase the image of God, and that is amiable.

So much for love. Now follow trustiness and helpfulness, both which we will put together, as Solomon doth, saying of a good wife, Prov. 31. 11, 12. That the heart of her husband doth trust in her. And again, She will do him good and not evil all the days of his life. God did make man and woman for the good each of other, her to be his helper, and him to be her guide. This trusty helpfulness must be to each others bodies, souls, names, and states. Bodies, in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other, and the willing and ready providing of all things that may continue health and recover it, as attendance, physic, and the like. Souls, in shunning all such carriages as may provoke each others passions or other infirmities, and using all good means of loving advice and admonition to help each other out of the same. Namely, in concealing each others infirmities, and keeping each others secrets. States, in joining together in diligent labor, wise fore-cast, and virtuous thriftiness. Thus for themselves.

Now in regard of their families they must join together in the planting of Religion amongst them, by instructing and teaching them, and by reading and praying with them, the man as chief, the wife as his deputy in his absence; also they must oversee the ways of their family, by looking what is done by them, and seeking to redress by admonishing and correcting what is amiss.

In regard of children they are

• 1. To bear moderate affections toward them, Rachel and Hannah immoderately desired them, others mutter because they have so many.
• 2. To train them up in the fear of God; Solomon, who was the tender beloved, the darling of his parents, makes this the instance of their love, in that they taught him wisdom, and acquainted him with the Laws of God. It was said of Herod, that it was better to be his hog then his son.
• 3. To reprove and chasten them for their iniquities; Eli, a good man, came to a fearful end for neglecting this.

So much for their joint duties. Now the several duties of each come to be handled; and first we begin with the wife, and then proceed to the husband.

The wife owes in one word subjection, and this twofold, to the husbands Person, and to his Authority.

To his person.

• 1. By acknowledging herself to be his inferior; God saith to Eve, Her desire shall be subject to her husband, and he shall rule over her. The female sex is inferior to the male, and every woman, as a woman, is lower and meaner then a man, as the Apostle proves, because the woman was after the man, and for the man, and she was first in the transgression, therefore she may not use Ecclesiastical Authority, not speak in the Church as a Minister: But to her husband, not as a woman only, but as a wife, she is inferior, and bound in conscience to be subject to his power and jurisdiction, for this is a word of eternal and constant truth, He shall rule over thee; which she that will not yield to, is an enemy to God and nature, and cannot be a good wife.
• 2. She is to reverence her husbands person, both inwardly in heart, and outwardly. Inwardly, Ephes. 5. ult. she must fear him, not with a flavish but awful fear; that is, she must have her soul so disposed to him, as to be afraid to offend or displease him. She must show outward reverence also in her gesture, behavior and speech.

This is subjection to the husbands person. Now to his Authority.

She owes

• 1. Cheerful obedience to all his lawful commands, as the Church obeys Christ.
• 2. A quiet and fruitful receiving of his reprehensions, as the Church also is patient toward Christ.

Thus we have heard the wives duty.

The husbands duties are:

• 1, Wisely to maintain his authority, not so much by force as by virtuous behavior, avoiding especially bitterness and unthriftiness.
• 2. He must wisely manage his authority: The end of using his authority must be the good, benefit, and comfort of his wife and family, for all government is by God ordained for the good of the whole, not the pleasure of the Governor. The husband must use his authority to edification, and hearken to her when she speaks the Word of God, as Abraham to Sarah, Isa. 11. 6.
  • 2. The things in which he is to use his authority, he is to command what is to be done, and forbid what is not to be done, and reprehend where she offends.
• 3. The manner of using his authority is with three virtues, Wisdom, Mildness, Justice.
  • 1. Wisdom, in commanding nothing but what is useful and weighty, and grounded upon good and due reason. 2. In his reproofs he must choose fit time when he and she are calm; and fit place, when none is present.
  • 2. Mildness or gentleness, rather persuade then command, if he chide her, let it be with compassion and without bitterness.
  • 3. Justice, in willing allowing of maintenance to her according to his place and means; in cherishing what is good, and seeking to reform what is evil. He must walk in all wisdom and knowledge, 1 Pet. 3. 7. he should be an example of judgment, gravity, holiness, and wisely pass by many imperfections, because they are fellow-heirs of grace: if there be not this wise carriage their prayers will be hindered, contentions hinder such duties.

Thus much for private persons, viz. Parents and Children, Masters and Servants, Husband and Wife. Now follow the duties belonging to public persons, which are either in Church or Common-wealth.

In Church, as

• Minister.
• People.

In Common-wealth, as

• Magistrate.
• Subject.

CHAP. VII. The sixth Commandment.

THis Commandment respects the person of our neighbor, requiring us to procure his welfare and safety both in soul and body, and to avoid all kind of cruelty , and unmercifulness.

We are forbidden to do any violence, injury or wrong to the body and life of our neighbor, and commanded to defend, maintain and cherish the same. Knewstubs Lect. 6. on Exod. 20. See more there.

It enjoins all such common duties as appertain to ourselves and our neighbors, in regard of their and our person. The substance is, Thou shalt by all good means procure, and by no ill means hinder thine own or thy neighbors personal safety.

There is no lawful taking away of life but in these three cases:

• 1. Of enemies to ones Country in a just war by soldiers appointed to that end.
• 2. By the Magistrate.
• 3. By a private man in his own true and just defense.

This Commandment is set next to the former for two reasons:

• 1. Because the Lord having in that established degrees amongst men and human societies, nothing is more necessary for the continuance and safeguard of human societies, then that the life of man be preserved.
• 2. Because murder commonly comes from the breach of the fifth Commandment. Cain's murder came from a desire of superiority, because he thought himself not so greatly favored of God as Abel, so Esau, so Joseph's brethren.

And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life, Job 2. 4. death taking away a man's being simply which other wrongs do not.

This Commandment and the rest following are all negatives, and the Lord beginning here with the greatest trespass that one man can possibly commit against another, even murder, proceedeth by degrees downward, from a great offense to a lesser, till he come to the least desire that is in man's heart to covet anything that belongs to our neighbor, and forbiddeth them all.

He forbids here the killing of a man not of a beast or plant, as the Manichees understood it ( Vide August. de civit. Dei, l. 1. c. 20. & 21.) and that appears from the Hebrew word, for Ratsach agrees to man alone, whereas Charag is used generally. Our neighbor is the object of the second Table whose life is provided for, all the interpretations of this Law are referred to man only, yea it seems to be a repetition of the Law given, Gen. 9. 6.

This word sometimes comprehends all the causes and occasions of murder, and all ill will conceived against the life and health of my neighbor. Therefore in this he treats of all those things which are called man-slaughter in the Scripture. Christ in Matth. 5, 21, 22, 23, 24, 25. shows, that this precept is violated not by outward works only, but also by the inward motions of the heart, by words and gestures, anger, malice, envy and desire of revenge are the inward things that hurt and hinder the life of man.

Mark 10. 19. Luke 18. 20. & Rom. 13. 9. the sixth and seventh precepts are brought in, in an inverted order, Thou shalt not commit adultery, thou shalt not kill.

In the Hebrew books they are constantly rehearsed in this order that they are placed in the Decalogue, as Matthew hath disposed them, Chap. 19. 18. The transposition of them is free out of the Tables of the Law, where the things themselves only are considered, and many precepts heaped together in one verse.

• 1. We are forbid to kill without any specifical determination either of persons, manner, number or instrument: for the Law giver doth not say, Let not the man kill; or, Let not the woman kill; or, Kill not thy Father, kill not a Citizen. Thou shalt not kill publicly, thou shalt not kill with a Sword or Club; or, thou shalt not kill many, but in general, thou shalt not kill, that killing in general may be understood to be forbidden.
• 2. The Commandment being negative accuseth the corruption of our nature, by which we are prone to kill. The affirmative meaning of this precept is propounded in that Epitome of the whole second Table, To love my neighbor as myself.

CHAP. VIII. The seventh Commandment.

THese two Commandments the sixth and seventh are immediate to each other, and of the greatest cognation, for anger and lust work upon one subject, and the same fervor of blood which makes men revengeful will also make them unchaste.

This Commandment enjoins the right ordering of ourselves in regard of the power of propagation. Some things it requireth directly, some indirectly. Directly it commands some things inward, and some things outward. Inward, it enjoineth an ability to restrain that desire even in the very heart and the thoughts of it, that it be not excessive and vehement and inordinate, carried toward any whom God hath not granted particular leave and license to desire or to enjoy. The Lord would have man's desires of this kind cool and moderate, and so well ordered that they might be under the command of his own will, and subject to the power of his reason, arising no further, nor to none other then the Lord shall give allowance: for seeing by his gracious gift mankind is increased, and the increase of mankind is the end of this action, and it is not fit that mankind should increase, but according to his pleasure, therefore he would have the heart carried even in this matter, and able to hold its thoughts and inclinations in due compass for object and measure. This grace is called continency in Scripture, a power of keeping our thoughts from unlawful ranging in this kind, and this is the grace 〈1 page duplicate〉 〈1 page duplicate〉 which the Apostle commends, saying, We should be able to possess our vessel, that is, our body, in holiness and honor, and not in the lust of uncleanness or passion of lust, as the Gentiles. And this is the virtue of the heart: that of the outward man is double.

• 1. Out of Marriage.
• 2. In Marriage.

Out of Marriage, something is required in regard of the means inducing to this act, something in regard of the act itself.

In regard of the things inducing to it in word and in deed. In word, modesty of speech, that is, an abstinence from all gross and broad words and phrases either in speaking or writing, which have an aptness in them to provoke or satisfy this desire in ourselves or others, and a care of using such phrases when we have need to express this action as may be far from stirring up evil desires in us, even an affected purity of phrase, whereof we have clear example in the Scripture.

Also in deed there is required a careful holding of the whole body and all the members of it from all gestures and motions that may stir up, provoke and incite this desire in ourselves or others.

Secondly, In regard of the act itself there is required an utter abstinence from using that power so long as a man continues in single life, and a preserving ourselves pure and untouched, as it is spoken of the virginity of Rebekah, that she had not known man. And these be the duties out of marriage, now in marriage there are required,

1. A right contracting of it. 2. A right use of it.

First, I say, a right contracting of it▪ for it is not in the power of a man or woman whether they will marry or no, but if they cannot contain let them marry, for it is better to marry then to burn. If any man or woman find themselves unable to hold their desires in due measure and compass, they are then bound in conscience to pray to God, and use means to attain the help of a lawful yoke-fellow. If God have called any man to a single life in regard that he cannot attain an help this way, doubtless he will help and assist him in a single life, but when God leaves it at his choice, and gives him not the gift of continency, then doth he call him to another estate, and he must know that he shall sin, if upon unbelief or worldly considerations he refrain from following God's Ordinance. In contracting matrimony, he must proceed according to God's direction, in making a right choice of a yoke-fellow, and in making a right proceeding in it, not marry another of a contrary religion, nor within degrees of the consanguinity or affinity forbidden, or without consent of Parents.

Some things are necessary for the proceeding, the agreement of the parties, and a contract (as some hold) which is a passing of the right of two fit persons either to other by a serious promise of marriage.

There is likewise required a right use of matrimony, which consists in a communicating of themselves to each other in the Marriage-bed, and a mutual dwelling and abiding together for that purpose; and a total abstinence from all dallying behavior toward any other whatsoever.

This is the chastity of the married estate, and these things are directly commanded.

Indirectly there are commanded in regard of ourselves:

• 1. Shamefacedness.
• 2. Temperance.
• 3. Painfulness.
• 4. Shunning occasions▪ of time, place and company that may solicit. In regard of others, sober and modest carriage and attire.

First, Shamefacedness is a disposition whereby a man's heart irks and refuseth to give him leave for blushing to do any act that may savor of uncleanness, chiefly in the presence and sight of others, a great curb to restrain lust, and must be maintained, the contrary being condemned in the lewd woman, that she had an impudent countenance, and shamed not to utter her evil passions.

Secondly, Painfulness is a constant attendance upon the works of a man's calling, whereby one is so employed that he hath no leisure to be inordinate this way.

Thirdly, Temperance is moderation in meats and drinks, framing ourselves to such a measure and quality or way, as may be most fit to give strength to the body without increasing evil desires; and for shunning evil company, places, times, who cannot tell what it is, and how needful, that hears Solomon giving warning of the corner of her house?

The last thing is a soberness and modesty of carriage and attire, such as may express gravity, and a disposition far from willingness to be that way either assaulted or overcome.

These be the Duties which this Commandment requires, it forbids many sins.

Some things it forbiddeth directly, some things indirectly.

Directly it forbids some things inwardly, some things outwardly:

Inwardly it condemns inordinate lust. Lust is inordinate in three respects:

• 1. For the Degree of it.
• 2. For the Object.
• 3. For the End.

For the Degree, when it comes to be burning, that is, a desire so sharp and eager, that it is not under the power of will and reason, yea that it detains the soul under its tyranny, and makes the will to run along with it so vehemently that all other thoughts and desires are almost devoured by it. For seeing the action is a mean action and shameful, and a mere bodily action, and doth not essentially pertain to the felicity of man, therefore the desire of it should be moderate, and give place to other more necessary desires; but when it wastes the soul, takes up all the room to itself, consumes all holy inclinations and desires, and carries away the soul with a kind of irresistible violence, this is sinful and displeasing to God, though it be not directed to any particular person, but much more when it is to a particular person, which is that thing men usually call being in love with somebody, as Amnon and Joseph's Mistress were sick with their lust after others. When lust grows so violent that a man cannot repress it without distemperature and unquietness of mind, when it wins the consent of his will to evil, and carries his desire headlong, then it is sinful, and this is that the Apostle means by the passion of lust.

Secondly, This inclination is inordinate for the object, when it tends to one whom God hath not authorized a man to desire, viz. any but that woman who is at least in the mutual purpose of both sides with the allowance of Superiors assigned to be his wife, for God hath limited the desires of a man to one woman alone, and of a woman to one man alone, and he that is destitute of a yoke-fellow may lawfully wish that he had such a single woman to his wife, and having hers and her friends consent may lawfully desire in due time to enjoy her, neither are those inclinations which he shall find toward her in the interim betwixt the motioning and consummating sinful, but all desires assented to that one would put in practice if he had means towards any other, but a party to whom he is thus interested, are sinful and wicked; For he that looks upon a woman to lust after her, hath committed adultery with her already in his heart.

Thirdly, There is an inordinateness in lust in regard of the end, when a man's desires of that way tend not to the lawful ends of procreation, and of preventing fornication, but alone to the pleasure of the action, and satisfying the voluptuous motions of his heart without anymore ado. For this is to be brutish, the unreasonable creatures that have not capacity to conceive of the end of their actions, are carried to them by a kind of violence, a strong motion in which the pleasure of their senses over-rules them, but man should not be so sensual, yea his desires should be ordered by his reason, and he should know and consider why he desireth anything, and be carried in his desires by right motives and inducements.

These be the disorders of lust, or desire of generation, in regard of the Measure, Object, and End thereof. Now follow the outward disorders, in Word and Deed.

In a word, all wanton and uncleanly speeches, phrases, songs, that may be and is called wanton, which tends to satisfy unlawful lust in ones self, and to provoke it in another. Words that may enkindle and enflame, gross words, tales of unclean acts, and sonnets that have such a kind of description of those actions as tend to set the mind on fire with them. This is that which the Apostle calls rotten communication, when he saith, Let no corrupt or rotten communication come out of your mouths; and again, It is a shame to name the things that are done of them in secret. When a man talks of any impure action with delight, when he maketh mention of any impure part or deed with intent to stir up others, especially when he doth solicit another unto this deed by such speeches or means; this is an horrible sin, for nothing then stands betwixt words and deeds, but want of opportunity.

This is the breach of this Commandment in Word. Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action, or the action itself.

• 1. In regard of things leading to the action there is wantonness or lasciviousness, so the Scripture calls it, in the several parts of the body, the eye, the ear, the foot, the hand. And
• 2. In the whole body, as all impure embracings and kissings, which is called by the Apostle dalliance or chambering, and mixed dancing of men and women, especially if it be a wanton dance with a wanton ditty.

Thus is this Commandment broken by actions leading to the lewd deed. Now by the deed itself, either out of Matrimony or in Matrimony.