A Complete Body of Divinity

SERMON CCVIII.

II. WE ought to maintain the Truth, by a Faithful Performance of our Promises. In our Vows to God, we must carefully Pay them; Eccl. 5.4. When thou vowest a vow unto God, defer not to pay it: for he hath no pleasure in fools; pay that which thou hast vowed. And when we Bind ourselves to Men, by our Word, we must presecute it, and be very punctual in the doing the thing, according to Promise; and this is that which is usually called Fidelity, and is a thing of indispensibel Necessity for the upholding of human Society: And there are three things in which it is mainly concerned:

• 1. IN Keeping of secrets. We Formerly observed, that there is a Necessity for Man's comfortable Living in this World, that there be a Communication between Men, of things that are not to be made Public, but kept Secret, between Men; and this is to be mantained, either between such as are intimate Firends, or such as are con •• med in the co • sulting of • uback a hairs, in which matters are to be kept in the Breasts of the Persons concerned, and not divulged. New in these there is either an express or a mental Promise of Secresy; and we are advised, Pror. 25.9. Discover not a secret to another. 13.3. He that keepeth his mouth keepeth his lise: but he that openeth wide his lif • s, shall have destruction. And nothing can argue Men of greater Falsehood.
• 2. IN preserving of Leagues. This is of a more Public concernment, and it is necessary for the preserving of the Tranquillity of Nations, that there be Combinations between them; and this Command requites that they be Faithfully kept, else there can be no Safety, nor Civil Commerce maintained; but Men must ever live in Hosi ••• ey, and stand upon their Guard: Nor are Advantages to be taken to violate these, which cannot be done without Falschood: We therefore find how Zedekiab is animadverted upon, on this Account, 2 Kings 21.20.2. Chron. 36.13.
• 3. IN mutual Leanings between Man & Men. Such indeed is the Falschood in Men's Hearts, that Necessity hath, in matters of Moment, put Men upon drawing of Insirnments, signing and, sealing of Bargains, and taking of Witnesses, thus compelling them to be Honest, if they would not expose themselves to suffering Damage by their Default: But there is an higher Principle, put into the Consciences of Men, to which they ought to give heed, if they would not fall under the Remorces of it another Day; and it hath greater Obligation in it, than all the Instruments and Witnesses in the World. And that Man that will not make Conscience of his Bare Word, will no further regard his strongest Obligations, than Necessity compels him. And there are these Four things especially contained in it,
  • 1. WE must look upon our Word, when our past, to be Sacred. Before we Promised we were at Liberty, but now our own Tongue hath brought us into a Bond, which we cannot Break, without doing Vilence to the Truth; which is to offer an Affront to the God of Truth, in whose Presence we uttered it. And that Man who doth no esteem himself as really Bound by his Word, as if he had past all the Protestations and Oaths conceivable, hath a False Heart in him: He that little regards his Word, forfeits his Reputation justly among Soher and Moral Men; hence how doth Paul plead his Veracity in his Word, though' hind • red by God's Providence, 2 Cor. 1.17, 18.
  • 2. We must not Repent of it. It is true, a Man may rashly Promise to do a thing, which on Deliberation he finds is to his Disadvantage, and may therefore so far Repent, as to wish that he had not done it; and accordingly to Debate it with his Neighbor, who ought to consider him in it, if it be of moment; but he ought not so to Report a • to Fly on from it, and Refuse to 〈◊〉 , which is a 〈◊〉 of Promise, and contra ••• s the Character of a good Man, Psal. 15.3. And his Word in this Cases, is as really Binding as his Oath, in regard of Truth.
  • 3. WE must use n • Tricks to Evade it. We Promise, and our Neighbor takes us at our Word, and depends upon it, considing in out Homesty, esteeming the common Maxim to be a Catholic Truth, that an Honest Man will be as good as his Word. We ought therefore not to Dis • son it, and put him on the Proof of it; for though' the Civil Law may acquit us, yet God and our own Hearts will condemn us. Nor ought we to Delay it, beyond the Affixed Time, but to be Punctual. And it is a great Truth, that a Christian pretending to Godliness brings a great deal of Reproach upon his Person and Profession, by using • vasions to Break his Word. Nor may we seek to put it off upon the Providence of God, when it is indeed the Effect of our own Carelessness, and disregard of our Obligation; this is a piece of Prefaness and God's Name is taken in Vain by it, and it can in no wise excuse us from Falsehood; and it many somes is occasion of no little damage to such as we are engaged to.
  • 4 WE must use no Deceit in the Performance of it. For this also is contrary to the Fidelity, which we ought to use in our Promises; and indeed, it is a perfect Cheat, and plainly declares, that we are strangers to the Principle of common Honesty required of all. But as to the thing It self, is was considered under the Former Precept, only as it refers to Truth, if so comes under this and it adds to the Force of it, and we had better suffer in our Estates, than Forfeit our Veracity. And this may suffice for the Affirmative part of the Command.

QUESTION LXXVIII.

WHAT is Forbidden in the Ninth Commandment?

ANSWER.

THE Ninth Commandment Forbiddeth, whatsoever is Prejudicial to Truth, or Injurious to our own and our Neighbors good Name.

THE Affirmative of a Duty, being well laid open and established, carries in it a discovery of Negative, or what is a falling short, or violation of such a Duty. But such is our dullness to learn, that we need to be particularly told, What is Sin, as well as what is Duty: and there are some Sins in respect of this Command, which will call for a more distinct Consideration. And here, because there are some things which scrupulous Consciences are at a loss about. I shall First take notice of some things which are not any breach of this Precept, and then of what are notorioutly so.

1. THERE are some things which • ay 〈◊〉 to be a breath of this Command, but •••• lie s ••• , and are not such in reality. And ••• se may be reduced to these heads,

• 1. ALL Suppression of the Truth, is not to be accounted Falsehood. If a Man suppress it, when he is called of God to Declare it, he thereby renders himself Cuilty: whereas at another Time, not to suppress it will be Si • . We before observed, that there are Secrets to be kept, which others will inquire after; but we ought to put them off, though' not with Falsehood. And though'. Man ought to speak True yet neither Conscience nor Prudence obligeth him to speak All that he know. Christ himself did so Mat. 26.62, 63. And the high Priest a •• se, and such unto him, Answerest thou nothing? what is it which these witness against thee? But Jesus bild his peace. Sometimes a Man may lawfully tell part of the Truth, and suppress part, when there is no Obligation on him to • c • l it, and he might do hurt by divulging it. That instance of the Prophet is imitable, Jer. 38.26, 27, A Man may lawfully put off a busy Inquirer, with telling him another Story, to divert him from his Impertinency: or he may statly Dony to tell him. Nor is a Man chargable with Falsehood, for pleading Not Guilty at an human Bar, though' he be Conscious of the Fact. Nor can I see the reason of their Judgment who think that a Man is bound to Reveal the Truth against himself, which cannot otherwise be proved: nor is this a denial, but only a putting himself upon a Legal Trial; though' if the Man sees an Innocent Person like to suffer for the Fact, it alters the Case,
• 2. ALL Tropical or Figurative Expressions. There are many Oratorical words, which we use to express our Minds in, which are not in the bare Letter of them True, yet Custom hath made them common, and they are serviceable to Mankind both for need, and so move the Affections, and are to be understond according to the design of them. The word of God therefore makes frequent use of them, both for Ornament, and Illustration. Such are Metaphorical words, which are but contracted Comparisons, than which nothing is more common. Thus Christ calls himself a Vine, Joh. 15.1. A Shepherd, Chap. 10 and many the like. Thus He calls Herod, a Fox; and John calls the Pharisees, a Generation of Vipers: such are not to be counted False, for they are used by way of Similitude, to represent the nature of the thing, for which they are translated to it. Metonymical Expressions also, are not o be censured as False, for the word of God warrants them; how often is the Type put for the thing Typ • s ••• ? Th • s is Christ called, the Lamb of God, and our Passover; thus is the Sacramental Bread called, His Body; and thus He calls John, E •• as. Hyperbolical words also are not to be counted False. And though' there be some who deny these to be used by the Spirit of God in Scripture yet th • y manifestly mist he: What other sense can be put on Judge • 0.16.2. Sam. 1.23. Dea • . 8.4. Joh. 2 • .2 • . Joh 2. 〈◊〉 . and a great many more. 〈◊〉 Words are also to be allowed, when one thing is expressed, and the contrary intended; only it is to be noted, that such Words are so to be used, that it may appear that a Mock or insulting is designed in them. Thus we have the Prophet brought in speaking to B • all's Prophets, 1 Kings 18.27. Me • a •• h to Ahab, Chap. 22.15. thus, Joh 12.2. thus Paul, 1 Cor, 4.8, 10. Hither also are to be referred Feigned Stories, used to represent things, though' in themselves they be Fictions; and to this all Parabolical Speeches are to be referred, many whereof the Word of God furnisheth us withal; which do not intend that such things ever were, but are to set forth Truth under such a shadow; such was J •• ham 's Parable, Judge. 9. And our Savior made frequent use of them; for we are told, Matth. 13.34. All these things spake Jesus unto the multitude in parables, and without a parable spake be no • unto them. Such things therefore as these are, ought not to be charged as if 〈◊〉 were Brea • hes of this Command, because all Men do or may understand the design of them.
• 3. ALL falling short in the performance of Promises. If it be thro' the Man's own Default, it •• st needs be a guilty Falsifying 〈◊〉 Word, and 〈◊〉 cannot excuse himself from 〈…〉 we before observed, that there is a good 〈◊〉 Providence, which superintends the 〈…〉 of Men, which oftentimes frustrates Men's mo ••• probable Designs, and unexpectedly disables 〈◊〉 from accomplishing their Honest Intentions, for which they had laid in with the greatest Prudence: And all Men this 〈◊〉 not Ath •• ts, are supposed to acknowledge. 〈◊〉 themselves to be under this Government; and to make no Promise but under this 〈…〉 . And when it is so, it may be the 〈◊〉 of, but cannot be imputed to 〈◊〉 as 〈◊〉 , that he cannot perform his Engagement. Sickness, Fire, Shipwreck, • oblers. 〈◊〉 an inevitable Hindrance to 〈…〉 pe •••• ming their Word; and God is 〈◊〉 •• ored in this, and the Man himself 〈…〉 Fa ••• ed any further than his Negligence, •• prudence, or going beyond a Call in Providence, may be charged upon him; but God is to be •••• ted in all these things.
• 4. ALL. 〈◊〉 is not here condemned. Some have dispute whether Military Stratagems to Deceive an Enemy and draw them into a snare; or the making a show as if one • ntended one thing, when he Designs the contrary, be no • a practical Breach of this Command: Some have so Censured it; but 〈◊〉 needs a Distinction. There are Strate ••• which are sinful, and betray Falsehood, and are utterly Unlawful; as when by fair Treating and Promises, they are brought into our hand, and •• e violate such Promises. But to use su •• 〈◊〉 as an Enemy may be eluded withal, and so drawn into an Ambush, or drawn away from his Post, is allowed both by the Light of Nature and the Law of God. To lay Ambushment, to Feign a Fl • ght, thereby to draw 〈…〉 them, was approved by God's own 〈◊〉 J •• . 8. And was 〈…〉 by Israel against the 〈◊〉 , Judge. •• . Provided there be body told not breach of True made: It is beyond question that it is Lawful to Conceal Counsels against them, to endeavor to surprise them unawares, to make a sh •• of attacking on this side, with a design to do it on the • there and many such things; for here is no breach of a Moral Obligation, not violation of any Contract, or anything but what an Adversary ought in prudence to expect, and guard against. And for a Man sometimes to pretend to do a thing, which he Intends not, except he declares positively that he will do it, is not to be argued of Falseheod; as that of our Savior, Luk. 2 • .28. A Man may thus conceal the Truth of his Purpose and yet not be under the Imputation of False Dealing. But,

II. WE may pass to the Consideration of those things which are a notorious Breach of this Command▪ some of the principal whereof may be a little spoken to.

I. ALL L •• n • is here to be condemned. The Word of God everywhere testifies against • Ly; we are are told, Rev. 21.8. Ali Liars shall have their pa • t in the lake which burneth with fire and brimstone; which is the second death. We may here first inquire into the Nature of a Ly, and then observe wherein Men may become Guilty of it.

1. A Ly according to the Words of this Command, is a F ••• Testimony; but then it is to be considered, What is a False Testimony? And here there are different thoughts; some think that a Ly, properly so called, only intends, the telling of a Known Falsehood, with a purpose to Deceive: and doubtless this is a notorious Lying, both for Matter and F • r • , and wholly inexcusable: But I suppose this is not a sufficient Characterizing of a Ly, but it ought to come under a more distinct and deliberate Consideration; and as to a purpose of Deceiving. though' it is a usual Conc • mitant of a Ly, and is designed for the most part by him that tells it, yet it is not of the Essence of a Ly. But a Ly may be more fully described, A Testimony wherein a Man asserts a thing, which be either knows to be F •• e, or doth not know to be True Some think that the Latin word Ment • ri, is as much as, Contra Mente • ire: Some distinguish a Ly into that which is only Materially so, or which is so also Formally; and thus they express it, The thing Testified is the Matter of the Testimony, the Asserting or Denying it, is the Form; so that whensoever a Person Affirms a Falsehood, or Denies a Truth though' he thinks that he speaks True, yet the Assertion is materially a Ly; but if he knows that the thing he speaks is F • se, then not only is the Assertion a Ly, but the Person asserting it Lyes. But this will be a little more di •• inethy laid out, in considering the Description 〈◊〉 , which shows us,

2. WE • N 〈◊〉 become G • ulty.

HERE then observe a few things.

1. THAT Truth is rooted in the 〈◊〉 themselves, and cannot be altered by the Person serving. The Man's Testimony doth not make the thing True or 〈◊〉 , by the Authority of him that Testifies; but his Testimony is either True or False according as the thing is 〈◊〉 self. If the thing itself be not •• ne, an hundred Witnesses cannot alter it, and make it True, but it saith that they are False Witnesses CHRIST who was the Truth, yet plumply lays down such a Hypothesis concerning Himself. Joh 8. •• . If I should say, I know him not, I shall be a liar like unto you. And the Reason is, because Truth is in the thing itself, and therefore it must needs be the Measure of the Truth of the Testimony. If the thing be so, it is True, and if it be not so, it must needs be False.

2. IF a Man Asserts a thing contrary to his own Persuasion about it, 〈◊〉 is to him a Ly. A Thing if self may be Truth, and may afterwards be proved to be so; but if he is fully pers • added in his own mind that it is a Falsehood, and yet affirms it for True, it is Formally a Ly, as it proceeds from him; and the Reason is, because he thinks one thing, and speaks the contrary, which carries the Formality of a Ly in it; and herein he designedly Divulgeth a Falsehood, contrary to the Dictates of his own Conscience: And though' he should he able afterwards to Prove the thing so asserted to be True, yet he cannot Answer his own Conscience before God, howsoever he may Evade the Censure of Men. There is not only in it a purpose to Deceive, but a design to Pa ••• his Credit to establish a Falsehood; and there needs nothing more to make a Man a Liar before God's Tribunal. For in every Testimony, to render it True, there is required, not only that the Testimony be conformable to the Thing, but also to the Mind and Judgment of him who gives it, which here it is not.

3. IF a Man Assert a thing for Truth, on his own Knowledge, which is not so in itself, it is a Breach of this Command. For the thing itself is False, and therefore he cannot possibly 〈◊〉 it to be True: And if the Man would have Consulted and duly inquired, he might have deservered the Falsehood of it. It is certain, that he was Mistaken; and though' he may have strong Presumptions, and his Senses may be imposed upon; yet to do such a thing Rashly, and take it up Precipitantly, and without due Deliberation, discovers a want of a due regard to Truth. A Man may Mistake another's Words, and put a wrong meaning on them, thro' Prejudice and Misinterpretation; or he may be Mistaken in the Person, and take one for another; and upon a due Enquiry he might be Convicted of his Error; the neglect of which makes him inevitably Guilty of a Ly.

4. HE that gives a plump Testimony to a thing, which he only receives u • on Report, it is to him a False Testimony. And the Reason is, because he Testifies to that which he Knows • ot of his own knowledge to the True. A Man may be called to Testify, that he Heard such and such Assert such things, but he cannot on that, ground his Certainty, that the thing must therefore needs be so for it is only on human Credit, which is 〈◊〉 . Some Reports may Challenge more human Credit than others do, but nothing of a Testimony but what is Divine, can establish a Certainty of Faith: Tho' in a way of Judicature, Human Testimony must determine C • ses by a Legal Proof; else Civil Judgment must cease; but then it must be by Witnesses that Testify their own Knowledge; and if they do it upon Report, they have no 〈◊〉 in them.

5. FOR a Man plum •• y to Deny a known Truth, is a notorious Ly. It is one thing to put the Truth of a thing upon Proof, and another to Assert that the thing is not so, when it really is▪ The former may be no Breach upon Truth, but the latter always is, and all Men's pretences will never excuse it from a Ly, 〈◊〉 will afterwards be considered The Man knows in his heart, that he speaks False, and if this be not every way a Ly, Mankind must be 〈◊〉 an utter loss to know what is.

6. EVERY voluntary Bre • ch of a lawful Promise, must needs be a • ractical Ly. Infidelity is added by thus doing to Falsity. If 〈◊〉 Man, who, when be Promiseth, doth it without a purpose to Perform, much more if he purpose not to Perform, Lyes unto God, 〈◊〉 to his Neighbor; for his Tongue and his Heart Contradict one the other. And if after he hath so Promised, be so Repents of it, as to alter his Purpose, and resolve not to perform it, he so turns it into a Ly. And in all these ways a Man brings Guilt upon himself unavoidably.

BUT here the perverse Minds of Men, hath made it necessary to Enquire.

Quest, WHETHER 〈…〉 Person, on any •• ore, to Ly?

AND though one would think that the Words of the Command, and the great dependence of the Well-being of human Society upon the Truth, were enough to satisfy all sober Men in the Negative; yet the World hath been perplexed with Disputes on this Account; and it is too much practiced among Men, to Excuse themselves from Gu •• t under a pretext of Necessity and Duty: It may be a little inquired into.

Ans SOME therefore have coined a Distribution of a Ly into Three sorts, viz. Officious, 〈◊〉 , & Pernicious; which cannot be a Distribution of a Genus into 〈◊〉 , or of 〈◊〉 in •••• t • s Parts; but is only a Distinction put upon them with respect to the Circumstances, or the Design on which the Ly is told.

AN Officious Ly is, When a Man Lyes to do himself or his Neighbor a Kindness, or to prevent some Damage which he might otherwise be exposed unto. A J • erse Ly is, When a Man merely to make Sport, tells False and ridiculous Stories of himself or others, or of things that never were. A Pernicious Ly is, When one raiseth a False Report, with a mischievous design to 〈◊〉 himself, or his Neighbor, 〈…〉 Name▪ Estate or Life, and 〈◊〉 the Truth of them upon his own Knowledge, or is a Witness to them.

1. AS to a Pernicious Ly, very few are found to appear in the Defense of it; but it is generally confessed that it is Wicked, and a very sinful Breach of this Command. Tho' too frequently Men practically allow it, either to vent their Malice against their Neighbors; or for Lucre of Money offered them, to be Knights of the Post; or sometimes in Trouble of Mind, Accuse themselves Falsely, that so they may rid themselves of a burdensome Life; but the ver • clear Light of Reason and common Sense declares the horrible Iniquity of this; it will therefore be superfluous to Dissert about this Point, it being taken for granted.

2. AS to a Jocose Ly: This hath it's Patrons, who deny it to be any Sin; and plead that it serves to the Ends of honest Recreation; and their Defense is grounded on two Pretences, viz. That it stands in the same rank with Metaphors, Hyperboles, Ironies and Fables, which are allowed, and are yet Falsehoods; and that such Jocose Tales are used, not with a design to Deceive, but only to make innocent Sport: But here is a great Mistake, for as to Tropical Expressions, there cannot truly be so much as the Matter of a Ly charged to them; they only express the Truth in a figurative Enunciation, and are to be interpreted according to the meaning of the thing they are brought to signify, and the common Usage & Custom of a People, which puts the Sense upon them. And as to Fables, they are also used to set forth a things, by a Resemblance and Similitude, and by way of illustration; and in themselves they make it evident, that there is no other Design in using of them; so that they are but one Mode of expressing a Comparison, and therefore are far from coming into the Definit on of a Ly. And then it is a Mistake, that a Ly should be told, without either a purpose to Deceive, or at least without a pawning the Credit of the Teller of it, for the Truth of it; else it cannot be a Testimony, which is essential to a Ly. A Man may tell many Stories which are mere Inventions, but he may tell them so as to signify that he is no Voucher of the Truth of them, but merely as Tales; and this is not to Ly at all, and therefore it amounts not to a Jocose Ly; though' possibly it may be vain and foolish, and thereupon must be sinful. But if a Man tells a thing assertorily, either of himself, or of another, as a thing really said or done, which never was, this must needs be a Ly; and though' his design he to make the Company Merry, it no way salves it; because whether he expects to be Believed or no, yet he both hurts his own Soul, and lays matter of Prejudice before others; and everyone that hears him, may not know that he is a reputed Lyar.

3. BUT that which here mainly comes under Debate, is concerning an Officious Ly: When a Person tells a Ly with a design for his Own, or his Neighbors Benefit, to save himself from 〈◊〉 , or to obtain some great Advantage, or to preserve has Neighbor or Friend from Suffering, or obtaining for him some Good; and for this they produce several Scripture Instances such as that of Abraham • s Denying his Wife, and ca • ling her his Si • e • ; of Rebeck • h 's imposing upon, and Jacob 's Lying to blind Isaac, and so obtaining the • e •• ng; the Aegypitan Midwives putting off Phar •• h, and saving the Male Children of Israel alive, when commanded to slay them; Rahab • denying the Sp • es, when asked of about them, and yet this saving them, is assigned to her Faith. But though' some have endeavored by nice Distinctions to prove, that these were not Lyes, yet 'tis needless to spend time in vindicating them; for all the Examples of the Children of God, are not for Incitation, who had their failings even in those things wherein they exercised their Grace; there being a mixture of Sin in their 〈…〉 ; and our Dot • is to stick close to the L •• & Testimony, and interpret and improve Examples according as they agree to, or •• f • er from the Rule. Now it is an unexceptionable Rule, that Evil in 〈◊〉 to be done, that Good may come of it: P •• l cannot mention the imputation of this in Christians without abhorrence, Rom. 3.8. And not rather, as we be slanderously reported, and at some affirm that we say, Let us do evil, that good may come? whose damnation is 〈◊〉 . A good End cannot sanctify an evil Action. This Command forbids all Lying; and a pretence that we did it not Maliciously, but in Kindness, will not make it cease to be a Ly, which is ever a Moral Evil. Nor did God ever Command or Commend, my Transgression of any Moral Precept; though' He hath someti •• s by His Sovereign Command, made that 〈◊〉 to be a Transgression, which otherwise 〈◊〉 have been one. Let there never so much of outward Good acrue from our Lying, yet it still remains a Ly. and that is a Transgression of the Law; which is the very Definition of Sin: 1 Joh. 3. • . Whosoever committeth sin, transgresseth the late: for sin is the transgression of the late. And it is a worthy saying of Augustine, and very agreeable to the Word of God.

LET us then be afraid of 〈◊〉 as a thing that will not Profit us, but be 〈◊〉 to us▪ and carry always in mind that caution of our Divine • erbert;

Dare to be True, there's nothing needs a Ly, A F •• l • that needs it mo • t, grows Two thereby.

SERMON CCIX.

II. JESUITICAL Equivocations. These indeed are but a Ly in a painted dress, and do not look so naked as a down •• ght Ly, but are nothing the better for that: These are called Jesuitical, not because Jesuits •• lie use them, for they are too much in practice everywhere, but because they have appeared 〈◊〉 Champions to defend the Lawfulness of them, and the Duty of sometimes using them: these 〈◊〉 being the principal Emissaries of the Ro ••• See; and finding that often they have no other way to save their Necks from an Halter, have found it necessary for the Catholic Cause; all whose support in this World, is built upon Lies. In defense of which, many Volumes have been written, the Vanity & Falsity whereof bath been detected by the Orthodox: A few words my here suffice.

AN Equivocation, is an Asserting of a thing, which in itself, according to the Vulgar accep •• tion, is a Falsehood, under the cloak of a Men •• Reservation. There are indeed Equivocal 〈◊〉 , many whereof are in use, which have 〈◊〉 signification, and in common discourse, a Person may intend them in one sense, and the ••• rer may take them up in another; these my be used for Diversion & Recreation without blame, and cannot be charged as Falsehood. 〈◊〉 there are two ways in which a sinful Equivocation may be uttered.

1. WHEN a thing is Uttered for a Truth, 〈◊〉 is in itself False, and cannot be any way 〈◊〉 , without a Limitation, which is Reserved in the Mind, but no way Uttered. As when a Person be asked, Whether he be such an One, 〈◊〉 , of such an Occupation? And he plumply de ••• it, meaning, that he is not so to tell it to the Enquirer: or, when he is demanded, Whether he was a • such a Place at s • ch a Time? and 〈◊〉 directly saith, No, with the same reserve.

2. WHEN a Person Asserts a thing, which i • False according to the Universal Acceptation 〈…〉 , though in an Unusual sense it may be True. If I demand of One, Were you n • t at s •• b a Place, 〈◊〉 in such Company? Or, Did you not spe ••• such 〈◊〉 , at such a Time? and he Answers, If I ••• ld say so, I should be guilty of a Ly; only •• aning that he had promised not to speak of 〈◊〉 : The Former of thes • is the most Hei • is, but the Latter cannot be Excused; it being to all Men's apprehension, to be understood for a •• nifest Denial of the thing. Now, that such •••••• ations are notorious Breaches of this Command will appear,

• 1 A Testimony is for the giving 〈…〉 the Truth • f a Matter; and therefore when it is offered for the confirmation of a 〈…〉 and directly contradict, the designed End of it and it is used to confirm a thing to others, as a Truth, the contrary to which is both the 〈◊〉 and nature of an Equivocation.
• 2. OTHERS are only concerned with the Words of a Testimony & • hat the Man Reserves in his Mind, is on purpose that it may not be known. If therefore the Person had said the quite contrary, and that had been a Truth, then this must necessarily be a Falsehood; and because it is spoken contrary to his Knowledge, it must be a Ly; and aggravated, in that it is used on purpose to Deceive.
• 3. IF this be not to Ly, any Person may clear himself from the S • ma •• of Lying, or being Punished as a False Witness: and it makes it of no Service for the Benefit of Mankind, that Testimonies be taken, if a thing False may be Justifyed as True, with such a mental Reserve. Thus also may justice be made Injustice, and all human Society held under a perpetual Chea • ;. For a Man to say, yea to Swear, that he is • ot such a Person, nor did such a Thing; only meaning that he hath no Mind to Tell it to another; is to say, that Truth is not in the Thing, but in the Man's Will; than which nothing can be more absurd, the thing then is a Ly: and the Cases in which the Patrons of it allow it, are only a Plea that it is Lawful for a Man to Ly in some Cases; which hath been answered.

III. PREACHING or Publishing of False Doctrines Every Error about Gospel Truths, is Falsehood, and such as embrace it are said to Believe a • lie, 2 Thes 2.11. Those then that Vend them, must needs be Guilty of putting off Lies to Men, for Truth; which must be Repugnant to this Ninth-Command: Nor can there be anymore Pernicious sort of Lying, that offers more Damage to Men, whose Corruption 〈◊〉 lin •• them too readily to embrace Error, and tenaciously hold to it; inasmuch as Men's Souls, and their Salvation are nearly concerned in it, they being Lies, the belief whereof is Damnable, as i • evident from the sore-cited Text And how many Err • neous and Heretical Doctrines, are there at this day preached, published, and strenuously Maintained in the Christian World? And all that appear for them, or stand up in the Defense of them, are truly the Patrons of Falsehoods. Nor is it sufficient for Men to plead, that they verily • elieve them to be True, and that it is their Duty to Maintain them as such, and so to excuse themselves from Guilt; for as we 〈◊〉 l • observed, Truth is not firstly rooted in the Understanding, but in the Thing 〈◊〉 self; and is the same, whatsoever different Sentiments Men may entertain about it. A thing is not True, because I Believe it to be so, but my Faith is right, when I Believe the thing as it 〈◊〉 . And besides this pretence will not excuse 〈◊〉 that we conscientiously Believer, for I 〈…〉 the Conscience is a Sin, and is 〈◊〉 in ••••• nal Sin, and it is 〈◊〉 of the 〈◊〉 judgments of God i • 〈◊〉 W •• ld, to be 〈…〉 Believe a Ly, for though' we know but in part, and •• r in many things, yet whilst we are of a Teachable Spirit, and wait humbly sensible or our need, upon God for His Spirit, He knows how to pity our Mistakes; yet to Maintain False Doctrines, and Teach them Men, will prove Fatal to us, unless God gives us Repentance. And our Savior assures us, that many grievous Persecutors of his Church will do it conscientiously, Joh. 16.2. The time cometh, that whosoever killeth you, will think that be doth God service. It is also against this Precept, for Men to Receive & readily Imbibe False Doctrines; and a Note of God's anger against a People, when he leaves them to a giddy Spirit, and to r • n after the Teachers of Lies.

IV. RAISING, Receiving, and Spreading of Evil Reports to the Infamy of our Neighbors, or not appearing in their Defense when we are called to it. To Invent Calumnies to take away Men's Reputation, is slandering them, and a Slander is a Ly; and Slanderers are the Inventors of Lies: and Backbiters will come under the same Censure, for this is to Defame Men Unjustly, and contrary to the Rule of Charity; contrary to, Tit. 3.2. And here also is forbidden a Facility to Take up an Evil Report, to give an easy Credit to the Reproaches which are raised upon our Neighbor Doubtless that was a great Sin in those, of whom he, Jer. 20.10. Report, say they, and we will Report. And it must needs proceed from a Malicious Spirit, to receive & believe such Reports upon slighty grounds, and that we rejoice in evil & another's harm; whereas we are told, 1 Cor 1 • .5. Charity thinketh no evil. When every Whisperer shall prejudice us against one, whose Life is otherwise Regular & becoming, is very singular, and a readiness to believe an Untruth: And this is further aggravated when we Divulge such Reports, and spread them abroad on such slighty grounds, as the Whispers of Tale-bearers, who themselves mean while are not willing to be known; whereas we ought to Reprove them, and show our real Displeasure at them, according to, Prov. 25.23. The north-wind dr •• eth a • ay rain: so doth an angry countenance a backbiting tongue. Yea, and not to appear in the Vindication of our Neighbor, when we Know him to be Injured, and are able to clear up his Innocence, is to suppress the Truth, when we are called to appear for it; and argues too much, that we are Glad of his Reproach, or Envy his Good Name. These things the very Moral Heathen have declaimed against, as being contrary to the very light of Nature.

V. UNDUE Suspicions Evil Interpretations, and Overstraining Aggravations of the Faults of Others. These also tend to unjust Infamy, and tend to Mischiefs, and not a little hurt the Tranquillity of human Society. There is in some more than in others, a • ealous Spirit, that is apt to surmise Evil without good reason, in all their Neighbors Words, Looks and Gestures; and that too readily puts them upon rash Judgment, and resolving that there is some ill design or other in it, & accordingly they cons • rue all; and because they are Suspicious, the other must needs be 〈◊〉 ; which is a very Unreasonable Inference, and it flows from a naughty heart. For howsoever the Natural Constitution may incline some to it more than others, yet it is nourished by Original Sin: and there is too much reason to suppose, that such Measures others by themselves, which i • a Fallacious Rule, How often do we put a sense upon Words, which they can in no tolerable sense bear? H •• often do we mistake Words to be spoken which never were? How often do we put a 〈◊〉 Interpretation on Words or Actions, which are as capable of bearing a Good one, and possibly more probable? How frequently do we make Beams of Motes, and look thro' a Microscope of Suspicion, and blow up an Infirmity • nto a Crime, and an Inadverte • cy into a piece of Malice; and emblazon every Folly and Frai ••• , as if it were the most prodigious Viliany? Hence Anger, Hatred, Quarrelling without Neighbors for things which are Innocent, and were far from any evil design: this would not be, if we valued Truth, according to its worth.

VI. THIS Command may be many ways broken in the Management of Civil 〈◊〉 . That this Command hath a special regard in it, to direct to a right Management of such Affairs, hath been already observed; and because the Duties referring to this have been particularly laid forth, I shall only touch at the more notorious Breaches which may here be committed.

1. IN respect of Judges. It is a Vi • lati •• of this Command for such, to receive Br •• es to blind their Eyes, and engage them to Favor ones Cause, whether right or wrong; to D •• nt the person on Trial with Threat • ings, and Menacing Words; to Deny him the free Liberty to plead his Cause, and clear up his Innocence as far as he may; to have any Respect of Persons in Judgment, and pronounce the Sentence accordingly; to put a wrong sense upon the Law to clear the Guilty, or condemn the Innocent; to condemn a person without clear Legal Testimony, such as the Word of God approves for such; to put a wrong Name and Title upon a Crime, either to Moderate, or Aggravate the Penalty; to condemn any by an Unjust Law: for in all these is the Truth injured, and the God of Truth dishonored by such as do bear an Image of His Authority upon them.

2. IN respect of Jurors; who are either to Enquire after a Cause presented to them, for putting persons upon Trial, or to Judge of, and give in their Verdict about the Matter of Fact in order to the determination of the Cause, or finding the person Guilty, or otherwise. The former of these do break this Precept, if they Expose persons to be es •• ged upon Trivial accusation and without a fair probability of their being found legally Guilty: they do not make a due Enquiry into the •• uality of the Crime alleged, and candidly ••• pare it with the Law; it they do not use • uper endeavors to know, not only the Number, but also the Qualities of the Witnesses, and 〈◊〉 Agreement of their Evidence: And the 〈◊〉 are alike Guilty, if they agree to a Ver •• ct, when in their Consciences they are per •• added that it is not right, or are born down • ith private Prejudices, or are not satisfied in 〈◊〉 Validity of the Thing Testifyed, to prove the ••• ter of Fact, but are Determined by mere •• s • mptive Probabilities.

3. IN respect of Advocates. They may se ••• all ways be Guilty of offering Injury to the 〈◊〉 , more especially, when they undertake 〈◊〉 Defense of a Cause which is apparently Un ••• , and tends to the wrong of the Innocent, and ••• ing of the No • ent; when they use endeavors to Blind a good Cause, or put a Fair Face 〈◊〉 one that is b • d, by tricks & q • illets; when 〈◊〉 use endeavors to stop the Course of Justice, 〈◊〉 Delay the bringing of Matters to an Issue, 〈◊〉 the hurt & vexation of those who are Righ •••• in their Cause; when they for filthy Lu ••• 〈◊〉 prompt Men to Litigious Sures, and 〈◊〉 the Honest & Religious Courses of ••••• ting troublesome and chargable Contro •••• es; when they deal Deceitfully, in draw •• g • p Writs for their Clients, purposely leaving 〈◊〉 in them, to leave room for Non-su • es, or 〈◊〉 the true state of the Cause. In a word, 〈◊〉 they do not carefully Study and Pursue 〈◊〉 Glory of God, and the good of Men con ••• ed in the Cause they engage in.

4. IN respect of Witnesses, which are made 〈◊〉 of, to clear up Matters of Fact, which are •• der a Civil Trial. These also may be sin •• y Guilty of the Breach of this Precept, when 〈◊〉 give Testimony to a thing which they 〈◊〉 not by their own knowledge, but upon 〈◊〉 from Others, or their own mere surmi •• s; when they Testify but to P • rt of the 〈◊〉 , suppressing that which is necessary to the 〈◊〉 for which it is given, and will give a Mis •• presentation of it; when they hold their 〈◊〉 , and withdraw their Testimony, when ••• er the Glory of God, or the concern of their ••• ghbour requires it of them; by which 〈◊〉 , either Sin is not detected for a d • e punishment, or a Righteous Man in his Cause is •• pressed, for want of his declaring what he 〈◊〉 . These, and other things of like Nature 〈◊〉 Sins of no small Guilt, and tend not only 〈◊〉 private wrong, but public Mischief, in the 〈◊〉 where such Men live.

VII. THIS Command is broken by Men's ••• tering of themselves or Other, in their sin ••• Ways or Courses. A Flatterer is always a 〈◊〉 , because he Commends that which ought 〈◊〉 be Reproved and Justifies that which deserves to be Condemned, and it is certain that • eceit is in the bottom of all these things, and 〈◊〉 is quite contrary to Truth in the inward 〈◊〉 , which all Men ought to maintain, Psal. •• .6. And a Man may Flatter Himself, and •• at either in respect of his State or Actions; 〈◊〉 a Man judgeth himself to be in a State of Grace, when he is in a State of Nature, that is a False Judgment, and there is a Ly •• in his Rago • Hand; he judgeth not of himself according to Truth, but Falsehood, and perverts the Rule according to which he ought to judge himself: and if we judge that our Actions are pleasing to God, when they are False & Hypocritical, and done with a dissembling heart; we are false to Our selves, when we Pretend one thing, and Intend another: We compassed God with Lies, much more then, when we justify our sinful Actions, and bear ourselves up with vain and trivial Excuses, promising ourselves that God will accept them, and not lay Sin to our charge. Again, when we flatter Others in their Sin, Encourage them with false Hope • . Commend them for such things as we should Rebuke them for, sew Pillows under their Arms, call their Vices, Virtues, and sooth them up in an high opinion of themselves, and thereby encourage them to live in their Natural State, and pursure those Courses which tend to destruction: We cannot offer them a greater Injury, because hereby we expose them, as far as we can, to suffer Eternal Vengeance.

VIII. BY Revealing and Publishing of those things which ought to be kept Secret. There are some things which we Promise Secresy in, and the Revealing of these belongs to promise-breaking; and there are other things which Duty and the Command of God, bind us not to divulge to another's Reproach; and though' this doth not directly contradict V • r • city, yet it doth Fidelity, which belongs to this Command. It also is a Violation of the Duty which is generally reduced hither, viz. a regard to our Own and our Neighbors Good Name, which by this is disregarded. It is true, we ought together with our Charitable Allowances for each others Infirmities, to Rebuke one another for more 〈◊〉 Transgressions; and of what weight this is, appears from, Lev. 19.17. Thou shalt not hate thy brother in thine b •• rt: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. But in all this we are bound to seek our Neighbors Good, and not Hurt, his Recovery, and not his Reproach; and for that reason to keep such things Private, till the Rule requires us to make them Public. Hence our Savior's direction is, Mat. 18.15. Moreover, if thy brother shall trespass against thee, go and tell him • is fault between thee & him alone: if he shall • ear thee, thou hast gained thy brother. And we are acquainted that it belongs to the Nature of true Charity, 1 Pet. 4.8. Charity shall cover the multitude of sins. This Rule therefore is broken, when instead of seeking to salve a Man's Reputation, by his Recovery, we proclaim his Disgrace by telling all we know of him abroad; instead of telling him, to his Face, of his Faults, with meekness, we vilify him Behind his Back. which is a d • scovery of his hatred: how much more then, when in Distress of Mind, and under a burdened Conscience, he Unbosoms himself to us, for our pity, and counsel, and prayers, we Bl • b that to others, which we ought to have kept in perpetual silence: and what Tragedies such Teachery hath occasioned in the World, is hard to tell.

IX. BY Dissembling our Religion in Times of Persecution, or for fear of Suffering. It is true, a Man is not always called to come in Public, and declare his Religion, to expose himself to the Cruelties of Men; and those zealous Christians who are recorded to have done so in the Primitive Persecutions, either did it by an extraordinary Spirit, or else were acted by a misguided Zeal: And we are assured, that it is sometimes Lawful and a Duty for the People of God, to save themselves by Flight or A • scending, as those did, Heb. 11.37.3 • . But when Men are called in Question for their Religion, and appear before Judges for their Profession, for them now to Dissemble, and suppress their Faith; and Deny; or not plumply to Confess it, whatsoever they are m •••• ed withal, in case they stand by it, it is Falsehood; it is Falsehood to God, and to the Covenant which they have plighted with Him; and Falsehood to their own Consciences, which gave • hem the Ly in the very Fact: And we know what out Savior Christ hath denounced against such, Mark 8.38. Whosoever therefore shall be ashamed of me, and of any words, in this a l ••• rerous and sinful generation, of him also shall the Son of m • n be ashamed when be cometh in the glory of his Father, with the holy angels. And therefore we have that Exhortation given, when Christianity was Persecuted with the greatest Vir •• ence, 1 Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. For though' the Church may sometimes be Latent, and the open Profession of the Truth be suppressed yet every true Christian ought to maintain Heart Integrity, and not forego it whatsoever befalls him, but commit himself to the all-governing Providence of God, and count it his glory to suffer for Him, when called to it: Hence that, 1 Cor. 15.58. Therefore my beloved brethren, • e ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain the Lord.

X. THIS Command is also violated, By Men's Breaking their Promises. God indeed reserves a Power in His hands, and Rules over all our Concerns by His Providence; and if He pleaseth can evacuate our Promises without our Blame; and His Sovereignty is here to be adored. But there are ways, wherein we may make ourselves Guilty in this regard, by our offering Indignity to the Truth in regard of them: And though' there are some Promises that are better broken, than kept; and as it is a Sin to make them, so it would be a greater Sin to perform them; yet, if we make them Lawfully, and it would be no Moral Evil to accomplish them, though' it may be to our ontward Loss, all Fallaciousness and Falseness in these, is an Evil, and will bring us under the Guilt of Lying; but this is sufficiently laid down under the former Question: Here only, there in a CASE which our Adversaries have made it needful for us a little to deliberate, viz.

Quest. WHETHER Christians are obliged to keep their Promises with Heretics?

Answ. THIS some Pap • sts do 〈◊〉 Deny, and strongly Plead, that it is Lawful to break such Covenants and Obligations, and that God is not provoked, but pleased my ou • so doing. Some indeed express their Tho' is more closely, and seek to cov • r it under a Distinction, and limit it to such things as they ought not to Promise to them; but if we consider withal, that they allow no Civil Converse Lawful with such, it will amount to the same; and therefore, it sometimes they are constrained to do it in Fear, the Promise binds not, it amounts to the same thing. I shall not here dispute, that they whom they call Heretics, are the faithful Servants of Christ, and are falsely thus ••• ded by them; but if we will observe, that though' we acknowledge that unlawful Promises, to do things Wicked ought to be broken; yet we also assert, that they are not to be made, and if made, repented of, and avoided for the future; and so to make Promises to Men, and give Oath to Perform, merely to ensnare them, and with a purpose to • rape • them, and to boast of such Practices and defend them, is directly contrary to both the Veracity and Fidelity required in this Precept.

DOUBTLESS This Command was given in the Moral Law, in which Mankind are concerned; and it is necessary for the upholding of Human Society as such. If therefore Men are not made out-Laws from Mankind, and thereby secluded from all Contracts or Covenants being made with them, (which if they be, there are no Promises to be made to them,) they ought to be treated according to the common Rules laid down for Men; which cannot be, unless Promises be sincerely made, and inviolably preserved. Nor are Men allowed to do Evil, that Good may come of it, as all Lying and Promise-breaking is. And though' Christians ought to use laudable Endeavors to win Pagans and Heretics to the acknowledgment of the Truth, yet Treachery and Falsehood is no lawful not probable Medium for the Advancement of this Design; but is indeed an horrible Reproach and Scandal to those that make this to be an Article in their Faith. In a word, to allow and applaud the making Covenants with a sort of Men with whom they declare it Unlawful to keep them, merely to be a snare to entangle them in Mischief, is an unparalel'd piece of horrible Villany, and renders the Defenders justly hateful to Mankind.

USE. LET the Consideration of what hath been said to this Precept, call us all, Young and Old, to make it our great Endeavor to Maintain & Promove the Truth, in our 〈◊〉 Conversation. Let us turn the Rules laid down, into so many Directions for our constant Practice.

AND to instigate us to this, Consider,

• 1. THIS is the way to be like God, and to •• se Him. It is God's Glory which He as •• mes to Himself, that He is a God of Truth, •• d that He cannot Ly: Hence we are told, •• t. 1.2. In hope of eternal life, which God that •• not lie, promised before the world began. • ebb. 6.18. It was impossible for God to lie. • nd God hath declared His Approbation of • is in Men: We are told, Psal. 51.6. B •• old, 〈◊〉 desirest truth in the inward parts. These •• all dwell in his Tabernacle, Psal. 15.2. This makes Men fit for Public Service, Exod. 18.21. • nd we are told, Prov. 12.19. The lips of •• ath shall be established forever: but a lying 〈◊〉 is but for a moment.
• 2. OUR sinful Natures prompt us to Falsehood. Lying is rooted in the Corrupt Nature of Man, as he derives form sinful Adam, and 〈◊〉 is Universal, Rom. 3. • . And there are the •••• ins of this in the Best, whilst they carry 〈◊〉 with them this Body of Death; and therefore David Prays to have it Cured in him, Psal. 119.29. Remove from me the way of lying; 〈◊〉 grant me thy law graciously. And how of ••• do we find the Best of Men on Scripture Re ••• to have been overtaken with this, in an H •••• of Temptation? And this tells us, that we have the more need to use great Caution and Circumspection about it.
• 3. THE want of this, is the misery and b • ne of human Society. Truth is the Cement and •• nd of Converse between Men; and without it Men cannot Live together in any Safety, but must always stand upon their Guard. Men must always live in Suspicions and Je •• osies, •• d not know how to put a Difference between Friends and Enemies; and to trust one another would be an Argument of Distraction, as being always in hazard of being betrayed; which would be to turn the World into a Wilderness; and a false Friend, is worse than an upon Enemy.
• 4. OUR Credis among Men princip • l • y depends on this Truth, If once a Man forfeit his Esteem for Truth, he is a Lost Man to the World; if he gains the Reputation of a Liar, he is the s • o • m of all Men, and everyone stands off from him as a common Pest: And let him make never such pretence of Piety, it gives him the more Disgrace, and leaves a stain upon his highest Profession: And if he is False to his Word, his Oath and most solemn Protestations are not regarded.
• 5. THE most fearful Judgments of God are denounced against Liars. All Miseries wait upon them in this World, Psal. 120, 3.4. What shall be given unto thee? or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of • uniper, And, 52.3, 5. Thou lovest evil more than good, and lying rather than to speak righteousness. Sel •• . God shall likewise destroy thee forever, he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the l •• d of the living. Sel • h. And Everlasting Plagues are reserved for them in the World to come. Rev. 21.8. All liars, shall have their part in the lake which bu • neth with • ire and brimstone: which is the second death. Psal. 5.6. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.

LET us then be very Watchful over ourselves; labor we to Mortify this Lu • t in us, and set a Guard upon our hearts and our Lips. Let us get and maintain a Love for the Truth, and preserve it as the most choice Jewel. Thus may we preserve the Favor of God, have great inward Tranquillity in our Consciences, uphold our Credit among Good Men, and appear with Comfort before the great Judge, who loveth Truth and abhorreth Lying, and will Reward Men accordingly.

SERMON CCX.

IT was formerly observed in the Introduction to the opening of the Commands of the •• calogue, That everyone of these Commands hath a distinct Subject about which our Obedience is required. And this may be a good general Rule to direct us in our Enquiry after the special mind and meaning of This Command.

BEFORE I proceed to a distinct handling of it, there are Two things that must be a little inquired into; viz. Whether it be One Command, or Two? And, I • • at is the Subject particularly designed in it? Because in both these Points there are Disputes.

1. THE Papists who have for a Wicked Design, made but One Command of the • irst and Second, to keep up the number of Ten, have made Two of this Last; and their main Defense of this Partition, is the mentioning of the Prohibition Twice, which would not be, as they suppose, unless they were Two. But this is of no force; The thing It self forbidden, is the same, as to the Nature of it, and is only distinguished by the several Objects; which Distinction doth not alter the Nature of the Precept itself; for if they did, we must make so many Precepts of it, as there are particular sorts of things offered; & how many must be contained in the last Words? Besides, if we should make Two of them, then the Order will be inverted; for what in Exod 20. is made the Ninth, is the Tenth in Deut. 5. making the First and Second but One: And Concupiscence is the same for Kind, whether it be set upon a Dele • table, or a Profitable Object, which is their Distinction.

2. BUT then there is a matter of greater weight, to consider what is directly intended in the Covetousness, which is the Subject of the Command. The Word here used for Covering, properly signifies, vehemently to Desire a thing, and is used in Scripture Aequivocally, sometimes in a Good, sometimes in a Bad Sense. Desire itself is an Affection, which is put into the Creature, and was for Use, and is therefore in itself Good, as all the Powers which God did put into His Creatures are. And in Man these Affections are necessary for the Will to execute it's Imperate Actions by.

BUT these Affections being in Men, put under the Government of the Understanding and Will, are subjected to the Rule of Special Government, and are either Good or Evil Morally, according as they are Subject to, or Rebelling against the Moral Law; and that not only in respect of the Actions, but the Disposition too of these Affections, which is lodged in them, whether they be exercised or no. So that this Command doth not forbid all Desires, but only such as are Irregular, and contrary to the Rules which God • ath prescribed to them, in His holy Law. For Desire itself is Natural to Man, as he is Man, though' in sinful Man there is a depravation on them, as in all the other Powers in him.

BUT then it remains a Question, In what respect these do peculiarly belong to this Command, distinctly from any other Command in the Decalogue? And there are different thoughts about it.

SOME think, that the Other Commands of the Second Table forbid the External Actions, which are prohibited in them; but This, the Inward Motions and stirrings of the Heart about them, before they are perpetrated; and the Pharisees thought, that if they abstained from the outward Act, they were blameless; against which Christ says, Matth. 5.28. But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. But this cannot be the thing intended, for the Law is spiritual, Rom. 7.14. And every particular Precept forbids the Sin in the Heart, as well as the Life: He that Lusts after another Man's Wife, breaks the Seventh Command directly.

OTHERS reduce it to Original Sin, supposing that all the Acts of Sin, with respect to our Neighbor, are prohibited in the Five fore-going Commands respectively, but that Original Sin, which is the Root from which they all proceed, is forbidden in this: And that, in this regard, it comprehends all the several Objects, about which the other are severally concerned; and they infer it from that of Paul, Rom. 7.7. What shall we say then? It the law sin? God forbid. Nay, I had not known sin but by the law: for I had not known last, ea •• p • the law had said, Th •• shalt not cover. As of he Justified his Actions, • o far as they referred to the particular Precepts, only by this Tenth he found them sinful. But this also is a mistake; for the whole Law in every Precept, requires perfect Sanctification in the Man, without which he cannot Obey any Command, according to the Perfection required in it; it supposeth that the Man 〈◊〉 , and chargeth him with Guilt, because he now hath 〈◊〉 , that Integrity, which was once put into him; thro' the Loss whereof he Sins in all that he doth, and cannot stand the Trial of the Law in any Duty: So that Original Sin in fallen Man, stands Arraigned for every Defeat, in everything which he meddleth withal: Hence that, Rom. 7.20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. Whereas there is something in this Command, which is Diverse from what is in the other, which makes it a Distinct Precept.

OTHERS there be, who refer it to the f • st stirrings of Concus • iscence in us, with respect to a forbidden Object; and in this a great many Judicious Divines do determine it.

THERE are three steps observed in the Production of a sinful Action, there are the First stirrings in the Mind, wherein a Motion is offered to draw the Will to comply with it; there is an Inclination in the Mind towards it, which puts the Man upon Deliberation▪ and there is the Choice of the Will, by which it embraceth the Motion, or Consents to the doing of it▪ And when this last Act is past; the Conception of the Sin is ready for the Birth, and waits but for an Opportunity. As to the Two last of these, they are generally acknowledged to be Sin by our Adversaries; but the former they Deny to be Sin at all; supposing these Motions to arise from the Inferior Powers of the Flesh, which they say were in Adam at First. But all the Orthodox do say, and prove, that these First Motions though' resisted as soon as started, cannot be without Sin▪ which it would be too great a Digression here to Insist upon, except it were to the present Purpose, which I think it is not▪

BUT several are of Opinion, That these are the very things which this Command immediately intends; and that the other refer to the several Commands, to which the things themselves do refer

BUT the Answer given to the former, may here suffice, viz. That if th • se M • t •• ns are the First born of Original Sin, and are the Ebal ••• ions of it, then the same Command that forbids Original Sin, forbids them too: And must therefore needs refer to the same Command, which the Overt Acts do come under the Cognizance of; and so cannot be the distinguishing Note of this Command from the rest.

THAT therefore we may Essay to come at the thing designed, I shall offer the following Conclusions, which will at least amount to a fair probability of the meaning of the Command:

1. THAT this Precept belongs to the Second Table of the Moral Law, and is to be res;trained to That. All the things mentioned in 〈◊〉 Body of the Command, are terminated on 〈◊〉 Neighbor, and are therefore proper to the 〈◊〉 great Command, which our Savior saith, is like to the First, in Mitth. 22.39. And it is apparent that Christ divides these Two with regard to the Next and Immedine Object, about which these are to be exercised; God being the Object of the one, and our Neighbor of the other; altho' it is certain, that God is the Ultimate Object of both, for both Obedience and Sin, have their Denomination, as 〈◊〉 , with respect to Him who is our Lord and Lawgiver. Psal. 51.4. Against thee, thee only have I • inned, and done this evil in thy fight. And who is to be understood by our Neighbor, we formerly considered, and may again glance at in the s • quel.

2. THAT This Command comprehends under 〈…〉 Objects pointed at in each of the foregoing Precepts of this Table. What these are, we have taken an Account severally, in the handling of them, and wherein they differ one from the other. And that they are here re ••• ed to, is evident from the very Words used▪ Some of them are mentioned, as House, Wife, Servants, and all the rest are comprised in the General, Any thing that is his: • . • If there is anything else, which is to be thought of, is which thy Neighbor is concerned, this Coveting about it, is here Prohibited, as if it were distinctly named. And we before observed, That the Words of every Command in the Decalogue are Synechdochical, inasmuch as they comprehend the whole Moral Law under them; for it was that whole Law which was revived at Mount Sinas, Exod. 20.

3. THAT hence, It must have some distinct • espect to these Objects, from what was proper 〈◊〉 those Commands. The reason of this seems to be Cogent, because otherwise this Command would be Superfluous; for though' it be true, that the some Duty may in diverse respects, be enjoined in several Precepts, yet they are not to be conceived to belong to more than One, in the sam • respect; for so one Command would be confounded with another, which is not agreeable to the Infinite Wisdom of God in giving the Law. So that it is not enough to say such a thing is Commanded or Forbidden by this and that Precept; but if we would be distinctly acquainted with the Mind of God, we must inquire after what manner it refers to this, and how to the other.

4. HENCE it follows, That the thing •• med 〈◊〉 , is something wherein we either express our Love or our Hatred to our Neighbor. For one of these belongs to every Command of the Second Table, the former attaining to the Affirmative, the other to the Negative part of the Precept. Now the Apostle hath plumply assured us of this in, Rom. 13.9. For this, Th •• shalt not commit adultery, Thou shalt not k • r, Thou shalt not steal, Thou shalt not bear s • se witness, Thou shalt not cove • ; and if there be any other commandment, it is briefly comprehended in this saying; namely, Thou shalt love thy neighbor as thyself. And hath given us this reason for the Confirmation of it, in Ver. 10. Love worketh no ill to his neighbor: therefore Love is the fulfilling of the law. And this he doubtless gathers from our Savior's saying open of the Law, in the fore-cited, Matth. 22.37, &c. So that in the breaking of this Command, that Love which God requires of us to Men, is directly transgressed against, and thereby comes under the Definition of Sin, 1 Joh. 3.4. Whosoever committeth sin transgresseth also th • law: for sin is the transgression of the law.

5. THAT though this Command be delivered with respe •• to the Inward Motions of the Heart, yet it • ath its External Actions which refer to it. There is this Difference in the Mode of Expressing of This, from that of the other, that it nextly speaks of Coveting, which we observed intends the stirrings of Concupiscence within, and doth not mention any outward Deed; whereas the ••• er do directly speak of the Action itself, and not of the framing of the Mind and Affections; but, as under These the other is Comprehended, as hath formerly been Proved, so in This are these contained; and this may be the Apostle's meaning in the fore-cited Rom. 7.7. Because in his Pharisaical State he was deluded, with the Vulgar Error, that if he performed the Matter of Duty, and abstained from the Overt, Acts of Sin, he was Blameless; and this is the meaning of that, Acts 23.1. And Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God, until this day. But when he better Meditated on this Precept, he found himself Deceived, because he was now Convinced, that the Law, in all it's Precepts, required the Heart, and the having of a Sanctify'd Principle in it; and that every Command was broken, as well by the Inward stirrings of the Heart, as by the breaking out of such Motions in the Life▪ And not, as some have thought, that every such Motion belonged peculiarly to this Command, and were not a Breach of any other: For as he ascribes Spirituality to the whole Law, Ver. 14. so he applies the Resistance of Sin in him, as the Obstruction of his aright performing every Duty which is Good, Ver. 21. Nor is this Command restrained to Inward, stirrings, but it also requires the suitable Actions, and forbids such as are contrary; which, what they are will be considered in the seq •• l.

6. HENCE it seems that the thing here • im •• a • , 〈◊〉 something 〈◊〉 is a Rejultan • y from 〈…〉 yet 〈◊〉 from them. It is 〈◊〉 a •• ing inconsistant, that out of a great many 〈◊〉 laid together, there may be one great Da • y gathered which is something Different from them, and that not only in the Degree of it, as some would make it here, and therefore tell us that this Precept requires the most Intense Degrees of that Love which is required in every of the • est; but, whether the Maxim be universally true, that Degrees do not vary the Kind, which some Dispute in point of Morals; yet this must be acknowledged, that every Command requires Perfection in regard of the Duties enjoined by it, and so there needs not a special Command to oblige us to this Intenseness, because it is included in the Command itself: The same Command that binds as to Love God, • inds us to do it with All our Heart, and that which requires us to Love our Neighb • ur, directs us to Love hi • as ourselves.

7. FROM the Premises it follows, that the thing here required is a suitable Frame & Dep • rtment in respect of ourselves & others, with respect to the Providence of God, in both rega • d • . That the Man himself is an Object referred to, in all the Commands of the Second Table, yea and primarily so, hath been formerly sufficiently proved; the thing therefore intended, must refer to the Man Himself, as well as to his Neighbor, else how shall he make his Love of Himself, the Pattern of his Love to another? Now if we sequester what is pointed at in the other, there ••• ms nothing else to Remain for this, but a Consideration of the Providence of God, so far as it concerns the Affairs of this Love; and that as both we ourselves and our Neighbors are concerned in it▪ and are the Subjects on whom it terminates: It therefore directs to our suitable Deportment there • o, according as the Over-ruling Providence of God determines it; which, what it is, will come be considered in the laying open of the Affirmative and Negative part of the Precept.

QUESTION LXXX.

WHAT is required in the Tenth Commandment?

ANSWER.

THE Tenth Commandment requireth full Contentment with our own Condition, with a right and charitable frame of spirit towards our Neighbor, and all that is his.

WE before observed, That this Command, in the manner of Wording it, nextly strikes at the Inward Motions of the Heart, though' not excluding, but supposing the Outward Actions in which the thing is discovered: We may therefore Consider it with a peculiar respect to the former, in which we may observe the rise of the latter.

HERE then observe, That there as a 〈◊〉 Condition of this Life, in which Men are concerned, which co • es •• der the G • neral Denomination of 〈◊〉 and Adversity, the 〈◊〉 whereof bears the Consideration of Good, the other of Evil. Now these may be considered, either as they are ordered by the governing Providence of God, who is the Supreme Disposer of all the Affairs of Men, and under that respect the Duty incumbent on us, refers to the First Table, and the First Command in it; 〈◊〉 else as we Ourselves and our Neighbors are nextly concerned • n them, and so they belong to This Command in the Second Table. Now we are here acquainted with a double Duty, the one in regard to Our selves, the other referring to our Neighbor

1. WITH respect to Our selves; it acquires of us, full Conte •• meant with our own Condu ••• : And that when we compare Ours with that of Others the State wherein we are, or the Lot which befalls us in this World, satisfies u • , whatsoever the Lot of other Men may be: So that the great Virtue here prescribed is Conten •• tion, which is a thing to be learned from Above; and therefore the Motives to it, must be fetched from God, and learnt of Him: Hence that, Phil 4 11. For I have learned in whatsoever state I am, there with to be content. Nor ought the contrary Condition of our Neighbor move us to any exorbitant Thoughts, or Carriages, with respect to our Own; but we ought to rest satisfied in it, as that which is Best for us. Now this Contentation hath a respect both of Prosperity and Adversity; for in both of these there is required a due exercise of it; and it consists in the setting such Bounds to the Desires of our Hearts after these things, so as that we can Acq •• ese in them, whether it be More or Less of them, which falls to our share: If we have Much of this World, it doth not lift us up, and if we have but a Little, it doth not sink us down, but we Contentedly take all things as they come; not placing our Happiness in the Fruition, nor reckoning ourselves Miserable in the Absence of them.

NOW this Contentment may be Considered,

[1.] Negatively, in Three particulars.

• 1. IT doth not • orbid us to entertain all Providences with suitable Resentments. It is the Wife Man's Advice, Eccl. 7.14. In the day of prosperity be joyful, but is the day of adversity consider. Prosperous Providences are suited to our Cravings, and we count them Good, and are glad of them; Adversity is a thing irksome to us, and is wont to Grieve us: Nay God useth these, either to Encourage or Chasten His People; and not to lay these things to Heart, is an Argument of Stupidity. Religion doth not require Men to be S • oicks, and to make no Difference between the Smiles and Frowns of Providence: He therefore Complains of them, Isa. 42.25. Therefore he hath poured upon him the • ury of his anger, and the strength of battle; and is hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.
• 2. NOR doth it make it Un • a • full for us, to Apprecate Favor, and Depre • ate Affliction. God hath made Prayer to be a great Medium of Communion between Him and His People, in which they are to present their Petitions to Him, for all that they stand in need of; in which they are to lay their Resentments before Him, and therein to testify their entire Dependence on Him for all Good: He therefore bids us to Ask of Him the Good things that we Need, Z • ch. 10 1. And to call upon Him for help when we are in Trouble, Psal. 50.15. We cannot but Desire these things; and we ought to Acknowledge that He only can Answer them, and accordingly to Supplicate Him for them.
• 3. NOR doth it prohibit us, The using of proper Means for Obtaining the one, or Avoiding the other. As He hath made it our Duty to Pray, because all our Success depends upon Him, so he hath appointed the Means, which He would have us to Attend, in order to speeding: in which according to the ordinary Course of His Providence, He is wont to Communicate the Blessing. To use Means without Prayer, argues Atheism, and a Contempt of God; and to Pray and neglect Duty in use of these Means, is a toke of Presumption: Hence that Exhortation, P. 37.3. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed.

[2.] Affirmatively, IT comprehends these things in it,

• 1. A Chearful Acquiescence in the Condition which God disposeth for us. It is a Duty lying on the Children of God, 1 Thes. 5.16. Rejoice evermore. And therefore all Godly Ones are so Commanded, Psal. 33.1. Rejoice in the Lord, Oye righteous, for praise is comely for the upright. And we find this to be a Duty lying upon us in the worst and most dismal Times that pass over us, as the Prophet emphatically Expresseth himself, Hab 3.17, 18. Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labor of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no •• rd in the stalls. Yet I will rejoice in the Lord, I will joy in the God of my salvation. Our Condition may be Troublesome to the Flesh, and our Carnal Resentments may disturb our Tranquillity, and put us into Disquietment; but we ought to resist such Motions in us, and endeavor to entertain all with a sedate Mind, and chide down all such molestful Regrets; Psal. 42.5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and thy God It therefore is given as one of the Characteristical Notes of a Godly Man. Psal. 112.7, 8. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord. His heart is established, be shall not be afraid.
• 2. A resolving that our present Condition is now Best for us. And this is a natural Resultance from the former, and the proper Help to the practicing of it: Nor can there be any true Satisfaction in the Providence, except we entertain such an Apprehension of it; for Nature itself relucts against Evil, and it cannot be composed, but by an Apprehension, that Good will come out of it: God therefore thus encourageth them, Jer. 24.6. For I will set mine eyes upon them for good. We ought therefore to Believe, that there is Good in the bottom; and that though' for the Present it be Grievous, and we lawfully seek a Riddance of it, in God's time, that yet it shall be Profitable for us, and it shall do us Good and not Hurt in the issue; though' it is Bitter, yet it shall prove Wholesome: Thus therefore he encourageth them in, Heb 12.9, 10. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the father of spirits and live? For they verily for a few days chastened us after their •• n pleasure; but he for our profit, that we might be partakers of his holiness.
• 3 THAT we do entirely submit all our Affairs to the Divine Disposal. We are to Believe that God Orders all the Affairs of this World, and of every particular Person in it; and that there is His holy Hand in all that comes to pass: and that nothing can befall us without Him: He therefore expects of us an entire Resignation to Him, of our Persons and all our Concerns, and freely to leave everything in His hand. It is He who disposeth our Condition, and the Condition of others, as He sees meet; and all is of Him, and this ought to please us: Thus we find him to resign under a severe Commination, 1 Sam. 3.18. He said, It is the Lord: let him do what seemeth him good. Tho' we should be glad if it might be otherwise, and we see Anger in the Dispensation, yet we are to give Him this Glory, to leave it with Him: Hence that, Psal. 10.14. Thou hast seen it, for thou beholdest mischief and spite to requite it with thy hand: the poor committeth himself unto thee, thou art the helper of the fatherless. What if I am in Adversity, when my Neighbor flows in Prosperity, it is God's Pleasure that it should be so, and I am Content.
• 4. THAT we duly Moderate our Affections both of Joy and Sorrow. That there is a lawful Exercise of these, according to the face of Providence, we have already observed; and these Affections were put into us for such an Use, and not to be eradicated; but still there is a Moderation of them required, and necessary to be used, if we would maintain Christian Contentment. There is an over Rejoicing which unfits us for the Entertainment of Adverse Providences, that we have no Security against; which will therefore surprise us at unawares, and unfit us for entertaining them with a due composed frame of Spirit; as he confesseth, Psal. 30 6, 7. And in my prosperity I said, I shall never be moved. Lord, by thy favor thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. And there is a sullen Sorrow when Evil distresseth us, 〈◊〉 we cannot see when Good comes, and thereupon we are not fit to entertain it with suitable Gratitude. We are therefore advised to carry it 〈◊〉 respect of these Chequered Providences, with an Even Frame of Spirit, and due Temper of Mind; that though' we do, we may not over • do, in any of th • se regards, 1 Cor. 7.29, 30.

NOW to help us to, and in the Exercise of true Contentation, let me offer these Directions,

1. LET us make sure that God is our Father by a gracious Adoption. There is no true Contentment without Godliness: It is therefore put as an inseparable Concomitant of that, 1 Tim. 6.6. But godliness with contentment is great gain. As long as we have God for our Enemy, we have no Quiet in our Minds, because His Curse, is upon our Prosperity, and our Adversity hath His Wrath written upon it: Hence that, Isa. • 7.20.21 The wicked are like the troubled s • a, when it cannot rest whose w • ters cast up mire and dirt. There is no peace, saith my God, to th • wicked. But if we have this God for our God, we have therein good Security, for the Advantageous Issue of all things which befalls us in the present Life. Rom. 8.28. And we know that all things work together for good, to them that • ov • God, to them who are the called according to his purpose. And certainly there cannot be a greater or more solid ground of Contentment afforded us, than this is; it saith, that we can be no less than Happy, let our Condition be what it will.

2. LET us firmly Believe, that all which He doth to us, is the Product of His Wisdom and Love. God would have His Children to Believe, that when He afflicts them, it is because He Loves them; Heb. 12.6. For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth. And surely what is done in Love, ought not to disgust us, but satisfy us. Much more then, when there is no Error or Mistake in the Application; because He who Loves us is infinitely Wise; and manageth all our Affairs according to the most mature Counsel, which cannot possibly mistake; this composed the Psalmists disturbed Mind, and bro • t him to a ch •• rful Acquiescence; Psal. 73.24. Thou shalt guide me with thy counsel. And with this God offers to quiet His People in the dark times of the Captivity, Jer. 2 • .11. For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.

3. LET us diligently observe, how These things work to the furtherance of our Best Interest. Our Discontents often flows from our False reckoning; we esteem of things according to Sense, and the present Temporary Concerns before us, whence a False Judgment necessarily follows. We are made for an Eternal Estate, and whatsoever is made serviceable to Advance that, is truly Good, and so is to be Valued; the Prosperity that hinders it, is Evil, the Adversity that gives a lift to it, is Good; that which weans us from the Creature, engageth us in working out our own Salvation, helps us to more Diligence in laying up Treasures in a better World, is certainly matter of Joy and Satisfaction: Hence that, 2 Cor 4.17. For our light aff ••• tion, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

4. LET us therefore always Value ourselves upon our Interest in another Life. If we count ourselves Happy or Miserable according as our Temporary Affairs go, we can never enjoy any solid and unshaken Contentment: But if we look upon ourselves herein to be truly Happy, that the Lord is our God, that our Names are written in Heaven, that we are Heirs of the Kingdom, and look for a continuing City to come, and are only Pilg • i •• and Strangers here: This will be the way to possess our Souls, and be full of Inward Tranquillity in the most boisterous Tempests, 〈◊〉 knowing that our Life is hid with CHRIST in GOD; and that whatsoever we encounter in our Passage, shall most certainly turn to our Best Advantage.

SERMON CCXI.

II. WITH respect to Others; This Precept requires a Right and Charitable Frame of Spirit, &c. The Sum of this is, That we ought to Delight in our Neighbor's Prosperity, and by all suitable Expressions, Testify this Delight, as if it were our Own: And this is to be testified with respect to All his outward Concerns in this World, when we see the Blessing of God following him therein; and this ought to be, though' we see that his Condition is Better than ours, though' he hath a greater Affluence of these things than we have; though' he is Rich and we Poor; though' he is filled with outward Blessings, and we are in want of them; he dwells in a fair House, and we in a poor Cottage; he hath his Wife, and Children, and Servants about him, and we are Bereaved.

HERE,

1. WE should be Thankful to God for it, and acknowledge His Kindness and Benignity therein, and testify our Joy in that regard. This is the right Frame of a Godly Man▪ Hence the Psalmist presumes of this, Psal. 119 74. They that fear thee will be glad when they see me: because I have hoped in thy word. And it is enjoyed on all Christians as Duty, Rom. 12.15. Rejoice with them that do Rejoice. And if our Spirits be Right, we shall esteem that God is Kind to us, when we are so to others; if we do, as we ought, Love them as ourselves. And if we are Glad with and for them, it is the way for us to reap the Good and Benefit of their Prosperity; for whatsoever we can truly Rejoice in, we are really Advantaged by▪ Paul could say, 2 Cor 1 • .9. For we are glad when we are weak, and ye are str • ng: and this 〈…〉 . And this will hold as well in their Temporal, as Spiritual Good.

2. WE •••• ld Wish & Pray for their Pr • spe •• ty. This also is o •• thing, in which our Love to them is to be express; we ought not only to Pray for their Salvation, but their Welfare in this Life, and a Blessing from Heaven upon them, and all their Concerns: such a wish we find the Apostle using concerning G ••• s, 3 〈◊〉 . 2. And it was a Salutation approved of by God, with which His People should entertain one another▪ not in Airy Complement, but with hearty wishes, Peace be to you which comprehends all Temporal as well as Spiritual Blessings under it. Hence that direction given, •• mb 6.23 24 Speak unto A • ron, and unto his 〈…〉 , On this wise ye shall bless the children of Israel, saying unto them, The Lord bless 〈◊〉 , and keep thee.

3. WE should also be Grieved for them, when they are brought into Adversity▪ When they meet with Frowns in God's Providence, Crosses, Losses, Bereavements, we ought to show them or Compassion and Mourn with and for them. Hence that▪ Rom. 12.15. Weep with them that weep. And in this regard the Psalmist Vindicateth himself, and aggravates the Guilt of his wicked Neighbors, Psal. • 5.1 • , 14. • ut as for 〈◊〉 when they were sick, my ••• thing was sackcloth: I humbled my soul with fasting, and my prayer returned into mine own b • some. I behaved 〈◊〉 self as though' he had been my friend, or brother: I ••• ed down heavily, as one that mourneth for his •• there

BUT it may here be objected; are these Duties Universal?

Quest. MAY we not Wish, Pray for & Rejoice 〈◊〉 the Adversity of • i • ked Men, and those that 〈◊〉 us, and the Cause of Christ in the World?

TO this let me briefly Answer,

Ans THAT Scripture Imprecations are for the most part Prophetical, and are therefore generally uttered in the Future Tense, as Predictions: and sometimes we find them used sinfully, and therefore not for Imitation but Avoidance. And as to the matter itself, it is observable, that Wicked Men are to be looked upon, either 〈◊〉 being • et in a State of Nature, but carrying it Civi • lie among Men; or as they are our Personal Enemies, and treat us spitefully and unworthily; or as the open Enemies, and Persecutors of the Cause and Church of God in the World: and there is a diverse respect to be had to these. As to Unregenerate Men in general, we are to Pray for them, and Long for their Conversion, and Rejoice when we have hopes of it; and accordingly we should be glad in their Welfare. As to our Personal Enemies, the Word of God is fully clear, that we should reward them Good for Evil, and if they rejoice in our hurt, we should rejoice in their good. Our Savior hath given us a full clearing up of this Case, Matth. 5.44. But I say unto you, Love your enemies, bless them that c • rse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: And this in Opposition to the Pharisaical gl • ss, in 〈◊〉 . 23. • e have heard that 〈◊〉 •• th been 〈◊〉 . Th •• 〈◊〉 • v • thy neighbor, and ha •• th •• enemy. Finally, as to the Enemies of God & Godliness, who oppress the Church of God, and set themselves with violence to suppress His Interest in the World Doubtless we ought to pray God to Appear, and Plead His own Cause, and Check their Prosperity, or Success in their Undertakings, and be glad when God breaks their Designs, and brings to naught their wicked purposes▪ and such Imprecations are warranted in the Word of God. Nevertheless, as to their Persons, we ought, as l • rg as there is any hope, to reserve such a Love for them, as to Pray that th •• may be Converted, and so made to prosper. And we know that Paul whilst a Pharisee was such an one; and how glad were the People of God when he became another Man, Gal. 1. ult. • nd they glorified God in me. But as to others, we ought to Acquiesce in the Providence of God; and l • e well satisfied, as in His dispensations to us, so to them, though' they abound when we are under the Hatches; though' they have greater Gifts, Abilities, Favor among Men, Advancements to Offices, or whatever else of like nature, it should please us well, because the Sovereign. Wise, and Holy God, who hath all things at His dispose, hath seen it meet that it should be so; and because it pleaseth Him, we should be well satisfied with it.

QUESTION LXXXI.

WHAT is forbidden in the Tenth Commandment?

ANSWER.

THE Tenth Commandment forbiddeth, all Discontentment with our own Estate, envying or grieving at the good of our Neighbor, and all inordinate motions and affections to anything that is his.

WE observed in the Affirmative part of this Precept, that the Duties come under Two Comprehensive Heads, viz. With reference to Our Selves, or to our Neighbors; accordingly the Sins Forbidden, are reduced in this Answer and may be so taken up. Hence,

1. THE Sin with regard to Our Selves, is all Discontentment with our own Condition. By our Condition we are to understand, that Outward State which we are in with regard to the concerns of the Outward M • n: and it is all manner of Discontent whatsoever, which undermines our Satisfaction in the wise disposure of God; or makes our Neighbors better Condition an eye-sore to us, that is Forbidden, as it carries a reflection on the Governing Providence of God, in the disposal of Human Affairs. Now we reduced the Outward Condition to Two Heads, viz. Prosperity and Adve • sity, and in both regards this Discontent may be o • pressed.

• 1. THERE is a Discontent in Prosperity; viz. When though' our Condition be Prosperous, •• t we cannot be satisfied with it, • ut •• e still in •• srest about it. There is not only a Craving after more, which • efers to the Eighth Command, but we are Dissatisfied and vexed at our Condition, as that which is not Good 〈◊〉 for us, & find fault with it, as if we were Injured by it; either we think that we Deserve better and therefore cannot be thinkful to God for what we have; or we see others in an higher O •• than we are, and we think we deserve it as well as they do, and look on ourselves as dealt Partially by; and thus God is tacitly impeached, as if He were a Respecter of Persons; and we instead of Rejoicing in God's Goodness, are Leavened in our Minds, and lose all the Good of what we do enjoy.
• 2. THERE is a Discontent in Adversity. When, If we suffer any Cross in outward Concerns, or are L • w in the World, it so D • squiets our Minds, as puts us besides ourselves, and from our Patience: We cannot bear our State, nor serve God with Chearfulness in it; but it disturbs us in our Work, and we seek all irregular Courses to get rid of it. Hence when we are in a Low Post, and we must and will Live Above it, and break any of the other Commands of God, rather than comply with God's Will manifested to us in His Providence, this is doubtless influenced with this Discontent: And indeed a want of Submission to this Command, and a Rebellion in our Minds against it, is that which hath a powerful influence into our Transgressing of the 〈◊〉 . And he that cannot resolve, rather to su •• er the greatest Penury in the World, than Transgress any one of the Commands of God, is under the powerful influence of this sinful Discontent. He that cannot say with Paul, Phil. 4.12. I know both how to be abased, and I know how to abound: everywhere, and in all things I am instructed, both to be full and to be •• ngry, both to abound and to suffer need: hath not yet learned the Lesson of Christian Contentation. If we think, that if our Condition were otherwise, we could serve God cheerfully, but cannot do it in the present, we Che •• ourselves. It was a saying of Epic • r • s himself,
  He that thinks not his own Estate, though small, sufficient for him; though' he should be made Lord of the whole World, would still be Miserable▪
  And because this Discontent as it refers to this Command, ariseth from our comparing our own Condition with others, though' it leads us to Quarrel and Murmur against God's Government: It is therefore the Root of the Sins which refer to our Neighbor, and there •• re is peculiarly to be regarded in our present Consideration.

Hence,

II. THE Sins against this Command with respect to Others, are ranked under Two Heads, viz.

(1.) ENVYING or Grieving at their G •• d By 〈◊〉 we are to understand their Prosperity; or their Enjoyment of any of the Good things of this Life; and that, whether Absolutely, if they enjoy them at all; or ••• p • ritively, if they have them 〈…〉 Affluence than we have; they have more o • better than we. Envy and Grief are here 〈◊〉 together, as being the steps or degrees of the same Sin; or they may be considered as m • tual Causes and Effects. If we Envy another his Condition, it will cause Grief in us at the Observation of it; and this Grief will naturally nourish Envy, and set it on Work to do 〈◊〉 Evil thing in the venting of it. Envy therefore is forbidden in the Word of God as a mischievous Evil, and that which is pernicious to Mankind; and we are told that it ariseth from the Concupiscence that is in though hearts of sinful Men by Nature; Jam • • . The siprit that dwelleth in us •• s • eth to envy. Of it we may take this Description; ENVY is, a Man's repining at his Neighbors prosperity, looking upon himself to be Hart by 〈◊〉 .

And here we may observe,

1. THE Object of this Envy is another's Good or Prosperity: Men are not wont to Envy themselves, nor yet the Misery or Infelicity of their Neighbors; but it is some Good thing which they Enjoy; either their Wealth, or Health, or Honor, or any Gifts & Ornaments which God in His Providence bestow upon them. Thus 〈◊〉 Envied that 〈◊〉 and Me • a • should Prophesy, Numb. 11.29. Thus K • r •• and his Company Envyed M • ses and A • ron the Preserment which God had advanced them to, Psal. 1 • 6.16. And the Psalmist confesseth, Psal. 73.3. For I was envious at the foo • ish, when I saw the prosperity of the wicked.

2. IT is such a Good of another, that doth not reallly Damnify us. We indeed think it doth, but it is Envy that makes such a Representation of it to us. We are never the worse in ourselves, because another enjoys a Prosperous Condition; it is of God that his State is such, and it no way makes ours other than it is, but it is the same which God hath laid ou • to us, who is the Sovereign Disp • ser • f all His Gifts and Benefits. Nay, possibly we are really Benefited by it, we receive a great deal of Kindness and Charity from him; nevertheless we Envy him, because he is able to do for us, and we must be beholden to him.

3. HENCE, This Envy is, a K • pining at his Prosperity. If he is •• t, it makes us Lean, our Spirits are corroded by it, we are vexed by it, and our Minds are filld with inward Disquietment, and cannot take rest; and this produceth Grief in us, at the sight and observation of it. The Word Envy signifies a Looking into a thing, and it supposeth an ••• l Eye. Hence that, Matth. 2 • .15. I thine eye e • il, because I am good. He is always po • i •• upon, and prying into his Neighbor's Comforts; and thereby • e feeds his Malice against 〈◊〉 , ti • l he is ready to burst with it. If our Neighbor Prospe • s it makes us sad; if he be Commended, we are Enraged; if he enjoys anything Better than we do, we Hate s ••• for it; if he do any worthy Action we M •• ign him, as the wise Man observes, Eccl. 4.1. Again I considered all travel, and every right 〈◊〉 , that for this a men is en •• ed of his neighbor. T ••• is also van • y and vex • tion of spirit.

4. THE Root of this Envy is, We think our • ives hurt by this Prosperity of our Neighbor. But that we are so, but we entertain such an 〈◊〉 of it in our Minds, and thereupon think he 〈◊〉 in our way: and that we cannot bear. There is a Carnal Emulation in sinful Men, which moves them to Malign others anything which they have not, because they suppose that it • e • iens them, and they stand in their way: This was the ground of Josh •• 's Envy, Numb. 11.29. This w ••• the Reason of their Malice ag •••• D •• tell, D • n. 6.3, 4. And this ariseth from 〈◊〉 Ambition of vain glory, which the proud ••• ts of sinful Men are possessed withal; he •• aks therefore, that if any Good happen to •• there, there is a real Evil befallen him, and be Repines at it. Now the things wherein this Envy discovers if self, either in the Man, or to the World, are especially,

• 1. HE inwardly Hates i •• for his Prosperity, and •• s • eth him all Mischiefs. Envy & Malice • e inseparable; and when a Man is Hated for any excellency he enjoys, either in the Worlds Goods and Preserments, or shining Gifts, Na •• ral or Acquired, that is properly Envy, or the 〈◊〉 born of it. This was ••• m's hatred of his •••• her, Envy at him, as, 1 Joh. 3.12. Not as 〈◊〉 , who was of that wicked one, and slew his ••• her: And wherefore slew be him? Because 〈◊〉 works were evil, and his brothers righ ••• . Whence that which is Good in another, makes him to be Maligned by us, it can proceed from nothing but Envy, which sucks Poy ••• out of the best Flowers: and that which is the first indication of this in the Man is that he w ••• eth him Ill for this; instead of wishing his Prosperity, he longs for his Ruin; and nothing an better please him, than if he were out of 〈◊〉 way: he cannot look upon him without ••• ration of spirit, and often his very count •• ce betrays a Murderous heart; so did Ca • n, 〈◊〉 . 4.5. And if he should proceed no fur • er, yet herein is he guilty of Transgressing 〈◊〉 Command.
• 2. HE Meditates his Mischief: And this it gennine Effect of the former. Where Ha • nd is entertained, it naturally and spontane •• lie studieth Revenge; and because the Envias Man thinks his Neighbor wrongs him, by being in a better Condition than he, he counts him to be a proper object of his Revenge: his ward working on his heart are, how he may 〈◊〉 out some way to Undermine his Prosperity, 〈◊〉 bring him into a more obs •• re Condition, 〈◊〉 he may no longer stand in his light. And in this he says a foundation for Tragedies, and •• ere wants in thing but a fair Opportunity for as bringing to pass his Devices, & giving being to his Pl ••• and no thank to him if he is prevented; and his Envy is acerbated and made more intense, and virulent Here •• . Thus also Ca • m discovered his Malice against his Brother, in plotting his Death, and taking the Opportunity to prosecute it, Gen. 4.8.
• 3. HE purs •• s him with Destr •• tion. Possibly, he hath nothing else to revile him for, but his Prosperity; he therefore takes all Opportunities to undervalue it to others, by showing jealousies & suspicions, which may tends to his reproach; and if he can find anything, which he may fasten upon, that carries a discovery of an appearance of Evil, he husbands it to all advantage, and sets it forth with the blackest colors that he can put upon it. If he cannot deny his Neighbors Excellency, he will put in something to allay it; if he commends him, 'tis always with an Exception, which shall take away all the Commendation: if another commends him, he hath something to throw in, which shall be a dead Fly in the Ointment. Yea, he will forever have some Fault to find with him, and after he hears any evil report of him, he spread, it and if there be none, he will Forge it; and if he do not assert it, he will insinuate suspicious, to undermine him withal; and if he be observed, you shall hardly ever hear him speak anything well of his Neighbor without a sting in the Tail: And the too common practice of this among Men, is a clear discovery, how much this cancred Venome of Envy, lies wrankling in the breasts of Men.
• 4. HE Rejoiceth in his Hart: And this follows by the Rule of Contraries For he that Grieves at his Neighbors Welfare, he must needs be Glad at his faring Ill; he takes more Content in seeing Mischief befall another, than if he himself should prosper; nor can he take satisfaction in anything, as long as he sees the other in Prosperity: His thoughts are as Haman's words declared, Esth. 5.11, 13. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes & servants of the king. Yet all this availeth me nothings, so long as i see Morde ••• the Jew sitting at the kings gate. If a loss befall him in his Estate, if he is • r • sied in any of his Comforts; if any Reproach befalls him, and he looseth the Favor of Men, and fall under any Obloquy this is sport for him, and he can make himself Merry with it, as if he had so • nd great Spoils. Of such as these the Psalmist complains, Psal 〈◊〉 . 8 An evil disease, say they, cleaveth fast unto him: and now that he lieth, he shall rise up no more. And, 35.15. But in mine edversity they rejoyed, and gathered themselves together: ye, the objects gathered themselves together against me, and I knew it not, they did t •• r me, and ceased not. Job therefore purgeth himself of this, in Vindication of himself Job 21.29. If •• joy • ed at the desire 〈◊〉 of him that hated me, or list up 〈◊〉 , self when evil sound him. New they Insult, and Vaunt over them, as if they had obtained a triumph over them, and 〈◊〉 out. A • a so would we have it. And de •• bless, there is not a more detestable V ••• t •• le sound in the World, and more carefully to be avoided & detested by us being every way mischievous: It is a thing most unreasonable; to Envy Men the Prosperity which God bestows upon them, is to Hate them without a Cause; or when they have offered us no real Affront or Provocation. It is an Affront effered to the Divine Sovereignty; it is God who lifts Men up, and puts them down; He is the Supreme disposer of all the Affairs of the Children of Men. It implies a fault found with His Government of the World, as if He dealt Unjastly, and did not distribute His-Favors, either in Wisdom or Righteousness. It Envys God His Glory in the World, in that it is Angry if He be Glorified by another; because he thinks that in so doing he out-shines him, and darkens his Light. It despiseth and reflects upon the Gifts and Favors of God, as if they were Lost, because they are not Concentr •• • n him. It endeavors to hinder Men from being Serviceable in their Capacities, who otherwise might do much Good in their Generation. It is far worse and more harmful than Wrath or Anger, as, Prov. 27.4 Wrath is cruel, and anger is autragious; but who is able to stand before envy. An Angry Man will let his Anger be seen, and so it may be avoided; but an Envious Man is like the Adder in the Path: An Angry Man will be appeased by a just Vindication; but the more Innocent the Party is, the more embittered is Envy. In a Word, Envy lays a foundation for all the Mischiefs that are perpetrated in the World, and undermines the Peace and Tranquillity of Mankind. And let a Man stand in some Eminent Place, or do anything to oblige Men to do him Honor, and testify their due Respects to him, Envy presently is stirred by it; and it is the common Reward which Ungrateful Men do repay the greatest Deserts of Men withal. Surely then, it must be hateful to God, and ought to be so to all Good Men.

(2) THE other Sin here observed is, All • nor • in • te Motions or • ffections, to anything that is • ur Neighbors And this seems to be the most express in the letter of the Command, intimated in the Word Covet; which we observed, intimates an eager and insatiable Desire after a thing. But though' this be rooted in him, and is chargable upon the Man by his own. Conscience, though' there be no Overt Acts, by which he discovers it to others; yet it also hath its Outward Acts, which are the product of it, and do oftentimes break out as there is Opportunity offered for them; and this also doth foment and nourish such Sins as in the perpetration of them, do prove to be the Transgression of other Commands in the Law of God.

AND there are these things to be observed in this Sin;

1. THE Object of it is some Good Thing which another hath in his Possession, and we have not. He is the true and proper Owner of it, by the wise Providence of God, in which He distributes to Man according to His holy Pleasure, and hath given to them a Property in it and it cann • t become ours without a 〈◊〉 Consent of the Owner of it: And that th • are such things, we before observed, under •• Eighth Command.

2. WE look upon it as a Thing Des • r •• d and thereupon we are moved with an Ex ••• taunt Des •• e of obtaining it. Possibly, we this it is more fit for us, than them; and so it attended with Envy; however we must here if possible, and are carried forth with such lo • ing after it, that we cannot possibly be Ca ••• tent, except we have it from him, and because the Possessors of it. We think it is more C •• venie •• for us, than for him, and would do a greater Kindness, and this stimulates us 〈◊〉 wards 〈◊〉 , and this was the incentive of A ••• to Covet Naboth 's Vineyard because it 〈◊〉 Convenient for him; 1. Kregs • 1.1, 2.

3. Possibly, WE may to gratify our Defi •• be willing to do that which is Just, for the obtaining of i • . We would have it, but we •• o ••• come by it in an Honest, way, and Pay 〈◊〉 for it, than it's real Worth, rather than without it; for if we seek to Cheat him of and gain it by Oppression, and his real •• mage, this is a Breach of • tae Eighth Comman • but we are very fair in this, only we 〈◊〉 have it. We therefore find that Aha • made t • fairest Offers to Naboth that could be, in V ••• 2. And Aba • spake unto Naboth, saying Gi ••• me thy vineyard, that I may have it for a gard of herbs, because it is near unto my house. 〈◊〉 I will give thee for it a better vineyard than or if it s • em good to tree, I will give thee 〈◊〉 worth of it in money. But still he was guil of the Breach of This Command, because could not be satisfied without it.

4. NOR is it a Sin to Offer and Ask such thing in way of Barter or Exchange. Su •• Bargains are very Lawful provided there a free Consent between the Parties, and the may be all Advantage both to the one, and t ••• other in it. Nevertheless, to Urge, and Pre ••• and pursu • the Person with unwearied Urge •• cy, when he hath told us once and again, th •• he will not forego it, but keep it for his o •• Use and Benefit; this-shows the Inordinacy the Affection towards it; and that is the Covetousness which is here forbidden; because 〈◊〉 can never be Quiet so long as it is in his hand or till we have gotten it into ours.

5. THIS Covetousness manifests itself, the Vexation and D • squiet of Mind, which 〈◊〉 entertain, and sometimes discover in our C •• riages, at the Refusal we meet withal. If 〈◊〉 are satisfied, and well content, that our Neig • bour shall Use his own, which he is unwilli •• to part withal, there is no Harm done; but we Pine and Fret, and are put out of good so •• upon it, we therein sh • w that we are Inor •• nately carried forth after it in our Desire And this also Ahab discovered in his Entertai • meant of Navoth 's Refusal; Ver. 4. And Ah •• came into his • ouse, heavy and displeased, becau •• of the word which Nob ••• the J •• rcelite had s ••• kent to him: for he had said, I will not give it the inheritance of my fathers: and he • aid h • d • ven upon his bed, and turned away his face, and would cat no bread. Tho' he had given him a good reason, It was his Inheritance from his Fathers; and not only so, but it had been a Law of God, that Inheritances in Israel were not to be Sold, an he had sinned if he had so foregon if; yet this contented him not.

6. THIS lay a foundation for the Using of Unjust & Injurious Courses for the Obtaining of the thing. If he could have come by it in a right way, he would have been content; but if that cannot be, his ungovern'd cravings expose him to contrive and practice, such as are most injurious; and rather than miss of gratifying his Lust, he will comply with the most Nefandous Crime in Prosecution of it: he will wait 〈…〉 Advantage to Hurt his Neighbor, in Revenge, o • to Force him to a Consent against his Will, or to Ruin him, rather than be put by of his Desires. This also was Notorious in Ahab; for though' he did not immediately Act in that horrid Murder of Naboth, yet he Consented to it; and as soon as it was done, he cheerfully went to take Possession of the Vineyard: and therefore the Prophet is bidden to lay such a Charge against him, Ver. 19. And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? And there are many besides Ahal, who are guilty of this Covetousness, though' possibly they have not risen unto such an height as he did, in the prosecution of it.

USE FROM the Consideration of the Manner of the laying down of this Commandment, we may be instructed in the Spiritual Nature of the Law of God; in that it not only governs our External Actions, but our Inward Motions. For though' this, as hath been observed, is included in every Precept, it is here peculiarly Pointed at, and it must needs be for our Admonition. And probably, God shuts up the Decalogue, with a Precept delivered in this Form, to Seal up all the Commands; and give us to Understand, that He requires the Heart, as well as the Life, in our sincere Obedience to each of them: and the rather had we need to be careful to ourselves on this account, because of the Atheism, and Formality, which we are all of us too much addicted to. Let us therefore not content ourselves, with an Out-side performance of Duty, but see that our Hearts be right in it; Cousidering, that as we have to do with a God who requires the Heart, so He searcheth it, and is intimately acquainted with all the framings of it, and is not to be imposed on. And be we hence quickened, to watch against the First Motions, and Stirrings of Concupiscence within us, and not to nourish inordinate Desires and Lustings, and dally with them securely; for as we cannot hide them from God's Alfeeing Eye, and curious Observation, who will call our Thoughts, as well as our Words, and Actions, to account another day, and charge those Sins upon us which we pleasing ourselves withal in Speculation, though' they never appear on the Stage of Action; ( Eccl. 11 14.) So it is an awful Truth, that if we do not stifle Lust in the Conception, it will Ripen for the Birth, and this little spark, as we accounted it, will break forth into a Flame if not prevented. And from this. C • mmand in special, as from every One of the other, if duly considered, and rightly understood in the extent thereof, we may and ought to learn this Lesson; That we can never be Justified by the Deeds of the Law; but may in it, as a glass, see our Miserable State, and absolute need of Salvation by CHRIST, who only can stand between us and the Sentence of the Law which condemns every the least Failure or Defect with Death; that so we may be the more powerfully awakened, to pursue that which the Apostle tells us was the main thing which he was in Prosecution of, Phil. 3.9. And he sound in him, not having mine own righteousness. which is of the law, but that which is though the faith of Christ, the righteousness which is of God by faith. And thus shall we find the Law to be a good Preparatory to our embracing of the Gospel-Grace, which is the thing we are next to pass over unto.

SERMON CCXII.

WE have taken an account of the Moral Law, as it is summarily comprised in the Decalogus; in which we are told what was the Duty which God required of Man at the first, and which He revived again to his People on Mount Sinai. But it may here be Enquired, To what purpose it is recited in the Doctrine of Fallen Man's Religion; or, to what end are the Rules of it rought us in the Gos • e.? Or, what is the use of it to Christians who are called to live by Faith, which the Apostle s • te in Opposition to the Law, and tells us in Rom. 4.13. For the promise that he should be the heir of the world, was not to Abraham, or to his seed through the law, but through the righteousness of faith. And doubtless a right Understanding of this is very necessary, if we would not deceive ourselves, & lose the benefit of the Gospel, or New-Covenant. And that we may for • ity ourselves against the Pelagian and Popish Errors on the one hand, which some Protestants have too deeply imbibed, and the Antinomian and Libertine Frenzies on the other, which too sadly prevail in this Licentious Age, let these things be observed;

[1.] THAT the Moral Law, as it was given to Man at first, comes under a double Consideration. And without a right Consideration of this, we shall never be able to pals a right Judgment on this Affair.

1. IT is Confidered as a Rule of Obedience, suited to the Nature of Man for his Direction, how to Live and Glorify God. God made all things for Himself and His own Glory, which is the Last End of all Second Beings; and as He put several Natures into the Creatures, so He designed His Glory by them, suitably to those Natures, or according as they were adapted. Man therefore being a reasonable Creature, was fitted for active Obedience, in paying a reasonable Service unto God. And there was a way in which God was to be Glorified by him, which must be made known to him, or in him; and this is that which is comprised in the Law of Nature, or the Moral Law. It was therefore at first engraven firmly on his Conscience, which is therefore called the Law of Nature, because his natural Conscience, from the Nature of God, and his own Nature, and the Relation between God and him, told him, that This was Holy, & Just and Good. And because the Fall had blotted the Original, God pleased to transcribe it in Tables of Stone sot Perpetuity; Obedience whereto is declared to be Man's Wisdom, Job 28.28. And unto man be said, Behold, the ••• r of the Lord, that is wisdom, and to depart from evil is understanding Now this Law, as a Rule, is of perpetual Force; it is an Everlasting Rule, because it ceaseth not to be agreeable to Man's Nature, considered as under the Special Government of God: So that though' the Gospel Administration removes and maketh Void the Law of Ordinances, or Ceremonial and Typical Law, because it pointed to a CHRIST to come, in whom all that is pretigured is accomplished; yet the Law Moral abides, because the Reason of it can never cease, whilst God is God, and Man is Man. And to discharge Men from this Obligation, as the Libertines do, is to his Hurt and not Benefit.

2. IT may be Confidered as perfect Obedience to it, was made the Condition on which Man was to enjoy Life and Happiness. When God had made Man, and every way furnished him for this Obedience He treated with him about it in a Covenant Way, in which He required it of him under the most solemn Sanctions; the Substance of which is, Do this, and Live Rom. 10.5. Ezek. 18.4. Now altho this as a Condition in removed by the New Covenant, which hath brought in that of • aith in the room of it; and therefore we are told in, Gal. 2.16. A Man is not just fied by the works of the law, but by the faith of Jesus Christ. Yet there are these Three things which abide a Truth under the Gospal Dispensation, viz.

• 1. THAT all Mankind abide under the Covenant of Works, till they are effect •• lly brought under the Covenant of Grace. There is a New-Covenant of Grace opened unto Man since the Apostasy, in which Life and Immortality are brought to Light, 2 Tim. 1.10. This is offered to Men upon Terms by the Gospel, upon the cordial Compliance therewithal: But this Offer finds Men under the First Covenant; and it is by their entertaining these Terms, that they pass from under it, and are no longer under the Law, but under Grace; till when their former State remains, according to Joh. 3.18, 36. He that believeth en him, is not condemned: but he that believeth not, is condemned already, because he hath not believed in the name of the only begetten Son of God. Which plainly infers it. And this was intimated by the Renovation of the Law at Mount Sinai, on God's Covenanting with Israel; Exod. 20.
• 2. THAT Man was to stand or fall by that Covenant, on the trial of his Obedience. It was a Perfect Personal Obedience which was Exacted of Man by it, in Case whereof he was secured by an inviolable Promise of a constant Life of Blessedness: But on the other hand, he was assured of suffering Death, in the Compleatness of it, on the least Default in it. And on these Terms everyone that abides under that Covenant, doth stand with God, till he is delivered from it; so the Threatning runs, Gen. 2.17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou cates • thereof, thou shalt surely die. And so the Aposile tells us concerning everyone who stands under the Relation that Covenant; Gal 3 10. For at many as are of the works of the law, are under the curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them. So that the Law stands not only as a Rule of Obedience, but also a Covenant, (by which he must be tried,) to every Untegenerate Man, whatsoever outward Relation he bears to the Gospel Covenant.
• 3. THAT there is no hope for Man to be Justified before God, but by a Satisfactory Obedience offered to that Law or Covenant, which may be accounted His, and accepted on his Account. This is too little regarded among Men, and is the occasion of so many hurtful Mistakes taken up about the New Covenant: Some think that the New Covenant only abates the Rigour of the Old one, and so discovers an easier way to obtain Blessedness. But it is certain that the Terms of the Law-Covenant must be fully answered for us, else we can never be Justify'd, and consequently not Saved. Hence that plumb Assertion of our Savior, Matth. 5.17, 18. Turnk not that I am come to destroy the law or the pros • ets: I am not come to destroy but to fa ••• . For v •• th I say unto you, Till heaven and earth •• ss, one y •• or one tittle shall in no wise pass from the law, till all be fulfilled. The New Covenant is built upon the Old One, and provides a remedy against the Misery contracted by the breach of it. If fallen Man obtain Life & Salvation, it must be by a Righteousness which gives complete Satisfaction to the Law; for though it brings in Mercy, yet it Ratifies the Justice of God, Psal. 85.10. Mercy & Truth are 〈◊〉 together: Righteousness & Peace have kissed each other. Rom. 3.26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which beli • veth in Jesus. Only there is this difference, that demanded a Personal Righteousness, but this hath made way for the Acceptance of a Relative one, by which our whole Obligation to the Law must be Answered, all our Debts discharged, and the handwriting that was against us be cancelled: So that till we have a good claim to such a Righteousness, we abide under the Law.

[2.] HENCE the Law is revived, since the discovery of the New Covenant, for gracious Ends. The Law is to be Preached under the Gospel, and that both as a Covenant, and a Rule of Obedience; and therefore we find it so inculcated, not only in the Old Testament, which yet was a dispensation of Grace, but in the New Testament too, both by Christ himself, and his Apo •• es. And there are more especially these ••• ce things aimed at in it, all of which do carry in them a discovery of the Grace of God; for which reason the Apostle tells us, Gal 3.19. Wherefore then serveth the law? it was added because of transgressions, till the seed should come, 〈◊〉 whom the promise was made.

1. TO convince fallen Man of his • resent ••• serable State. Consideration is the first step to Conversion, Ezek. 18.28. He considereth and ••• eth —. Without which Conversion there is no Salvation to be expected by Him, according to Matth. 18.3. Except ye be converted, and be ••• as little children, ye shall not enter into the kingdoms of Heaven. And the Law as a Covenant, is a proper help to this, because it is a Glass in which the Man may see his own Na •• all Face, and read his present Condition. Hence we are told what is the proper use of the law, in respect of all Mankind since the Apostasy, Rom. 3.20. For by the law is the knowledge of sin. Now there is a double respect in which the Law offers to fallen Man this Conviction;

• (1.) IN regard of the Curse that is upon him. And this it doth by virtue of the Sanctions put to it as a Covenant; which discovers to the Sinner his true State. It tells him that he is a Man of Death, held under the Sentence of it; and that if he so abides he cannot escape the Vengeance of Hell. It lays open before him all those fearful Curses, that are written in the Book of God; and assures him, that they must all fall upon him in their Weight, if no deliverance be afforded him. It declares to him the Holiness, and the Justice of God, which stand firmly engaged to prosecute the Sinner for his Sin, and so confirms to him the Truth of that, Heb. 10.31. It is a fearful thing to fall into the hands of the living God. It also laveth open to him the Terribleness of those Penalties, and how intollerably Miserable he must needs be, if he falls under the stro • k of Divine Revenge; and bespeaks him from God, as Ezek. 22.14. Can thine heart endure, or can thine hands he strong in the days that I shall deal with thee? I the Lord have spoken it, and • i •• d • , it. And what more Potent Argument can there be to rouse a secure Sinner to make solemn enquiry, whether there be no way to obtain a deliverance.
• (2.) IN regard of his own utter Impotency, by himself, to satisfy the s • emands of Justice, and escape the •• xecution of the Sentence which is out against him. And this is done by the Precept itself, as it stands in the Covenant; and assures the Man what is Necessary in order to his Salvation, if ever he obtains it. It lays out the Law to him in it's Breadth, and a right Consideration of it will potently Convince him that he is altogether without Strength: It tells him, thus the Law saith, and it will make no Abatement; but if in the least Point he fails, he is gone: and his own natural Conscience tells him, that if the Matter be so, there's nothing but Despair that lies before him, nothing but a fearful expectation of fiery Indignation to devour him: Hence he cries out, Psal. 132.3. If thou, Lord, shouldst mark iniquities: O Lord, who shall stand? And, 143.2. And en • er not into judgment with thy servant: for in thy fight shall no man living be justified. And till the Sinner comes to this, he rests secure, and no ways concerned for himself; but now he is put in Fear: Hence that, Rom. 7.9. For I was alive without the law once: but when the commandment came, sin revived, and I died.

2. TO make way for his ready entertainment of the Gospel Offer of CHRIST, and Salvation, by Him. And this is a proper and rational Resultancy from the former; for Man hath a Natural craving after Happiness, and reluctancy against Misery. When therefore the Man is under such a Resentment, the News of Succor offered him, is a Cordial to him; it puts Hope into him, and sets him on enquiring after it: It is a Rock rising out of the Ocean to one ready to be Engulphed. Hence we read in, Zech. 9.11. As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit, wherein is no water. The Gospel is in itself the Glad Tidings of great Joy; but it is so accounted by none but such as are distrest with the Apprehension of the Misery lying upon them. Our Savior tells us in, Matth. 9.12. They that be whole need not a physician, but they that are sick. And it is by this means that Sinners are made Sick unto Death, who before were Well in their own Opinion, and stood in need of nothing.

3. TO direct the People of God in the Matter of their New-Obedience. And this refe •• to the Law as it is a Rule of Living. The Law indeed doth • of tell Fallen man how he may so Obey it, as to Please God, and promote his Salvation thereby, that being proper to the G ••••• : But the Matter of Moral Buty is 〈◊〉 tained in the Law, which tells us what is Duty, and what is Sin; and accordingly what is required of as, if we would Live and Please God. And 〈◊〉 we must have Grace from, and Acceptance thro' Christ; yet the things by which we are to testify our Obedience are pointed to in this; and therefore David declares, Psal 11 • .10 • . Thy word in a lamp unto my s • e • , an, and g • t unto my path. And to Neglect these things, or to do contrary to them, is Sin in a Believer, as well as in an Unregenerate Man; though' the law requites them to be P • rsect and without Flaw, whereas the Gospel accepts of Sincerity, and covers Imperfections under the Robe of CHRIST'S Righteousness.

THESE things thus premised we may now precede to consider the CASE itself, as it is here laid down; in which Man's hope on the Account of Legal Obedience is utterly Cashiered, and found wosully short of Happiness, by reason of this I sufficiency of his To snow that he cannot, and the reason why he cannot be Saved by the Law, but must look somewhere also for it, if he hopes to obtain it;

THIS Answer contains one fundamental Article in the Christian Religion, necessary to be Believed by all those that would have a good Hope to obtain Salvation by Jesus Christ.

THE thing under Consideration, is, Man's w • full want of Ability to comport with the Terms of the Fust Covenant, by reason of his Moral Impotency. And we may take a distinct Account of the severals contained in it, which may serve to humble us out of our own Self-Sufficiency, and make us to put a high Value upon the Redemption purchased for us by Christ.

1. WE may observe, the Limitation which is here put to the Assertion, in these words, No meet Man since the Fall in this Life. And there are those Distinctions contained in these Words, which must be warily observed, else we shall labout of Mistakes:

(1.) NO mere Man: This is put in to exempt our Lord Jesus Christ from this Charge. He was a Man, for so He is called; an •• we are told h ••• . He came to be so; and that it He had not so been, He could not have stood as • r S • r 〈◊〉 , and answered the Demands of the 〈◊〉 for us: And therefore these 〈◊〉 , are P • t to other, Gel 〈◊〉 . But when the fullness of the time was come, God sent forth his S • n made of a 〈◊〉 man, ma • e under the Law. But then He was not a mere Man; He had an there Nature which was ••••• e, and in His Person He was the S • n of God; into an Uni • n with which Person of this, He assumed our Human Nature, 〈…〉 was swallowed up in it. Now though Christ in •• r Nature was under the Law, yet He was 〈◊〉 • a • breaker; and though' He took on Him all our other Infirmities, yet that of Sin was excepted, • ebb. 4.15. For we have not an high priest which cannot be touched