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ward conformity, cessation from work, which God, which yet are restrained (though not otherwise would be an offensive and scanda- converted) by the preaching of the word, and lous sight; and withal, if they did any work their outward partaking of public worship; for those with whom they dwelt, their share yea, those that are most spiritual, would find would be deeper in the sin, than of such a themselves losers by the intermission! stranger, not professing their religion. 1. Bodily labour on this day, where neFor in six days. It is not pertinent here cessity unavoidable, or piety, conmmands not. to speak of the reason of this, why God made 2. Sportings and pastimes." This is not to six days' work of that which he could have make it a sabbath to God, but to our lusts, done in one instant. Here it is only urged and to Satan; and hath a stronger antipathy exemplarily, as the reason why God did sanc- with the worship of God, and that temper of tify this day, and why we should sanctify it. mind they intend in it, than the hardest His rest, you know, is not of weariness, or at labour. 3. Resting from these, but withal, all from ceasing from motion: For he faints resting from the proper work of this day, not, neither is wearied, as he tells us by the neglecting the worship of God in the assemProphet; yea, he moves not at all in work-blies of his people; the beasts can keep it ing, Omnia movet ipse immotus. But this thus, as we see in the precept. 4. Resorting rest is this, that this was the day that imme- to the public worship of God, but in a custodiately followed the perfecting of the creation, mary, cold way, without affection and spiriand therefore God blessed it with this privi- tual delight in it. 5. Spending the remainlege, (that is the blessing of it,) that it der of the day incongruously, in vain visits should be to men holy, for the contemplation and discourses, &c.

of God and of his works, and for solemn wor- 1. By pious remembrance of it, and preship to be performed to him. paration, sequestering not only the body from All the other precepts of this law remain-the labour, but our souls from the cares and ing in full force in their proper sense, it can- other vain thoughts of the world. 2. Attend. not but be an injury done to this command, ing upon the public worship of God willingly either flatly to refuse it that privilege, or, and heartily, as the joy and refreshment of which is little better, to evaporate it into our souls, Isa. lviii. 13, 14; Psal. cxxii. allegories. Nor was the day abolished as a 3. Spending the remainder of it in private, typical ceremony, but that seventh only holily, as much as may be, in meditation of changed to a seventh still, and the very next the word preached, and conference; in prayer, to it; he that is Lord of the sabbath, either reading and meditating on the great works himself immediately, or by his authority in of God, of creation, redemption, &c. his apostles, appointing that day of his re- This is the loveliest, brightest day in all surrection for our sabbath; adding to the the week to a spiritual mind; these rests remembrance of the first creation, the memo-refresh the soul in God, that finds nothing rial of accomplishing the new creation, the but turmoil in the creature. Should not this work of our redemption, which appeared then day be welcome to the soul, that sets it free manifestly to be perfected, when our Re- to mind its own business, which is on other deemer broke the chains of death, and days to attend the business of its servant, arose from the grave; he that is the the body? And these are a certain pledge to light of the new world, shining forth anew it of that expected freedom, when it shall the same day that light was made in the enter on an eternal sabbath, and rest in Him former creation. This day was St. John in for ever, who is the only rest of the soul. the spirit taken up with those extraordinary revelations, Rev. i. 10. They were extraordinary indeed; and certainly every Christian ought to be in the Spirit, in holy meditations and exercises on this day more than the rest, winding up his soul, which the body poises downwards, to a higher degree of heavenliness; to be particularly careful to THE renewed image of God in man, or bring a humble heart to speak to God in the new man, is made up of holiness and prayer, and hear him in his word; a heart righteousness, Eph. iv. 24. These two are breathing after him, longing to meet with that of which the whole law of God is the himself in his ordinances. And certainly it rule: the first table, the rule of holiness or is safer and sweeter to be thus affected to- piety towards God: the second, of righte wards the Lord's day, than to be much busied ousness or equity towards men. And of the about the debate of the change. commandments that concern this, the first

PRECEPT V.

Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

The very life of religion doth much depend aims at the preserving of that order which upon the solemn observation of this day: God hath appointed in the several relations consider but, if we should intermit the keep-of superiors and inferiors; that is the scope ing of it for one year, to what a height pro-jof this fifth commandment. faneness would rise in those that fear not!

• Sabb. vituli aurei.

Daily experience teaches us how needful] This blessing of length of days is particuthis is, that God give a particular precept larly fit for the daty; that they who honour concerning this; in that we see how few their parents, who are the second causes of there are that know aright, either how to com- their life, shall be blessed with long life. mand and bear rule as superiors, or as infe- This, as all other promises of temporal riors to obey and be subject; and there is one things, is ever to be taken with that condievil very natural to men that misleads them tion, without which they might change their in both, pride and self-opinion, which often make superiors affect excess in commanding, and inferiors defective in due obedience.

quality, and prove rather punishments; but God always bestows them on his own, and therefore ought to be understood so to proIt hath the first place in the second table. mise them, in so far as they are fit for them, 1. As being the rule of order and society and may be truly good in their particular amongst men, which is needful for the better enjoyment, and as they conduce to a greater observing of all the rest; and in all authori- good.

ty there is a particular resemblance of God, 1. All disobedience in inferiors to the just and therefore fitly placed next to those pre-commands of those that God hath placed in cepts that contain our duty to himself. He authority above them; stubbornness and reis pleased to use that interchange of names bellion in children against their parents, or with superiors that testifies this resemblance, despising and disesteem of them for their not only to take theirs to himself, to be call-meanness in body, or mind, or estate. The ed a father, a master, or king, &c. but to precept is not, "Honour thy parents for communicate his own name to them, and their riches, or wisdom, or comeliness;" but call them gods. And where the apostle speaks of God as the Father of spirits, he draws a reason from that obedience we owe to the fathers of our flesh, as the subordinate causes of our being.

Honour them as thy parents, and because they are so." Against this command is all other disobedience or refractoriness of those that owe obedience; wives to their husbands, servants to their masters, people to their pastors, &c.

2. Superiors break it when they abuse their authority to serve their pride. Their screwing it too high is very unpleasant, a particular dishonour to God, and defaces the resemblance they have of him; spoils their harmony, as a string too high wound up; and besides that, it is very dangerous, being the ready way to break it. As in magistracy and public government tyranny is most observable, there is petty tyranny in masters and parents, &c., in extreme harshness and bitterness, &c. ; un ingamri, says the apos

1. The precept. 2. Promise. And it is called by the apostle, the first commandment with promise. For the last clause of the second commandment, though it imply a promise, yet (as is usually observed) it is general to the keeping of all the commandments; whereas this is appropriate. But, again, it is a promise of a mercy in general; this of one particular blessing. 3. It is not formally a promise, though it implies one indeed, and is intended so; but it is set down by way of description of God, from his mercy and bounty to those that keep his precepts; as the clause foregoing it, express-tle, &c. Again, when superiors walk unwores his justice in punishing the rebellious.

Honour. Under this is comprehended whatsoever is due to superiors, by virtue of that their station and relation to us; inward respectful thoughts and esteem of them, and outward expressions and signifying of it by the usual signs of honour, and by obedience and gratitude, &c.

thily, and so divest themselves of that honour which belongs to them.

First, That children give due respect and obedience to their parents; and all that are subject to the authority of others, though they have not suitable deserving, give it to their station, in obedience to God who commands; for though they, personally consiThy father, &c. 1. This relation is nam-dered, do not, yet certainly God deserves our ed for all the rest, as being the first and most natural. 2. The sweetest and most affectionate superiority; and therefore the fittest to regulate the command of superiors, and to persuade inferiors to obedience. Magistrates are fathers for men's civil good in their societies, and dwelling together; ministers, fathers for their spiritual good and society as Christians.

That thy days may be long, &c. That it is said, which the Lord thy God shall give thee, is peculiar to that people to whom this law was first delivered; but the substance of the promise being common, extends to all with the precept

obedience; and it is so much the purer to him, when other incitements failing, yet we observe that which fails not at all. All obedience to men is limited thus, that it be in the Lord, and with regard to his supremacy; and therefore no authority can oblige to the obedience of any command that crosses his. Authority is primitively and originally in God, and he gives not his glory to another; he gives not away any of his peculiar authority to man, but substitutes him; and our first tie is to God, as his creatures, and this is universal; the greatest kings are his vas sals, and owe him homage, and no authority derived from him can free us from that which

we owe to himself. There is a straight line of subordination, and if superiors leave this, we are to adhere to it, looking directly to God, keeping our station. Some of the schoolmen think that the inferior angels therefore fell with the chief in the apostacy, because they looked so much upon him, that they considered him not in subordination to God, and so left their station, as the apostle speaks.

Not kill. This ties not up the sword of justice, which is in the magistrate's hand, from punishing offenders, even with death, those that deserve it; but rather calls for the use of it, not being to be carried in vain, as the apostle says; not a gilt sword only for show, but to be drawn and wielded for the execution of justice; both that, in the just punishment of sin, (xoλaas,) the sinner may eat of the fruit of his own ways, and so Secondly, The duty of all superiors is, 1. God, the supreme judge and fountain of jusTo consider that their higher station is not tice, may be honoured, (,) and that, for themselves, and for their own advantage, by tha texample, (agaduya,) others may but for those that are in subjection to them; be terrified from the like offences. And thus, as the stars are set in the highest place, but just killing by the sword of the magistrate, are for the benefit of the inferior world, by is a main means of the observing this comtheir light, and heat, and influence. Let them mandment amongst men, Thou shalt not be for lights in the firmament of heaven, to give light upon the earth, Gen. i. 15. 2. Let them always remember to command in God, and for him; to prefer his honour to their own, seeing he gives command concerning theirs, that they make it serviceable for the advancing of his; for to this purpose hath he given them authority, and given command that they be honoured: and his promise is to honour those that honour him, but they that despise him shall be despised. This many superiors have felt because they would not believe it, and take notice of it.

Would parents teach their children to know God, and honour and obey him, this were the surest and most effectual way to make them obedient children to them: if they teach them to obey God, you see he commands them to obey their parents; and therefore in obedience to him they will do so.

PRECEPT VI.

kill.

By the like reason is just war, likewise freed from the breach of this commandment. But,

The scope of the precept being the preservation and safety of the life of man, and guarding it from violence, it is evident that all injury to our neighbour's life, our own not excluded, is forbidden. And not only the heinous fault of murder, which human laws do punish, but all the seeds and beginnings of this sin in the heart, to which principally, as the fountain of our actions, the spiritual law of God is given, as the authentic interpretation of our Saviour teacheth, Matt. v., and particularly touching this commandment, ver. 21, &c.

1. All fixed hatred of our brethren is forbidden, as the highest degree of heart murder. Thou shalt not hate thy brother in thy heart, Lev. xix. 17. And 1 John iii. 15: Whosoever hateth his brother, is a murderer; and he adds, that ye know that no murderer hath life eternal abiding in him.

Thou shall not kill: or, Thou shalt do no So, then, he is in a woeful, deadly condition,

:

murder.

THE world was at first perfect harmony, but sin made the breach at which discord entered; enmity betwixt God and man, and betwixt man and man. As the sin that hath poisoned man's nature makes him a rebel to God, so it makes them tigers and wolves one to another and that same serpent that at first envenomed our nature, doth still hiss on wretched men, both to disobedience against God, and enmity and cruelty against one another. We see how soon this evil followed upon the former; the first parents disobeyed God, and the first children, the one killed the other. In opposition to this evil, God hath given this to be one of his ten precepts, Thou shalt not kill.

in whose heart this hatred dwells.

This is an infernal kind of fire, like your fires under ground, that cannot be quenched; so far is it from the temper of any spiritual and heavenly mind to be subject to it. There is not any thing more contrary to the Spirit of God, and the work of his grace, than the spirit of malice, although it never break forth to revenge; yet if the heart rejoice when evil befals those it dislikes, although it come from another hand, yet God accounts it, as if he, that is glad at it, had inflicted it, and been the worker of it. Therefore Job protests thus: "That he rejoiced not at the destruction of him that hated him, nor lifted up his soul when evil found him," Job xxxi. 29.

2. Rash anger, either that which is altogether without just cause, or upon some Having given a rule touching the particu- just cause arises to an undue measure. And lar relations of men, the following command- is not this the ordinary disease of the ments of the second table concern the general greatest part, and habitual bitterness of duties of all men one to another; and this spirit, that is put out of its scat and trousixth regardeth his being or life. bled with every trifling cause, peevishly

stirred up with the shadow and imagination | to anger; and it is not the degree of provo

of a wrong, where none is done?

3. The vent of these passions of envy and hatred, or sudden, rash anger, by railings and strife, and bitter speaking, by scoffs and taunts, by whisperings and detraction, which are the common exercise of base and unworthy spirits.

This commandment requires, that, to the avoiding and forbearance of all injury to the life of our neighbour, we add a charitable disposition and desire of preserving it, and do accordingly act that charity to our utmost power to the good and comfort of his life; using towards him meekness and patience, clemency and beneficence, doing him good, supplying his wants as we are able; for it is cruelty to the life of our poor brethren to be strait-handed towards them in the day of their necessity and our abundance, at least, of our comparatively better estate. 1 John iii. 17.

But we think we do much this way, when upon right trial we should find ourselves exceedingly defective; we look upon our few and petty acts of charity with a multiplying glass, and see one as it were ten. Who almost are there, that will draw somewhat from their excesses, to turn into this channel; that will abate a lace from their garment, or a dish from their table, to bestow upon the necessities of the poor? In a word, we ought not only to be free from hurting, but be a tree of life to our neighbour.

cation, but the different temper of men's spirits, makes them more or less subject to anger. It matters not how great the fire be, but where it falls.

Consider, first, that these turbulent passions carry their punishment along with them; they rankle and fester the soul, and fill it full of pain and disturbance; whereas the spirit of meekness makes the soul of a Christian like the highest region of the air, constantly calm and serene: the apos.. tle, speaking of this commandment of love, says, That the commandments of God are not grievous. Certainly there is such a true pleasure in meekness, forgiving of injuries, and loving our very enemies, that did men know it, they would choose it for the very de.. light and sweetness of it, though there were no command to enforce it.

2. Consider, particularly against rash anger, how weak and foolish a thing it is: Anger resteth in the bosom of fools, saith Solomon. A fool's breast is the very natural place of anger, where it dwells. But, as he says elsewhere, A man of understanding is of an excellent spirit, Prov. xvii. 9: the word is, a cool spirit. What a senseless mistake is it for men to think it strength and greatness of spirit to bear nothing, to be sensible of every touch, and stand upon their punctilios! Is it not evident weakness to be able to suffer nothing? We see the weak. est persons most subject to anger; women, Let us then be convinced of our guiltiness children, and the sick, and aged persons; in breach of this precept. Men think it old age being both a continued sickness, and much if they can forgive, upon acknowledg-a childishness, as they call it, and as the ment and submission of those that have in- dregs of man's life turned into vinegar. It jured them; but they aspire not to this, cor- is the weakness of all these that makes them dially to forgive those that still continue to fretful. In a word, it is the glory of a wrong and provoke them, to compassionate man to pass by a transgression; every one them, and pray for them, and repay all their can be angry, and most are they that are evil with meekness and good-will. weakest; but to be above it, and have it under command, is the advantage of those that are truly wise, and therefore worthy of our study to attain it.

We consider not how sublime the rule of Christianity is, and how low our spirits are, and how far off from it. Be not overcome of evil, (says the apostle,) but overcome evil with good, Rom. xii. 21. It is easy to overcome a man that resists not, but yields; to pardon injury when it ceaseth, and entreats pardon but when it holds out, and is so stout as still to fight against that goodness and meekness that it meets withal, yet the Christian ought to persist in these, and overcome it with good. And see our Saviour's rule to them that will be his disciples, Matt. v. 44, against hatred and wrath. Labour for humble spirits. Pride is the spring of malice, and desire of revenge, and of "rash anger and contention. This makes men easily swell against any thing that crosses them, because they have laid down this with

3. That which should most prevail with Christians to study love and meekness of spirit, and a propension to do good to all, is the conformity that is in this temper to our Head and Redeemer, Jesus Christ, to partake of his dove-like spirit. Learn of me (says he,) for I am meek and lowly in heart, Matt. xi. 29. And this he hath given as the commission and badge of his disciples, that as he loved them, so they love one another.

PRECEPT VII.

Thou shalt not commit adultery.

As the perverseness of nature hath found themselves, that they deserve to be observed out crooked ways, and sinful abuses of things

and respected, and not crossed at all; and when they find it otherwise, it kindles them

• Omne infirmum natura querulum.

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that we enjoy and use; the holy law of God cannot but have filthy hearts; their noisome aims at the rectifying these abuses, and breath argues rottenness within. bounding and limiting our ways by a Yea, they that proceed no further in unstraight rule. cleanness, than to entertain and lodge the And this precept particularly bars us from fancies or thoughts of it, rolling them in all sinful uncleanness, under the name of one their beds, and delighting in them, even such kind of it. That, answerably to our condi- are exceeding guilty and abominable in the tion or estate of life, whatsoever it is, single sight of God, who doth not only see into the or married, we ought to endeavour that clean- heart, but most of all eyes and regards it. ness, and purity of soul and body, that be- Keep thy heart above all keeping, says Socomes the temples of the Holy Ghost. lomon; for from thence are the issues of

I purpose not to reckon up particularly the life. Certainly, they that can dispense with several sorts and degrees of sin of this kind; themselves in these inward heart uncleannesses, for chastity is a delicate, tender grace, and and find no remorse, cannot think the Spirit can scarcely endure the much naming of it- of God dwells within them; for if he were self, far less of those things that are so con- there, he would be shewing his discontent trary to it; though in the law of God given and anger against that unholiness, which is to the people of the Jews, there is express so contrary to him. mention of the gross abominations of this And this they that have any truth of grace kind, because practised by the Gentiles, and will find, that if they be not either free from to be forbidden them. And though the apos- the assaults, or at least those filthy birds, tle, writing to the Gentiles newly converted such impure thoughts be not perfectly beaten from those abominations, of necessity men- away, when they light on the soul, if they tions particulars of them; yet, further than stay but any time with them, although they that necessity of reproving them, where they afterwards do chase them out with indigna are in custom, requires, he hates the very tion; yet they do leave such a stain, as naming of them, Eph. v. 3-12. As the grieves and saddens the Holy Spirit in them, old Roman satists, while they seem to re- and for a time they find it not act in prayer, prove vice, rather teach it by their impudent and in spiritual comfort, so cheerfully as bedescriptions of it; the new Roman casuists, fore. Let no corrupt (or rotten) communisome of them, are as foul that way.

cation proceed out of your mouth, says the It may suffice to regulate us in this, if we apostle; and grieve not the Holy Spirit: believe this truth, that whatsoever in this rotten speech grieves the Holy Spirit, and so kind, besides the lawful use of marriage, is do such thoughts too, which are a man's a breach of this holy law of God, whether it speech with himself; and therefore being be in action or in words, or so much as in most familiar and frequent with him, ought thought. And if this be true, (as it is, if to be most regarded and watched over. we believe Truth itself, our Saviour's inter- There is not any thing will more readily dry pretation,) that an unchaste look, or thought, up the sweetness and spiritual moisture of the makes a man guilty, then sure whatsoever is soul, and cause the graces in it to wither, beyond these, is more grossly sinful. than the impure fire of lust; therefore you

What a shameful thing is it, that our holy that have any beginnings of grace, and would profession of religion should be so dishonour-have it flourish, beware of this, and quench ed by the abounding of uncleanness amongst it in its first sparkles; if you do not, it may us! In many it breaks forth scandalously; in a little time rise above your power, and and if there be any that live in that way of still prove very dangerous. wickedness undiscovered, and walk secretly If you would be freed from the danger aud in it; yet the pure Lord, who perfectly sees importunity of this evil, make use of these and hates it, will call them to account, and usual and very useful rules. 1. To be sober judge them, according to the apostle's word, and temperate in diet; withdraw fuel. 2. Be Heb. xiii. 4. Consider this likewise, any of modest and circumspect in your carriage; you that have not lamented your former im-guard your ears and eyes, and watch over pure conversation, but being reformed out- all your deportment; beware of undue and wardly by your years, or condition of life, dangerous familiarities with any, upon what yet never have inwardly repented and been pretence soever. 3. Be choice in your society, deeply humbled for the sins of your youth. for there is much in that. 4. In general, fly True conversion is not so light a work. all occasions and incentives to uncleanness; David, Ps. xxv. 7, remembers his former but truly the solid care must begin within, sins, and prays earnestly that God would not otherwise all these outward remedies will prove remember them against him: and, on the but empiric medicines, as they call them. contrary, you that think not on them, may 1. First, then, lean not upon moral resolves justly fear that God will remember them, be- and particular purposes against uncleanness, cause you yourselves have forgot them. but seek a total, entire change of the heart, and to find the sanctifying Spirit of grace dwelling within you.

They that give their tongues the liberty of scurrilous jesting, and impure speeches,

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