I. Com­mandment.

'Tis in the Hebrew; Matt. 4. there shall be to thee no other Gods (or no strange Gods; for alii some render it, some alieni) [...] (al-panai) to my face, or at my face; that is in compari­son, or competition with me; so as to be confronted to me; or together and in consort with me: I am He (saith God otherwhere) and there is no God [...] (im­madhi) with me; Deut. 3 [...]. 39. or beside me; [...], the LXX render it; and so the phrase commonly im­porteth; as in that saying of the Scribe, Mark 12. 32. answering to this: There [Page 81] is one God, [...], and there is no other God beside him: but we need not cri­ticize on the words, the sense being plain; as containing a pro­hibition of assuming any other into partnership with the one true God; acknowledging in mind, or in outward expression any other for God. The Precept, as most of the rest, is in form negative, and prohibitive, but supposeth and implyeth somewhat affirma­tive and positive; as the rest also may be conceived to do. It im­plies this affirmative Precept, thou shalt have me for thy God: Now to have for our God, signi­fies as to internal disposition of mind a most high esteem, honour, dread, and love of that Being, as endued with attributes, and per­fections superlatively excellent; the admiring all his works, ap­proving all his actions, acquiescing in all his proceedings and dealings [Page 82] with us; the reposing our hope and trust in him as most able and willing to help us, and do us good; in outward expression to acknowledge, praise, and bless him as such; to yield all sitting demonstrations of respect to his name, and to whatever is special­ly related to him; patiently to submit to his will, and readily to obey his commandments: these principally and the like acts of internal devotion, and external piety are comprized in the words, having him for our God; and we are to understand them here in­joined to us; the same, which is in Scripture called the fearing, Matt. 2 [...]. 37. the serving, Luk. 10. 27. the worshipping, Deut. 6. 5. the loving God with all our heart, and all our soul, and all our mind, and all our might.

This is implied; and it is ex­presly prohibited us to yield to any other, beside him, the like esteem, acknowledgment, or ser­vice: [Page 83] That there is in truth but one such Being, to whom emi­nently those acts are due, nature, ancient tradition, general consent, and especially divine Revelation do assure us; whereupon is con­sequent, that yielding them (yiel­ding, I say, those opinions, esti­mations, and affections of our mind, or those acknowledgments and expressions in word, or those performances in deed or work, which we before specified) to any other Being whatever, whether really existent in the world, or meerly formed by our imagina­tion, is highly unreasonable, un­beseeming us, and unjust toward him.

1. It is highly unreasonable, as false and groundless in it self; as vain and unprofitable to us; as productive of many bad effects. It is from errour in a matter of the highest nature, and mainest [Page 84] consequence; and so beyond any other mistake hurtfull to us, as reasonable and intelligent crea­tures; the [...]; Rom. 1. 25. the trans­muting the truth of God into a lye, S. Paul calls it; reckoning it for a grievous folly, and crime. It is a vanity of all most lamentable; a pursuance of shadows, Jer. 2. [...]3. an em­bracing of clouds; a building in air, or meer vacuity; a leaning upon that, which hath no sub­stance, or no strength to support us; Jer. 8. 19. &c. a dreaming and doting upon meer nothing; Act. 14. 15. &c. whence those false Deities well in Scripture are ter­med [...], vanities, for that as they have no truth, or substance, or efficacy considerable in them, so all our thoughts, affections, ex­pectations, and labours are idly misemployed, and unprofitably mispent upon them.

[Page 85] 2. It is also a thing most unbesee­ming us men, (whom God hath placed in so high a rank of worth and dignity, among his creatures; who are in our original so near of kin, so like in nature, so dear in relation, and regard unto God himself) to admire, and worship, to place our choice affections up­on, to afford lowly submissions unto, to rest our hope and confi­dence in any other, but him, who alone truly so far excels us, and can worthily challenge such respects from us; all flattery is base and unworthy, but this of all is the worst and most unbe­coming.

3. To do so, is also most un­just and injurious to God; to whom as to the Authour of our being, and of all our good recei­ved since, we do ow all that our mind can yield of reverence, all [Page 86] that our heart can hold of affec­tion, all that our tongue can ut­ter of praise, all that our utmost might can perform of service; and since the exhibiting to any other thing part of these must needs not onely by that commu­nication debase, and derogate from their worth, but also withdraw them in great measure from him, so diminishing and embezilling his due (for we cannot, [...]. Orig. l. 8. p. 382. as our Saviour teacheth us, together adhere unto, or serve divers Ma­sters) therefore having any other God, but the true one, is a high indignity, and a heinous injury to him.

This command therefore is most reasonable upon many ac­compts; which as it hath been in grossest manner violated by those, who have not acknowledged, or worshipped any God at all, and by those who have acknowledged and adored many Gods (by all [Page 87] Atheists and Polytheists) from which transgressions thereof we Christians may seem totally ex­empt, [...]. Clem. Alex. Strom. V. p. 426. who in formal profession and practice have but one God (the Maker and Lord of all things, infinitely perfect, Id. de Numa. p. 223. and glorious) yet there are many subtle, Strom. I. and perchance no less mischievous transgressions thereof, Vid. Aug. de C. D. 4. 31. of which even we may be very guilty, and to which we are very obnoxious. If we do not with all our hearts reverence, and love the most wise and powerfull, the most just and holy, the most good and gracious God; if we do not trust and hope in him as the fountain of all our good; if we do not diligently worship and praise him; if we do not humbly submit to his will, and obey his Laws, we break the positive intent of this Law, not having him for our God; being indeed like those, of whom S. Paul speaketh, Tit. 1. 16. who profess to know God [Page 88] (that is, who in words and out­ward pretence acknowledge him) but in works deny him, being abo­minable, and disobedient, and to every good work reprobate. Like­wise if we frame in our fancy an Idea untrue, disagreeable unto, or unworthy of that one most ex­cellent Being, and to such a phan­tasm of our own creation do yield our highest respects, and best af­fections, we break this Law, and have another God to our selves. If upon any creature (whether our selves, or any other thing) we impart our chief esteem, or affection; or employ our most earnest care and endeavour; or chiefly rely upon it, or most de­light in it, that thing we make a God unto us, and are guilty of breaking this Law; Eph. 5. 5. hence Saint Paul more than once calls the co­vetous (or wrongfull) person an Idolater; Coloss. 3. 5. and our Lord calls the [...]mmoderate pursuit of riches, the [Page 89] serving (or worshipping) of Mam­mon; 2 Tim. 3. 4. and Saint Paul speaketh of some persons, who were [...], lovers of plea­sures, rather than lovers of God; of whom otherwhere he says, Phil. 3. 19. that their God was their belly: we meet with those in the Scripture, who put their trusts in their hor­ses, Psal. 20. 7. and their chariots; with those, who sacrifice to their net, Hab. 1. 16. and burn incense to their drag; with them who trust in man, Jer. 17. 5. and make flesh their arm (men of Mezentius his faith; Virgil Aen. 10. ready to say with him, Dextra mihi Deus est, & telum quod missile libro) with those, whose heart is lifted up (as the Prince of Tyre in Ezekiel) and who say they are Gods; Ezek. 28. 2. these, Isa. 10. 13. and whoever practise in like man­ner, are so many transgressours of this Covenant: In short, who­ever chiefly regards and affects, seeks and pursues, confides and delights in wealth, or honour, or [Page 90] pleasure; wit, wisedom, strength, or beauty; himself, friends, or any other creature, he hath ano­ther God, against the design, and meaning of this Holy Law.

II. Com­mandment.

The first Commandment de­termined the final object of our Religion; this doth limit the man­ner of exercising and expressing it; as to the chief intent of it, interdicting that mode, which in the practice of ancient times had so generally prevailed, of repre­senting the Deities (apprehended so) in some corporeal shape, and thereto yielding such expressions of respect, as they conceived su­table and acceptable to such Dei­ties. I cannot stand to declare [Page 91] the rise, and progress of such a practice; how the Devil's malice, and some mens fraud conspiring with other mens superstitious ig­norance and fondness, prevailed so far to impose upon mankind; I shall onely observe, that men naturally are very prone to com­ply with suggestions to such gui­ses of Religion: for as the sense of want, and pain, and manifold inconvenience, not to be removed or remedied by any present sen­sible means, doth prompt men to wish, and seek for help from o­therwhere; and this disposes them to entertain any hopes propoun­ded to them (with how little so­ever ground of probability) of re­ceiving it from any absent, or in­visible power; as it also conse­quently engageth them to under­take any conditions required by those, who propound such hopes, as needfull for obtaining thereof; whence the ordinary sort of men [Page 92] are very apt to embrace any way of Religion suggested to them, especially by persons of credit, and authority for knowledge; so also, when the proposition thereof doth come attended with circumstantial appearances, and shews gratifying their senses, or humouring their passions, or de­lightfully amusing their fancies, it most easily allures, and takes them; as likewise on the other side, when abstraction of mind, and restraint of passion are requi­red, and sense or fancy are little entertained thereby, men are somewhat averse from such pro­posals of Religion, and are not so easily brought heartily to like, or earnestly to embrace them; wherefore since the propounding of images and sensible represen­tations (relating to somewhat not immediately discerned, from whence men are promised the supply of their needs, or relief [Page 93] from the inconveniencies, which they endure) by their magnifi­cency, beauty, curiosity, strange­ness, or even by their sensibility it self, do make so facile, and pleasant impressions upon the dull and low conceits of men, [...]. Ma [...]. Tyr. diss. 38. Where he de­fendeth Idola­try. it is the less wonderfull, that men com­monly have been so easily invea­gled into such idolatrous supersti­tions; so unreasonable in them­selves, and of so mischievous con­sequence. For what can be more senseless, than to imagine, that that Being, which in wisedom and power is sufficient to over­rule nature, and thereby to af­ford us the assistance we need may be resembled by any of these corporeal things, the best of which we cannot, without debasing our selves, esteem superiour to our selves? how unreasonable is it to conceit thus, how unworthy is it, and unsutable to the dignity of our nature, derived from hea­ven, [Page 94] to crouch unto such mean representations? it is S. Paul's discourse: Act. 17. 29. Being (saith he) the off-spring of God, we ought not to think, that the Godhead is like unto gold, or silver, or stone gra­ven by art, and man's device. How injurious also to that most excellent nature must it be to frame, and expose to view such not onely homely and mean, but in respect of the divine nature, most foul and ugly portaictures of him, which cannot but tend to vilifie him in men's conceit? [...]. Clem. Strom. V. p. 408. The being ordi­narily exposed to view doth (saith Clem. Alex.) exte­nuate the ve­nerability of God; and to worship the in­telligible nature by matter doth vilifie it through the sense. He that should form the image of a serpent, or a toad, and ex­hibit it as the similitude of a King, would surely derogate much from his Majesty, and beget very mean and unbeseeming conceits of his person in their minds, whom he should perswade to take it for such; and infinitely more must he detract from the dignity, and diminish the reverence due to that [Page 95] immense, almighty, alwise, most pure and perfect being, who shall presume to present any sensible, any finite, any corruptible thing as a resemblance of him; Rom. 1. 23. chan­ging (as S. Paul expresseth it) the glory of the incorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things; as the Israelites are said to have chan­ged their glory (that is, Psal. 106. 20. their glo­rious God) into the similitude of an ox, that eateth grass: No wonder it was, that they, who used such expressions of their Re­ligion, had so low opinions con­cerning those supposed Deities whom they worshipped; that they supposed them liable to such passions, fathered such actions up­on them, described them as vile in their dispositions and their do­ings, as they represented them in their shape: Most reasonable therefore is this prohibition of [Page 96] making any resemblance of what kind soever (by picture, sculpture, or fusion) in order to religious adoration; and yielding to them any such signification of respect, which the custom or consent of men hath appropriated to Religi­on; as bowing, falling down, ly­ing prostrate before them, or the like: most reasonable I say, for since there is but one proper, and allowable object of our worship, as the first Commandment de­clares and enacts, the making an image of any other existent in na­ture, or devised by our own fan­cy in order to the worship there­of, is but a pursuance of that un­reasonable, unhandsome, and un­just superstition there forbidden; adding some absurdity in the man­ner to the pravity in the substance of such worship.

And as for that one true object of our devotion, the eternal, im­mense, and all perfect God; the [Page 97] glorious excellency of whose na­ture doth infinitely transcend our comprehension, and consequently of whom we cannot devise any resemblance not infinitely beneath him, unlike to him, unworthy of him (whereby we shall not dis­parage him, and expose him to irreverent apprehensions, especial­ly with the gross Vulgar; where­by indeed we shall not cloud his true inimitable perfections, and affix imperfections to him; blen­ding inexpressible truth with ap­parent falshood) it must be there­fore a profane folly to pretend the representing him by any i­mage; and the doing of it is up­on such accompts in many places of Scripture forbidden; and that it is so here, according to the in­tent of this Precept is plain by that place in Deuteronomy, where Moses reports the ground of this prohibition: Deut. 4. 15. Take ye therefore (saith he) good heed unto your [Page 98] selves; for ye saw no manner of similitude on the day, that the Lord spake unto you in Horeb, out of the midst of the fire, lest you corrupt, and make you a gra­ven image: No shape representing God did appear at his utterance of these Laws, to prevent their framing any resemblance of God, and taking occasion to practise this sort of worship; thereby im­plyed to be unreasonable. And the Prophet Esay having in su­blime language and discourse set out the incomparable greatness, power, and majesty of God (who hath measured the waters in the hollow of his hand, and meted out heaven with a span, and compre­hended the dust of the earth in a measure, and weighed the moun­tains in scales, and the hills in a ballance; before whom the nations are as a drop of a bucket, and are counted as the small dust of a ba­lance —yea before whom all nations Esa. 40. 18.—25. [Page 99] are as nothing, and are counted to him less than nothing and vanity: who sitteth upon the circle of the earth; and the inhabitants thereof are as grashoppers; who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in) having, I say, in this, and more such language endea­voured to describe the might, and majesty of God, he infers: To whom then will ye liken God; or what likeness will ye compare unto him? and thereupon he proceeds to discourse against making ima­ges for religious use. Like where­to is the discourse of S. Paul to the Athenians: God (saith he) who made the world, and all things that are therein, being Lord of heaven and earth, dwelleth not in temples made with hands; nor is worshipped by the hands of men, —we therefore being the off-spring of God, Act. 17. 24.—29. ought not to think that the Godhead is like unto gold, or silver, [Page 100] or stone, the engravement of art, and man's device; in which place, as the forming any image to re­present divine things is manifest­ly prohibited; so the reasons which we touched against such practice, are discernibly enough insinuated.

Neither should we omit, that this Law is confirmed in the New Testament, and there made a part of God's new Law: for we are therein often commanded to flee idols, 1 Joh. 5. 21. not to be idolaters, 1 Cor. 10. 7, 14. to shun idolatry as a most heinous crime, 1 Cor. 5. 10, 11. 6. 9. of the highest rank, Gal. 5. 20. proceeding from fleshly pravity, inconsistent with good conscience, and expo­sing to damnation: Apoc. 9. 20. 21. 8. 22. 15. for the mea­ning and notion of Idolatry in which places, why should we un­derstand it otherwise, than ac­cording to the plain sense of the word, which is the worship of images, or resemblances? why should we take it otherwise, than as opposite to God's Law, then in [Page 101] force? why shold we otherwise expound it, than according to the common notion and acceptance of God's People at that time? The word Idolatry was unknown to other people than the Jews; among the Jews it signified the violation of the second Command­ment; wherefore the observance of that Commandment is establi­shed and enforced by the Apostles. The Jews detested the worship­ping any images; their detestati­on was grounded on this Law; they therefore, who earnestly ex­hort them to continue in detesta­tion thereof, do confirm, and en­force the obligation of this Law; nor can we reasonably suppose any distinction, or reservation for any Idolatry (or any worshipping of images) as lawfull, or allow­able to Christians; since the A­postles as they found it univer­sally prohibited to the Jews, so they continued to charge Chri­stians [Page 102] against it. This discourse hath more force, considering that the same reason, upon which this Law was enacted, doth still ap­parently continue; men still un­measurably affecting this fancifull way of Religion, being apt in the exercise thereof (if not curb'd by a Law) to dote upon sensible representations; being averse from raising up their minds to the one­ly true object of worship, as en­dued with intelligible, and spiri­tual perfections: this the experi­ence of mens wild eagerness for images, reliques, and other such foolish trinkets, which had almost quite oppressed our Religion (as in many ages the best and wisest men did observe and complain) doth plainly evince.

We may add, that if the com­mon tradition and consent of the ancient Church is in any case a ground of perswasion, or rule of practice to us, we are thence obli­ged [Page 103] to disapprove, and decline the worshipping images; for no­thing can be more evident than that all such worship was not onely carefully eschewed, but zea­lously detested by the primitive Christians: This is manifest from most express words of the Fathers generally impugning and condem­ning all worship of images; which are as applicable to that worship, which hath been practised among Christians, as to that of the Hea­thens; their expressions do not signifie, nor their arguments prove any thing, if any worship of i­mages be allowable, if they do not as well condemn and confute the modern, as the ancient Ro­mans; They could not with any reason, or modesty have used such words, or urged such reasons, if their practice had been like that, which afterward crept into the Church; their darts then against Pagan Idolatry easily might, surely [Page 104] would have been, retorted on themselves; which is so far from having been done, that the Pa­gans accused them for ha­ving no Images Cur nullas aras habent, templa nulla, nulla noia si­mulacra? Minut. (Cel­sus objecteth, Consuestis crimen nobis maximum impietatis aff [...]ge­re, quòd neque aedes sacras venerationis ad officia con­struomus, non Deorum alicu­jus simulacrum constituamus, aut formam, &c. Arnob. 6. [...]. 8. p. 389. saith Ori­gen, that we shun ma­king altars, statues, and shrines, thinking this to be a faithfull pledge (or mark) of our secret com­munion together: this Origen answers by con­fessing the matter of fact; [...]. Philo de Gig. but defending the right; not for your reason, saith he, we shun these things, but — [...], &c. because we, by the doctrine of Jesus, having found the true manner of piety toward God, do e­schew those things, Vid. Tertul. de Idol. 3. 4. which in conceit or appearance of piety do make men im­pious —and p. 389. the images of Christians are p. 39 [...]. (saith [Page 105] he) their vertues, whereby they resemble God; and truly worship him; and every good Christian, carefully imitating God, is his best statue.

Yea the Fathers were so far from practising worship of Ima­ges that some of them condemn the simple making of them; cal­ling the art of doing it a fallaci­ous art, introduced by the Devil and forbidden by God; expoun­ding this Commandment so, as that in it not onely the worship­ping, but the forming any si­militude is forbidden: [...], &c. (Moses, saith Clem▪ A­lex. did of old expresly give law, that no car­ved, or fusile, or plai­stered, Clem. Strom. V. p. 408. or painted por­traicture, or imagery should be made; [...]. p. 411. that we should not attend to sen­sible things, but pass to things intelligible: and [Page 106] Tertul. de Spectac. cap. 23. de Idol. 3, 4, 5, &c. Tertullian in several places saith the same. Whether their exposi­tion (concurring it seems with the common opinion of the Jews in their time) were true, Contra Marc. 2. 22. I shall not now discuss; Vid. Iren. 4. 31, 32. that making any similitudes in order to wor­ship is prohibited, Tertul. de Id. per tot. is most evi­dent. Aug. contra Faust. 15. 4, 7. & 19. 18. Contra 2 Epist. Pet. 3. 4.

In fine, divers of the Fathers say, that all the commands in the Decalogue, excepting the Sab­bath, do continue in Force, as naturally obligatory, and as con­firmed by the Christian Law: for instance S. Augustin in his 119 Epistle speaketh thus: The other precepts (excepting the Sabbath) there (in the Decalogue) we do observe properly as they are com­manded without any figurate obser­vation; for we have manifestly learnt, not to worship idols, and not to take the name of the Lord our God in vain, to honour father and mother, &c. do not figurately [Page 107] pretend one thing and mystically signifie another thing, but are so observed as they sound.

But so much for the prohibiti­on: I shall add, that we may conceive this positive Precept im­plied, and intended here, that in our devotions and religious servi­ces of God we should raise our mind above gross sense and fan­cy; that we should entertain high and worthy conceptions of God; that we should apprehend him in­comparably superiour to all things, which we do see or know; that we direct our minds unto him as to a being transcendently perfect in goodness, justice, wisedom and power, above what we can com­prehend and think; that which our Saviour calls worshipping God in spirit and truth; Joh. 4. 23, 24. which is (as I take it) the special positive duty of this Commandment.

I need not farther to urge, how presumptuous and dangerous the [Page 108] practices of those men are, who (to the great danger, and scandal of Christianity among Jews, and Mahometans, and men of other Religions) notwithstanding these commandments of God, backed with others, of the same import, frequently occurring in the Holy Scripture, (never that we find any intimation of, repealed or re­laxed) particularly against that signal one made use or by our Sa­viour, Thou shalt worship the Lord, thy God, and him onely shalt thou serve; without any ancient good authority, or example, without any necessity or good reason in­ducing, do not onely yield them­selves, but violently force others to yield unto angels, and unto the souls of dead men (men of dubious state in reference to God, not having past the last trial and judgment, the result whereof 'tis a profane temerity in us peremp­torily to anticipate) all kinds of [Page 109] worship, both internal (reposing trust and hope in them of obtai­ning benefits from them; attribu­ting unto them in their esteem the knowledge and power, which for all that we can know are in­communicably proper unto God himself) and external, of prayer and invocation, of praise and thanksgiving; and not onely thus as to the substance imparting a kind of divine worship to them, but as to the manner, erecting images of them, even in the pla­ces devoted to God's own service, and affording to them the same expressions of reverence and re­spect, that we do or can present unto God himself (with great so­lemnity dedicating such Images to them, with huge care and cost dec­king them, with great semblance of devotion saluting them; and casting themselves down before them; carrying them in procession, exposing them to the people, and [Page 110] making long pilgrimages to them;) so that instead of the spiritual wor­ship of God himself, peculiarly re­quired of Christians, and to which our Religion is perfectly suted, a Religion chiefly employing sense, and fancy, and for the greatest part directed unto the representa­tions of creatures is substituted, in despight, as it were, and in de­fiance of these Commandments: the plain force of which they en­deavour to elude and evade by slender pretences, and subtle di­stinctions, by the like to which there is no Law, which may not as easily be rendred insignificant, and invalid; never in the mean time considering, that these laws were not given to employ the wits of Sophisters and Schoolmen; but to direct the practice of rude and plain people; to which pur­pose no law, after such artists have had the handling of it, can signifie any thing: nothing being [Page 111] so clear which by their cavillati­ons and quirks they cannot con­found; nothing so smooth where­in they cannot find or make knots.

There is subjoined to these two Commandments (as we reckon them; others S. Austin, Bede, &c. have accounted them but one; and their opinion is somewhat countenanced, by what is added here seeming to bear a common respect to both, there is I say subjoined) a reason, or rather a contexture of reasons strongly pressing and encouraging to obedience, deterring and dis­couraging from disobedience to them; or indeed generally to all God's Commandments, but espe­cially unto these, most immedi­ately relating to Him:

(am El kanah, Exod. 34. 14. fortis ze­lotes, as the Vulg. Latine reads it: it may seem to have been a name of God, implying, as all the other names of God do, some attribute of God; for it is in the 34th. of Exodus, said: Thou shalt worship no o­ther God, for the Lord, whose Name is Jealous, or Kana, is a jealous God;)

I am a jealous God, that is, a God very tender of my honour, and of my right; who am impa­tient of any mate, or competitour [Page 113] in respect to those duties, which properly and incommunicably be­long unto me; Isa. 42. 8. I am (saith God in the Prophet Esay) the Lord, that is my name, and my glory I will not give to another, nor my praise to graven images: this Jealousie doth contain in it not onely a strong dislike, but a fierce displeasure, against the infringers of these Laws: Deut. 4. 24▪ For the Lord thy God (saith Moses in Deuteronomy, pressing the observance of this same Precept, concerning the worship of images) is a consuming fire, he is a jealous God: And if God be thus jealous, so easily pro­voked to indignation by our de­tracting his due honour, and im­parting it to any other, we have great reason to be afraid of incur­ring the guilt of either; Psal. 76. 7. for who can stand in his sight, when he is angry? who can support the ef­fects of his displeasure?

Visiting the iniquities of fa­thers upon the children; God doth not onely punish those per­sons themselves, who commit no­torious and heinous sins (such as these of idolatry and profaneness, whereby he is publickly wrong'd and dishonoured) but the more to deter men (who naturally bear much regard to their posterity, and are afraid to be, ashamed to appear the causes of ruine and ca­lamity to their family) he decla­reth that in respect to their do­ings it shall go ill with their po­sterity; they shall therefore be [Page 115] more strictly and severely dealt with; they shall upon this score be capable of less favour and mer­cy from God, than otherwise they might have been: for we must not hereby understand, that God will arbitrarily inflict undeserved pains upon the children of bad men for the faults of their ance­stours (God doth expresly disclaim such kind of proceeding; Ezek. 18. 20. The Son shall not bear the iniquity of the Father; the soul that sinneth it shall die; saith he in the Pro­phet: Deut. 24. 16. and, Every one shall die for his own iniquity; Jer. 31. 30. every man that eateth the sowre grape, his teeth shall be set on edge) but that he will upon that accompt withdraw his free favours from them [...] that measure of grace and indulgence, which otherwise the son of such a person (had he not been a great Traitour against God) might according to the general course of God's goodness have re­ceived, [Page 116] the which might have more effectually restrained him from sin, and consequently have prevented his guilt and his pu­nishment, God may well (in con­sistence with his justice and good­ness, to manifest his detestation of heinous wickedness) withhold from him. Such a son, if he do fall into personal offences (for that also is to be understood; other­wise such is the goodness of God, that he hath declared, Ezek. 18. 14, 17. if a son seeing his fathers sins, and consi­dering doth not the like, he shall not die for the iniquity of his fa­ther, but shall surely live; if I say he falleth into personal sins) God will visit; that is, will use a close inspection and animadver­sion upon him, will severely pu­nish and avenge his sin; not one­ly upon his own, but on his fa­ther's accompt; examples of which proceeding do in the divine histo­ries frequently occurr; 1 Kings 11. 35. in Solo­mon, [Page 117] in Jeroboam, 1 Kings 11. 13. 13. 34. 14. 10. 16. 3. 21. 29. in Baasha, in Ahab, in Jehu, and in others.

Of them that hate me. 2 Kings 9. 8. 10. 30. 15. 12. We may observe that in the Scripture style the transgressours of God's Laws are termed haters, Job 27. 14. and ene­mies of God; because their acti­ons signifie a disposition of mind in them repugnant to the mind of God; and because by them they resist, and oppose God's will; no wonder then if God deal thus severely with them.

But God not onely deters from disobedience by threatning a train of punishments, but he encoura­geth to obedience by a declarati­on of his intention (or promise) graciously to reward not onely upon the obedient persons them­selves, but upon their posterity for ever (in a manner) unto thou­sands, that is unto a thousand de­scents:

Shewing mercy; Vid. Deut. 7. 9. God doth not absolutely promise, that he will forbear to punish the posterity of good men, in case they offend, but that he will shew mercy, and deal the more favourably with them in that respect: Psal. 89. 30. his mea­ning and method in these cases are plainly represented in those words concerning David: 2 Chron. 21. 7. If his children forsake my law, and walk not in my judgments, if they break my statutes, and keep not my com­mandments; then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless my loving kindness will I not utterly [Page 119] take from him—: God declares he will punish the offending chil­dren of very good men, yet so that their misdeeds shall not in­terrupt his kindness toward the rest of their posterity, or abolish his remembrance of their good­ness: so we may see God dealt with Abraham, and the Patriarchs, passing by (in memory of their love and reverence to him; Isa. 45. 4. and their faithfull obedience to his will) the manifold provocations of their posterity; Psal. 105. 42. so that he did not for a long tract of time, Deut. 4. 37. and after many generations past suffer them (according as their personal demeanour highly deserved) to incurr ruine; Levit. 26. 42. upon this conside­ration he brought them out of Egypt, Exod. 2. 34. he settled them in Canaan, he frequently delivered them from their enemies, he restored them from oppressions, and captivities; as is often expressed, and insinua­ted in Scripture. 1 King. 11. 12, 34. 15. 4. So also it is fre­quently [Page 120] mentioned, Psal. 18. 50. that for Da­vid's sake, Isa. 37. 35. his posterity, although highly provoking God by their miscarriages, was protected and preserved; I cannot stand to men­tion places: I shall onely farther note that which is very obvious, and most remarkable here; the difference between God's procee­ding in way of severity, and in way of favour; by a vast propor­tion the expressions of God's mer­cy do exceed those of justice, al­though both insisting upon like, or correspondent grounds: he vi­siteth the iniquities of disobedient fathers unto the third or fourth generation, but he sheweth mercy to a thousand generations of those that love and obey him; he soon forgetteth the wrongs done, but he long retaineth in memory the services performed to him; which consideration should work upon our ingenuity, and engage us wil­lingly to obey so gracious a Lord.

[Page 121] It is also observable, that as disobedience is styled hatred of God, so loving God and keeping his commandments are conjoined as terms equivalent: they are in­deed inseparably connected, love being a certain cause of obedi­ence, obedience an infallible sign of love: Joh. 1 [...]. 21. [...]. He that hath my com­mandments, and observeth them, he it is (saith our Saviour) that loveth me: Joh. 23, 24. and, If any man lo­veth me, he will keep my word. But I pass forward to the next,

III. Com­mandment.

It consisteth we see of a Pre­cept, and of a reason deterring [Page 122] from disobedience thereto, by de­claring or threatning the mischief ensuing thereon.

The Precept is: Thou shalt not take the name of the Lord thy God in vain: it might be rendred, Thou shalt not bring the name of the Lord thy God to a vanity (or to a lye, [...]. 1 [...]. 12. for so the word [...], shaveh, frequently importeth) that is (as it seems interpreted in a parallel place, where most of these Laws are repeated, inculcated, and fenced by additional injunc­tions) Thou shalt not swear in my name to a falshood; and in the 24th. Psal. [...]. 4. Psalm, to lift up one's soul to vanity, is explained by swea­ring [...] (lemirmah) to deceit, or falshood. Jos. Ar [...]h. 3. 4. Josephus expresseth it by [...], To adjure God to no bad matter (or to no false matter, as the word [...] commonly in good Writers is taken.) And our Lord himself in his Sermon on the [Page 123] Mount seemeth to respect this Law, Matt. 5. 3 [...]. when he says; Ye have heard that it was said to the an­cients, [...], ye shall not forswear, but shall render to the Lord your oaths; For he doth im­mediately before cite other pas­sages out of the Decalogue (thou shalt not kill, thou shalt not com­mit adultery) with intention to ex­plain or extend them; and there­fore probably he proceeds respec­ting this Law, the most conspicu­ous of all those, which relate to this matter; and if this Law be (as some conceive) supposed to sig­nifie more strictly, it had been more sutable to his purpose to cite it, than any other of more lax importance; his drift being plain­ly to extend in matter; and to streighten in obligation even the fullest, and strictest of ancient Laws, at least as they were then commonly expounded, and un­derstood; yea even in this case [Page 124] our Lord seemeth to affirm that the ancients had no Law strict and perfect enough for Evangeli­cal practice: considering which things, it is probable, that the prime intent of this Law is to prohibit that great sin of Perjury, that is of invoking God's attesta­tion to a lie; thereupon appealing to him as witness, and judge, that what we assert is true; as a sure­ty, that what we promise we do stedfastly resolve and shall faith­fully endeavour to perform; im­plying also, that we do expect a curse, and vengeance from him upon us, if we be found know­ingly to falsifie in our affirmati­on, [...]. or wilfully to violate our promise.

Swearing is in its own nature immediately an act of Religion, Deut. 6. 13. 10. 20. and as such was injoined by God (Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name;) It expresseth the pious [Page 125] persuasion we have concerning God's chief attributes and prero­gatives; of his omnipresence and omniscience (extending to the knowledge of our most inward thoughts, and secret purposes) of his watchfull providence over what we do, of his justice, and fidelity in maintaining truth and right; in avenging iniquity and falshood: the reason of using it, was derived from, or grounded upon a persuasion, about God, which hath ever been common among men, that God the Go­vernour and Judge of the world, the Protectour and Patron of right, is always ready upon our invocation and reference unto him to undertake the cognizance of matters in debate and controver­sie between men, for the protec­tion of truth, the maintenance of right, and preservation of peace among them (An oath, Heb. 6. 16. saith the Apostle, for confirmation is to men [Page 126] an end of all strife) so that the use thereof becometh a main in­strument of promoting those pur­poses, the strongest tye of fideli­ty, the surest ground to proceed upon in administration of justice, the most sacred band of all society; which therefore he that shall pre­sume to violate, doth not onely most unworthily wrong this or that person, this or that society of men, but doth what in him lies to subvert the foundations of all publick justice and peace; withall most impiously abusing, and affronting God Almighty himself; profaning his most sa­cred ordinance, making his name instrumental to the compassing his deceitfull and base purposes, despising his judgment, and de­fying his vengeance.

This seems to be the first, and direct meaning of this Law; but it may by parity of reason well be extended farther, so as we [Page 127] may hereby understand all light and vain swearing, all wanton and irreverent use of God's holy name: Matt. 5. 37. and hitherto our Lord hath plainly extended it, forbid­ding us to swear at all, and char­ging us in our conversation to use onely the simple and plain manner of assertion, or promise, saying onely yea, yea, or nay, nay; without presuming upon any slight occasion to introduce the Holy Name of God; which in­deed we should not without ex­treme awe of spirit ever think upon, nor without high venera­tion dare to mention: 'tis an in­stance of the most sottish folly, 'tis an argument of most horrible impiety that can be thus (with­out any cause, or temptation thereto, without any profit or pleasure thence) to trifle with the divine Majesty; to abuse his glo­rious Name, and provoke his dreadfull vengeance; who will no [Page 128] wise hold him guiltless, that ta­keth his name in vain.

IV. Com­mandment.

The Decalogue is in several pla­ces of Scripture (as we before no­ted) called a Covenant with the Jewish People, and the observati­on of this Law is likewise so cal­led in a particular and special manner: It is expressed to have been appointed as a sign, or cha­racteristical note, whereby their peculiar relation to God might be discerned, and they distinguished from all other People. As Cir­cumcision was a seal of the Cove­nant made with Abraham and his posterity; so keeping the Sab­bath did obsignate the Covenant made with the Children of Israel after their delivery out of Egypt: The children of Israel (saith the Exod. 31. 16. [Page 129] text) shall keep the Sabbath to observe the Sabbath, throughout their generations for a perpetual Covenant, it is a sign between me, and the Children of Israel for ever: Ezek. 20. 11, 12, 20. and, I gave them (saith God in Ezekiel) my statutes, and shewed them my judgments, which if a man do, he shall live in them; moreover I gave them my Sabbaths to be a sign between me, and them, that they might know, that I am the Lord, who sanctifies them: and, Neh. 9. 13, 14. Thou camest down from mount Sinai (say the Levites in Nehe­miah) and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes, and commandments; and madest known unto them thy holy Sabbaths: where making known to them the Sabbaths, as also otherwhere giving them the Sab­bath are expressions (together with the special ends of the Sab­bath's appointment, Exod. 16. 29. which are [Page 130] mentioned in those pla­ces) confirming the judg­ment of the ancient Chri­stians, [...], &c. Just. p. 236. Justin M. Irenaeus, Tertullian, [...], &c. 261. &c. who re­fer the first institution of the Sabbath to Moses, Abraham sine circumci­sione, & sine observatione Sabbatorum credidit Deo, &c. Iren. IV. 30. af­firming (that which in­deed the history by its total silence concerning the Sabbath before him sufficiently doth seem to confirm) that the Patriarchs were not obli­ged thereto, Tertul. adv. Jud. 2, 4. nor did practise it.

And we may observe, that the Law concerning the Sabbath, is mentioned and insisted upon se­parately from the body of their Laws, as being in nature different from the rest, and enacted upon a special design; as from the fore­cited passages appeareth; and far­ther may appear from considering how the condition of Proselytes (those of the stricter sort, called Proselytes of Righteousness) is de­scribed [Page 131] in Esay The sons of the strangers, Isa. 56. 6. (4.) (saith God in that Pro­phet) that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant; even them will I bring to my holy moun­tain, and make them joyfull in my house of prayer: where to under­take the observance of the Sab­bath, and to lay hold of the Jew­ish Covenant are signified to be coincident, or especially cohe­rent.

All the other Precepts indeed (one passage in the Second Com­mandment as it may be under­stood to prohibit absolutely the making of any similitude, being liable to exception) are immedi­ately grounded in the reason of the thing, and have a necessary obligation even visible to natural light; they consequently have [Page 132] been acknowledged as reasonable, and obliging by the general con­sent of men; or might be so pro­pounded and asserted by argu­ment, as easily to extort such con­sent: but this Command, (although as to its general and remote matter it is most evidently reaso­nable, and requireth that, which no man can deny to be matter of necessary duty, yet) as to the more immediate matter, as to the determinate measure, and man­ner of performing those general duties, no reason can discern an obligation distinct from, or ante­cedent to the Law givers will, to practise according thereto: that we should frequently with gratefull and joyfull sense reflect upon the glorious works of God (especially that grand and funda­mental one, Psal. 143. 5. 92. 4. 107. 22. 26. 7. 145. 10. wherein God's won­derfull excellencies of goodness, wisedom, and power were so il­lustriously displayed; the creation [Page 133] of the world, wherein so great accommodations, and benefits were generally dispensed to all the creatures, and to us eminently among them; remembring with deepest respect, and most hearty thankfulness our bountifull Ma­ker;) that we should be unmind­full of the special favours by God's gracious providence vouchsafed to our country, our relations, our selves (especially such very signal ones, as was that of the delivery from Egyptian slavery in a man­ner so remarkable and miracu­lous); that we should not spend our selves, and our time in per­petually carking and labouring about affairs touching our body, and this present life, but should assign some competent time both for the relaxation of our mind, and for attendance to the con­cernments of our soul: that al­so we should allow fitting time of respite, and refreshment to [Page 134] those of our brethren, whom di­vine Providence hath disposed in­to a meaner condition, and rela­tion of servants to us; that their lives may not by incessant care, and toil be rendred over burthen­some, and grievous to them; but so that they may with some com­fort serve us; that also they be not destituted of leasure and op­portunity to serve God, our com­mon Master; and to regard the welfare of their souls, no less pre­cious than our own: that also we should shew some kindness, and mercy even toward our beasts, allowing them some ease from their painfull drudgeries in our be­half; these are all of them things, which reason evidently dictates; which common sense must needs admit, as duties of piety, justice, and humanity: and to secure the performance of them both as to the substance, due measure, and fit manner of them, common [Page 135] prudence would suggest, that set times should be appointed; in which they should be solemnly and notoriously discharged, un­der the publick testimony and cognizance: and accordingly we find, that in all wise and civil So­cieties some provision ever hath been made, by appointing Festi­val times, for the practice of such duties, in some kind or degree: The founders of Laws (saith Seneca) did institute festival days, Legum conditores Festos instituerunt dies, ut ad hi­laritatem homines publicè co­gerentur, tanquam necessari­um laboribus interponentes temperamentum. Sen. de tranq. an. that men should publick­ly be constrained to cheer­fulness; interposing as ne­cessary a temperament of their pains; Plato with a more admirable sagacity refers the in­vention, or first institution of such times unto God himself; The Gods (saith he; that is, the divine providence administring affairs here by the ministery of inferiour invisible powers, accor­ding [Page 136] to his notion and manner of speaking) pi­tying mankind, [...]. Plat. de Leg. II. p. 787. born to painfull labour, appoin­ted for an ease and ces­sation from their toils the recourses of festival seasons observed to the Gods. Thus (I say) reason ac­knowledges the substance of these duties, and approves the securing their performance, as a good end, or fit matter of Law both divine and humane. But as to the cir­cumstantial determination of mea­sure and manner; that a Seventh day precisely should be assigned, that a total cessation from labour for man and beast should be pre­scribed; this is above reason to discern a necessity of; or a con­veniency in comparison with o­ther limitations in those respects deviseable and practicable: nor can we assuredly resolve the obli­gation thereto into any other [Page 137] ground, than the pleasure of [...] most wise Author of this Law; who did see what was most fit to be prescribed to those, whom this Law concerned. Here is in­deed mentioned a reason, why God specially did choose this day to bless, and sanctifie it in this manner to such purposes; name­ly, his resting upon the Seventh day from his works of Creation; the which yet doth not certainly import a natural conveniency, toward accomplishing those pur­poses, of this precise quantity of time, or in this way of observing it, in preference to any other, that might have been appointed; it onely seemeth to imply a fit­ness of these determinations, as containing somewhat of profi­table significancy; that such a correspondency in circumstance of time, and manner of practice might admonish us concerning the substance of our duty, or a [Page 138] principal part thereof peculiarly designed in the Sanction of this Law, the gratefull Commemora­tion of God's most glorious work (the foundation as it were of all other his acts of beneficence) the Creation of the World: for thus in all ceremonial Institutions we may observe, that some signifi­cant circumstance is selected, on purpose to instruct or excite us to practice, by representing to our fancy the nature and inten­tion of the main duty required, as in Circumcision, in the Passover, in Baptism, and other ritual Con­stitutions it is not hard to per­ceive: so it being God's design to enforce the performance of that excellent duty, by appropriating a time thereto, we may conceive that he therefore especially selec­ted that day, as most apt to mind them, to whom this Law was given, of the history of the Crea­tion; the reflecting upon and ce­lebrating [Page 139] which was the main duty intended:

Seeing therefore the observation of the Sabbath is expressed to have a peculiar respect to the children of Israel, as a sign of the Cove­nant made with them, when he led them out of Egypt; seeing in its own nature it differeth from the rest of the ten Laws, the ob­ligation thereto being not, dis­cernibly to natural light, groun­ded in the reason of the thing, we can no wise be assured, that an universal and perpetual obli­gation thereto was intended, or that its obligation did extend far­ther than to the Jews, to whom it was as a formal Law delive­red, and upon special considera­tions severely inculcated; to whose humour, condition, and circumstances it might also per­haps be particularly suted: Just. Dial. cum Tryph. p. 235. &c. Ju­stin M. was of opinion that this Law, as many others was given [Page 140] to the Jews, [...], for their iniquity, and hardness of heart, by way of concession and indulgence; for, because they by their natural dis­position were apt to forget their maker; to neglect the state of their soul, being wholly intent on worldly affairs; to exact in­tolerable pains from their bre­thren, who served them; to use cruelly the poor beasts, employ­ed in tilling their ground, or bearing their burthens; therefore God (considering this incorrigible temper of theirs) did indulge six days to them for the prosecution of those affairs, to which they were so devoted, contenting him­self to exact from them no more, than this part of time for his own service, for the benefit of servants, and ease of beasts; if he had re­quired more of them they could it seems or would hardly have endured it; the command would [Page 141] perhaps not onely have been dis­obeyed it self, but the dislike thereof might have rendred them averse from all Religion, and ser­vice of God; as it happeneth, when commands very rigorous, and exceeding mens strength are enjoined; for we see the Prophets complain of them, that they could hardly be induced to go thus far, or to afford God this so moderate share of time; but were impati­ent even for this one day in se­ven to abstain from their secular business, to relax themselves, or their servants, or their cattel from their daily labours: Isa. 58. 3, [...]3. they impeach them for polluting, Ezek. 20. 13, 21, 23. 38. 22. 26. profaning, hi­ding their eyes from (that is, wholly overlooking, neglecting and disregarding) the Sabbath; for doing their own pleasure, and exacting their own labours upon it, for not delighting therein, or not willingly observing it: Amos 8. 4▪ Hear this (saith the Prophet Amos) O ye [Page 142] that swallow up the needy, even to make the poor of the land to fail, saying, when will the new­moon be gone, that we may sell corn, and the Sabbath that we may set forth wheat? this being the disposition of that People, not bearing a greater strictness, they not being able to preserve within their hearts a perpetual remem­brance of God's works and fa­vours; not to moderate their pur­suits of temporal good things; not to bear a due regard and ten­derness toward their brethren, and their fellow-creatures (the performing which things in a constant uninterrupted tenour the said Holy Father, [...]. pag. 229. and Blessed Mar­tyr supposeth to be the Sabbatism, which Christians are bound to observe) therefore God conside­ring their infirmity and incapaci­ty to comply with higher injunc­tions, did use (as in the cases of Divorce, Revenge, and the like) [Page 143] an indulgence toward them, per­mitting them on the other days to do their pleasure (as the Prophet speaks), Isa. 58. 13. reserving onely this day for a punctual and solemn perfor­mance of the duties specified: thus discourses that good Ancient in his Dialogue with the Jew. However, that this Law (as to its circumstantial parts) was not intended to oblige generally and perpetually, we have a most for­cible ground to suppose; S. Paul himself his express discharging Christians from the observation thereof; yea his earnest reprehen­sion of some persons for rigorously insisting thereon, deeming them­selves and urging it upon others as a necessary duty to observe it; his conjoining it with other Cere­monial Observances, whose na­ture was meerly symbolical, and whose design was to continue no longer, than till the real substance of that, which they represented, [Page 144] came into full force and practice: Let no man (saith he to the Co­lossians) judge you for meat, Coloss. 2. 16, 17. or drink, or upon account of a festi­val day, or new moon, [...], are both read; both equiva­lent. or sab­bath, which things are the shadow of future things, but the body is of Christ (that is, they did onely prefigure, and presignifie; the real substance intended, and re­presented by them is somewhat in the Law, and Doctrine of Christ; which coming immedi­ately to appear, and to oblige, that shadow vanisheth, and cea­seth to have any regard due there­to) again more sharply to the Galatians, whom some Judaizing Dogmatists had reduced, or were reducing to the practice of legal Rites, under conceit of needfull obligation to them; Gal. [...]. 10. How saith he, do ye return again to those weak, and beggerly elements, to which back again you are pleased to be enslaved: ye observe days, [Page 145] and months, and years; which words, that they relate general­ly to the Jewish Festivals, the con­text doth plainly enough shew, and there is good reason to think, that they chiefly respect the Sab­bath we treat on, for which pro­bably these men had the greatest respect, and zeal; Rom. 14. 5, &c. Again in the 14th. to the Romans the same great Patron and Champion of Christian Liberty, not obscurely declareth his mind, that Christi­ans of strength in judgment did regard no day above another, but esteemed all days (he excepteth none) alike, as to any special ob­ligation, grounded upon divine Law and Right; in subordination to which Doctrine we may add, that this appears with great evi­dence to have been the common opinion of the wisest, and most orthodox Christians in the Primi­tive Church; the most constant and strict adherents to Catholick [Page 146] Tradition (who from the Apostles instruction best understood the purport and limits of the liberty purchased by Christ) that this Law, Inter omnia deem praecepta solùm ibi quod de Sabbato po­situm est figu­ratè observan­dum praecipi­tur. Aug. Ep. 119. as it was not known or practised before Moses, so it cea­sed to oblige after Christ; being one of the shadows which the Evangelical light dispelled; one of the burthens, which this Law of liberty did take off us Vid. Cit. Patres.

Now although upon these ac­compts we cannot press the strict observation of this Law in all its parts, according to its literal, and direct intention, yet we may learn much of our duty, much of God's will from it: all God's laws, spiritually and wisely, un­derstood did tend to the promo­ting of piety and vertue; and abstracting from the special cir­cumstances of that People, to whom they were consigned, may (so far as our case is like theirs, and wherein a common reason [Page 147] doth appear) pass for fit patterns for us to imitate, suggesting pro­per means of exercising, nouri­shing, encreasing those qualities in us; and so from this Law we may learn these duties:

1. That we should frequently call to mind, and consider the great and glorious works of God, performed for the general good of his creatures, and specially for mankind: The Creation of the World, the Redemption of man­kind; the Nativity, Passion, Re­surrection, and Exaltation of our Lord and Saviour, and the like, no less now considerable to us, both in respect of glory due to God, and of benefit accruing to us, then was the Creation for­merly to the Jews.

2. That we are bound to re­strain our selves in the prosecu­tion of worldly business; not di­stracting [Page 148] our minds with care, not exhausting our bodies with toil about them, but allowing our mind convenient and seaso­nable freedom, affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler en­tertainments, and to pursue its higher interests.

3. That we are obliged to use the same indulgence toward those, whom divine providence hath dis­posed to be under our power, care, or governance: to allow our children, our subjects, our servants a competent measure of rest, and refreshment from their ordinary labours, sufficient time and leisure undistractedly to serve God, and quietly to mind their spiritual welfare: we must so charitably tender their good, as to permit and procure, that their life may be easie and comfortable here; and that also they may [Page 149] have means to obtain for them­selves a happy immortality here­after; not being in these respects either harsh to their outward man, or uncharitable to their souls.

4. That we must no be un­mercifull to any creature, not onely abstaining from inflicting, in wantonness of humour, need­less vexation upon them, but al­so from wearying and grieving them too much for our emolu­ment or convenience: the advan­tage and preeminency bestowed upon us by God over them should be managed with moderation, and clemency; we should be gentle masters to them, not cruel tyrants over them: we should consider, that God did make them, as to help and serve us, so to enjoy somewhat themselves of delight and satisfaction in their being; which if we go to deprive [Page 150] them of, rendring their condition intolerable and worse than if they had no being, as we do abuse and injure them, transgressing the bounds of our right over them, so we encroach upon, disappoint, and wrong their maker, and can­not therein but displease him; doing thus is a point of injustice not enough considered by them, who commit it: they consider not how beastly they are them­selves, when they misuse poor beasts.

5. We may hence farther learn, that it is fit certain times should be allotted for the publick, and solemn performance of the fore­named duties: common reason prompteth, that God (upon whose protection, and disposal the pub­lick good depends) should be publickly honoured, and his be­nefits frequently acknowledged; also that care should be taken in [Page 151] every society, that all states of men should lead their lives in some competent degree of con­tent; that all objects of grievous pity should be removed from pub­lick view; also common sense will inform us, that these things cannot effectually be executed, without constituting definite pe­riods of time, and limiting cir­cumstances, according to which they shall be practised under pub­lick inspection, and censure: And these dictates of ordinary pru­dence the divine wisedom hath ratified by his exemplary order; the which in cases, wherein he hath not interposed his direct au­thority by way of precept may serve for a good direction to Go­vernours, what they may with safety, what they should in wise­dom establish; what provision they should make for the pro­motion of piety and vertue: such a precedent requires greatest ve­neration, [Page 152] and respect, cannot but appear of high moment in con­sultation about matters of this nature.

It is indeed particularly obser­vable, that in this command there is not an express order concerning the natural or moral service of God (by prayer, or hearing God's Law) to be publickly performed on this day; but the Jews were themselves so wise as to under­stand these duties couched in the sanctification of the day prescri­bed to them; and accordingly they practised; they in all places of their habitation did settle Sy­nagogues, and Oratories; to them upon this day they resorted; in them then they did offer devoti­ons to God; (as the names [...], and [...] did im­port) the Scribes did reade the Law, and expound it to the People: [...]. Joseph. adv. App. 2. p. 946. Moses (saith Josephus) did command [Page 153] the people to assemble for hearing of the law, not once or twice, or many times, but every seventh day, laying aside their works; and exactly to learn it; whence, ad­deth he, the people became so skilfull in the laws, that if one asked any of them concerning them, [...]. Ib. 947. he would more easily tell them all than his own name; whence also an admirable con­cord in mind, and uniformity in practice did (as he farther ob­serves) arise: and The custom (saith Philo) was always as occasion gave leave, [...], &c. Philo de Vit. Mos. especially upon the seventh days, to philoso­phate, &c. in consideration of which practice it was, that Jews so highly valued this Precept, that it was a saying among them, The Sabbath weigheth against all the Commandments; Midrash. Exod. 26. as procuring [Page 154] them all to be known, and obser­ved: And if that blind people could pick these duties out of this Law, much more should we see our selves obliged, according to analogy thereof, to appoint set times for ensuring the practice of them.

6. Again, We may hence also learn our obligation to submit obediently to the constitution of Governours relating to this mat­ter; that we readily should ob­serve all solemn times of festivity and rest, which the Rulers of Church, or State do appoint for the securing or the promoting those purposes of piety, or chari­ty, according to the measure and manner prescribed by them: for Reason approving the thing as good and usefull; and divine or­der more clearly and fully confir­ming it to be so, and it not ap­pearing that God hath made ex­press [Page 155] determinations about it, it remains, that it is left wholly to them, to whose care God hath entrusted the publick welfare, and hath committed to their judg­ments the providing means con­ducible thereto; having also con­sequently injoined us in all law­full things to follow their gui­dance and appointment in order thereto. God decreed death to be inflicted on those, who viola­ted his command concerning the Sabbath; which sheweth how great a fault it is to offend in this particular; and we may reasona­bly esteem that command to be his, which proceedeth from his Ministers by authority from him­self, and in conformity to his own pattern.

7. We add, that whereas God required of the Jews such a porti­on of time to be solemnly dedica­ted to Religion, and mercy, we [Page 156] to whom he hath vouchsafed higher benefits, and proposed grea­ter encouragements, cannot rea­sonably but deem our selves obli­ged to sequester and consecrate as much or more time to the same intents: we should indeed be con­tent to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of God, to the remem­brance and celebration of his fa­vours: we should willingly allow greater relaxation to our depen­dents: and should the publick be deficient in exacting a perfor­mance of such duties from us, it would become us to supply such defects by our private devoting fit and frequent seasons thereto: that in some proportion we may exceed the Jews in gratefull pie­ty, as we surpass them in the matter, and causes thereof; that we may appear in some degree more charitable than they, as we [Page 157] have much greater reason and obligation to be so then they. So much for this;

I proceed briefly to consider the remaining Commandments, the which immediately concern another Object: those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward God; these fol­lowing (which are supposed to have made up the second of those Tables, which written by God's hand were delivered to Moses, and preserved in the Ark of the Testimony) do guide our conver­sation and carriage toward our Neighbour; in the front of which worthily is placed that which obligeth to dutifulness toward our Parents; unto whom after God, and his supreme Vice-ge­rents we owe the highest respect, gratitude and duty.

V. Com­mandment.

Honour; the word signifies to have in weighty regard, and apt­ly serves to denote those particular acts of duty, which are other­where expressed in Scripture; Levit. 9. 3. fear and reverence (ye shall fear every man his father and his mo­ther) observance and obedience (children obey your parents in all things, Coloss. 3. 20. for this is well pleasing to God) gratitude and retribution (Let children learn [...], 1 Tim. 5. 4. to be pious toward their own family; and [...], to render sutable returns, or to requite their parents, for this is good, and acceptable before God.) regarding their instruction and advice (My son hear the in­struction of thy father, Prov. 1. 8. 23. 22. and forsake not the law of thy mother) it also [Page 159] comprehendeth a prohibition of the contrary acts, contemning, cursing, offering violence or contu­mely unto, disobedience and con­tumacy toward parents, the which are forbidden under capital penal­ties, and dreadfull comminations: Cursed be he that setteth light by his father or mother: Deut. 27. 16. and, The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it (that is, Exod. 21. 15▪ 17. God in a fearfull and strange manner will avenge that wickedness upon him) and in the Law it is ordained that the rebel­lious and stubborn son, who will not obey the voice of his father, or the voice of his mother; and that when they have chastned him, will not hearken unto them, shall be stoned by all the men of his City, and put to death in that manner.

[Page 160] Whence we may learn the na­ture of the duty here enjoined, and what rank it beareth among other duties; what high obliga­tion belongs thereto, of what consideration it is with God, and how grievous a crime the viola­tion thereof is; that, briefly, we are obliged to yield our parents high affection of heart, great ex­pressions of respect and observance in word and deed; that the neg­lect of these duties is, next to that of profaneness and unduti­fulness toward God himself, the greatest disorder we can be guil­ty of: this all civil Nations have consented to be our duty; and if we consider the grounds, upon which it is built, we shall find that reason, justice, and necessity do require it: S. Paul presseth his precept of observance to pa­rents with, a [...], for this is just and equal: Eph. 6. 1. for if we look upon the disposition of [Page 161] parents in their mind toward children, we may presume them always full of tender affection, and good will toward them, full of desire, and care for their good, full of pity and compassion to­ward them; in the highest and most especial degree beyond what they bear to others; which dis­positions in reason and equity do require answerable dispositions in those, upon whom they are pla­ced, and who from them do re­ceive inestimable benefits: for if we do regard the effects procee­ding from them we shall discern, that

1. From parents children do receive being and life; that good which nature inclineth so highly to value and tender, as the foun­dation of all the good, happiness, and comfort we are capable of.

2. They are obliged to their parents for the preservation, main­tenance, [Page 162] and protection of their life: it is a long time before we came to be able (such is the par­ticular condition of man among all living creatures, so ordered on purpose, as it were, to beget this obligation and endearment) any­wise to provide for, or to defend our selves; and the doing there­of, in that senseless and helpless state, relies upon the care, pain, and solicitous vigilance of our parents; the which they are not onely always obliged, but are commonly disposed with admi­rable willingness to spend on their children.

3. Parents not onely thus at first undergo such care and trou­ble to maintain their children, but by expensive education (of­ten with much inconvenience and incommodity to themselves) they provide means for their future support, and subsistence, during life.

[Page 163] 4. Children are so strictly tied to their parents, as by their wil­ling concession to partake in all the comforts of their state, and ornaments of their fortune.

5. The goods acquired by the parents industry do usually de­volve upon their children by in­heritance and succession; whence that children live handsomely and comfortably, is the reward of their parents merit, comes from the store, that they have care­fully provided, and laid up for them.

6. To which we may add, that not onely the provision for our temporal necessities and con­veniencies dependeth upon our parents, Deut. 6. 7, 20. but the care of our souls, and our spiritual welfare is in­cumbent on them: Eph. 6. 4. they are obli­ged to instruct us in the fear of God, and to set us in the way toward eternal happiness.

[Page 164] 7. We may consider also, that all this they do most frankly and out of pure kindness; without regard to any merit antecedent, or benefit consequent to them­selves: as they received nothing to oblige and move them to such performances, so they can seldom hope for answerable returns: it is abundant satisfaction to them if they see their children do well; their chief delight and content­ment is in their childrens good absolutely and abstractedly, with­out indirect regards to their own advantage.

Upon these, and the like ac­compts it appeareth, that as pa­rents have the affections most re­sembling those of God toward us, as they perform toward us the actions most like to his, as they are the principal instruments of divine providence and bounty (by which God's blessings are [Page 165] conveyed and conferred upon us) so they may be deemed in a sort to represent God, and as his most lively images have an especial ve­neration due to them. God him­self, to endear and render himself amiable, or in the most kindly way venerable to us, to engage us to a more ready obedience of him, Deut. 32. 6. to declare the nature of our duty toward him, assumes the title of Father; and all Nations have agreed to style him so; Re­ciprocally also, whereas the du­ties toward other men are termed justice, or charity, or courtesie, or liberality, [...]. or gratitude, those toward parents in every Language (I suppose) are styled piety, 1 Tim. 5. 4. Colere pa­rentes. im­plying somewhat divine in the object of those duties; 'tis more than injustice to wrong a parent; 'tis more than uncharitableness to refuse them succour, or relief; 'tis more than discourtesie to be unkind to them; 'tis more than [Page 166] sordid avarice to be in their need illiberal to them; 'tis rather high impiety to offend in any of these kinds.

He that returns not love in an­swer to their tender affection; that doth not (as occasion requires, and his ability permits) requite the benefits received from them, doth not defer to them an especi­al reverence, in regard to that sacred name and character they bear, thereby intimates, that he would in like manner be unjust, ungratefull, and disingenuous to­ward God, from whom he hath received the like benefits; the be­ginning and continuance of his being; the preservation, mainte­nance, and protection of his life: if he will not honour his earthly Parents, whom he hath seen, how will he reverence his heavenly Father, whom he hath not seen? so we may according to S. John argue.

[Page 167] I might subjoin, that as justice, and ingenuity do enforce this du­ty, so for the good of the world there is a necessity that it should be observed: If parents are not onely by natural instinct disposed, but by divine command obliged, and by humane Law (the preser­vation of the world so requiring) constrained to undergo such hard­ships for the maintenance, and education of their children, it is fit and necessary they should be supported and encouraged in the bearing them by reciprocal obli­gations in children to return them dutifull respect, observance, and requital; the world could not well subsist without children be­ing engaged to these duties: there were no reason to exact, there were no ground to expect, that parents should cheerfully and faithfully discharge their part, upon other terms.

[Page 168] To this Precept there is added a Promise (and it is, as S. Paul observeth, Eph. 6. 2. the first precept, that hath a promise formally annexed; whereby he enforceth his exhor­tation to the observance thereof.)

So God expresly promiseth to bless dutifull children with a long life in the comfortable possession of those good things, [...]. which he should bestow upon them; this was the most of reward, expli­citly covenanted to the Jews, in regard to their obedience: there is also implyed a commination of a contrary curse from God upon the infringers of this Law, that they should either be immaturely [Page 169] cut off from life (as Abimelech and Absalom were upon this score) or should draw on a wretched life in banishment from the contents thereof; by which things respec­tively are intimated to us the re­wards of piety in this kind, or the punishments of impiety in the future state, whereof the land here mentioned was a shadow, or figure: what length of days in Canaan was to them, that to us is immortal life in heaven; what being excluded thence was then, that now is everlasting death, or banishment into the regions of misery.

I might also note the congrui­ty of the reward propounded, that they who are gratefull to those from whom, in subordination to God, they received life, shall by God's dispensation enjoy that life long and well; and that they who neglect the authours of their life, shall soon be deprived of it, [Page 170] or of its comforts. Deut. 16. 20. But I find the same reward assigned to the diligent observers of other duties; particularly to them, Psal. 37. 29. who are just in their dealings; Psal. 37. 9, 11. to them who are charitable to the poor; Psal. [...]4. 12, 13, 16. to them who are meek and pati­ent; Prov. 8 16. to them who confide in God; Deut. 26. 15. and to all good men that obey God's commandments.

I shall onely add farther, that we may, according to analogy and like ground of reason, reduce unto this Commandment the ob­ligation we have to honour all those, who perform toward us beneficial offices like unto those, which we receive from our pa­rents; those who preserve our life by relief, protection or de­fence; those who afford us main­tenance, or education; those who watch over us for the good of our body, or of our soul; those who instruct us, or advise us: such are our Governours and Magistrates [Page 171] either Political or Ecclesiastical; our Benefactours and Patrons; our Schoolmasters, and Tutours; our especial faithfull Friends; and the like; But I pass forward.

In the subsequent Precepts are contained the prime rules of ju­stice toward our neighbour; the observation of which is not one­ly most equal and reasonable in it self, but necessary for the pre­servation of civil society, and pub­lick peace among men; for the procurement of our safe, and plea­sant living and conversing in the World; men thereby being secu­red in the quiet enjoyment of God's gifts, and the fruits of their industry, and of whatever is dear and precious to them; of their lives first; then of the comforts of their conjugal state; of their possessions; of their reputations; the laws respecting these being here disposed in order, according [Page 172] to the value of their respective objects, in the nature of things, or in the opinion of men, or in regard to the consequences arising from them.

VI. Com­mandment.

Of all good gifts conferr'd up­on us none (according to the na­tural and common esteem of men) is more precious than life it self, the foundation of enjoying the rest. God hath therefore reser­ved the disposal of it entirely to himself, as his special prerogative: neither he that hath it, nor any other person having absolutely any just power or right over it; No man can take away any man's life, but by commission or licence from God, reasonably presumed to be granted by him: So may God (the absolute King of the World) be supposed to have com­mitted [Page 173] to lawfull Magistrates, as his Vice-gerents and Officers, in his name and behalf, upon reaso­nable cause, for preservation of publick justice, peace, and order, in a lawfull course of justice, to dispose of mens lives, who have forfeited them to the Law: (The Magistrate, Rom. 13. 4. as S. Paul saith, bea­reth not the sword in vain; 1 Pet. 2. 14. for he is the minister of God; an a­venger to execute wrath upon him that doth evil.) He hath not forbidden Sovereigns (in case of necessity, and when amicable means will not prevail) to main­tain the safety or welfare of the Societies entrusted to their care, even by armed violence, against such as wrongfully invade them, or any wise harm them, and will not otherwise be induced to for­bear doing so; in which case the resolution of such differences (in­somuch as they cannot be tried at any other bar, or composed by [Page 174] other means) is referred to God's arbitrement; who is the Lord of Hosts, the Sovereign Protectour of right, and dispenser of success; the Souldier in a just cause being then his Minister, and carrying a tacit commission from him. God also may be supposed together with life, with a natural love to it, with means to preserve it, to have imparted to every man a right to defend his life, with its necessary supports, against unjust, extreme, and inevitable violence upon it, or them: the slaughter therefore, which may happen in these cases (or in the like, where­in God hath plainly by a general order, or by special command, or by permission reasonably supposed, conferred on any person a power over his neighbour's lise, in the maintenance of God's own ho­nour, or in subserviency to pub­lick good) is not concerned in the design, or meaning of this Pre­cept: [Page 175] for he that kills another, in a way not irregular, as a Mi­nister of justice, or in a lawfull War as a Souldier authorized by a Sovereign power here under God, or for his own just and ne­cessary defence, doth not, accor­ding to the intent of this Law, kill; but rather God himself, the Lord of life and death, doth then kill; the authority of killing so being derived from him, and his work being done thereby: Ven­geance is his, and he so (by his in­struments) repays it. But here is forbidden all other voluntary taking away our neighbour's life, when a man acts as a private per­son; without just and necessary cause, in any illegal or irregular way; upon what motive, prin­ciple, or end soever (whether it be out of hatred, spight, envy, revenge; for our presumed safety, or pretended reparation of honour; for promoting what interest, or [Page 176] procuring what satisfaction soever to our selves) by what means so­ever, either by direct violence, or by fraudulent contrivance; in an open, or clandestine manner; immediately by our selves, or by means of others; by advising, encouraging, any wise becoming instrumental, or accessory thereto.

This is the crime expresly pro­hibited; but a positive duty should also be understood; that we are obliged, so far as we are able, to preserve our neighbour's life; by relieving him in extreme need, by succouring him in ex­treme danger; by admonishing him of any destructive mischief, when he appears tending una­wares thereinto; the neglect of which things argueth a murthe­rous disposition toward our neigh­bour, is in reasonable esteem, and in God's sight a killing of him; for we mistake, if we think with Cain, that we are not our bro­ther's [Page 177] keepers, or are not bound when we are able to preserve his life.

The violation of which Com­mandment is certainly the most heinous sin, that can be commit­ted of all those▪ which are not immediately directed against God himself, or the persons which pe­culiarly represent him; and a sin which never can escape vengeance and due punishment from him. It is the greatest wrong to God; it is the extremest injury to our neighbour; it is the highest sort of uncharitableness; it is a princi­pal offence against publick society.

1. It is an exceeding wrong and affront done unto God; in assu­ming the disposal of his gifts; in dispossessing him of his rights, by robbing him of a creature, of his child, his servant, his subject (one whose life is precious to him, and toward whom he beareth a ten­der [Page 178] regard) an usurping in a high way his Sovereign Autho­rity, his Throne of Majesty, his Tribunal of Justice, his Sword of Vengeance; to omit the sacri­lege (as Philo speaks) committed herein by violating God's own Image, which every man doth bear.

2. It is also an extreme injury to the person, who is thereby deprived of an unvaluable good, which can no wise be repaired, or compensated: he that loses his life, doth therewith lose all the good he possesseth, or is capable of here, without any possibility of recovering it again: the ta­king therefore of life can be no sutable revenge, no reasonable satisfaction for any injury or da­mage received; it infinitely, in a manner, surpasseth all the evil, which any man can sustain from another in his estate, or fame, or welfare of any kind; for those [Page 179] things have their measure, and may be capable of some reparation, but this is altogether extreme and irreparable; and therefore doth include greatest iniquity: add hereto, that not onely all tempo­ral good is hereby at once ravi­shed from a man, but the soul al­so of the person may incur the greatest damage or hazard in re­spect to its future estate by being thus snatched away: the slayer not onely robbeth his brother of his temporal life, but of his time of repentance, and opportunity of making peace with God.

3. It is also the highest uncha­ritableness to deal thus with our neighbour; arguing that nothing of good will, of pity, of humani­ty toward him is left in us: to hate his brother to the death is the utmost pitch of hatred. If in imitation of our Saviour, and out of respect to him we ought (as S. John instructeth us) to be wil­ling [Page 180] to lay down our lives for our brethren; how enormous a crime, how opposite to Christian charity is it to take away our brother's life?

4. It is likewise a main offence against the publick; not onely by unlawfully bereaving it of a member and subject, but to its prejudice and dishonour (yea so far as lies in us to its subversion and dissolution) assuming to our selves, pulling away from it its rights, and prerogatives of judg­ment.

Such briefly is the direct in­tent, and importance of this Law; but our Saviour in his comment hereon hath explained and exten­ded it farther, Matt. 5. 21. so as to interdict all, that any wise approaches in nature, or in effect tends unto this heinous evil: he means to obstruct all the springs, and ex­tirpate all the roots thereof; such [Page 181] as are rash, causeless, outragious, inveterate anger, contumelious and despightfull language, reser­ving grudges, or spight in our heart, not endeavouring speedily to reconcile our selves to them, who have done us injury or dis­pleasure; for these things as they commonly do produce the act of murther, so they argue inclinati­ons thereto (which if fear and self-respect did not restrain, would produce it), and consequently in moral accompt, which regardeth not so much the act as the will, are of the same quality therewith; however they arise from the same bitter root of great uncharitable­ness; upon which score S. John telleth us, 1 Joh. 3. 15, 17. that He that hateth his brother is a murtherer; and consequently in effect all malice, and spight, envy, hatred, malig­nity, rancour, immoderate, and pertinacious anger, and animosity are here prohibited.

VII. Com­mandment.

After life (if after that, for this command in the Greek Transla­tion of Exodus (though not in Deuteronomy) in some places of the New Testament, and in sundry ancient Writers is placed before that against murther) nothing commonly is more dear to men, than the comforts of their conju­gal estate; the enjoyment of that special affection, and friendship, together with those instances of benevolence, which by divine in­stitution and mutual contract, ra­tified by most sacred and solemn promises of fidelity, are reserved peculiar to that state: which en­closures therefore of his neigh­bour whoever shall invade, or trespass upon, who shall any wise loose or slacken those holy bands, [Page 183] who shall attempt the affection, or chastity of his neighbour's wife, doth most grievously offend God, and committeth (as Joseph, when he was tempted thereto, did call it) a great evil against God, a­gainst his neighbour, against him­self, against the common society of men. He violateth an institu­tion, to which God hath affixed especial marks of respect, and sanctity; he wounds his neigh­bour's honour, and interest in the most tender part, wherein the content of his mind and comfort of his life are most deeply concer­ned: he as much (or rather more) dishonoureth and abuseth himself, not onely by committing a fact of so high injustice, but by ma­king himself accessory to the ba­sest perfidiousness that can be. [Whoso committeth adultery, Prov. 6. 34. lac­keth understanding; he that doth it, destroyeth his own soul; a wound and dishonour shall he get, [Page 184] and his reproach shall not be wi­ped away; for jealousie is the rage of a man, therefore he will not spare in the day of vengeance; he will not regard any ransome, nei­ther will he rest content though thou givest many gifts.] He also offendeth against the publick qui­et, and welfare, breeding inextri­cable confusions, and implacable dissensions in families, so that hardly from any other cause such tragical events have issued as from this: in fine this crime is, as Philo calls it, [...], a loathsome unrighteousness, most odious to God; Job 31. 12. and a fire (as Job representeth it) that con­surneth to destruction.

But we must further also con­sider, that acts of this kind con­tain also in them another evil; that persons committing them do not onely so highly wrong their neighbour, but defile themselves also by the foulest turpitude; in [Page 185] which respect the prohibition of all unlawfull and irregular satis­factions to lustfull appetite; all compliance with that great ene­my of our souls, the flesh; all kinds of impurity and lascivious­ness, not in act onely, but in thought, in speech, in gesture may be reduced to this Law: Matt. 5. 14. Our Lord himself doth so interpret it, as to make it include a forbidding of all unchast desires; and Chri­stianity doth in a most strict and special manner oblige us to all kinds of sobriety and modesty, of chastity and purity in body and spirit; 1 Pet. 2. 11. injoining us to abstain from all fleshly lusts, as enemies to our souls, Coloss. 3. 5. to mortifie our fleshly members; 1 Thess. 4. 4. to possess our vessels (or bodies) in sanctity and honour; not to have any impurity, Eph. 5. 3. or fil­thiness so much as named among us; Eph. 4. 29. nor to suffer a foul word to proceed out of our mouth; not to defile our bodies, 1 Cor. 3. 17. 6. 18, 19. consecrated un­to [Page 186] to God, and made temples of the Holy Spirit; excluding persons guilty of such things from any title, or capacity of entring into God's Kingdom; Eph. 5. 4, &c. in fine represen­ting all such practices as most dis­honourable to us, most displeasing to God, most grievous to God's Holy Spirit (the fountain of all vertue and goodness) most con­trary to the nature and design of our Religion, and most destruc­tive of our souls.

VIII. Com­mandment.

That every man should quiet­ly enjoy those supports and those conveniencies of life, which in any honest manner (by God's bounty immediately dispensing it, or by God's blessing upon his in­dustry) he hath acquired the pos­session of, or right unto, as all reason and equity do require, so [Page 187] it must be acknowledged abso­lutely necessary for the preserva­tion of common peace, and the maintenance of civil society a­mong men: to secure which pur­poses, and to encourage honest in­dustry, this Law prohibiteth all invasion, or usurpation by any means whatever (either by open violence, and extortion; or by clandestine fraud, and surrepti­on) of our neighbour's proper goods and rights: He that in any way, against his neighbour's knowledge or will, getteth into his power, or detaineth therein what doth in equity belong to his neighbour, and which he can restore to him, doth transgress against the intent of this Law; as we see it interpreted in Levi­ticus; where it is thus expressed: Thou shalt not defraud thy neigh­bour, Levit. 19. 13. nor rob him: defrauding by cunning practice, is no less for­bidden, than robbing by violent [Page 188] force. [...] Cor. 6. 8. Any wise [...] (that is, to deprive our neighbour of his due) [...], Tit. 2. 10. to purloin, or (by subtle and sly conveyance) to se­parate any part of our neighbour's substance from him; 1 Thess. 4. 6. [...], to exact, or extort any thing more than ones due, [...], to go beyond, or over­reach our neighbour in dealing; to delude and cozen him by false speeches, or fallacious pretences, are acts in S. Paul's expression, to be referred hither; as so many special acts of theft. I cannot stand to reckon up all the sorts of unrighteousness included here, or reducible to this matter (such as, Prov. 22. 18. 20. 14. 9. 24. beside down-right rapine and chea­ting, Ezek. 22. 12. 18. 7, 16. are, Hos. 5. 10. fould dealing in bargains and contracts; Amos 8. 5. using false weights, Deut. 25. 13. and measures, Levit. 19. 13. withholding the pledge, Deut. 24. 14. detaining the labourer's wages from him; Psal. 15. 4. the exercising vexatious, Isa. 1. 23. biting, Jam. 5. 4. and devouring usuries; removing bounds of pos­session, [Page 189] oppressing by undue, or rigorous exaction, corrupting ju­stice for reward or favour, raising gain by unlawfull and shamefull arts, or practices; consenting, or sharing with, advising, or instiga­ting to these, and the like acts; these I shall not particularly insist upon) but shall onely say, that God expresseth great indignation against, and threatneth most se­verely to punish all acts of this kind: Deut. 15. 16. For all (saith he) that do such things (such as use deceitfull measures in trade), and all that do unrighteousness are an abomination unto the Lord, thy God: [...], God (saith S. Paul, 1 Tess. 4. 6. speaking against the cir­cumventing, and defrauding our neighbour) is an avenger for all these kinds of things: Nor indeed is the Gospel more severe in de­nunciation of punishment against any crime than this: 1 Cor. 6. 9. Know ye not, that unjust persons (saith S. Paul, [Page 190] meaning this sort of unjust persons, so most properly and strictly cal­led) shall not inherit the kingdom of God; and [...], thieves, exactors (or cheaters) and rapacious persons make a good party in the cata­logue of those, who shall be ex­cluded from eternal bliss.

I should add the positive duties, here to be understood, and referr'd to this matter, the which are com­mended to us in Scripture; such are, diligence and industry in our calling, whereby with God's bles­sing we may support our selves, preventing the need, and escaping the temptation of encroachment upon our neighbour's property; (whereby we may, as Saint Paul speaketh, Eph. 4. 28. have need of nothing, may eat our own bread, 1 Thess. 4. 12. may even have wherewith to impart to the needs of others) contentment in that estate, 2 Thess. 8. 12. wherein God hath placed us, Phil. 4. 11. how mean soever; 1 Tim. 6. 8. Prov. 30. 8. tru­sting [Page 191] in God, Psal. 55. 23. and relying upon his providence; 1 Pet. 5. 7. casting our bur­then and care upon him; who hath promised to sustain us; Heb. 13. 5. who hath said, that he will never leave, or forsake us; lastly, charitable relief of our neighbour in his need; for in such a case our neighbour hath a title to the goods we possess; derived from the appointment and donation of God, who is the abso­lute proprietor of all we have, we being onely his stewards, and dis­pensers thereof according to the rules he hath declared; so that if we do not according to his order, supply our poor neighbour, we are in just estimation, we shall in God's judgment appear to be thieves, both in respect to God himself, and to our neighbour; for that we thereby detain from God what by original right is his, and bereave our neighbour of what God hath bestowed on him.

IX. Com­mandment.

'Tis in the Hebrew, Thou shalt not answer (to wit being exami­ned, or adjured in judgment) against thy neighbour as a false witness; so that primarily, it seems, bearing false testimony against our neighbour (especially in matters of capital, or of high concernment to him) is prohibi­ted: yet that not onely this great crime, but that all injurious (e­ven extrajudicial) prejudicing our neighbour's reputation, and con­sequently of his safety, or his welfare in any sort, is forbidden, we may collect from that expli­cation of this Law, or that paral­lel Law, which we have in Levi­ticus: Levit. 19. 16. Thou shalt not ('tis there said) go up and down as a talebearer [Page 193] among thy people; neither shalt thou stand against the bloud of thy neighbour: LXX [...]. as a talebearer, [...], that is, a merchant, or trader in ill reports and stories concerning our neighbour, to his prejudice; defaming him, or detracting from him, or breeding in the minds of men an ill opinion of him; which vile and mischievous practice is otherwhere under several names condemned and reproved; such are muttering: Prov. 18. 8. [...] (The words of a mutterer, saith the Wise man, are as wounds, going into the inner­most parts of the belly): Sirac. 5. 14. 21. 30. 28. 13. whispe­ring, [...] we have often in the Son of Sirach, 2 Cor. 12. 20. and in S. Paul mentioned with a bad character, Rom. 1. 30. or with prohibition, and reproof: supplanting; Ps. 15. 3. [...] (so in the good man's description, Psal. 15. 'tis said, He supplants not with his tongue, so the word signifies) detraction or backbiting ( [...], 2 Cor. 12. 20. which is so often in the Apostolical Writings Jam. 4. 11. Rom. 1. 30. 1 Pet. 2. 1. [Page 194] forbidden, Luk. 3. 14. 19. 8. and reprehended; slan­der, Lev. 19. 11. or calumny, Psal. 72. 4. 119. 134. and sycophantry; that is, oppressing, abusing, or any way harming men by false tales, suggestions, or pretences; which sort of practices how base they are in themselves (nothing being more unworthy of an honest and ingenuous mind, nothing more ugly to the judgment of them, who have any sense of goodness) how contrary they are to justice, which doth not permit us to wrong our neighbour, as well in his credit and good name, as in his other goods (for they perhaps may be as much valued by him, may really be of as much conse­quence to him, as any thing that he hath) which bindeth us to abstain from hurting him as well in word, as in deed; Prov. 10. 12. how opposite they are to charity, 1 Cor. 13. 5▪ 7. which obligeth us to think the best of our neighbour, and to endeavour that others also may do so; to conceal his real [Page 195] faults and blemishes; much more not to devise, and affix false ones to him; not to gather and dis­perse ill reports to his prejudice; of how mischievous consequence also they are, breeding ill will, and sowing strife in all Societies both publick, and private (even separating chief friends, Prov. 16. 28. as the Wise man telleth us) common sense, and experience do shew: they consequently must be very odious in the sight of God, who loveth the peace and welfare of men; and very offensive to men, who do the mischiefs springing from them.

To this Law may be reduced our obligations to be candid in our opinions, and discourses con­cerning others (according to Saint Paul's excellent description of charity:) 1 Cor. 13. to forbear all rash and harsh censure, as you know our Saviour in his most divine Sermon on the Mount chargeth us; to be [Page 196] veracious, sincere and faithfull in all our conversation; which du­ties are so often taught and pres­sed in both Testaments: Levit. 19. 11. Ye shall not (saith the Law) steal, nor deal falsely, nor lye one to another; and, To walk uprightly, Psal. 15. 2. and work righ­teousness, and speak the truth from his heart, are the first lineaments in the good man's character drawn by the Psalmist: and, These are the things ye shall do (saith God in the Prophet) speak ye every man the truth to his neighbour; Zech. 8. 16▪ exe­cute the judgment of truth, and peace in your gates: And in the New Testament, Eph. 4. 25. To lay aside ly­ing, Col. 3. 9. to speak the truth every man with his neighbour; 1 Pet. 2. 1. to lay aside all malice, all guile, all hypocrisies, envyings and backbitings are Apo­stolical commands.

X. Com­mandment.

This Law is comprehensive, and recapitulatory (as it were) of the rest concerning our neigh­bour, prescribing universal justice toward him (whence S. Mark it seems meaneth to render it in one word, Mark 10. 19. by [...], de­prive not, or bereave not your neighbour of any thing) and this not onely in outward deed, and dealing, but in inward thought, and desire, the spring, whence [Page 198] they do issue forth (for, Matt. 15. 19. from the heart, as our Saviour teacheth, do proceed evil thoughts, murthers, adulteries, fornications, thefts, false witness, blasphemies) we are obli­ged to be so far from depriving our neighbour of any good thing belonging to him; that we are not so much as to wish, or desire it; not onely to abstain from in­jurious action, but to repress co­vetous inclinations: wherein is also implyed, that we should have a delight and complacence in our neighbour's good; not envying him any enjoyment; being in our minds content with the por­tion God pleaseth to vouchsafe us; and entirely trusting in him, that he will supply us with what is needfull or befitting to us, with­out the damage of our neigh­bour. Rom. 7. 7, 14. Thus God's Law is as Saint Paul observed) spiritual; not one­ly restraining exteriour acts, but regulating our inmost thoughts, [Page 199] quelling all inordinate appetites and affections of heart within us; the which may be extended so as to respect not onely matters of justice toward our neighbour, but all objects whatever of our prac­tice; so as to import that, which in the Christian Law is so fre­quently injoined us, as the life of our Religion, Rom. 2. 29. circumcising our hearts, Phil. 3. 3. crucifying the flesh with its passions and desires, Coloss. 2. 11. mortifying our earthly members, Gal. 5. 24. putting to death by the spirit the deeds of the body, Rom. 6. 6. putting off the old man, Col. 3. 5. 2. 11. which is corrupted according to de­ceitfull lusts: Eph. 4. 22. [...], Rom. 8. 13. thou shalt not unlawfully or ir­regularly desire doth, according to the spiritual intent, import all this.

I have done; and shall onely add, that the sum and end of these, and all other good Laws, of all Religion, and all our Duty [Page 200] is (as we often are taught in the New Testament) comprized in those two Rules, 1 Tim. 1. 5. of Loving God with all our heart, and, Loving our neighbour as our selves; seri­ously and honestly attending un­to which we can hardly fail of knowing what in any case our duty is; It remains that we em­ploy our best care and endeavour on the conscientious practice there­of; imploring therewith the as­sistance of God's grace, and that good Spirit, which God hath most graciously promised to those, who duly ask it, by which alone we can be enabled to keep God's Commandments: To him be all glory and praise. Amen.