A Body of Divinity, Vol. 3 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 3 of 3)

A Body of Divinity, Vol. 3 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 3 of 3)

The arguments which are generally brought in defence of it, are taken from those instances recorded in scripture, in which persons who have never seen one another before, have immediately known each other in this world, by a special immediate divine revelation, given to them; in like manner as Adam knew that Eve was taken out of him, and therefore says, This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man, Gen. ii. 23. He was cast into a deep sleep, when God took one of his ribs, and so formed the woman, as we read of in the foregoing words; yet the knowledge hereof was communicated to him by God. Moreover we read, that Peter, James, and John, knew Moses and Elias, Matt. xvii. as appears from Peter’s making a particular mention of them; Let us make three tabernacles, one for thee, and one for Moses, and one for Elias, ver. 4. though he had never seen them before. Again, our Saviour, in the parable, represents the rich man as seeing Abraham afar off, and Lazarus in his bosom, Luke xvi. 23. and speaks of him as addressing his discourse to him. From such-like arguments some conclude, that it may be inferred, that the saints shall know one another in heaven, when joined together in the same assembly.

Moreover, some think that this may be proved from the apostle’s words, in 1 Thess, ii. 19, 20. What is our hope or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our glory and joy; which seems to argue that he apprehended their happiness in heaven should contribute, or be an addition to his, as he was made an instrument to bring them thither; even so, by a parity of reason, every one who has been instrumental in the conversion, and building up others in their holy faith, as the apostle Paul was with respect to them; these shall tend to enhance their praise, and give them occasion to glorify God on their behalf: therefore it follows, that they shall know one another; and consequently they who have walked together in the ways of God, and have been useful to one another, as relations and intimate friends, in what respects more especially their spiritual concerns, these shall bless God for the mutual advantages which they have received, and consequently shall know one another. Again, some prove this from that expression of our Saviour in Luke xvi. 9. Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations; especially if by these everlasting habitations be meant heaven, as many suppose it is; and then the meaning is, that they whom you have relieved and shewn kindness to in this world, shall express a particular joy upon your being admitted into heaven; and consequently they shall know you and bless God for your having been so useful and beneficial to them.

Objec. To this it is objected, that if the saints shall know one another in heaven, they shall know that several of those who were their intimate friends here on earth, whom they loved with a very great affection, are not there; and this will have a tendency to give them some uneasiness, and be a diminution of their joy and happiness.

Answ. To this it may be replied, that if it be allowed that the saints shall know that some whom they loved on earth, are not in heaven, this will give them no uneasiness, since that affection, which took its rise principally from the relation which we stood in to persons on earth, or the intimacy that we have contracted with them, will cease in another world, or rather run in another channel, and be excited by superior motives, namely, their relation to Christ, and that perfect holiness which they are adorned with, and their being joined in the same blessed society, and engaged in the same employment, together with their former usefulness one to another, in promoting their spiritual welfare, as made subservient to the happiness they enjoy there. And as for others who are excluded from their society, they will think themselves obliged, out of a due regard to the justice and holiness of God, to acquiesce in his righteous judgments: thus the inhabitants of heaven are represented as adoring the divine perfections, when the vials of God’s wrath were poured out upon his enemies; and saying, Thou art righteous, O Lord, because thou hast judged thus: true and righteous are thy judgments, Rev. xvi. 5, 7.

5. Another ingredient in the glory of heaven, which is, indeed, the greatest of all, is the saints enjoying the immediate vision and fruition of God: this vision includes in it something more than their beholding the human nature of Christ, as Job speaks when he says, In my flesh shall I see God, Job xix. 26. This, indeed, will be a delightful object, not only by reason of the glory thereof, but from the love that they bear to his person, who, in that nature, procured for them the happiness which they are advanced to. But the principal thing contained in this vision of God, is, that it is contemplative and intellectual; for, in other respects, he is invisible: nevertheless there are two ways by which persons are said to see him; the one is by faith, adapted to our present state; thus Moses is said to have seen him who is invisible, Heb. xi. 27. that is, to contemplate, adore, and improve the glory of the divine perfections so far as he is pleased to manifest it to us in this world; but the other way of beholding him is more perfect, as his glory is displayed with the greatest clearness, and in the highest degree in heaven: this the apostle opposes to that vision which we have of God by faith, when he says, that in heaven we shall see face to face, and know even as we are also known, 1 Cor. xiii. 12. that is, we shall have more bright and immediate discoveries of the glory of God; which, when represented by the metaphor of seeing face to face, has some allusion to our knowing persons, when we are in their immediate presence, which far exceeds that knowledge which we had of them by report, when at a distance from them: this the apostle expresses by such a mode of speaking, as cannot well be understood in this imperfect state, when he says,[195] We shall see him as he is, 1 John iii. 2. which differs from those views which the saints have sometimes had of the glory of God, when manifested in an emblematical way, in this world; they also behold it as shining forth in its greatest effulgency.

Moreover, since the apostle speaks of this as a privilege which should be enjoyed by the saints at Christ’s appearing, who seems to be the object more especially here intended, it may denote their beholding his mediatorial glory in its highest advancement; and this view which they have of it, is said to be assimilating, as well as delightful; and therefore he farther adds, We shall be like him. And this shall also be satisfying: thus the Psalmist says, I will, or shall, behold thy face in righteousness; when I awake I shall be satisfied with thy likeness, Psal. xvii. 15. How vastly does this differ from the brightest views which the saints have of the glory of God here! It is true they know something of him as he manifests himself in the works of creation and grace; but this is very imperfect; the object is not presented in its brightest lustre; nor is the soul, which is the recipient thereof, enlarged, as it shall then be to take in the rays of divine glory: however, though this vision of God be unspeakable, and much more shall be known of his perfections than we can attain to in this life; yet the saints shall not have a comprehensive view thereof; for that is not consistent with the idea of them as finite creatures. Thus concerning the immediate vision of God.

It is farther observed, that this vision is attended with fruition; and therefore it is not barely speculative or contemplative, but such as is felicitating; and accordingly the saints know their interest in God, and see themselves to be the happy objects of the former and present displays of the glory of his perfections, and how they have all been exerted in bringing them to, and fixing them in this blessed state; and from hence arises that joy which accompanies this vision of God. And besides this, there are some impressions of his glory on their souls, which not only occasion, but excite this joy.

And it is farther observed, that this fruition is of God the Father, Son, and Holy Ghost. The Father is beheld and enjoyed, as his glory shines forth in the face of Christ, as bestowing on his saints all the blessings which he has promised in that everlasting covenant, which was established with, and in, Christ, as their Head and Saviour; his purposes of grace, and all his promises, having had their full accomplishment in him. And the glory of Christ is beheld as the person to whom the whole work of redemption, together with the application thereof, was committed, and is now brought to perfection. And the Holy Ghost is beheld as the person who has, by his power, rendered every thing which was designed by the Father, and purchased by the Son, effectual to answer the end which is now attained, by shedding abroad the love of the Father and Son in their hearts, dwelling in them as his temple, and in beginning, carrying on, and perfecting that work, which is so glorious in the effects and consequences thereof. In these respects they have perfect and distinct communion with the Father, Son, and Holy Ghost; which far exceeds all they can have here, and is infinitely preferable to all the delight which arises from that enjoyment which they have of the blessed society of perfect creatures to whom they are joined.

6. The last ingredient in the happiness that believers shall enjoy in heaven, is, that it shall be to all eternity. As the soul is immortal, and the body, to which it shall be united, shall be raised incorruptible; so the inheritance, which is reserved in heaven for the saints is such as fadeth not away, 1 Pet. i. 4. chap. v. 4. This will tend to make their happiness complete, which nothing could do, were there not a full assurance of the everlasting duration thereof. It would be a continual allay to it, and a very uncomfortable thought to conclude, that though their enjoyments are very great, yet they shall have an end. The glory of heaven is not like the glories of this present world, which are but for a moment, and, as it were, perish in the using; nor like the state of holiness and happiness in which God created man at first; which, through the mutability of his nature, it was possible for him to lose: but it is established by the decree of God, founded on the virtue of the blood of Christ, who purchased for his people eternal redemption, and in the covenant of grace settled this inheritance upon them, as an everlasting possession. This is a doctrine so universally acknowledged, that it is needless to insist on the proof of it; and it is so frequently mentioned in scripture, that we scarce ever read of the glory of heaven, but it is described as eternal, See Jude ver. 6, and 21. Matt. xxv. 46. Tit. i. 2. Rom. vi. 22. Gal. vi. 8. 1 Tim. i. 16. Psal. xvi. 11.

There is one thing more, which, though it be not particularly mentioned in this answer, I would not entirely pass over, that is, what may be said to a question proposed by some, viz. Whether there are degrees of glory in heaven? The Papists not only maintain that there are, but pretend that greater degrees thereof shall be conferred on persons, in proportion to the merit of their good works here on earth; and therefore have assigned to them the highest places there, who have performed works of supererogation, by doing more than was strictly enjoined them by the law of God. But all Protestant divines, who allow that there are degrees of glory in heaven, strenuously maintain that these are rewards of grace as every ingredient in the heavenly blessedness is supposed to be. And when this doctrine is made the subject of controversy among them; neither side ought to contend for their particular opinion, as though it was one of the most important articles of faith, or charge them who defend the other side of the question, as though they were maintaining something that was directly contrary to scripture, or of a pernicious consequence.

They, on the other hand, who suppose that there are no degrees of glory in heaven, are afraid, that if they should assert the contrary, it would, in some measure, eclipse the glory of the grace of God, and give too much umbrage to the Popish doctrine of the merit of good works. But this all Protestant divines, as was but now observed, sufficiently fence against. And, inasmuch as it is farther argued against degrees of glory, that those external and relative privileges, which they enjoy, such as election, justification, and adoption, belong equally and alike to all saints; and the same price of redemption was paid for all, therefore their glory shall be equal: this method of reasoning will not appear very conclusive, if we consider that sanctification is as much the result of their being elected, justified, redeemed, and adopted, as their being glorified; but that appears not to be equal in all, therefore it does not follow from hence, that their glory, in a future state, shall be so. And though their objective blessedness, which consists in that infinite fulness of grace that there is in God, is inconsistent with any idea of degrees; yet it does not follow, that the communications resulting from hence, which are finite, shall be in a like degree; nor can it be inferred from hence, that if there are degrees of glory, the state of those who have the least degree, shall be imperfect in its kind, or have any thing in it which shall afford the least abatement of their happiness, or be the occasion of envy or uneasiness, as the superior excellencies of some, in this imperfect state, often appear to be, since that is inconsistent with perfect holiness: nor is it to be supposed that there are any degrees, with respect to the deliverance of the saints from the sins, guilt, and miseries of this present life, which is equal in all; nor do they, who think that there are degrees of glory in heaven, in the least insinuate that every one shall not be perfectly filled and satisfied, in proportion to his receptive disposition; as a small vessel, put into the ocean, is equally full, in proportion to its capacity, with the largest; and therefore none of the saints will desire, nor, indeed, can contain more than God designs to communicate to them.

As for that scripture which is sometimes brought in defence of this opinion, viz. the parable of the persons that were hired to work in the vineyard, in Matt. xx. 9. in which it is said, that they that were hired about the eleventh hour, received every man a penny, which is as much as others received who were hired early in the morning, and had born the heat and burden of the day; that does not sufficiently prove it, since some of these labourers are represented as murmuring, and insinuating that they had wrong done them, to whom Christ replies, Is thine eye evil, because I am good? and they are described as called, but not chosen, ver. 15, 16. Therefore it is not designed to set forth the glory of heaven, but the temper and disposition of the Jewish church, who were partakers of the external blessings of the covenant of grace, and the gospel-church, as having equal privileges; so that the arguments generally insisted on to prove that there are no degrees of glory in heaven, can hardly be reckoned sufficient to overthrow the contrary doctrine; especially if those other scriptures, that are often brought to prove that there are, be understood in the most obvious sense thereof; and they are such as these, viz. Daniel xii. 3. They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever; where the prophet speaks of those who excel in grace and usefulness in this world; and then considers them not only as wise, but as turning many to righteousness; whose glory, after the resurrection, of which he speaks in the foregoing verse, has something illustrious and distinguishing in it, which is compared to the brightness of the firmament and stars.

To this it is objected, that our Saviour, in Matt. xiii. 43. illustrates the happiness of all the glorified saints, whom he calls the righteous, by their shining as the sun; therefore the prophet Daniel means no other glory but what is common to all saints; and consequently there are no degrees of glory. But to this it may be replied, that our Saviour does not compare the glory of one of the saints in heaven, with that of another; but intimates, that the happiness of every one of them shall be inconceivably great, and very fitly illustrates it by the brightness of the sun; whereas the prophet is speaking of some that were honoured above others in their usefulness here; and then considers them as having peculiar degrees of glory conferred upon them hereafter, which is something more than what he had said in the foregoing verse, which is common to all the saints, when he speaks of them as awaking out of the dust to everlasting life.

Another scripture which is also brought to prove this doctrine, is in 1 Cor. xv. 41, 42. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory; so also is the resurrection of the dead; where the apostle is speaking concerning the happiness of the saints after the resurrection, whom he compares not with what they were when they left the world; for then had no glory, being sown in corruption and dishonour; but he seems to compare the glory of one saint, after the resurrection, with that of another; and accordingly he illustrates it by the brightness of the heavenly luminaries; every one of which has a glory superior to terrestrial bodies: nevertheless he seems to intimate, that if we compare them together, the glory of the one exceeds that of the other. Thus the glory of the least saint in heaven, is inconceivably greater than that of the greatest here on earth: it is, indeed, full and complete in its kind; yet when compared with the glory of others, it may in some circumstances fall short of it.

There is another argument brought by some, to prove this doctrine, taken from the parable of the talents, in Matt. xxv. 14, & seq. in which the reward is proportioned to the respective improvement thereof; which seems to respect some blessings which they were to receive in another world; inasmuch as our Saviour compares himself to one that is travelling into a far country, and after a long time, returning and reckoning with his servants: by the former of which is meant, his ascension into heaven; and by the latter, his return to judgment; and consequently those regards which differ in degree, must respect some peculiar glory, which he will confer on his people in another world; and, indeed, the whole chapter seems to refer to the same thing. The former parable of the wise and foolish virgins denotes the behaviour of persons here, and the consequence thereof hereafter: and the latter part of the chapter expressly speaks of Christ’s coming to judgment, and dealing with every one according to his works. If therefore the improvement of these talents respects some advantages that one is to expect above the other, it seems to intimate that there are degrees of glory.

Moreover, this is farther argued from those various degrees of grace that some have in this world above others, which is a peculiar honour bestowed on them, and is sometimes considered as the fruit and consequence of their right improvement of those graces which they had before received. And this may be considered as laying a foundation for greater praise; which argues that the soul shall be enlarged in proportion thereunto; so that it may give unto God the glory due to his name, as the result thereof. Therefore if we take an estimate of God’s future, from his present dispensations, it not only removes some objections that are sometimes brought against this doctrine; but adds farther strength to those arguments taken from the scriptures before-mentioned, to prove it. But notwithstanding all that has been said, on this subject, it is the safest way for us to confess, that we know but little of the affairs of another world, and much less of the circumstances of glorified saints, considered as compared with one another. Nor are we to conclude, if there are degrees of glory, that the highest degree thereof is founded on the merit of what any have done or suffered for Christ; or, on the other hand, that the lowest is inconsistent with complete blessedness; which shall be proportioned to their most enlarged desires, and as much as they are capable of containing. Thus concerning the question proposed by some, viz. Whether there are degrees of glory?

There is another which has some affinity with it, that I would not wholly pass over; namely, whether the saints in heaven shall not have some additional improvements, or make progressive advances in some things, which may be reckoned a farther ingredient in their future happiness? This is to be insisted on with the utmost caution, lest any thing should be advanced which is inconsistent with the complete blessedness, which they are immediately possessed of: however, I do not think that it will detract from it, if we should venture to assert, that the understanding of glorified saints shall receive very considerable improvements, from those objects which shall be presented to them, and the perpetual discoveries that will be made of the glorious mysteries of divine grace, whereby the whole scene of providence, and its subserviency to their eternal happiness, shall be opened, to raise their wonder, and enhance their praise. Since it is not inconsistent with the perfect blessedness of the angels, to desire to know more of this mystery, which they are said to look into, 1 Pet. i. 12. and inasmuch as their joy is increased by those new occasions, which daily present themselves; why may not the same be said with respect to the saints in heaven; especially if we consider that this will redound so much to the glory of God, as well as give us more raised ideas of that happiness which they shall be possessed of.

We shall conclude with some practical inferences from what has been said in this answer, concerning the happiness of the saints in heaven.

(1.) We may learn from hence the great difference which there is between the militant and triumphant state of the church. Here they meet with perpetual conflicts, but hereafter they shall be crowned with complete victory: now they walk by faith, but then faith shall be swallowed up in vision, and hope in enjoyment. The saints of God are, at present, in their minority, having a right to, but not the possession of their inheritance. Their desires are enlarged, and their expectations raised; but nothing can give them full satisfaction till they arrive to that state of perfection, which God will, at last, bring them to.

(2.) The account which we have of the happiness of heaven, as being of a spiritual nature, and accompanied with perfect blessedness, and the enjoyments thereof being agreeable thereto; this may tend to reprove the carnal conceptions which many entertain concerning it, as though it were no other than what Mahomet promised his followers; who fancy that they shall have therein, those delights, which are agreeable to the sensual appetites of such as have no other ideas of happiness, but those which consist in the pleasures of sin: neither is it enough for us to conceive of it, as barely a freedom from the miseries of this life (though this be an ingredient therein) as if it had no reference to the bringing those graces which are begun here, to perfection; or it did not consist in that blessed work of admiring and adoring the divine perfections, and improving the displays thereof in a Mediator, which the saints shall for ever be engaged in.

(3.) Let us not content ourselves barely with the description which we have in the word of God, concerning the glory of heaven, but enquire, whether we have a well-grounded hope, that we have a right to it, and are found in the exercise of those graces which will be an evidence thereof? It is a very low and insignificant thing for us to be convinced that the glory of heaven contains in it all those things which shall render them who are possessed of it, completely happy, if we have no ground to claim an interest in it; and if we have this ground of hope, it will have a tendency to excite practical godliness, which it is inseparably connected with, and affords an evidence of our right to eternal life: whereas, without this, our hope will be delusive, and we chargeable with an unwarrantable presumption, in expecting salvation without sanctification.

(4.) If we have any hope concerning this future blessedness; this ought to be improved by us, to support and comfort us under the present miseries of life; as the apostle exhorts the church to which he writes, to comfort one another with these words, 1 Thess. iv. 18. or from these considerations; which should also be an inducement to us to bear affliction with patience, since they work for us an exceeding and eternal weight of glory, 2 Cor. iv. 17. And,

(5.) Let the hope we have of the privileges to be enjoyed hereafter, put us upon the greatest diligence in the performance of those duties, which are incumbent on us, as expectants of this inheritance; and let us endeavour to have our conversation in heaven, and be frequently meditating on the blessed employment thereof; and be earnest with God, that we may be made more meet for, and in the end received to it.

(6.) If we are enabled, by faith, to conclude that we have a right to the heavenly inheritance, let us be frequently engaged in the work and employment thereof, so far as is consistent with this present imperfect state; let us be much in praising and blessing God, who has prepared these glorious mansions for his people; and let us set a due value on the blood of Christ, by which they were purchased; and give glory to the Holy Ghost, who has given us the earnest thereof; and having begun the work of grace, will, we trust, carry it on to perfection.

Footnote 191:

Or, shall God, who justifieth?

Footnote 192:

Vid Wits. in Symb. Exercit. 22. § 18-20.

Footnote 193:

See Vol. I. Page 286

Footnote 194:

What speech can be without atmosphere, and without flesh?

Footnote 195:

God is an infinite being. This also is a principle established by both natural and revealed religion. The soul of man is finite, and, to whatever perfection it may be advanced, it will always continue to be so. This is another indisputable principle. It would imply a contradiction to affirm, that an infinite Spirit can be seen, or fully known, in a strict literal sense, as it is, by a finite spirit. The human soul, therefore, being a finite spirit, can never perfectly see, that is, fully comprehend, as he is, God, who is an infinite spirit. The proposition in our text, then, necessarily requires some restriction. This inference arises immediate from the two principles now laid down, and this second consequence furnishes another ground of our reflections.

But, although it would be absurd to suppose, that God, an infinite spirit, can be fully known by a finite human spirit, yet there is no absurdity in affirming, God can communicate himself to a man in a very close and intimate manner proper to transform him. This may be done four ways. There are, we conceive, four sorts of communications; a communication of ideas; a communication of love; a communication of virtue, and a communication of felicity. In these four ways, we shall see God, and by thus seeing him as he is, we shall be like him in these four respects. We will endeavour by discussing each of these articles to explain them clearly; and here all your attention will be necessary, for without this our whole discourse will be nothing to you but a sound, destitute of reason and sense.

The first communication will be a communication of ideas. We shall see God as he is, because we shall participate his ideas; and by seeing God as he is, we shall become like him, because the knowledge of his ideas will rectify ours, and will render them like his. To know the ideas of an imperfect being is not to participate his imperfections. An accurate mind may know the ideas of an inaccurate mind without admitting them. But to know the ideas of a perfect spirit is to participate his perfections; because to know his ideas is to know them as they are, and to know them as they are is to perceive the evidence of them. When, therefore, God shall communicate his ideas to us, we shall be like him, by the conformity of our ideas to his.

What are the ideas of God? They are clear in their nature; they are clear in their images; they are perfect in their degree; they are complex in their relations; and they are complete in their number. In all these respects the ideas of God are infinitely superior to the ideas of men.

1. Men are full of false notions. Their ideas are often the very reverse of the objects, of which they should be clear representations. We have false ideas in physic, false ideas in policy, false ideas in religion. We have false ideas of honour and of disgrace, of felicity and of misery. Hence we often mistake fancy for reason, and shadow for substance. But God hath only true ideas. His idea of order is an exact representation of order. His idea of irregularity exactly answers to irregularity; and so of all other objects. He will make us know his ideas, and by making us know them he will rectify ours.

2. Men have often obscure ideas. They only see glimmerings. They perceive appearances rather than demonstrations. They are placed in a world of probabilities, and, in consideration of this state, in which it has pleased the Creator to place them, they have more need of a course of reasoning on a new plan, to teach them how a rational creature ought to conduct himself, when he is surrounded by probabilities, than of a course of reasoning and determining, which supposes him surrounded with demonstration. But God hath only clear ideas. No veil covers objects; no darkness obscure his ideas of them. When he shall appear, he will communicate his ideas to us, and they will rectify ours, he will cause the scales, that hide objects from us, to fall from our eyes; and he will dissipate the clouds, which prevent our clear conception of them.

3. Men have very few ideas perfect in degree. They see only the surface of objects. Who, in all the world, hath a perfect idea of matter? Who ever had perfect ideas of spirit? Who could ever exactly define either? Who was ever able to inform us how the idea of motion results from that of body; how the idea of sensation results from that of spirit? Who ever knew to which class space belongs? It would be very easy, my brethren, to increase this list, would time permit; and were I not prevented by knowing, that they, who are incapable of understanding these articles, have already in their own minds pronounced them destitute of all sense and reason. But God hath perfect ideas. His ideas comprehend the whole of all objects. He will communicate to us this disposition of mind, and will give us such a penetration as shall enable us to attain the knowledge of the essence of beings, and to contemplate them in their whole.

4. Men have very few ideas complex in their relations. I mean, their minds are so limited, that, although they may be capable of combining a certain number of ideas, yet they are confounded by combining a greater number. We have distinct ideas of units, and we are capable of combining a few: but as soon as we add hundred to hundred, million to million, the little capacity of our souls is overwhelmed with the multitude of these objects, and our weakness obliges us to sink under the weight. We have a few ideas of motion. We know what space of body, to which a certain degree of velocity is communicated, must pass through in a given time: but as soon as we suppose a greater degree of motion, as soon as we imagine an augmentation of velocity to this greater degree; as soon as we try to apply our knowledge of moving powers to those enormous bodies, which the mighty hand of God guides in the immensity of space, we are involved in perplexity and confusion. But God conceives infinite combinations. He will make us participate, as far as our minds can, his ideas; so that we shall be able to give a large expanse to our meditation without any fear of confusing ourselves.

5. In fine, the ideas of mankind are incomplete in their number. Most men think, there are only two sorts of beings, body and spirit; and they have also determined, that there can be only two. A rash decision in itself: but more rash still in a creature so confined in his genius as man. But the ideas of God are complete. He knows all possible beings. He will make us participate this disposition of mind, and from it may arise ideas of myriads of beings, on which now we cannot reason, because now we have no ideas of them. A communication of ideas is the first way, in which God will make himself known to us. This will be the first trait of our resemblance of him. We shall be like him, for we shall see him as he is.

The second communication of God to a beatified soul is a communication of love. We cannot possibly partake of the ideas of God without participating his love. To participate the ideas of God is to possess just notions. To possess just notions is to place each object in the rank, that is due to it; consequently, we shall regard the chief being as the only object of supreme love.

What is necessary to answer the idea, that an upright soul forms of the lovely? The lovely object must answer three ideas: the idea of the great and marvellous; the idea of the just; and the idea of the good: and, if I may venture to speak so, of the beatifying. Now, it is impossible to know God without entertaining these three ideas of him alone; consequently it is impossible to know God without loving him. And this is the reason of our profound admiration of the morality of the gospel. The morality of the gospel is the very quintessence of order. It informs us, no creature deserves supreme love. It makes this principle the substance of its laws. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, Matt. xxii. 37.

How worthy of supreme love will this God appear, how fully will he answer the idea of the great and the marvellous, when we shall see him as he is! He will answer it by his independence. Creatures exist: but they have only a borrowed being. God derives his existence from none. He is a self-existent being. He will answer our idea of the magnificent by the immutability of his nature. Creatures exist: but they have no fixed and permanent being. They arise from nothing to existence. Their existence is rather variation and inconstancy than real being. But God, but I the Lord, says he of himself, I change not, Mal. iii. 6. the same yesterday, to-day, and for ever, Heb. xiii. 8. He is, as it were, the fixed point, on which all creatures revolve, while he is neither moved by their motion, shaken by their action, nor in the least imaginable degree altered by all their countless vicissitudes. He will answer the idea of the great and marvellous by the efficiency of his will. Creatures have some efficient acts of violation: but none of themselves.—But go back to that period, in which there was nothing. Figure to yourselves those immense voids, which preceded the formation of the universe, and represent to yourself God alone. He forms the plan of the world. He regulates the whole design. He assigns an epoch of duration to it in a point of eternity. This act of his will produces this whole universe. Hence a sun, a moon, and stars. Hence earth and sea, rivers and fields. Hence kings, princes, and philosophers. He spake, and it was done; he commanded, and it stood fast. The heavens were made by the word of the Lord, and all the host of them by the breath of his mouth, Psal. xxxiii. 9. God, then, perfectly answers our idea of the grand and the marvellous. He answers also the idea of the just.

It was he, who gave us an idea of justice or order. It was he, who made the greatest sacrifices to it. It was he, who moved heaven and earth to re-establish it, and who testified how dear it was to him by sacrificing the most worthy victim, that could possibly suffer, I mean his only Son.

Finally, God will perfectly answer our idea of the good and the beatifying. Who can come up to it except a God, who opens to his creatures an access of his treasures? A God, who reveals himself to them in order to take them away from their broken cisterns, and to conduct them to a fountain of living waters, Jer. ii. 13. A God, whose eternal wisdom cries to mankind, Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. Wherefore do ye spend money for that, which is not bread? and your labour for that, which satisfieth not? Hearken diligently unto me, and eat ye that, which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live. Isa. lv. 1-3.

We cannot, then, know God without loving him. And thus a communication of ideas leads to a communication of love. But this communication of love will render us like the God, whom we admire. For the property of love, in a soul inflamed with it, is to transform it in some sort into the object of its admiration. This is particularly proper to divine love. We love God, because we know his attributes; when we know his attributes, we know, we can no better contribute to the perfection of our being than by imitating them, and the desire we have to perfect our being will necessitate us to apply wholly to imitate them, and to become like him.

Let us pass to our third consideration. The third communication of God to a beatified soul is a communication of his virtues. To love and to obey, in Scripture-style, is the same thing. If ye love me, keep my commandments, is a well-known expression of Jesus Christ, John xiv. 15. He, who saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him, is an expression of our apostle, 1 John ii. 4. This is not peculiar to the love of God. To love and to obey, even in civil society, are usually two things, which have a very close connexion. But, as no creature hath ever excited all the love, of which a soul is capable, so there is no creature, to whom we have rendered a perfect obedience. It is only in regard to God, that there is an inseparable connexion between obedience and love. For when we love God, because we know him, we are soon convinced, that he cannot ordain any thing to his creature but what is useful to him; when we are convinced, he can ordain nothing to be performed by his creature but what is useful to him, it becomes as impossible not to obey him as it is not to love ourselves. To love and to obey is one thing, then, when the object in question is a being supremely lovely. These are demonstrations; but to obey God, and to keep his commandments, is to be like God.

The commandments of God are formed on the idea of the divine perfections. God hath an idea of order; he loves it; he follows it; and this is all he ever hath required, and all he ever will require of his intelligent creatures. He requires us to know order, to love it, to follow it. An intelligent creature, therefore, who shall be brought to obey the commandments of God, will be like God. Be ye perfect, as your Father, which is in heaven, is perfect, Matt. v. 48. Be ye holy, for I am holy, 1 Pet. i. 16. Every man, that hath this hope in him, purifieth himself even as he is pure, 1 John iii. 3. These precepts are given us here on earth, and we obey them imperfectly now; but we shall yield a perfect obedience to them in heaven, when we shall see him as he is. Here, our apostle affirms, Whosoever sinneth, hath not seen him, neither known him, ver. 6. that is to say, he who suffers sin to reign over him, doth not know God; for if he knew God, he would have just ideas of God, he would love him; and, if he loved him, he would imitate him. But in heaven we shall see, and know him, we shall not sin, we shall imitate him, we shall be like him, for we shall see him as he is.

Lastly, the fourth communication of the Deity with beatified souls is a communication of felicity. In an economy of order, to be holy and to be happy are two things very closely connected. Now we are in an economy of disorder. Accordingly, virtue and felicity do not always keep company together, and it sometimes happens, that for having hope in Christ we are, for a while, of all men most miserable, 1 Cor. xv. 19. But this economy of disorder must be abolished. Order must be established. St. Peter, speaking of Jesus Christ, says, The heavens must receive him until the times of the restitution of all things, Acts iii. 21. When all things shall be restored, virtue and happiness will be closely united, and, consequently, by participating the holiness of God we shall participate his happiness.

SAYRIN.

Quest. XCI., XCII.

QUEST. XCI. What is the duty that God requireth of man?

ANSW. The duty which God requireth of man, is, obedience to his revealed will.

QUEST. XCII. What did God at first reveal unto man as the rule of his obedience?

ANSW. The rule of obedience revealed to Adam in the estate of innocency, and to all mankind in him, beside a special command, not to eat of the fruit of the tree of the knowledge of good and evil, was, the moral law.

Having, in the former part of the Catechism, been led to consider what we are to believe concerning God, and those works of nature and grace, wherein he has displayed his glory to man, whether considered as created after his image, or having lost it by sin, and afterwards redeemed, and made partaker of those blessings that are consequent thereupon; we are now to consider him as under an indispensable obligation to yield obedience to God. They who have received most grace from him, are laid under the strongest ties and engagements hereunto; accordingly we may observe,

I. That, obedience is due from man to God. This results from the relation we stand in to him as creatures;[196] who ought to say with the Psalmist, O come let us worship and bow down, let us kneel before the Lord our Maker, Psal. xcv. 6. and particularly when considered as intelligent creatures, having excellencies superior to all others in this lower world, whereby we are rendered capable, not only of subserving the ends of his providence, but performing obedience, as subjects of moral government: But if we are redeemed, justified, and sanctified, and made partakers of all the blessings that accompany salvation; this obligation to duty, is greater than that of all others, as the apostle says, Ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s, 1 Cor. vi. 2. And this may be considered, not only as our duty, but our highest wisdom; as it is said, The fear of the Lord, that is wisdom, and to depart from evil, is understanding, Job xxviii. 28. hereby, in some measure, we answer the end for which we came into the world. And it is our interest, inasmuch as it is conducive to, and inseparably connected with our present and future blessedness: Nevertheless we are to be very sensible that this is out of our own power, as our Saviour says, Without me ye can do nothing, John xv. 5. Therefore we should exercise a constant dependence on him, who works in his people both to will and to do, of his own good pleasure. We might here consider the nature and properties of that duty and obedience which we owe to God.

1. If it be such as we hope God will accept or approve of, it must proceed from a renewed nature, and as a consequence thereof, from a principle of love to God, as a reconciled Father; not from a slavish fear and dread of his wrath, as a sin-revenging Judge. Thus the Psalmist says, There is forgiveness with thee, that thou mayest be feared, Psal. cxxx. 4.

2. It ought to be without the least reserve, as containing a ready compliance with whatever he commands; and hereby we ought to approve ourselves to him, as our sovereign Lord and Law-giver, and consider that we are under his all-seeing eye; and accordingly his glory is to be assigned as the highest end of all we do.

3. It ought to be performed with constancy; and therefore it doth not consist barely in a sudden fit of devotion, arising from the dictates of an awakened conscience, or the dread we have of his wrath, when under some distressing providence; but it ought to be the constant work and business of life. And,

4. When we have done or suffered most for God, we are not only to consider ourselves as unprofitable servants, Luke xvii. 10. as our Saviour expresses it; but we must lament our imperfections, and be deeply humbled for the iniquities that attend our holy things; inasmuch as there is not a just man upon earth that doth good, and sinneth not, Eccles. vii. 20.

II. In order to our yielding obedience, it is necessary that God should signify to us, in what instances he will be obeyed, and the manner how it is to be performed; otherwise it would rather be a fulfilling our own will than his. None but those who are authorized hereto, and receive what they impart to us by divine inspiration, can, without the boldest presumption, assume this prerogative to themselves, so as to prescribe to us a rule of duty to God; and therefore it follows, that this obedience must be to his revealed will. The secret purposes of God are the rule and measure of his own actings; but his revealed will is the rule of our obedience. Secret things belong unto the Lord our God; but those things which are revealed, belong unto us and to our children, Deut. xxix. 29.

III. The will of God, as thus made known to us, is called a Law: Which, that we may farther understand, let us consider, that a law is the decree or revealed will of a sovereign, designed to direct and govern the actions of his subjects, and thereby to secure his own honour and their welfare. And if this be applied to the law of God, we must consider him as our Lord and Sovereign, whose will is the rule of our actions; and he being infinitely wise and good, is able and inclined to direct us in those things that are conducive to his own honour and our safety and happiness; and this he has been pleased to do, and accordingly has given us a law as the rule of life.

The laws of God are either such as take their rise from his holy nature, and accordingly our obligation to yield obedience thereto, proceeds not only or principally from the command of God, but from their being agreeable to his divine perfections, which must be assigned as the reason of his prescribing them as matter of duty. These are all reducible to what we call, in general, the law of nature; which, because it is agreeable to the dictates of reason, it is called, by way of eminency, The moral law. Thus when we consider ourselves as creatures, we are led to confess that we are subject to God, and therefore bound to obey him; and when we think of him as a God of infinite perfection, this obedience must be agreeable thereunto; and because he is a Spirit, it must be performed in a spiritual manner; and as he is a holy God, he is to be worshipped with reverence and holy fear. Thus far we are induced to yield obedience by the law of nature.

But, on the other hand, there are many laws relating to the circumstances or manner in which God will be worshipped, which are founded in his sovereign will; and these we call positive laws. Of this kind was that law given to our first parents, not to eat of the tree of knowledge of good and evil; and, doubtless, there were many other laws given to them relating to their conduct of life, and mode of worship, though they are not particularly mentioned in that short history we have of the state of man before the fall. As for the moral law, it is said, in one of the answers we are explaining, to have been revealed to Adam in his state of innocency, and to all mankind in him. Its being revealed to man, must be supposed to be a less proper way of speaking; inasmuch as that method of discovery is more especially applicable to positive laws; and therefore I would rather chuse to express it as it is in a foregoing answer[197], by God’s writing his laws in the hearts of our first parents, or impressing the commands of the moral law on their nature; so that by the power of reasoning, with which they were endowed, they might attain to the knowledge thereof. So that man, by the light of nature, knew all things contained in the moral law.

As to what is farther said in this answer, that the moral law was given to man in innocency; that has been considered elsewhere. And as all mankind were represented by him, so we are to understand those words, that it was given to all mankind in him. But these things have been insisted on in another place, as also what relates to his being prohibited from eating the tree of knowledge of good and evil, I shall pass it over, and proceed to speak more particularly concerning the moral law, together with the use thereof to all sorts of men.

Footnote 196:

“It may be asked, Is there no reason or nature of things? Yes; as certainly as there are things. But the nature and reason of things, considered independently of the divine Will, or without it, have no more obligation in them, than a divine worship considered independently of, and without any regard to the existence of God. For the Will of God is as absolutely necessary to found all moral obligation upon, as the existence of God is necessary to be the foundation of religious worship. And the fitness of moral obligations, without the Will of God, is only like the fitness of a religious worship without the existence of God.

And it is as just to say, that he destroys the reason of religion and piety, who founds it upon the nature and existence of God, as to say, he saps the foundation of moral obligations, who founds them upon the Will of God. And as religion cannot be justly or solidly defended, but by shewing its connexion with, and dependance upon, God’s existence; so neither can moral obligations be asserted with strength and reason, but by shewing them to be the Will of God.

It may again be asked, Can God make that fit in its self, which is in its self absolutely unfit to be done?

This question consists of improper terms. For God’s Will no more makes actions to be fit in themselves, than it makes things to exist in, or of themselves. No things, nor any actions, have any absolute fitness, and in themselves.

A gift, a blow, the making a wound, or shedding of blood, considered in themselves, have no absolute fitness, but are fit or unfit according to any variety of incidental circumstances.

When therefore God, by his Will, makes any thing fit to be done, he does not make the thing fit in its self, which is just in the same state considered in its self, as it was before; but, it becomes fit for the person to do it, because he can be happy, or do that which is fit for him to do, by doing the Will of God.

For instance, the bare eating a fruit, considered in its self, is neither fit nor unfit. If a fruit be appointed by God for our food and nourishment, then it is as fit to eat it, as to preserve our lives. If a fruit be poisonous, then it is as unfit to eat it, as to commit self-murder. If eating of a fruit be prohibited by an express order of God, then it is as unfit to eat it, as to eat our own damnation.

But in none of these instances is the eating or not eating, considered in its self, fit or unfit; but has all its fitness, or unfitness, from such circumstances, as are entirely owing to the Will of God.

Supposing, therefore, God to require a person to do something, which, according to his present circumstances, without that command, he ought not to do, God does not make that which is absolutely unfit in itself, fit to be done; but only adds new circumstances to an action, that is neither fit nor unfit, moral nor immoral in itself, but because of its circumstances.

To instance, in the case of Abraham required to sacrifice his son. The killing of a man is neither good nor bad, considered absolutely in its self. It was unlawful for Abraham to kill his son, because of the circumstances he was in with regard to his son. But when the divine Command was given, Abraham was in a new state; the action had new circumstances; and then it was as lawful for Abraham to kill his son, as it was lawful for God to require any man’s life, either by sickness, or any other means he should please to appoint.

And it had been as unlawful for Abraham to have disobeyed God in this extraordinary command, as to have cursed God at any ordinary calamity of providence.—

Again, it is objected, If there be nothing right or wrong, good or bad, antecedently and independently of the Will of God, there can be no reason, why God should will, or command one thing, rather than another.

It is answered, first, That all goodness, and all possible perfection, is as eternal as God, and as essential to him as his existence. And to say, that they are either antecedent or consequent, dependent or independent of his Will, would be equally absurd. To ask, therefore, whether there be not something right and wrong, antecedent to the Will of God, to render his Will capable of being right, is as absurd, as to ask for some antecedent cause of his existence, that he may be proved to exist necessarily. And to ask, how God can be good, if there be not something good independently of him, is asking how he can be infinite, if there be not something infinite independently of him. And, to seek for any other source or reason of the divine Goodness, besides the divine Nature, is like seeking for some external cause, and help of the divine omnipotence.

The goodness and wisdom, therefore, by which God is wise and good, and to which all his works of wisdom and goodness are owing, are neither antecedent, nor consequent to his Will.—”

HUMAN REASON.

Footnote 197:

See Quest. xvii.

Quest. XCIII., XCIV., XCV., XCVI., XCVII.

QUEST. XCIII. What is the moral law?

ANSW. The moral law is the declaration of the will of God to mankind, directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man; promising life upon the fulfilling, and threatening death upon the breach of it.

QUEST. XCIV. Is there any use of the moral law to man, since the fall?

ANSW. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar, either to the unregenerate, or the regenerate.

QUEST. XCV. Of what use is the moral law to all men?

ANSW. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in a sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

QUEST. XCVI. What particular use is there of the moral law to unregenerate men?

ANSW. The moral law is of use to unregenerate men, to awaken their consciences to fly from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

QUEST. XCVII. What special use is there of the moral law to the regenerate?

ANSW. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified, nor condemned; yet beside the general uses thereof common to them with all men, it is of special use to shew them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care, to conform themselves thereunto, as the rule of their obedience.

In these answers we have,

I. A description of the moral law, in which we may observe,

1. That it is a declaration of the will of God to mankind, that so we may not be destitute of a rule to guide and regulate our behaviour, both towards God and man. This is the first idea contained in a law; and there is another, which respects the obligation which we are laid under hereby, arising from our being creatures, and consequently subject to God, who, as the supreme governor, has an undoubted right to demand obedience from us to every thing that he prescribes and reveals to us, as a rule for our direction therein. Moreover, that which God requires of us in this law, is, personal, perfect, and perpetual conformity and obedience thereunto.

(1.) It must be personal, as denoting that it is not to be performed by proxy; so that whatever services we may expect from men, we must not conclude that they can perform obedience for us to God, and thereby fulfil the obligation we are personally laid under. Yea, we may proceed farther, and assert, that what Christ has performed for us, does not exempt us from an obligation to yield perfect obedience; though it is not to be performed by us with the same view with which he performed it, as will be farther considered under a following head, where we shall shew, that though it is not to be obeyed by us as a covenant of works; nevertheless we are obliged to obey it as a rule of life.

(2.) Our obedience to the law of God must be perfect. The same obligation that man was under at first, to yield perfect obedience, remains still in force, though we are not able to perform it. The insolvency of man by the fall, did not cancel or disannul this debt[198]. And how much soever God may own and approve of the sincerity of his people, which is all the perfection which fallen man can arrive to in this world; yet we must not suppose, that hereby we fulfil the obligation which God, as a law-giver, has laid us under. This I the rather take notice of, that there may not be the least ground to suppose that we make void the law, but rather establish it, and thereby assert the right which God has to that perfection of obedience, which is due from us, though unable to perform it.

(3.) It must be perpetual, without backsliding from God, or the least remissness in our duty to him; and therefore there is no abatement or dispensation allowed of, that may give countenance to the least defect of this obedience. Thus the Psalmist says, I will never forget thy precepts, Psal. cxix. 93. and, Every day will I bless thee, and I will praise thy name for ever and ever, Psal. cxlv. 2. Moreover, we may observe, that this obedience is to be performed with the whole man, and in particular, by the soul, with the utmost intenseness, in all the powers and faculties thereof. Accordingly our understandings are to be rightly instructed, as to what respects the matter and manner of performing it; our wills to be entirely subjected to the will of God, and our affections engaged therein, as being sanctified and excited by the Spirit, to the end, that duty may be performed with delight, arising from the love which we bear to him, whose servants we are.

It is also to be performed with our bodies. The former, includes in it that obedience more especially which is internal; this, that which is external. This is what is styled a lower sort of obedience; and if we rest here, it is so far from being acceptable, as the apostle says, that Bodily exercise profiteth little, 1 Tim. iv. 8. Nevertheless, as the body is an instrument of the soul in acting, that service which is performed therein, is absolutely necessary; and therefore all religious worship is to be engaged in with a becoming reverence that is external, as well as that which is internal; without which the soul cannot be said to engage in any religious duties, in a becoming manner.

It is farther observed, that this obedience includes in it holiness and righteousness. The former of these respects more especially our duty to God, which, being a branch of religious worship, ought to be performed with a reverential fear of his divine Majesty, and that due regard to his infinite purity, and entire dedication and consecration of ourselves to him, as becomes those who are sanctified by his Spirit, and enabled to exercise all those graces whereby we may approve ourselves his faithful servants and subjects. The latter more especially respects those duties which we owe to men, in the various relations we stand in to them, which is incumbent on us as what is enjoined by God.

2. The moral law is farther considered as having a promise of life annexed to it, and a threatning of death upon the breach thereof. This is what is generally called the sanction annexed to the law. A law without a sanction would not be much regarded, especially by those who have not a due sense of their obligation to obedience. Persons are very much disposed to enquire, when a command is given, what the consequences of their obeying or disregarding it will be? and this being made known before hand, is a strong motive to obedience. If God is pleased, out of his abundant grace, to encourage his people, by giving them to expect some blessings that he will bestow on those that obey him, it is, in some respect, necessary that this should be known. But especially since punishment, in proportion to the nature of the crime, will be the consequence of disobedience, it is becoming the divine perfections to let it be known, that the wages of sin is death. And this was not only annexed to the moral law, but equally impressed on the nature of man, who could not but know, that rebellion against God would be punished with a separation from him, and that all those miseries would attend it, in proportion to the respective aggravation thereof, that it deserves.

II. We have an account of the use of the moral law since the fall; and that either with respect to mankind in general, or the unregenerate and regenerate. And here it is observed, that no man since the fall, can attain righteousness and life by it; therefore it is not to be used with that view. From whence we may infer, that this might have been attained by man before the fall, according to the tenor of the covenant which he was under, the sum and substance whereof was that the man that doth these things shall live by them, Rom. x. 5. as the apostle says. Eternal life was promised to man in innocency; and he was then able to yield sinless obedience, which was the condition thereof. But it is impossible for fallen man thus to obey; for how perfect soever his obedience may be for the future, it is supposed, from the nature of the thing, that it cannot be sinless, after sin has been committed; and it would be a reflection on the justice and holiness of God, for us to conclude that he will accept of imperfect obedience, instead of perfect. Therefore it follows, that a right to life is not to be expected from our imperfect obedience to the law, as the apostle says, By the deeds of the law there shall no flesh be justified, chap. iii. 20. in God’s sight; in this respect our own righteousness is represented not only as faulty and defective, but as altogether insufficient to procure an interest in the divine favour, or to exempt us from the punishment which is due to us for sin. It is one thing to say, that eternal life is connected with obedience, so that no one can have the least ground to expect it without it; and another thing to say, that it is founded upon it, or, that it gives us a right and title to it. Nevertheless, we are not to conclude that the law is of no use; for,

1. It is of use to all men, in several respects:

(1.) It informs us of the holy nature and will of God, and of our duty to him. This is the first idea we have of a law[199], which signifies more especially a doctrine; and, as the subject-matter thereof, respects our being taught what we are obliged to, as commanded by a law-giver, it signifies a law. The divine perfections are eminently instamped on it in very legible characters; his sovereignty, as having a right to demand obedience; his holiness in the matter thereof, and in the obligation we are herein laid under to be holy in all conversation; because it is written, be ye holy, for I am holy, 1 Pet. i. 15, 16. and therefore this perfection is set forth in those threatnings that are annexed to it, whereby the wrath of God is revealed against all ungodliness and unrighteousness of men, Rom. i. 18. As it is designed to discover our secret faults, that we may be humbled for them, and hereby a multitude of sins may be prevented, so it not only sets forth the holiness, but the goodness of God; and indeed there is nothing enjoined therein as our duty, but what includes in it some advantage. Thus the Psalmist describes it as more to be desired than gold, yea, than much fine gold; sweeter also than honey and the honey comb; and adds, that in keeping thereof, there is great reward, Psal. xix. 10, 11.

(2.) The moral law is of use to all men, as it binds them to perform that which is therein enjoined as matter of duty, which is another idea contained in a law, viz. as it is that which binds the consciences of men, that so we may not vainly and presumptuously conclude, to our own destruction, that we may live as we list, or say, who is Lord over us? It is a great instance of the care and goodness of God, that he has taken this method to prevent that ruin which would arise from our withdrawing the allegiance which we owe to him, and lay us under the strictest engagement to seek after that blessedness which is connected with obedience to him.

(3.) We are hereby convinced of our inability to keep the law, and of the sinful pollution of our nature, hearts, and lives, as an expedient to humble us under the sense of sin and misery. The law being spiritual, we are thereby convinced that we are carnal, and sold under sin, as the apostle expresses it, Rom. vii. 14. And he also says, I had not known sin, but by the law, ver. 7. When we consider ourselves as being obliged to yield perfect obedience, and compare our hearts and lives therewith, we shall see nothing but holiness and purity on the one hand, and a wretched mass of corruption and impurity on the other. God demands perfect obedience; and we are unable, of ourselves, to perform any obedience. And our best duties being attended with many imperfections, we are hereby led to be humbled under a sense of sin, whatever thoughts we, before this, had of ourselves. When the law enters, sin will abound, chap. v. 20. and if we were apprehensive that we were alive, as the apostle expresseth it, without the law; when the commandment comes, sin will revive and we die, chap. vii. 9. and see ourselves exposed to the miseries threatened to those that violate it.

(4.) From hence arises a clear sight of the need that persons have of Christ, and of the perfection of his obedience. When we find ourselves condemned by the law, and that righteousness is not to be attained by our own obedience to it, then we are led to see our need of seeking it elsewhere; and when the gospel gives us a discovery of Christ, as ordained by God, to procure for us righteousness, or a right to eternal life by his obedience, this will shew us the need we have of faith in him, whereby we derive from him that which could not be attained by our own conformity to the law.

2. The moral law is of use in particular to the unregenerate. We have considered, under the former head, that it is of use to all men (among whom the unregenerate are included) as it gives them a discovery of the pollution and guilt of sin; and now we are led to enquire into the consequence hereof. Sin may be charged on the conscience, and the guilt thereof make it very uneasy, so that a person may apprehend himself under the condemning sentence of the law, and yet receive no saving advantage hereby; he may have a sight of sin, and not be truly humbled for it or turned from it. In some, corruption is hereby excited, and the soul grows worse than it was before; thus the apostle says, sin taking occasion by the commandment, wrought in me all manner of concupiscence, ver. 8. Others, when filled with a dread of the wrath of God, are inclined to stretch out their hand against him, and strengthen themselves against the Almighty; resolving, some way or other, to disentangle themselves, though they render their condition much worse thereby. These are compared to a wild bull in a net, full of the fury of the Lord, Isa. li. 20. or, as our Saviour says concerning Paul, before his conversion, they kick against the pricks, Acts ix. 5. Every step they take to free themselves from the horrible pit and miry clay, into which they are cast, sinks them deeper into it. Others are convinced of sin by the law, and, at the same time, despair of obtaining mercy; they complain with Cain, My punishment is greater than I can bear, Gen. iv. 13. or, as it is in the margin, Mine iniquity is greater than that it may be forgiven. These see themselves lost, or condemned by the law, but have no sight of Christ as coming into the world to save sinners, or, at least, the chief of them. The wound is opened, but there are no healing medicines applied. But there are others whose condition is no less dangerous, in whom the wound is healed slightly, who say, Peace, peace, when there is no peace, Jer. vi. 14. They are indeed, convinced of sin, and this is attended sometimes with an external humiliation, arising from the dread of God’s judgments. This effect it had in Pharaoh, Exod. x. 16, 17. and Ahab, 1 Kings xxi. 27-29. and they are willing to part with some particular sins, while they indulge others, that by this partial reformation they may free themselves from the condemning sentence of the law; but all this is to no purpose, sin gains strength hereby, and the guilt thereof is still increased. This is a wrong method taken to flee from the wrath to come; and therefore, when these convictions of sin have a good issue, in flying from it, they have recourse to Christ. This is called a being driven to Christ; by which we are to understand that they see themselves under an unavoidable necessity of going to him, as not being able to find peace or solid rest elsewhere. But since this effect is, in a peculiar manner, ascribed to the gospel, the law being only the remote means hereof, I would rather express it by their being drawn to him, or encouraged by the grace contained therein, to close with him by faith; and then the work is rendered effectual, and convictions end in a saving conversion. But if it be otherwise, or they apply themselves to indirect means, to ease themselves of the burden that lies on them, they are farther described as left inexcusable, and still remaining under the curse and condemning sentence of the law.

3. The moral law is of use to the regenerate. In considering which it may be observed; that there is something supposed in the answer, which treats on this subject, namely, that they who believe in Christ are delivered from it as a covenant of works; which is the only sense in which we are to understand those scriptures, which speak of believers as not being under the law, Rom. vi. 14. and being dead to the law, chap. vii. 4. as being redeemed from the curse thereof, Gal. iii. 13. The moral law is to be considered in two respects, as a rule of life, and so no one is delivered from it; or else, as a covenant of works, in the same sense in which it was given to man in innocency, the condition of which was his performing perfect obedience, in default whereof he was liable to a sentence of death. In this latter respect a believer is delivered from it.

This is the great privilege that such are made partakers of in the gospel; which sets forth Christ as our Surety, performing perfect obedience for us, and enduring the curse we were liable to; so that though it was a covenant of works to him, it ceases to be so to them who are interested in him; and accordingly it is farther added, that they are hereby neither justified nor condemned. Not justified; thus the apostle says, By the deeds of the law shall no flesh be justified, Rom. iii. 20. This is therefore only to be expected from him who is the Lord our righteousness, Jer. xxiii. 6. in whom all the seed of Israel shall be justified, and glory, Isa. xlv. 25. Nor are they condemned by the law; for that is inconsistent with a justified state; as the apostle says, There is no condemnation to them which are in Christ Jesus, Rom. viii. 1. However, we must distinguish between a believer’s actions being condemned by the law, or his being reproved thereby, and laid under conviction, for sins daily committed; and his being in a condemned state, according to the sentence thereof. We are far from denying that a believer is under an obligation to condemn or abhor himself, that is, to confess that he deserves to be condemned, by God, for the sins that he commits, which, if he should mark, or punish him according to the demerit of, he could not stand. Thus the Psalmist says, though speaking of himself as a believer, and consequently in a justified state, Enter not into judgment with thy servant; for in thy sight shall no man living be justified, Psal. cxliii. 2. This a believer may say, and yet not conclude himself to be in a state of condemnation; inasmuch as he sees himself, by faith, to have ground to determine that he is delivered from, and so not condemned by the law, as a covenant of works.

Moreover, it is observed, on the other hand, in the answer under our present consideration, that the moral law is of use to a believer, in those respects in which it is of use to all men; and therefore he is laid under the strictest obligation to perform all the duties which we owe to God and man, and to be humbled for those defects which he has reason to charge himself with, which call for the daily exercise of repentance towards God, and faith towards our Lord Jesus Christ.

But as to the special use of the moral law to those who are regenerate, as distinguished from all others, it is said to shew them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good. Thus Christ is said to be the end of the law for righteousness, Rom. x. 4. that is, he has answered the end and demand of the law, by performing that obedience which it requires, and thereby procuring a justifying righteousness, which is applied to every one that believes. This lays them under a superadded obligation to obedience, peculiar to them as believers; so that they are not only engaged to the practice of universal holiness, from the consideration of the sovereignty of God commanding in common with all others, but from the love of Christ, which does as it were constrain them hereunto, 2 Cor. v. 14. And hereby they are said to be provoked to more thankfulness, as they have greater inducements hereunto than any others; and this gratitude cannot be better expressed than by the utmost care to approve themselves to him in all things. Therefore the grace of God is so far from leading to licentiousness, that all who have experienced it, are hereby put upon the exercise of that obedience which they owe to God as their rightful Lord and Sovereign, and to Christ as their gracious Redeemer, whom they love entirely; and therefore keep his commandments.

I cannot but here take occasion to observe, not only with dislike, but a just indignation, how some, under a pretence of religion, sap the very foundation of it, while they frequently make mention of the gospel, and the liberty wherewith Christ has made his people free, and at the same time abuse it, not only by practising, but pleading for licentiousness. The Epicureans were libertines among the Heathen, and the Sadducees among the Jews; but these were vile and profligate out of principle; either denying the being of a God, or disowning his perfections as well as future rewards and punishments; and therefore it is no wonder they had no regard to the divine law. But I want words to express the wickedness of those who pervert the gospel of Christ, as though that exempted them from the obligation which all are under to universal obedience.

The apostle had to do with some such in his day; and therefore he represents them as saying, Is the law sin? that is, since we are delivered from the condemning sentence thereof, may we not take encouragement from thence to sin? or, as he elsewhere brings them in as saying, Shall we continue in sin, that grace may abound? chap. vi. 1. To both which he replies, with the greatest detestation, God forbid. After this, in an early age of the church, the Nicolaitans, Rev. ii. 6. and Gnostics, and among them, the Valentinians held these pernicious opinions, and encouraged themselves in the practice of the greatest immoralities[200]. And Augustin speaks of the Aetians and Eunomians, who lived in his time, who pretended that any one who persisted in the vilest crimes, would receive no detriment thereby, provided they adhered to the sentiments which they advanced[201]. And there are many, in later ages, whose sentiments have been, in this respect, subversive of all religion; and from their denying the obligation we are under, to yield obedience to the law of God, are justly called Antinomians.

However, that we may not appear to be unjust to the characters of men, let it be considered, that we are not here speaking of the charge of Antinomianism, which some, who defend or oppose the doctrines of grace, bring against each other; as supposing that their respective sentiments lead to licentiousness. The Papists and Pelagians pretend, though unjustly, that the doctrine of predestination, efficacious grace, and the final perseverance of the saints, is liable to this charge; while they on the other hand, lay themselves open to the like charge, by advancing doctrines which have the most pernicious tendency, as subversive of practical godliness, in various instances; particularly their asserting, that God in the gospel-covenant, dispenses with imperfect obedience instead of perfect; and this is no other than what we are able to perform without the aids of divine grace. But this we pass over, leaving each party to defend their scheme from this imputation.

As to others, who are more especially known by the character of Antinomians, these are of two sorts, namely, such who openly maintain that the moral law is not a rule of life in any sense; and that good works are not to be insisted on as having any reference to salvation; and therefore, if persons presume, as they, according to them, ought to do, that Christ died for them, and they were justified before they had a being, they may live in the practice of the greatest immoralities, or give countenance to them that do so, without entertaining the least doubt of their salvation; and that it is a preposterous thing for those who thus presumptuously conclude themselves to be justified, to confess themselves guilty of sin; since that would be to deny that they are in a justified state, or in any sense, to pray for the pardon thereof; since that would argue that it is not forgiven. Neither can they, with any tolerable degree of patience, entertain the least exhortations to practical godliness; because they pretend, that they are exempted from the obligation to perform any branch thereof, by their not being under the law. Nay, some of them have been so impudent, and daringly wicked, as to assert, that if they should commit murder, adultery, or any other crimes of the like nature, even this would be no bar in the way of their salvation; nor the most vile sins that can be committed, do them any hurt, or in the least affect their eternal state. I have, indeed, sometimes thought that this representation of Antinomianism was no other than a consequence, deduced from some absurd doctrines that have been maintained; or that so much of hell could never put on the mask or shew of religion in any degree; and that this character belonged to none but those who are open and professed Atheists. But though my lot has not been cast among persons of so vile a character, yet I have been informed, by those whose souls have been grieved with such conversation, that there are some in the world who thus set themselves against the law of God.

There are others, indeed, who are styled Antinomians, whose conversation is blameless, and are not therefore to be ranked with these men, or judged Antinomians in practice; who, nevertheless, do great disservice to the truth; and, it may be, give occasion to some to be licentious, by advancing unguarded expressions, which will admit of a double construction, without condescending to explain some bold positions, which they occasionally lay down.

Thus when they maintain eternal justification, without considering it as an immanent act in God, or as his secret determination, not to impute sin to those who are given to Christ; but ascribe that to it, which is only to be applied to justification, as it is the result of God’s revealed will, in which respect it is said to be by faith: and when they encourage persons from hence, to conclude that their state is safe; and to maintain that it is the duty of every one to believe that he is thus justified; this has certainly a tendency to lead some out of the way of truth and holiness, whether they design it or no. And when others speak diminutively of good works as though they were in no sense necessary to salvation, because they are not the matter of our justification. This may give occasion to some to think that they may be saved without them.

And when others deny the law to be a rule of life, or assert that believers have nothing to do with it; though, it may be, they understand nothing else by it, but that it is not that rule, according to which God proceeds in justifying, or giving his people a right to eternal life; or, that a believer is not under the law, as a covenant of works; yet many would be ready to think the words had a different meaning, and so be led out of the way thereby, how far soever this might be from their intention. And if a person seems studiously to avoid confessing of sin, or praying for forgiveness, some would be ready to judge of his sentiments by his practice; and certainly our denying this to be a duty in any sense, is not only contrary to scripture, but inconsistent with that humility and faith which are essential to practical godliness. Or when persons deny that self-examination is a duty; and speak of all marks and evidences of grace, though never so just and agreeable to the scripture-account thereof, as legal, or a low way, in order to a person’s coming to the knowledge of himself; or suppose that they are unnecessary, as being inconsistent with the Spirit’s testimony: This has a tendency to lead to presumption, which is a degree of licentiousness.

Moreover, when they assert that God is not angry with his people for their sins, nor, in any sense, punishes them for them, without distinguishing between fatherly chastisements, and the stroke of vindictive justice, or the external and sensible effects of that hatred which God cannot but exercise against sin, and his casting them out of a justified state: Such doctrines as these lead some persons to licentiousness, whatever be the secret meaning of those that advance them.

We have an instance of this, as the historian observes[202], in Agricola, who was Luther’s towns-man, and great admirer; who, as it is probable, did not thoroughly understand what he maintained concerning the subserviency of the law to the gospel, and its having no place in the justification of a sinner; or else, from some unguarded expressions, which he was sometimes apt to make use of; this friend of his took occasion to advance some Antinomian tenets, viz. that repentance ought not to be urged from the consideration of the breach of the law; and that the gospel ought to be preached to sinners before they are brought under conviction by the law; and that how scandalous and debauched soever persons be in their lives, yet, if they do but believe the promises of the gospel, they shall be justified. In this, Agricola was followed by a party of men; and accordingly Antinomianism is said to have taken its rise, in this part of the world, from that time. Luther, on the other hand, was forced to take a great deal of pains to rectify his mistakes; which, though it tended to his conviction, yet it did not put a stop to the spread of his errors, which he had before propagated.

As for those who were charged with Antinomianism in England, in the last century, such as Dr. Crisp, Eaton, Saltmarsh, Town, and others, whatever their design might be, and how much soever they were remote from the charge of Antinomianism in practice; though it be alleged in their vindication, by some, that the principal thing they had in view, was to bear their testimony against the prevailing doctrine of Arminianism, that was studiously propagated by some persons of great character and influence in the nation: Nevertheless, we cannot but conclude, that they had done more service to the cause of truth, had they been more cautious in explaining their sentiments, and saved those, who had favourable thoughts of them in other respects, the trouble of producing some expressions out of their writings, to convince the world that they did not hold those dangerous notions which were charged upon them: and it is too evident to be denied, that many have taken them in the worst sense; who have from hence been ready to charge the most important doctrines of the gospel, as leading to licentiousness, and this has made some more sparing in defending those truths which ought to have been insisted on, and explained, though in other words more intelligible and unexceptionable.

Footnote 198:

It is a known maxim in the civil law, Cessante capacitate subditi non cessat obligatia.

Footnote 199:

Thus the word הודה, is derived from ורה, didicit, or viam monstravit.

Footnote 200:

Vid. Cov. Hist. lit. Tom. I. Page 30.

Footnote 201:

Vid. Aug. de Hæres. Cap. liv. where speaking of Eunomius, he says, Fertur etiam usque adeo fuisse bonis moribus inimicus, ut asseveraret, quod nihil cuique obesset, quorumlibet perpetratio ac perseverantia peccatorum, si hujus quæ ab illo docebatur, fidei particeps esset.

Footnote 202:

See Slled. Comment. de Stat. Relig. & Repub. Lib. xii.

Quest. XCVIII.

QUEST. XCVIII. Where is the moral law summarily comprehended?

ANSW. The moral law is summarily comprehended in the Ten commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone, and are recorded in the twentieth chapter of Exodus; the four first Commandments containing our duty to God, and the other six our duty to man.

Having considered the moral law, as written on the heart of man at first, and the knowledge thereof, in some degree attainable by all who exercise their reasoning powers: We are in this, and some following answers, led to consider that epitome, or abstract thereof, that was given to the Israelites by the voice of God upon mount Sinai, which is contained in the Ten Commandments.

But since we are considering this instance of divine condescension to them, it may not be reckoned altogether foreign to our present design, for us to give some brief account of those other laws which God gave, together with the moral law; most of which were communicated from mount Sinai: And therefore we may observe, that together with the moral law, there were several forensic or judicial laws given by God for the government of the people of Israel, which more especially respected their civil rights. And there were other laws which had a more immediate subserviency to their attaining the knowledge of those things which related to the way of salvation by the promised Messiah, which are more fully revealed in the gospel: And this is what we call the ceremonial law. Both these are to be considered before we come to speak concerning the moral law, as summarily comprehended in the Ten Commandments.

I. Concerning the judicial law. It cannot be supposed that so great a people, so much interested in the care of God, to whom he condescended to be their king, should be without a body of laws for their government: Accordingly there were some given them by him, which were founded in, and agreeable to the law of nature and nations; which all well-governed states observe unto this day, viz. that murder should be punished with death; theft with restitution, or some other punishment that may best tend to deter from it. Moreover, besides these, there were other judicial laws given to Israel, which had a more immediate tendency to promote their civil welfare, as a nation distinguished from all others in the world; which laws expired when their civil policy was extinct. And these were,

1. Such as tended to prevent the alienation of inheritances from the respective families to which they were at first given. Accordingly God commanded, that if a man died without children, his brother should marry his widow to raise up seed to him, to inherit his estate and name, Deut. xxv. 5, 6. Matt, xxii. 24.

2. If an Israelite was waxen poor, and obliged to sell his land, for the payment of his debts; the purchaser was to admit any of his family to redeem it; or, if they could not, he was, nevertheless, to restore the land at the year of Jubilee, which was every fiftieth year, Levit. xxv. 11, 12, 13, 25, 26, 27.

3. If an Hebrew servant was sold for the payment of debts, which he could not otherwise discharge; his master was obliged to release him after six years service, Exod. xxi. 2. But if the servant chose to stay with his master longer than that time, out of the love he bore to him; then he was to have his ear bored, as a token that he should serve him, without being subject to the aforesaid laws, which made provision for his discharge after a certain number of years, ver. 5, 6.

4. The land was to lie untilled, and the vine-yards and olive-yards were to be free for every one to come and eat of the fruit thereof every seventh year; designed more especially for the relief of the poor, amongst them, who had no distinct inheritance of their own, chap. xxiii. 10.

5. They were prohibited from taking usury of an Israelite, though they might of a stranger. The reason of which law might be, either that they might exercise brotherly kindness and charity to one another, in which sense the law is in force to this day; especially when the poor borrow money to supply themselves with necessary food, in which case it is now unlawful to take usury. Or else it is to be considered, that the Israelites lived upon their farms or cattle, by which they seldom got more than what was a necessary provision for their families. And therefore the paying usury whenever they were necessitated to borrow money, would have procured their ruin in the end. Therefore they were not to take usury of an Israelite, but of a stranger they might; because they enriched themselves by merchandise, and were gainers in a way of trade, by what they borrowed.

6. All the males were to come up to Jerusalem, to appear before God, and perform public worship in the temple three times a year, viz. at the solemn festivals; the passover, pentecost, and the feast of tabernacles, Deut. xvi. 16, 17.

7. Six cities of refuge were appointed for those to fly to, for protection, who killed any one by accident. Though a near kinsman, as an avenger of blood might kill the man-slayer before he came to one of these cities. The design of which law was to induce them to take care that none might lose their lives through inadvertency. And there was provision made in these cities for the man-slayer to dwell safely; whereby a just difference was put between such an one, and a wilful murderer, Numb. xxxv. 15, 26, 27. Thus concerning the judicial laws.

II. We now proceed to consider the ceremonial laws that were given them, the end whereof was to lead them into the knowledge of Christ, and the way of salvation by him, then to come, Heb. x. 1. Gal. iii. 24, 25. These may be considered under six heads, which we shall speak briefly to;

[1.] It was ordained, that all their males should be circumcised. This was designed to be a visible mark put on the church, whom God had set apart for himself, that hereby they might be distinguished from the world: But the principal design hereof was, that it might be a sign or seal of the blessings of the covenant of grace, in which God promised that he would be a God to them; and they were hereby to own themselves as his people, Gen. xvii. 7, 10.

[2.] There were various ways whereby persons were reckoned unclean, and ordinances appointed for their cleansing. They were rendered unclean, by eating those birds, beasts, fishes, and creeping things, which God had pronounced unclean, and not designed for food, Lev. xi. Moreover, they were polluted by touching the dead bodies of such unclean birds, beasts, fishes, or creeping things, ver. 31. Again, some diseases, incident to the bodies of men, which were more than ordinarily noisome, rendered them unclean, as the issue, leprosy, &c. Lev. xv. 2, & seq. and ch. xiii. and the clothes they wore, the houses they lived in, the beds on which they lay, their ovens and the vessels used in eating or drinking, were, on several accounts, deemed unclean, and accordingly were either to be cleansed or destroyed; otherwise the owners thereof would be polluted hereby[203].

This law was designed to signify how odious and abominable sin, which is a moral pollution, is, in God’s account, who is of purer eyes than to behold iniquity, Hab. i. 13. We might also observe; that there are various ordinances appointed for their cleansing, in order to which, several sacrifices were to be offered, and divers washings with water, Lev. xiii—15. The former of these signified the way of our being delivered from sin by the blood of Christ, as the procuring cause of forgiveness, Heb. ix. 13, 14. Eph. i. 7. the latter, our being cleansed from sin by the internal, powerful influences of the Holy Spirit, in regeneration and sanctification, Ezek. xxxvi. 25-27. Heb. x. 22. Tit. iii. 5, 6.

[3.] There were holy places, such as the tabernacle and temple, with the vessels and ornaments thereof. The tabernacle was erected according to the pattern which God shewed to Moses in the mount, Exod. xxv. 40. and was so framed, that it might be taken to pieces, and removed from place to place, as often as the host of Israel changed their station in the wilderness: And accordingly there were Levites appointed to take it down and set it up; and also waggons with oxen, to carry it, excepting those parts of it which belonged to the holiest of all, which were to be carried on their shoulders, Numb. vii. 6.

The temple was that fixed place appointed for public worship at Jerusalem; first built by Solomon, and afterwards rebuilt by Zerubbabel. And both this and the tabernacle signified, that God would dwell in the midst of his people, and accept of that solemn and instituted worship that was to be performed by his church, in all ages. This was designed to be a type of the incarnation of the Son of God, who is styled Emmanuel, God with us; and in allusion hereunto, he calls his body a temple, John ii. 19.

Moreover, the courts of this tabernacle and temple, and the ministry performed therein, had each their respective signification annexed to them. That, in which the priests came daily to minister, wherein gifts and sacrifices were offered, prefigured Christ’s offering himself a sacrifice upon earth, for the sins of his people. And the inner court, which was the holiest of all, into which none but the high-priest was to enter, and that with blood and incense, signified Christ’s entering into heaven, to appear in the presence of God for us, Heb. ix. 24.

As for the vessels of the tabernacle and temple, these were either such as were in the first court, which is also called the sanctuary; in which was the candlestick, the table, and the shew-bread, Lev. xxiv. 2-7. Heb. ix. 2. the laver and the altar, Exod. xxx. 18. all which were designed for types. The candlestick signified the church, and the preaching the gospel therein; whereby light is held forth to the world, Rev. i. 20. Matt. v. 14. The shew-bread set up, signified the communion which the members of the church have with Christ, and with one another, 1 Cor. x. 17. as he styles himself, the bread of life, or, the bread of God, which cometh down from heaven, and giveth life unto the world, John vi. 33. The laver signified, that when we draw nigh to God, our persons and services ought to be pure and holy; to which the apostle alludes, when he says, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Heb. x. 22. The altar, which was holy, and sanctified the gift that the high-priest offered thereon, Matt, xxiii. 19. so that every thing that touched it was holy, Exod. xxix. 37. this signified, that the divine nature of Christ added an infinite worth to what he did in the human; in which he offered himself a sacrifice to God. These were the vessels in the outer court.

The vessels in the inward court, or holiest of all in which were the golden censer, the ark of the covenant, and the Cherubims of glory shadowing the mercy seat, Heb. ix. 3-5. were a symbol and type of God’s special presence with his people, which is their glory; or of the Son of God’s dwelling with us, in our nature. The mercy-seat, which was placed over it, signified that the mercy of God was displayed to sinners, through Christ. The cherubims of glory with their wings spread, overshadowing and looking down upon the mercy-seat, signified that the angels behold and admire the stupendous work of redemption, 1 Pet. i. 12. The altar of incense, and the golden censer, were types of the intercession of Christ for his people; and its fragrancy typified the acceptableness thereof in the sight of God.

There were, besides these, three more things in the holiest of all, which are particularly mentioned, viz. the pot of manna, which was miraculously preserved from corruption throughout their generations, as a memorial of the bread which God had fed them with in the wilderness, and a type of Christ, the bread of life, who was to come down from heaven, John vi. 48-50. There was also Aaron’s rod, which was preserved in memory of the wonders that were wrought by it in Egypt, at the Red Sea, and in the wilderness: And it is said to have blossomed and yielded almonds, Numb. xvii. 8. which seemed to typify the flourishing state of the gospel; which is called, The rod of God’s strength, Psal. cx. 2. Moreover, the two tables of the law were put into the ark, whereby the exceeding holiness of it was signified; and also that the law should be fulfilled and magnified by Christ, when he came to dwell among us. Thus we have given a brief account of the holy vessels of the temple and tabernacle.

We might also have added, that there were various ornaments thereof; they were adorned with silver, gold, and precious stones, carved, and curious needle-work; which rendered them exceeding rich and beautiful. The temple in particular, was the wonder of the world, far surpassing all other buildings, either before or since, Exod. xxv. 3-7. 1 Chron. xxix. 2-5. And this may be supposed to shadow forth the spiritual beauty and glory of the gospel-church, and of the heavenly state, in which it shall be brought to its utmost perfection, Rev. xxi. 11-23. Thus concerning those holy places, which were immediately designed for worship.

There were other holy places, such as the land of Canaan, which was styled the Holy land, and the inhabitants thereof a holy nation, or the people of his holiness, Isa. lxiii. 18. And as this was a place where God gave them rest, and a settlement, after forty years travel in the wilderness, it was a type of that rest which the church was to expect from Christ under the gospel, Isa. xi. 10. Heb. iv. 9. Moreover, Jerusalem was an holy city, Nehem. xi. 1. Matt. iv. 5. because thither the tribes went up to worship, Psal. cxxii. 4. and God was present with them there, Ezek. xxxvii. 27, 28.

[4.] There were other laws that respected those whom God had appointed to be ministers in holy things. These were the Priests and Levites, who were to assist them in some parts of their office; but especially the high-priest, who was the chief or head of them all, who is considered as an eminent type of Christ’s Priestly office in several respects, Heb. v. 1-5. And there were various ceremonies instituted, which were observed in their consecration of them; particularly they were to be washed with water, Exod. xxix. 4. which was a rite used in the consecration of persons and things; and signified, that they who ministred in holy things, should be holy in their conversation. Moreover, there were several garments to be made and put on them, which are styled holy, and designed for glory and for beauty, chap. xxviii. 2, & seq. These signified the dignity and holiness of Christ’s priesthood. And particularly the breast-plate, which was only worn by the high-priest, adorned with precious stones, on which the names of the children of Israel were engraven, with which he was to go into the holy of holies. This signified the concern of Christ’s people in the execution of his Priestly office, and his representing them when appearing in the presence of God for them. Again, they were anointed with the precious ointment, compounded for that purpose, chap. xxx. 25, 30. whereby they were set apart, or consecrated to minister in the priest’s office, and were types of Christ; upon which account he is said to be anointed with the oil of gladness above his fellows, Psal. xlv. 7.

[5.] There were other laws respecting the temple-service, or the gifts and sacrifices that were to be offered there. There were many gifts presented or devoted to God; some of which were not designed for sacrifice, but to testify their acknowledgment of God’s right to all we are and have; and among these, the first ripe fruits were offered, or presented, as gifts to him, Exod. xxix. 29. As for those things that were designed for sacrifice, these were offered, and their blood poured forth on the altar; which signified the expiation of sin by the blood of Jesus, Heb. ix. 22, 23, 26. And that part of the high-priest’s office, which respected his carrying the blood with the incense, into the holiest of all, was a type of Christ’s entering into heaven, there to appear in the presence of God for his people, chap. ix. 24.

[6.] There were other laws that respected the holy times or festivals, appointed for solemn worship. Some of these were monthly, as the new moons; others annual, as the passover; which was not only a sign memorizing their having been formerly delivered from the sword of the destroying angel, when he slew the first-born of Egypt; but it typified our deliverance from the stroke of vindictive justice, on which account Christ is called our passover, 1 Cor. v. 7. There was also the feast of harvest, in which the first-fruits were presented to God as an acknowledgment that he has a right to the best of our time and service. There was also the feast of tabernacles; which not only called to remembrance their dwelling in tents in the wilderness, but was an acknowledgment that we are strangers and sojourners upon earth; and was also a type of Christ, who was expected to come and pitch his tabernacle among us in his incarnation. There are many other laws, both judicial and ceremonial, that I might have mentioned; but since these things are only spoken of occasionally, as being imparted by God to Israel, by the hand of Moses, from mount Sinai, at the same time, or soon after, the Ten Commandments were given, Deut. iv. 12, 13. we shall add no more concerning them, but proceed,

To consider what is particularly mentioned in this answer, concerning God’s giving this abstract of the moral law contained in them, which were first delivered by a voice; in which respect God is said to have talked with them face to face, chap. v. 4. but at the same time there were many ensigns of terrible majesty attending the delivery of this law; the mountain burned with fire, Exod. xix. 18. There were lightnings, thunderings, and earthquakes, and the sound of a trumpet, that waxed louder and louder; which made the people, and Moses himself, exceedingly tremble, Exod. xx. 18. Heb. xii. 18, 19. and there was the ministry of angels who performed that part of the work which they were employed in on this solemn occasion. This is described in a majestic style, becoming the subject insisted on, when it is said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law, Deut. xxxiii. 2. Their ministry might probably consist in their forming the thunder, lightnings, and tempest. Nevertheless, the law was not originally from them, but given immediately by God. And the design of its being given in such an awful and majestic way was, that God might hereby set forth his greatness, and fill them with a reverential fear of him; and to intimate, that if they did not yield obedience to him, they were to expect nothing else but to be consumed by the fire of his jealousy. However, it was not an intimation that he designed to destroy, but to prove them; as it is said, that his fear might be before their faces, that they should not sin, Exod. xx. 20. That which we may farther observe is, that after God had delivered the Ten Commandments by words; he wrote them with his own finger, on two tables of stone; in which the moral law is summarily comprehended; which is particularly explained in several following answers.

Footnote 203:

See a particular account hereof in Lev. xi 15. Chapters.

Quest. XCIC.

QUEST. XCIX. What rules are to be observed for the right understanding of the Ten Commandments?

ANSW. For the right understanding of the Ten Commandments, these rules are to be observed,

I. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience, for ever, so as to require the utmost perfection of every duty, and to forbid the least decree of every sin.

This implies, that how unable soever we are to yield perfect obedience, yet it does not cease to be a duty. And though some sins are smaller than others, yet the least is contrary to the law of God; and therefore not to be committed by us.

II. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul, as well as words, works, and gestures.

This denotes that obedience ought to be performed in a spiritual manner. God is to be worshipped with our spirits; without which, all external modes of worship will avail nothing. Nevertheless, external worship is to be performed and expressed by words, works, and gestures; which supposes that our understandings are rightly informed, or that we do not worship an unknown God, and that our wills express a readiness to obey him out of choice, and without the least reluctancy; and our affections must centre in him, as performing the duties incumbent on us, with the utmost delight and pleasure.

III. That, one and the same thing, in divers respects, is required or forbidden, in several commandments.

Thus covetousness is forbidden in the Tenth Commandment. Nevertheless, as hereby the world is loved more than God, it is a breach of the first Commandment, and as such is styled idolatry, Col. iii. 5.

IV. That, as, where a duty is commanded, the contrary sin is forbidden, and where a sin is forbidden, the contrary duty is commanded. So, where a promise is annexed, the contrary threatening is included; and where a threatening is annexed, the contrary promise is included.

Thus the fifth Commandment requires us to honour our superiors; therefore it forbids our reproaching or doing any thing dishonourable or injurious to them, Matt. xv. 4. The eight Commandment forbids stealing; and it also requires the contrary duty, namely, that we should labour for a competent maintenance, that we may not be exposed to any temptation thereunto. Thus it is said, Let him that stole, steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. iv. 28. Moreover, as there is a promise of long life annexed to the fifth Commandment, this includes the contrary threatening to those that break it. Thus it is said, 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, Prov. xxx. 17. And on the other hand, whatever threatening is annexed to any commandment, the contrary promise is included, and belongs to those that repent of, or abhor, and turn from the sin therein forbidden. Thus it is said, At what instant I speak concerning a nation, and concerning a kingdom, to pluck up and to pull down, and to destroy it. If that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them, Jer. xviii. 7, 8.

V. That what God forbids, is at no time to be done; what he commands, is always our duty, and yet every particular duty, is not to be done at all times.

Thus sin is, under no pretence to be committed. Accordingly Moses, when he was in a prosperous condition in Pharaoh’s court, though he might have pretended, that his greatness, and the advantages which Israel might have expected from it, might have been an excuse for his continuing to enjoy the pleasures of sin there. Nevertheless, he was sensible that this would not exempt him from guilt; therefore he forsook Egypt, and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, Heb. xi. 25. Again, what God commands is always a duty; so that there is no season of life in which it ceases to be so: as for instance, praying, reading, hearing the word, &c. Nevertheless these duties are not actually to be engaged in every moment of our lives. It is always our duty to visit the sick, comfort the afflicted, defend the oppressed; but such objects do not always present themselves to us, so as to render it our duty at all times.

VI. That, under one sin or duty, all of the same kind are forbidden or commanded, together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.

Thus, according to the fourth Commandment, it is our duty to sanctify the Sabbath, and consequently to avoid every thing that may be a means or occasion of our breach of it. In the sixth Commandment murder is forbidden; so is likewise all sinful passion or anger with our brethren without a cause, Matt. v. 22. And in the seventh, adultery is forbidden; so is also looking on a woman to lust after her, Matt. v. 28. And as we are obliged to abstain from every sin forbidden, so from all appearance of evil, 1 Thes. v. 22. or what may be an occasion of it. Thus fathers are not to provoke their children to wrath, Eph. vi. 4. and according to the moral reason of the command, we are not to provoke any one to wrath, or do that which may excite their corruptions.

VII. That, what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavour that it may be avoided or performed by others, according to the duty of their places.

Not to endeavour to prevent sin in others, is, in effect, to commit it ourselves. Thus Eli contracted the guilt of his sons crimes, by not endeavouring to prevent them. And persons are said to hate their brethren in their hearts who do not rebuke them, but suffer sin upon them, Lev. xix. 17. And Abraham is commended in that he should command his household after him, that they should keep the way of the Lord, Gen. xviii. 19. From hence it follows, that it is a duty for parents to instruct their children in the ways of God, Deut. vi. 6, 7.

VIII. That, in what is commanded to others, we are bound according to our places and callings, to be helpful to them, and to take heed of partaking with others in what is forbidden them.

That we are to be helpful to others, in that which is their duty, appears, from our obligation to endeavour that God may be glorified. Therefore we are, to our utmost, to promote their faith and joy in Christ. Thus the apostle says, We are helpers of your joy, 2 Cor. i. 24. And, on the other hand, we ought to take care that we do not partake with others in their sin. Thus the Psalmist says, When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers, Psal. l. 18.

Quest. C., CI., CII.

QUEST. C. What special things are we to consider in the Ten Commandments?

ANSW. We are to consider in the Ten Commandments, the preface, the substance of the Commandments themselves, and several reasons annexed to some of them, the more to inforce them.

QUEST. CI. What is the preface to the Ten Commandments.

ANSW. The preface to the Commandments is contained in these words [I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage] wherein God manifesteth his sovereignty, as being Jehovah, the eternal, immutable, and almighty God, having his being in and of himself, and giving being to all his words, and works; and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his Commandments.

QUEST. CII. What is the sum of the four Commandments, which contain our duty to God?

ANSW. The sum of the four Commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

These answers contain some things necessary to be observed; as,

I. That the substance of each commandment is to be considered by us, or what it is, that God enjoins or forbids therein; in which we find that every Commandment contains a distinct head of duty, and is to be explained according to the rules laid down in the foregoing answer. And also that some of them have reasons annexed to them; which is an instance of God’s condescending goodness, that besides the consideration of our obligation to obey whatever he commands, because it is his will, we may have other motives to enforce this obedience. What these reasons or motives are, will be considered in their proper place.

II. That here is a general preface, which God has set before the commandments, which contains several motives to obedience; some of which were indeed peculiarly adapted to the Israelites, whereby they were put in mind of their late deliverance out of the land of Egypt. Nevertheless, if we consider the moral reason thereof, as this, together with the subject-matter of the commandments, to which it is prefixed, may be applied to God’s people under all ages, we shall find that it extends farther than the obligation which Israel was under, as delivered from the Egyptian bondage. Therefore it may be observed,

1. That God reveals himself as the Lord, whose name alone is Jehovah, a God of infinite sovereignty and almighty power, as well as faithful to his promises; so that whatever he obliges us to do, or gives us encouragement to expect from him, we have the highest motive and inducement thereunto.

2. He styles himself his people’s God; and so puts them in mind of that relation which they stand in to him, as the result of the covenant of grace, in which he gives them a warrant to lay claim to those spiritual blessings which he bestows on a people nigh unto him; and this is considered as a farther obligation to obedience. The covenant of grace respects either the external dispensation thereof, which belongs to the church in general, viz. to all who are made partakers of the glad tidings of salvation, which are contained in the gospel; or else that particular claim which believers have to saving blessings which are made over to them therein, which respects all those graces which God is pleased to give his people here, and that glory which he has reserved for them hereafter; and this must certainly be reckoned the highest motive to duty.

3. As to what respects God’s having brought Israel out of the land of Egypt, out of the house of bondage; this is to be extended farther than that particular providence, which was then fresh in their memories; and therefore it denotes all the deliverances which God is pleased to vouchsafe to his people, whether temporal or spiritual; and in particular, that which was procured for us by Christ, from the bondage and thraldom of sin and Satan, the condemning sentence of the law, together with that salvation which is inseparably connected with it; which is to be improved by us as an inducement to yield universal obedience to all God’s commandments.

There are some, indeed, who think that this is a part of the first Commandment, and so the meaning is, Thou art to know, and practically consider, that I am the Lord thy God, as containing the affirmative part thereof; and then follows the negative, Thou shalt have no other gods; or else they suppose it to be a reason annexed to this Commandment in particular. But it seems most probable, that it is a preface to all the Commandments, and accordingly to be applied as a motive to enforce obedience to every one of them.

III. We have farther an account of the sum of the four Commandments, which contain our duty to God. Here it maybe observed,

1. That the sum of all the commandments is love. This is what the apostle intends, when he says, that the end of the commandment is charity, or rather love, as it ought to be rendered, 1 Tim. i. 5. and accordingly he says, He that loveth another hath fulfilled the law, Rom. xiii. 8. This love hath either God or man for its object, and comprizes in it the duties which we owe to God and man: and they are all reduced to this general head; that hereby we may understand; that obedience, whether it be to God or man, is to be performed with delight; otherwise it will be a burden to us and unacceptable to him, who has obliged us to love him and keep his commandments; because he first loved us.

2. These commandments, as they respect our duty to God and man, are comprized in two tables, which are to be divided according to their respective objects. Some ancient writers, indeed, have very injudiciously supposed that the five first Commandments belong to the first table, and the others to the second; and so make an equal division thereof; and the Papists have assigned but three to the first table, making the second Commandment an appendix to the first; and that the number ten may be compleat, they divide the tenth Commandment into two. The reason urged by them for this matter, will be considered in its proper place; but we are bound to conclude that the four first Commandments contain the duties of the first table, which respect those which we immediately owe to God; and these are to be performed, as our Saviour says, with all our soul, with all our strength, and with all our mind, Luke x. 27. which is an idea superior to that which is contained in the duty we owe to man. And the six last Commandments contain the duties of the second table, of which our neighbour is the more immediate object.

That this division of the Commandments is just, appears from what the apostle says, when speaking concerning the duty contained in the fifth Commandment, Honour thy father and mother, who calls it the first Commandment with promise, Eph. vi. 2. Whereas it is not the first Commandment that has a promise annexed to it, since the second Commandment contains a promise of mercy to thousands of them that love God and keep his commandments; nor is it the first of the ten Commandments. Therefore the apostle can intend nothing hereby but that it is the first Commandment of the second table.

And now we are considering the Commandments as thus contained in two tables, and distinguished with respect to the more immediate objects thereof, we may farther observe; that though both of them are enjoined by the authority of God, and consequently are equally binding, so that the obedience which is acceptable in his sight, must be so extensive, as that we must have respect to all his commandments, Psal. cxix. 6. Yet it may be observed,

(1.) That the duties of the first table, in which we have to do with God as the more immediate object thereof, are to be considered as acts of religious worship, whereby we not only confess our obligation to obey him; but in performing it, adore and magnify his divine perfections as the highest end and reason thereof; which is not included in the idea of the duties which we owe to our neighbour, as contained in the commandments of the second table. These, indeed are to be religiously observed, not from any circumstance respecting our neighbour, but as duties which we perform in obedience to God[204].

(2.) Though the principal and most excellent branch of religion consists in our obeying the commandments of the first table; yet our obedience is not only defective, but unacceptable to God, if we neglect to perform those of the second. And, on the other hand, the performance of the duties of the second table is not sufficient to denominate a person a religious man, who lives in the neglect of those which are contained in the first.

(3.) The duties which we owe to our neighbour, as contained in the second table, are, for the most part, to give way to those which we owe to God, pursuant to those which are enjoined in the first, especially when they are considered as standing in competition with them. Thus we are obliged, in the fifth Commandment, to obey our parents or superiors. Nevertheless, if they command us to break the Sabbath, profane the name of God, or attend on such worship which he has not required, we are to disobey them, or to obey God rather than men, Acts iv. 19. And elsewhere it is said, If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go, and serve other gods: thou shalt not consent unto him, nor hearken unto him, Deut. xiii. 6, 8. This our Saviour calls hating father and mother, wife, children, and brethren, Luke xiv, 26. without which we cannot be his disciples. By which he intends, that if the love which we otherwise owe to them, be inconsistent with that obedience which he requires of his followers; or, if we cannot oblige them, and at the same time perform the duties which we owe to him, the inferior obligation must give way to the superior.

Footnote 204:

The former of these are generally styled the Elicit acts of religion, the latter the Imperate.

Quest. CIII., CIV.

QUEST. CIII. Which is the first commandment?

ANSW. The first commandment is, Thou shalt have no other gods before me.

QUEST. CIV. What are the duties required in the first commandment?

ANSW. The duties required in the first commandment, are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honouring, adoring, choosing, loving, desiring, fearing of him, believing him, trusting, hoping, delighting, rejoicing in him, being zealous for him, calling upon him, giving all praise and thanks, and yielding all obedience and submission to him, with the whole man, being careful in all things to please him, and sorrowful when in any thing he is offended, and walking humbly with him.

The duties required in this Commandment, are contained in three general heads.

I. We are obliged to know God. This supposes that our understanding is rightly informed as to what relates to the divine perfections, which are displayed in the works of creation and providence, by which we are led into the knowledge of his eternal power and Godhead; and this is called the natural knowledge of God: but that knowledge which we are to endeavour to attain, who have a brighter manifestation of his perfections in the gospel, is of a far more excellent and superior nature; inasmuch as herein we see the glory of God the Father, Son, and Holy Ghost; or behold the perfections of the divine nature, as displayed in and through a Mediator; which is that knowledge which is absolutely necessary to salvation, as our Saviour says, This is life eternal; that they might know thee the only true God, and Jesus Christ whom thou hast sent, John xvii. 3. By this means we not only know what God is, but our interest in him, and the foundation which we have of our being accepted in his sight.

II. We are farther commanded to acknowledge or make a visible profession of our subjection to God, and in particular, to Christ, as our great Mediator: His name, interest, and glory, should be most dear to us; and we are, on all occasions, to testify, that we count it our glory to be his servants, and to make it appear that he is the supreme object of our desire and delight, as the Psalmist says, I cried unto thee, O Lord, I said, Thou art my refuge and my portion in the land of the living, Psal cxlii. 5. And elsewhere, Whom have I in heaven but thee, and there is none upon earth that I desire besides thee, Psal. lxxiii. 25.

III. We are farther obliged by this Commandment, to worship and glorify God, pursuant to what we know, and the profession we make of him as the true God and our God. To worship and glorify God, is to ascribe all possible glory and perfection to him, and to have our hearts suitably affected therewith, as sensible of that infinite distance which we stand at from him. This is considered under several heads, which contain the substance of what is required in this Commandment; as,

1. We must make God the subject of our daily meditation; calling to mind what he is in himself, and what he is to us, or does for us; which is to be considered as a means to preserve us from sin, and a spur, to duty, a motive to holy fear and reverence.

2. We are to honour, adore, and fear him for his greatness. Thus the Psalmist says, Who in the heaven can be compared unto the Lord; who among the sons of the mighty can be likened to the Lord? God is greatly to be feared in the assemblies of the saints, and to be had in reverence of all them that are about him, Psal. lxxxix. 6, 7.

3. As God is the best good, and has promised that he will be a God to us; so he is to be desired, loved, delighted, and rejoiced in, and chosen by us; as the prophet says, ‘With my soul have I desired thee in the night,’ Isa. xxvi. 9. and the church, ‘I sat down under his shadow with great delight,’ Cant. ii. 3. and the apostle, ‘Lord, thou knowest that I love thee,’ John xxi. 15.

4. As he is a God of truth, we are to believe all that he has spoken; and in particular, what he has revealed in his promises or threatnings, relating to mercies which he will bestow, or judgments which he will inflict. Thus our Saviour says, ‘If I say the truth, why do ye not believe me,’ John viii. 46. And it is said, when Israel ‘saw that great work which the Lord did upon the Egyptians, the people feared the Lord, and believed the Lord, and his servant Moses,’ Exod. xiv. 31.

5. As he is able to save to the utmost, and faithful in fulfilling all his promises, we are to trust him with all we have from him, and for all those blessings which we hope to receive at his hands. Thus the prophet says, ‘Trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength,’ Isa. xxvi. 4. And the apostle speaks of his having committed all to him, 2 Tim. i. 11. as the consequence of what he knew him to be.

6. When the name, interest, and glory of God is opposed in the world, we are to express an holy zeal for it. Thus the prophet Elijah says, ‘I have been very jealous for the Lord God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword,’ 1 Kings xix. 10. And as to what concerns our conversation in general, we are to be ‘not slothful in business, but fervent in spirit, serving the Lord,’ Rom. xii. 11.

7. Since he is a God hearing prayer, we are daily to call upon him, ‘O thou that hearest prayer, unto thee shall all flesh come,’ Psal. lxv. 2.

8. As he is the God of all our mercies, we are to thank and praise him for them. Thus the Psalmist says, ‘O give thanks unto the Lord, for he is good; for his mercy endureth for ever,’ Psal. cxxxvi. 1.

9. His sovereignty and dominion over us, calls for subjection and obedience, and a constant care to please him, and approve ourselves to him in all things. Thus the apostle says, ‘Submit yourselves to God,’ James iv. 7. And the Psalmist speaks of a person’s ‘cleansing his way, by taking heed thereto according to his word,’ Psal. cxix. 9.

10. As he is an holy, jealous, and sin-hating God, we are to be filled with grief and sorrow of heart when he is offended, either by ourselves or others, as Ephraim says, ‘I was ashamed, yea, even confounded; because I did bear the reproach of my youth,’ Jer. xxxi. 19. And the Psalmist, ‘Rivers of waters run down mine eyes, because they,’ that is, the world in general, ‘keep not thy law,’ Psal. cxxix. 136.

11. A sense of our unworthiness and daily infirmities should excite us to walk humbly with God. This is enjoined as a necessary duty, Mic. vi. 8. and is called a being clothed with humility, 1 Pet. v. 5. Thus concerning the duties required in this Commandment.

That which may be farther observed is, that it is fitly placed before all the other Commandments, because it is, from the nature of the thing, necessary to our performing the duties which are required in them. The object of worship must first be known before we can apply ourselves, in a right manner, to perform any duty prescribed, whether respecting God or man.

It may be also farther considered, that it is not an easy matter to keep the Commandment, because of the spirituality and vast extent thereof, and the many graces that are to be exercised by those that would perform it aright; and therefore we ought earnestly to beg of God that our hearts may be set aright with him, and inclined and excited hereunto by him; which is a peculiar blessing to be desired and expected from the Holy Spirit. Thus the Psalmist says, Incline mine heart unto thy testimonies, Psal. cxix. 36.

Quest. CV., CVI.

QUEST. CV. What are the sins forbidden in the first Commandment?

ANSW. The sins forbidden in the first Commandment, are, Atheism, in denying, or not having a God; idolatry, in having, or worshipping more gods than one, or any with, or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of any thing due to him required in this Commandment, ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him, bold and curious searching into his secrets, all profaneness, hatred of God, self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him, in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God, using unlawful means, and trusting in lawful means, carnal delights and joys; corrupt, blind, and indiscreet zeal, lukewarmness, and deadness in the things of God, estranging ourselves, and apostatizing from God, praying, or giving any religious worship to saints, angels, or any other creatures, all compacts, and consulting with the devil, and hearkening to his suggestions, making men the lords of our faith and conscience, slighting and despising God and his commandments, resisting and grieving of his Spirit, discontent, and impatience at his dispensations, charging him foolishly for the evils he inflicts on us, and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

QUEST. CVI. What are we especially taught by these words (before me) in the first Commandment?

ANSW. These words before me, or before my face, in the first Commandment, teach us, that God who seeth all things, takes special notice of, and is much displeased with the sin of having any other god; that so it may be an argument to dissuade from it, and to aggravate it, as a most impudent provocation, as also to persuade us to do, as in his sight, whatever we do in his service.

The sins forbidden in this Commandment may be reduced to two general heads, Atheism and Idolatry.

First, Atheism; whereby men are so far from taking God for their God, that they deny that there is a God; or, at least, that he is what he has revealed himself to be. Thus the wicked man, who is styled a fool, is represented as saying in his heart, There is no God. Psal. xiv. 1. This Atheism is either speculative or practical. The former of these is that which is seated in the minds and consciences of men; who are so far blinded, perverted, and deluded, as to think that there is no God. Though, indeed, there are very few among these who are so bold and profane as to deny this truth when they attend to the dictates of nature, or duly exercise those reasoning faculties with which God has endowed them; which, if they neglect to do, they must be reckoned but one remove from brutes. Some, indeed, are ready to wish that there were no God, or inclined to deny those divine perfections that are essential to him, cast contempt on his government, or, it may be, deny a providence; which is, in effect, to deny that there is a God. Though it must be observed, that none proceed to this degree of wickedness, till, by a long continuance in sin, they are given up to judicial hardness of heart, and blindness of mind, Rom. i. 28. Eph. iv. 17-20. And even these have been forced, at some times, to confess that there is a God, with whom is terrible majesty; when he has broken in on their consciences, and filled them with the dreadful apprehensions of his wrath, as a sin-revenging Judge. But where there is one speculative Atheist, there are a thousand practical ones, who live without God in the world; and these are described in this answer, as being guilty of those sins which none who duly consider his divine perfections would venture to commit.

To enlarge on every one of those instances, particularly mentioned in this answer, in which this sin is supposed to consist, would require a distinct treatise, and be inconsistent with our designed brevity in explaining the Ten Commandments. All that we shall therefore attempt at present, shall be to consider some instances, in which practical Atheism discovers itself, together with the aggravations of this sin; and then we shall enquire what judgment we are to pass concerning those who complain of atheistical and blasphemous thoughts; and consider whether this be a degree of that Atheism which we are speaking of; together with the causes of this sin, and the remedies against it.

I. The instances in which practical Atheism discovers itself. And,

1. They are chargeable with it who are grossly ignorant, and know nothing of God but the name, being utter strangers to those perfections whereby he makes himself known to the world, or who entertain carnal conceptions of him, as though he were altogether such an one as ourselves, Psal. l. 21.

2. When persons, though they know, in some measure, what God is, yet never seriously exercise their thoughts about him; which forgetfulness is a degree of Atheism, and will be severely punished by him, Psal. ix. 17. and l. 22.

3. When persons maintain corrupt doctrines, and dangerous heresies, subversive of the fundamental articles of faith, and contrary to the divine perfections. Of this kind are those that militate against his sovereignty and dominion over the wills, consciences and affections of man; when persons conclude that his counsels and determinations may be disannulled or defeated; or when we suppose that he changes, as we do; or when, under a pretence of advancing one perfection, we set aside the glory of another, when in order to magnify his mercy, we disregard his holiness or justice, and so presume of being happy without being holy; or when we give way to despairing thoughts, from the consideration of his vindictive justice, without improving the displays of his mercy, as set forth in the gospel.

4. When we repine and quarrel at his providence, and pretend to find fault with the dispensations thereof, or charge God foolishly, and go about to prescribe laws to him, who is the Governor of the world, and may do what he will with the work of his hands.

5. When we refuse to engage in those acts of religious worship which he has appointed, or to attend on his ordinances, in which we may hope for his presence and blessing.

6. When we behave ourselves, in the conduct of our lives, as though we were not accountable to him, and had no reason to be afraid of his judgments. Accordingly, when we set our affections on other things, and take them off from him, when we are guilty of wilful impenitency and unbelief, and are incorrigible under divine rebukes; when our hearts and lives are estranged from him, as though we desired not the knowledge of his ways; when we resist and grieve his Spirit, are discontented and impatient under his hand, or ascribe that to second causes, or think that those things come by chance which are under the direction of his providence. In these, and many other instances, persons are notoriously guilty of practical Atheism, which is forbidden in this Commandment.

II. We are now to consider the aggravations and dreadful consequences of this sin.

1. It is contrary to the light of nature, and the dictates of conscience, a disregarding those impressions which God has made of his glory on the souls of men. And in those who have been favoured with the revelation of the grace of God in the gospel, in which his perfections have been set forth to the utmost, it is a shutting our eyes against the light and casting contempt on that which should raise our admiration, and excite in us the highest esteem of him whom we practically disown and deny.

2. It is directly opposite to, and entirely inconsistent with all religion, and opens a door to the greatest degree of licentiousness. To live without God in the world, is to give the reins to our own corruptions; it is not barely a sin of infirmity or inadvertency, but a running in all excess of riot; and therefore the consequence hereof must be dreadful; for that which strikes at the very being of God, cannot but expose the sinner to the sorest condemnation. But since there are some sins mentioned in this answer, which contain a degree of practical atheism; which believers themselves are prone to fall into, and complain of, as forgetfulness of God, unbelief, distrust of his providence, insensibleness under judgments, too great a degree of hardness of heart, pride, carnal security, discontent and impatience under his dispensations; this may tend very much to discourage them, and make them conclude that they are not in a state of grace; especially when they find, as sometimes they do, atheistical and blasphemous thoughts suggested to their minds. Therefore we must inquire,

III. What judgment we are to pass concerning those who are ready to charge themselves with practical atheism, especially as to what respects those unbecoming thoughts and conceptions which they sometimes have of the divine Majesty? whether this be altogether inconsistent with the truth of grace, together with the causes thereof, and the remedies against it? It is certain, that the best of God’s people are sanctified but in part, and therefore are prone to commit those sins which seem to contain in them a denial, at least, a neglect of that regard which we ought to have for the divine perfections, and especially when we are not only followed with vain, but blasphemous thoughts; which gives great disturbance to us, when engaged in holy duties. This ought to be reckoned a very great affliction, and occasion many searchings of heart; since sometimes it brings much guilt with it. Nevertheless, we are not always from hence to conclude that we are in a state of unregeneracy. It is the prevalency of corruption, or the dominion of sin, which is inconsistent with the truth of grace, not the remainders thereof. A person may have faith, who yet complains of unbelief; he may have a due regard to God, as to what respects the course and tenor of his actions; but yet, in many instances, be chargeable with forgetfulness of him. He may have a love to him, and yet sometimes be guilty of indiscreet zeal, on the one hand, or lukewarmness and deadness of heart, on the other; his mind and affections may be sanctified, and yet he be sometimes followed with atheistical and blasphemous thoughts.

We have instances in scripture of good men, who have spoken, not only unadvisedly, but, as we may term it wickedly with their lips. Thus Job is justly reproved by Elihu for charging God with finding occasions against him; putting his feet in the stocks, and marking all his paths, Job xxxiii. 10, 11. as though his dealings with him had been unjust and severe; especially when he says at the same time, I am clean, and without transgression; I am innocent, neither is there iniquity in me, ver. 9. And Jonah, when he was reproved by God for his passionate behaviour towards him, vindicates himself, and says, I do well to be angry, even unto death, Jonah iv. 9. These are expressions that favour of a degree of Atheism; and so do those unbecoming conceptions of God, whereby our thoughts are sometimes defiled and depraved. But it is one thing to be guilty of this through surprise and the prevalency of temptation; and another thing to have those thoughts indulged by, and lodged in us unrepented of.

And there are some instances in which believers are afflicted with atheistical and blasphemous thoughts, when it is hard to say that they contract guilt thereby, or, at least, it must only be reckoned an infirmity arising from this imperfect state; and that more especially when they are injected by Satan, and are without the consent of our wills; but treated with the utmost abhorrence, constantly bewailed and resisted with all our might; more particularly when we take occasion hereby to exercise those graces which discover that we have other apprehensions of God than what are suggested at those times, when we are hurried by these temptations, and can scarce say, that we have the government of our own thoughts; especially if we are able to say, at such a time as our Saviour did, when unadvisedly tempted by Peter, who, was at that time the Devil’s instrument, to persuade him to relinquish the work which he came into the world about. Get thee behind me Satan, thou art an offence to me, Matt. xvi. 23.

And this leads us to consider the causes of such atheistical and blasphemous thoughts. Sometimes they proceed from a neglect of waiting on God in his ordinances, or indulging a carnal and stupid frame of spirit therein, and not maintaining that holy reverence, or becoming sense of his all-seeing eye, which we ought always to have. Moreover, there is nothing that has a greater tendency hereunto, than our conversing with those who make religion the subject of their profane wit and drollery; especially if we do this out of choice, and do not at the same time testify a just abhorrence of it.

As for those remedies which are to be made use of to fence against, and cure the sinfulness of our thoughts in such-like instances; it behoves us to repent of those sins, which may have been the occasion of, or given rise to them. And inasmuch as it is not in our own power to govern our hearts or affections, or restrain the breaking forth of corruption; it is necessary for us to commit our souls into Christ’s hands, with earnest supplications to him that he would sanctify, regulate, and cleanse our thoughts, and bring us into, and keep us in a good frame. We ought also to desire, seek after, and improve all opportunities of conversing with those whose discourse is holy and profitable, Mal. iii. 16. by which means our affections may be raised, and our thoughts tinctured with divine things, which will leave an abiding impression behind them, Luke xxiv. 32. Which leads us,

Secondly, To consider this Commandment as forbidding idolatry. Thus, when it is said, Thou shalt have no other gods; the meaning is, thou shalt not worship idols, or set a creature in the place of God, or pay that regard to it that is due to him alone.

Here it may not be inconvenient to consider the difference between idolatry as it is a breach of the first and second commandment. As it is a breach of the first Commandment, it contains in it a giving divine honour to that which is not God; but as it is against the second Commandment, it is a worshipping God by the creature, to whom an inferior kind of worship is given. Thus when the Papists worship God by images, supposing them to be a help to their devotion, or a means of performing that worship which they pretend to be given ultimately to God. Or when they ascribe any branch of divine glory to saints or angels; notwithstanding what they say to exculpate themselves from the breach of the first Commandment, they are justly chargeable with the breach of the second.

We are here to consider, the idolatry more especially that is forbidden in the first Commandment. Which is either what is more gross, such as that which is found among the heathen; or that which is more secret, and may be found in the hearts of all, and is discovered by the practice of multitudes of Christians, who profess the utmost detestation of idolatry in the other sense.

1. As to idolatry, in the former sense, together with the rise and progress thereof. In considering the first rise of it we may observe,

(1.) That it proceeded from the ignorance and pride of man, who, though he could not but know, by the light of nature, that there is a God; yet being ignorant of his perfections, or of what he has revealed himself to be in his word, was disposed to frame those ideas of God, which took their rise from his own invention. Accordingly the apostle says, When ye knew not God, ye did service unto them, which, by nature, are no gods, Gal. iv. 8.

(2.) When iniquity abounded in the world, and men withdrew from, and cast contempt on the ordinances of God, they invented and worshipped new gods. This some suppose Cain and his posterity did, when he went out from the presence of the Lord, Gen. iv. 16. and the sons of God, that is, the church, when they contracted marriages with the daughters of men, chap. vi. 2. and joined with them in idolatry; so that it is no wonder if persons leave the true worship of God, that they should chuse to themselves other gods.

(3.) Hereupon God gave them up to judicial blindness; so that they worshipped the host of heaven, Acts vii. 42. as the apostle says the Heathen did.

(4.) As to what concerns the idolatry which was practised among the Israelites, that took its rise from the fond ambition which they had to be like other nations, who were abhorred of God; counting this a fashionable religion, and finding the true worshippers of God to be fewer in number than the rest of the world, so that, as the prophet speaks, they were like a speckled bird, despised and hated by the Heathen round about them, Jer. xii. 9. they approved of, and learned their ways. It was this that occasioned Solomon to cleave to them in love, 1 Kings xi. 2. which was not much unlike to the argument used by Demetrius and his followers, why Diana should be worshipped; namely, because all Asia and the world worshipped her, Acts xix. 27.

(5.) The Devil was permitted, for the trial of the faith of God’s people, and as an instance of his righteous judgment on his enemies, to abuse the unthinking part of the world by various signs and lying wonders. Thus we read of prophets, and dreamers of dreams, who gave forth signs and wonders, which God sometimes judicially suffered to come to pass; whereby many took occasion to go after other gods, Deut. xiii. 1-3. and Antichrist is said to come after the working of Satan, with all power, and signs, and lying wonders, 2 Thess. ii. 9. This was managed by the craft and covetousness of the priests, who made a gain of it, and amused the common people thereby. And the Heathen oracles, so much spoken of by ancient writers, which gave countenance to their idolatry, are reckoned, by some, to have been no other than a contrivance of those who had little else but secular interest in view. And when they predicted things future, or revealed secrets, this was generally done in doubtful expressions: so that whether the thing really came to pass or no, the end designed might be answered thereby; and doubtless there was a hand of Satan herein, to harden the world in that idolatry which was then practised by them. The gods they worshipped were as numerous as the countries and kingdoms where idolatry prevailed; accordingly every nation, yea, every city had its particular god and distinct modes of worship.

[1.] Some worshipped the sun, moon, and stars, supposing that their regular motion and influence on earthly bodies, was not to be attributed to the all-wise providence of God, but to some intelligent being, which resided in, and gave that motion and influence to them: upon the account whereof they worshipped them as gods. This some did in that early age in which Job lived, Job xxxi. 26. and the Israelites were warned against it, Deut. iv. 19. And afterwards we read of idolatrous priests, who burnt incense to the sun, and to the moon, and to the planets, and to all the host of heaven, and dedicated horses and chariots to the sun, 2 Kings xxiii. 5, 11.

[2.] Others worshipped the earth, and many creatures therein, especially those that they received a more than ordinary advantage from. Thus the Egyptians worshipped the river Nile; by the overflowing of which, their country was rendered fertile. And some who lived in maritime towns, worshipped the sea, thinking thereby to prevent an inundation from it. And the Philistines worshipped Dagon; inasmuch, as living near the sea, it afforded them plenty of fish.

[3.] Others worshipped those parts of the earth which they most delighted in; such as gardens, woods, groves, springs, &c. which they supposed to be inhabited by some gods, who produced the advantages which they received hereby, without regarding the providence of God, to which every thing is to be ascribed, that the earth brings forth for the support and delight of men.

[4.] Others supposed that there were particular gods, who had the oversight of men, succeeded their undertakings in the various affairs of life, conducted them when travelling by sea or land, gave good or ill success to their secular employments, and preserved them in sickness and health; and accordingly they paid divine adoration to them.

[5.] Others expressed the regard they had to virtue by worshipping some men after their death, who had signalized themselves by inventing some things which were of common advantage to mankind while they lived. And the Romans were so much addicted to this practice of idolatry, that some of their emperors, though tyrants and monsters in wickedness, while they lived, obliged their subjects to perpetuate their memories by worshipping them as gods when they were dead.

[6.] Some were so stupid, as that they worshipped stocks and stones, ascribing divinity to them; in which they acted below the reason of intelligent creatures. Thus the prophet speaks of their idols as first growing in the wood, then framed by the smith, or carpenter, into gods, and afterwards worshipped by them, Isa. xliv. 9-17. And the Psalmist, on this occasion, justly observes, They that make them are like them; so is every one that trusteth in them, Psal. cxv. 4-7, compared with 8.

We might, under this head, consider some things mentioned in scripture; in which idolaters not only acted contrary to the dictates of reason, but discovered themselves to be cruel and inhuman in their modes of worship. Thus Baal’s worshippers in Ahab’s time, cut themselves with knives and lancets, till the blood gushed out of them, 1 Kings xviii. 28. and others made their children pass through the fire, in the worship they paid to Molech, or the sun, which the Psalmist refers to, when he says, They sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and of their daughters, Psal. cvi. 37, 38. This, indeed, some think, intends nothing else but their passing between two fires; so that they were scorched by them. Yet others, with greater reason, suppose that they were inclosed in that brazen idol, and so burnt to death in the most barbarous manner[205].

The use which we ought to make of this doctrine, should be to excite us to bless God for the clear light of the gospel, whereby we are led to turn from dead idols to serve the living and true God: nevertheless we are to take heed lest we be chargeable with heart-idolatry; whereby we may be said to break this Commandment, though it be in a different way from that in which the Heathen did. This leads us to consider,

2. That idolatry which is sometimes found among Christians; who, though they abhor the thoughts of giving divine worship to a creature, yet, if they look into their own hearts, will have reason to charge themselves with those things which are in scripture called idolatry; namely, when they put any thing in the room of God, or love it more than him; and this may be considered in the following instances.

(1.) Self may be reckoned among those idols which many, who make profession of the true religion, pay a greater regard to than to God. Thus the apostle, speaking concerning the great degeneracy of the world, among other things, says, that men should be lovers of their ownselves, 2 Tim. iii. 2. so that self-love turns away the heart from God, and excludes all practical religion. This we may be said to be guilty of; in which respect we are chargeable with heart-idolatry.

[1.] When we reject, or refuse to give credit to any of the great doctrines contained in divine revelation, unless we are able to comprehend them within the shallow limits of our own understandings; upon which account some are inclined to treat the most sacred mysteries of our religion with contempt; and for the same reason they might as well deny and disbelieve what is said concerning the infinite perfections of the divine nature, because they cannot be comprehended by us. This is no other than a setting up our own understanding, which is weak and liable to err, in opposition to the wisdom of God, and, in some respects, a giving superior glory to it.

[2.] When we are resolute and incorrigible under the various rebukes of providence, and persist in our rebellion against God, notwithstanding the threatenings which he has denounced, or the judgments which he executes. When the will of man is obstinately set on those things which are directly contrary to the will of God; and, though we are warned of the danger thereof, resolve notwithstanding, to add rebellion to our iniquities, like the wild ass used to the wilderness, or the swift dromedary traversing her ways, that cannot be easily turned out of her course. In this respect the will of man is set in opposition to God; and therefore he is, for this reason, justly chargeable with idolatry.

(3.) This also discovers itself in our affections, when they are either set on unlawful objects, or immoderately pursue those that would otherwise be lawful; when we love these things which God hates, or covet what he has expressly forbidden, as Achan did the wedge of gold, and the Babylonish garment; upon which account covetousness is, by the apostle, called idolatry, Col. iii. 5. And to this we may add, that we are chargeable with this sin, when we make provision for the flesh, to fulfil the lusts thereof, Rom. xiii, 14. Thus the apostle speaks of some whose god is their belly, Phil. iii. 19.

And as for those things which are otherwise lawful, we may be guilty of idolatry in the immoderate pursuit of them, when they take up too much of our thoughts, time, and concern; when our affections are so much set upon them, as though we had nothing better to mind; when we are not willing to part with them when God calls for them at our hands, and are more cast down at the loss of them, than we are when deprived of those spiritual blessings which are of the highest importance. In these instances we may be said to set up self as our idol in opposition to God.

And to this we may add, that there is a more subtle kind of idolatry, whereby self enters into, and takes its place in those religious duties, which believers are engaged in. Thus when they attempt to perform them in their own strength, as though they had a sufficiency in themselves, and had no occasion to depend on the almighty power of God to work in them that which is pleasant in his sight. And we are farther guilty of this sin, when, through the pride of our hearts, we are apt to applaud ourselves when we have performed some religious duties, and expect to be justified thereby; which is a setting up self as an idol, in the room of Christ. And lastly, when self is the end designed in what we do in matters of religion, and so robs God of that glory which is due to his name.

(2.) There is another idol, which is put in the room of God; and that is the world. When the profits, pleasures, or honours thereof are thought of with the greatest delight, as though they were our chief good, and pursued with more earnestness than Christ’s interest and glory. When it has not only the highest place in our affections, but, as it were, engrosses them; this is that love of the world which, as the apostle says, is inconsistent with the love of the Father, 1 John ii. 15. and denotes us guilty of that idolatry which we are now speaking of; more particularly,

[1.] When our thoughts are so much engaged in the pursuit of it, that we grow not only cold and remiss as to spiritual things; but allow ourselves no time for serious meditations on them, or converse with God in secret.

[2.] When the world has our first and last thoughts every day; when we are so far from following the Psalmist’s example, when he says, When I awake, I am still with thee, Psal. cxxxix. 18. as considering ourselves under the care of providence, and beholden to God for the mercies which we enjoy, that we are taken up with nothing else but the projects and schemes which we lay for the gaining or increasing our wealth, or worldly estate therein. And this having been the great business of the day, takes up and engages our wakeful thoughts by night, as though it were the main work and business of life.

[3.] When we pursue the world, without depending on God for his blessing to attend our lawful undertakings, and do not consider the good things thereof as his special gift, nor the disappointments that attend us therein, as ordered by his overruling providence, to engage us to walk more closely with him, and take up our rest in him as our only happiness.

[4.] When our hearts are hereby hardened, and grow cold and indifferent in religion, or when it follows and disturbs us in holy duties, and renders us formal in the discharge thereof.

[5.] When the riches, honours, and pleasures of the world have a tendency to quiet our spirits, and give us full satisfaction, though under spiritual declensions, and destitute of the special presence of God, which is our greatest happiness.

[6.] When we fret, or repine at the providence of God, under the disappointments we meet with in our secular affairs in the world. And,

[7.] When we despise the members of Christ, because they are poor in the world, are ashamed of his cross, and refuse to bear reproach for his sake.

(1.) There is another instance of heart-idolatry, viz. when we adhere to the dictates of Satan, and regard his suggestions more than the convictions of our own consciences, or the Holy Spirit. Satan’s design in his temptations, is to turn us away from God; and when we are drawn aside thereby, we may be said to obey him rather than God. This is what all are more or less guilty of; but some are said, in an uncommon degree, to be his servants. Thus the apostle Paul styles the sorcerer, who sought to turn aside the deputy from the faith, a child of the devil, Acts xiii. 10. and our Saviour tells the Jews, Ye are of your father the devil; and the lusts of your father ye will do, &c. John viii. 44. He is also called The god of this world, 2 Cor. iv. 4. and the prince of the power of the air, the spirit that now worketh in the children of disobedience, Eph. ii. 2. and accordingly he attempts to usurp the throne of God; by which means he has led a great part of the world after him. And, as he tempted our Saviour to fall down and worship him, Matt. iv. 9. though without success, he prevails upon others to do it to their own ruin. Here it may be observed,

[1.] That he has propagated several doctrines, in opposition to the gospel; and, indeed, all those doctrines which are subversive thereof, take their rise from him. Thus the apostle, speaks of some who, in the latter times, should depart from the faith, giving heed to seducing spirits, and doctrines of devils, 1 Tim. iv. 1. This they do when they depart from the way of truth.

[2.] He has sometimes invented those modes of worship, which have been observed by some, in imitation of the sacrifices which God had ordained; and whatever pretence there might be of religion herein, he had doubtless a design, by this means, to set up himself, in opposition to God.

[3.] He has amused and hardened the hearts of his subjects, by pretended miracles, designed to oppose, and lessen the credit of those real miracles which have been wrought, to confirm the truth, by the finger of God, Exod. viii. 7.

[4.] He has endeavoured to extirpate the true religion, by raising persecutions against the faithful worshippers of God; which has been his constant practice, so far as he has been permitted, in all ages.

[5.] He has excited, in some of his subjects, the greatest degree of hatred, opposition to, and rebellion against God. Thus he entered into the heart of Judas, Luke xxii. 3. and filled the heart of Ananias, that he lied to the Holy Ghost, Acts v. 3. and has hardened the hearts of others, that they bade defiance to the Almighty, as Pharaoh, who said, Who is the Lord, that I should obey his voice? Exod. v. 2.

[6.] He has persuaded many of his subjects to enter into a kind of confederacy with him, and with one another, to promote his wicked designs. Thus those wretched Jews did, who bound themselves under a curse, that they would neither eat or drink till they had killed Paul, Acts xxiii. 14. And we read of others who had made a covenant with death and with hell, Isa. xxviii. 15. The vilest instances of sins of this nature, were found among some who used sorcery, divination, witch-craft, and other diabolical practices; which is so horrid a crime, and so contrary to the dictates of human nature, that had we not an account of some in scripture, who used those abominable arts, we should be ready to think that none were ever guilty of them.

I will not deny but that many things, which are commonly related concerning witch-craft and sorcery, as practised in latter ages, are fabulous and incredible; and some things, said to be done by the power of the Devil, may be accounted for by natural causes; and others are ascribed to it, which are performed by the concealed arts of some who get a livelihood by cheating the unthinking part of mankind: nevertheless, I am far from thinking that the account we have hereof in scripture, is without any manner of foundation, as some modern writers suggest. That famous story of the witch of Endor, mentioned in 1 Sam. xxviii. 7-20. is an argument that there were such persons, at that time, in the world.

I am sensible that it will be objected to this, that she was a cunning woman, who lived by her wits, and deceived Saul, by pretending that she used some infernal art, as expedient to bring him to the speech of Samuel; which it may not be amiss for us to inquire into. Therefore let it be observed,

1st, That it is by no means to be supposed that she raised Samuel from the dead; for it is out of the Devil’s power to call the soul of a saint out of heaven, with a design to subserve his interest thereby, and to set up his kingdom in opposition to Christ’s; and it is not reasonable to suppose that Samuel should do the Devil so much service after his death, who was so great an enemy to him in his life. Besides, he was buried at Ramah, 1 Sam. xxv. 1. and can we think that he should be now raised at Endor?

2dly, On the other hand, we are not to imagine, that it was a mere trick or juggle of the woman, whereby she imposed on Saul; for though it is true, he did not see a shape, yet he heard a voice, and made a reply thereunto. Moreover we read, that he had an intimation given him, that Israel should be delivered into the hands of the Philistines; and that he and his sons should be with him to-morrow; that, is in the state of the dead; which the woman was not cunning enough to foretel;[206] or if she had guessed that it would be so, she would hardly have ventured to tell Saul such ungrateful tidings; which, if he had lived to see himself cheated, and her prediction confuted, it would have endangered her life. Had it been nothing but a cheat or juggle, she would rather have told him, that he would be safe and victorious; for which, if it had come to pass, she might have expected a reward; and if not, she had nothing to fear from him as a just punishment of her impiety.

3dly, We must therefore suppose, that she was a professed servant of the Devil, and had, as the text says, a familiar spirit; by which we are to understand that she conversed with Satan; who, that he might harden her the more in her sin, and lead others, like Saul, into a credulous, diabolical presumption, might reveal some secrets to her, and, at the same time, either assume the shape, or, at least, counterfeit the voice of Samuel.

Thus concerning those, who, by the practice of these arts, have professed themselves to be in a kind of confederacy with Satan. It is certain no good man ever practised them; and therefore some have found it very difficult to understand the sense of that scripture in Gen. xliv. 5. concerning the cup that was in Benjamin’s sack; Is not this the cup wherein my Lord drinketh, and whereby indeed he divineth? And Joseph himself says, in ver. 15. Wot ye not that such a man as I can certainly divine? Though Joseph was a prophet, it is certain he was no diviner in that sense in which the word is commonly used in scripture; nor was this cup an instrument by which he practised any such art. Therefore, for the understanding of this scripture, we may consider,

1st, That the word which we render to divine, denotes, as it is observed in the margin, to make trial of, or search after, or to discover, or find out a matter; and instead of whereby, or by which, it ought rather to have been rendered concerning which; and then the meaning of the scripture is only this; Is not this the cup wherein my lord drinketh? And therefore, if it were lost or stolen, he would soon miss it; and make inquiry to find out the thief, as he has now done. And when Joseph says, ver. 15. Wot ye not that such a man as I can divine? The meaning is, Do you think that one who is so diligent and industrious in the management of all those affairs that are incumbent on me, would lose the cup in which I drink, and make no inquiry after it? Did you expect to go undiscovered, when you had such an one as I to deal with, who not only have an inclination, but all the advantages that can be desired, to make search after those who have dealt unjustly by me, as you have done?

2d, To divine may signify to prophesy; and so it may be taken in a good sense as well as in a bad one. Accordingly, when Joseph’s servants speak of him as divining concerning the cup, they consider him as one who had an extraordinary gift from God of revealing secrets. Therefore, they might easily conclude that he would, by this means, find out the person who had stolen his cup. This is agreeable to the Egyptian mode of speaking; for those whom the Hebrews called prophets, they called diviners. And Joseph used the same expression when he says, Wot you not that such a man as I could divine? that is, Did you not know that I was a prophet, and by this means was advanced to my present honour in Pharaoh’s court? So that, whether we take the words in this or the other sense, it does not follow, that he used any arts that were diabolical or unlawful.

And now we are speaking concerning those arts, by which Satan deludes them, who, either directly, or by consequence, pay that regard to him which is due only to God. It may farther be inquired; what we are to conclude concerning the practice of judicial astrology, by those, who, in scripture, are called star-gazers, as a term of contempt, whose profession is universally condemned therein.

These are, especially in our age, a generation of men, who impose on the weakness of many superstitious and ignorant people, who, by encouraging them, are partakers with them in their sin. The art they pretend to, is not only uncertain, but presumptuous, and contains in it a contempt of the providence of God, in regarding the signs and intimations, which they suppose they receive from the stars, concerning the future contingent events, or those actions which take their rise from the free-will of man.

That which I would observe in general, concerning this practice, is, that we no where find in scripture, that the stars were designed to signify the prosperous or adverse circumstances in which men shall be in the world; or to foretel the riches or poverty, sickness or health, which we should experience in our passage through it, or how long we shall continue in it; our times and circumstances in the world being only in God’s hand; and it is in mercy to us that he has concealed these future events from us. To this we may add, that this art, and those that use it, is very often spoken against in scripture, and the church warned against it; when God says, Learn not the way of the Heathen, and be not dismayed at the signs of heaven, Jer. x. 2. And elsewhere, Thou art wearied in the multitude of thy counsels, let now the astrologers, the star-gazers, the monthly prognosticators, stand up and save thee, Isa. xlvii. 13. And elsewhere, they are ranked with diviners, and called liars, chap. xliv. 25.

If it be inquired, Whether any good men have ever practised this art, though without pretending to have had any intimation from Satan, but only proceeding according to the rules prescribed therein? It is not my business to censure men, but things. Therefore the best that can be said thereof is; that if any good men have studied or practised it, they have generally blamed themselves for it afterwards, or, at least, confessed the uncertainty and presumption thereof. And we read of some that, in the time of their ignorance, had addicted themselves thereunto; who, when it pleased God to convert them, have laid it aside, and burned the books from whence they learned it, Acts xix. 19.

It is objected against what has been said concerning the unlawfulness of judicial astrology, that Moses addicted himself to the study thereof, of whom it is said, That he was learned in all the wisdom of the Egyptians, chap. vii. 22. To which it may be replied, that if, by the wisdom of the Egyptians, we understand, as most expositors do, judicial astrology, Moses might know, but not approve of, or practise this art, which was so much in use among the Egyptians. But it may be, nothing more is intended by it, but his knowing the regular motion of the stars, and the wisdom of God seen therein, without judging of future events thereby; which is not only lawful, but commendable: though, I am apt to think, that by the wisdom of the Egyptians, we are to understand those maxims of state, and the secrets of Pharaoh’s court, which he had an opportunity to know, as being a great favourite with him, as Josephus observes, who thinks that he designed that he should succeed him in the throne[207]. Thus having considered this Commandment as being broken by Atheism and idolatry, and the various kinds and degrees thereof; which is called our having other gods;

We proceed now to inquire what is meant by these words [before me] in the first Commandment, which are an intimation of the aggravation of the sins forbidden therein; whereby God puts us in mind of his all-seeing eye, which ought to deter us from the breach of it; especially when we consider, that inasmuch as he beholds all our actions, he cannot but be exceedingly displeased when we entertain any conceptions of him that tend to question his authority, dethrone his sovereignty, or alienate our affections from him, and set up any thing in competition with him. And this should teach us how we ought to set the Lord always before us, considering him as the heart-searching God, who is jealous for his own honour, and will not suffer this sin to go unpunished.

Footnote 205:

To this the poet’s observation might well be applied, Tantum religio potuit saudere malorum! Lucet. de Nat. Rer. Lib. 1. And that human sacrifices were offered, appears from what we read of the king of Moab, who took his eldest son, that should have reigned in his stead, and offered him for a burnt-offering, 2 Kings iii. 27.

Footnote 206:

Satan knew the state of the armies, and wished to drive Saul to despair.

Footnote 207:

Vid. Jos. Antq. Lib. II. Cap. 5.

Quest. CVII., CVIII., CIX., CX.

QUEST. CVII. Which is the second Commandment?

ANSW. The second Commandment is Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and shewing mercy unto thousands, of them that love me and keep my commandments.

QUEST. CVIII. What are the duties required in the second Commandment?

ANSW. The duties required in the second commandment are the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word, particularly prayer and thanksgiving in the name of Christ, the reading, preaching, and hearing of the word, the administration and receiving of the sacraments, church-government, and discipline, the ministry and maintenance thereof, religious fasting, swearing by the name of God, and vowing unto him. As also the disapproving, detesting, opposing all false worship; and according to each ones’ place and calling, removing it, and all monuments of idolatry.

QUEST. CIX. What are the sins forbidden in the second Commandment?

ANSW. The sins forbidden in the second Commandment, are, all devising, counselling, commanding, using, and any ways approving any religious worship not instituted by God himself, tolerating a false religion, the making any representation of God, of all, or of any of the three Persons, either inwardly in our mind, or outwardly, in any kind of image or likeness of any creature whatsoever, all worshipping of it, or God, in it, or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them, all superstitious devices, corrupting the worship of God, adding to it, taking from it, whether invented and taken up of ourselves, or received by tradition from others; though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever, simony, sacrilege, all neglect, contempt, hindering and opposing the worship and ordinances which God hath appointed.

QUEST. CX. What are the reasons annexed to the second Commandment the more to enforce it?

ANSW. The reasons annexed to the second Commandment, the more to enforce it, contained in these words, [For I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generation, of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments] are, besides God’s sovereignty over us, and property in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom, accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations, and esteeming the observers of it, such as love him, and keep his commandments, and promising mercy to them unto many generations.

Before we proceed to consider the subject-matter of this Commandment, we shall premise something, in general, concerning the difference between it, and the first Commandment. The first Commandment respects the object of worship; the second, the manner in which it is to be performed. Accordingly the former forbids, our not owning God to be such an one, as he has revealed himself to be, in his word; as also the substituting any creature in his room, or acknowledging it, either directly, or by consequence, to be our chief good and happiness; the latter obliges us to worship this God, in such a way as he has prescribed, in opposition to that, which takes its rise from our own invention. These two Commandments therefore being so distinct, we cannot but think the Papists to be chargeable with a very great absurdity, in making the second to be only an appendix to the first, or an explication of it; the design whereof seems to be, that they might exculpate themselves from the charge of idolatry, in setting up image-worship, which they think to be no crime; because they are not so stupid as to style the image a god, or make it the supreme object of worship; whereas this Commandment, forbidding false worship, is directly contrary to their practice of worshipping God thereby.

The method, in which this Commandment is laid down, is the same with that of several others, viz. as we have therein, an account of the duties required, the sins forbidden, and the reasons annexed to enforce it. We shall therefore

I. Consider the duties commanded. These are contained in two heads.

1. The obligation we are under to observe, or attend upon, such religious worship and ordinances as God hath appointed. Religious worship is that whereby we address ourselves to God, as a God of infinite perfection; profess an entire subjection and devotedness to him as our God; put our trust in him for a supply of all our wants, and ascribe that praise and glory, that is due to him, as our chief good, most bountiful benefactor, and only portion and happiness.

As for the ordinances, our attendance on them depends on a divine command, to which God has annexed a promise of his gracious presence, whereby our expectations are raised, that we shall obtain some blessings from him, when we engage therein in a right manner, in which respect they are instituted means of grace, and pledges of that special favour which he designs to bestow on his people. This is that which more especially renders a duty enjoined, an ordinance. Accordingly our Saviour says, Where two or three are gathered together in my name, there am I in the midst of them, Matt. xviii. 20.

Now these ordinances are either solitary or social; such as we are obliged to perform in our closets, chap. vi. 6. in our families; or in those public assemblies where God is worshipped. These are particularly mentioned in this answer; and they are prayer, thanksgiving, reading, preaching, and hearing the word, the administration and receiving the sacraments; to which we may add, praising God by singing; all which will be insisted on in a following answer, and therefore we pass by them at present, and shall only observe; that as these are duties which are daily incumbent on us, so there are other duties or ordinances, which are only to be performed as the necessity of affairs require it; such as religious fasting, whereby we express public tokens of mourning and humiliation, and perform other duties agreeable thereunto, when God is provoked by crying sins; or when his judgments are upon us, and our families, or the church of God in general. Thus the prophet Joel, when speaking concerning several desolating judgments, which Israel was exposed to, commands them to sanctify a fast, call a solemn assembly; and to weep between the porch and the altar; and say, spare thy people, O Lord, and give not thine heritage to reproach, Joel ii. 15, 17. This is not to be done at all times, but when the providence of God calls for it. Therefore we have no warrant for the observation of annual fasts; when that which was the first occasion thereof, is removed; much less for those weeks of fasting which the Papists observe, which they call Lent; for which, no sufficient reason can be assigned why it should be observed at that rather than any other time of the year. And their fasting on certain days of the week cannot be vindicated; much less their doing this without joining other religious duties to it, or their abstaining from some kinds of food, while they indulge themselves in eating others that are equally grateful to the appetite; which is a ludicrous and superstitious way of fasting.

Again, another occasional duty or ordinance is, our setting apart time for thanksgiving to God for deliverances from public or national calamities, or those which more immediately respect ourselves and families; in which those religious duties are to be performed, that tend to express our spiritual joy and thankfulness to God, who is the Author thereof, and at the same time, we are to pray, that he would enable us to walk as such who are hereby laid under renewed engagements to be his; thus the Jews observed some days of thanksgiving for their deliverance from Haman’s conspiracy, Esth. ix. 20, & seq. And this is to be religiously observed, wherein it differs from that carnal joy, which is generally expressed by those who receive mercies, but do not give glory to God, the sole Author thereof.

Moreover, besides these occasional ordinances, there is another mentioned in this answer, namely, vowing to God. Thus the Psalmist says, Vow, and pay unto the Lord, Psal. lxxvi. 11. which either, more especially, respects their entering into a solemn obligation, or promise to give something that was to be applied to the support of the public and costly-worship which was performed under the ceremonial law; upon which account it is said, in the following words, Bring presents unto him; or it may be considered as to what concerns the moral reason of the thing, as including in it our resolution to set apart, or apply some portion of our worldly substance, as God has prospered us in our secular affairs, to the maintaining and promoting his cause and interest in the world. And we ought, at the same time, to devote ourselves to him, whereby we acknowledge his right to us, and all that we have. Thus the apostle says, concerning the churches of Macedonia, not only that they devoted their substance to God, but that they gave themselves, also unto the Lord, 1 Cor. viii. 5.

This does not include in it our resolution to do those things that are out of our own power; or, that we will exercise those graces that are the special gift of the Spirit of God, but rather a dedication of ourselves to him, in hope of obtaining that grace from him which will enable us to perform those duties, which are indispensably necessary to, and inseparably connected with salvation. This is such a vowing to God, as will not have a tendency to ensnare our own consciences, or detract from his glory, who is alone the Author of all grace; nor does it contain in it the least instance of presumption, but it is a duty which we ought to perform by faith, to his glory and our own edification.

And to this we might add another ordinance, mentioned in this answer; namely, swearing by the name of God; which, as we have elsewhere expressed it, contains a swearing fealty to him, and our consecrating and devoting ourselves to him[208]. And as to what respects swearing, as it is a religious duty to be performed in subserviency to civil duties, we shall have occasion to speak of that under the third Commandment; and therefore we pass it over at present, and proceed to consider,

2. That these, and all other religious duties or ordinances which God has enjoined, are to be kept pure and entire. As we are not to cast off the ordinances of God in general, so we must take heed that we do not, while we perform some, live in the neglect of others; for that is not to keep them entire. Thus private duties are not to shut out those which are social in our families or the public assemblies; nor entrench on that time which ought to be allotted for them; and, on the other hand, it is not sufficient for us to worship God in public, and, at the same time, cast off all secret duties. This reproves the practice of some modern enthusiasts, who pray not, unless moved by the Spirit, as they pretend; and deny their obligation to observe the ordinances of baptism and the Lord’s supper.

Moreover, as we are to keep the ordinances of God entire, we are also to keep them pure; that is, to allow of, or practise nothing but what is warranted by the rules which God has given us in his word, in opposition to those who corrupt his worship, by intruding those ordinances into it which are of their own invention; and pretending, that though God has not commanded them, yet the service which we perform (which can be no other than will-worship) will be acceptable to him. This leads us,

II. To consider the sins forbidden in this Commandment. The general scope and design hereof, as to what concerns the negative part of it, is God’s prohibiting all false worship, either in our hearts, outward actions or gestures, whereby we adhere to our own imaginations rather than his revealed will; which is the only rule of instituted worship. The things forbidden in this commandment may be reduced to three heads;

1. A not attending on the ordinances of God with that holy, humble, and becoming frame of spirit, that the solemnity of the duties themselves, or the authority of God enjoining, or the advantages which we may expect to receive by them, call for. When we do not seriously think what we are going about before we engage in holy duties, or watch over our own hearts and affections, or else worship God in a careless and indifferent manner, in which case we may be said to draw nigh to him with our lips, while our hearts are far from him.

2. We farther break this commandment, when we invent ordinances which God has no where in his word commanded; or think to recommend ourselves to him by such gestures, or modes of worship, which we have no precedent or example for in the New Testament; this is what is generally called superstition and will-worship. Thus we read in the degenerate age of the church, that the statutes of Omri were kept, and the works of the house of Ahab, Micah vi. 16. as intimating that false worship which was practised by them. And here we cannot but observe, that there are many things in which the Papists are chargeable with superstition and will-worship, if not with idolatry. As for instance,

(1.) Their worshipping the bread in the sacrament, as supposing it to be the real body and blood of Christ, and not barely the sign thereof; understanding the words of our Saviour, in which, in instituting this ordinance, he says, This is my body, Matt. xxvi. 26. in a literal sense; whereas it ought to be taken in a figurative. Again,

(2.) Their lifting up the bread in the sacrament, pretending that this is a real offering of Christ, and, at the same time, the people being obliged to shew all possible marks of sorrow; such as beating their breasts, shaking their heads, &c. as though they really saw Christ on the cross; whereas it is a profaning the Lord’s supper, to say that Christ is really and visibly offered therein by the hands of the priest; which is contrary to what the apostle says of his being but once offered to bear the sins of many, Heb. ix. 28.

(3.) They use several superstitious ceremonies in baptism, which have, indeed, a shew of religion, but want a divine sanction, and are no other than an addition to Christ’s institution. Thus they use spittle, salt, and cream, besides the water with which the child is to be baptised, and anoint it with oil, and use exorcism, commanding the unclean spirit to depart out of it, and signing it with the sign of the cross; at which they suppose the Devil to be so terrified, that he is hereby obliged to leave it, being by this means, as it were, frighted away. But the principal reason they give for their adding this ceremony to Christ’s institution, is to signify that the child is hereby obliged to fight manfully under Christ’s banner; which obligation is neither increased nor diminished thereby; and it is a sign which he makes no mention of.

(4.) Their frequent crossing of themselves, as a preservative against sin, and a means to keep them from the power of the Devil, and to render their prayers acceptable in the sight of God.

(5.) The splendor and magnificence of their churches, and especially the shape and figure of them, as accommodated to that of Solomon’s temple, and their situation east and west; and also their bowing to the altar, which is placed in the east; for which there is not the least shadow of argument in scripture, nor example in the purest ages of the church.

(6.) The ludicrous and unwarrantable ceremonies used in the consecration of churches, and the reverence that every one must shew to places thus consecrated, though it be not in the divine worship. And to this we may add, that there are many superstitious ceremonies in consecrating all the vessels and utensils that are used in their churches; yea, the very bells are baptised, or, as they express it, consecrated that so the Devil may be afraid of the sound thereof, and keep his distance from those places of worship in which they are fixed; which charms can be reckoned no other than the sport of the powers of darkness, or looked on by them with contempt.

(7.) They ascribe a divine, yea, a meritorious virtue, to the frequent repeating the Lord’s prayer in Latin, commonly called Pater noster, and the angel’s salutation of the virgin Mary, mentioned in Luke i. 28. called Ave Maria; which words they put a corrupt sense upon, contrary to the proper meaning thereof; which, if only recited, whether understood or no, it is reckoned acceptable service.

(8.) The distinction of garments, and the relative holiness of persons that wear them as signified thereby. To which we may add, the canonical hours which are appointed for the performing divine service; especially if we consider the reason which they allege for it, namely, because there was something remarkable done or suffered by Christ, at those hours in the day. These things argue them guilty of superstition.

(9.) We might also take notice of the many things which they make merchandise of, as consecrated bread, wax candles, &c. to which they ascribe a spiritual virtue, or some advantages to be received hereby, by those that purchase them; which tends to advance the price thereof. There are also the relicts which they call the church’s treasure, or those rarities which they purchase at a great rate; though some of the wiser Papists have made but a jest of them. We pass by many other superstitious ceremonies used by them, for brevity sake, and shall only observe,

(10.) Their bowing at the name of Jesus; which can hardly be vindicated from the charge of superstition, especially because no extraordinary instance of reverence is expressed at the mention of those incommunicable attributes of God, which are ascribed to him; nor, indeed, do they bow the knee at the mentioning of the word Saviour, Christ, or Emmanuel, or when any other divine characters are given him.

The only scripture they make use of to vindicate this practice, is in Phil. ii. 10. That at the name of Jesus every knee should bow; whereas it is plain, that this bowing the knee does not signify a bodily gesture, but only a subjection of soul to Christ, as angels, authorities and powers are said to be made subject to him, 1 Pet. iii. 22. These, indeed, are a very considerable part of the inhabitants of heaven, but they have no knees to bow; and as for things under the earth, to wit, the powers of darkness; they do not bow to him in a way of worship, but are subjected to him as conquered enemies. Which leads us to consider,

3. That they are guilty of the breach of this Commandment, who frame an image of any of the persons of the Godhead, or of any creature in heaven or earth, as a means or help made use of in order to their worshipping God. Here it must be enquired,

(1.) Whether the making images, absolutely, or in all respects, be unlawful. To which it is generally answered, that if pictures representing creatures, either in heaven or earth, be made with no other design, but in an historical way, to propagate the memory of persons, and their actions to posterity, it seems not to be a breach of this Commandment. But the sin forbidden therein, expressed in those words, Making to ourselves the image or likeness of creatures in heaven or earth, is when we design to worship God by them; and accordingly the using bodily gestures to them, such as those which are used in the worship of God; as bowing, uncovering the head, &c. wherein a person designs an act of worship, is idolatry. And if nothing else is intended but the worshipping of God by them, it can hardly be excused from the appearance of idolatry at least; so that, according to one of the rules before laid down for the understanding the Ten Commandments, it is to be reckoned a breach of the second Commandment; which is what we are now considering[209].

(2.) It must farther be enquired, whether it be unlawful to represent any of the persons in the Godhead, by pictures or carved images? to this we answer, that God being infinite and incomprehensible, it is impossible to frame any image like him, Isa. xl. 18. chap. xlvi. 5. Acts xvii. 29. Moreover, he assigns this as a reason why Israel should make no image of him, because they saw no manner of similitude when he spake to them in Horeb, out of the midst of the fire; and adds, lest ye corrupt yourselves, and make you a graven image, Deut. iv. 15, 16. And the apostle styles this an offering the highest affront to God, when he speaks of some who changed the glory of the incorruptible God into an image made like to corruptible man. Rom. i. 23.

There are others, who, though they do not much care to defend the practice of making pictures of God, yet plead for describing an emblem of the Trinity, such as a triangle, with the name Jehovah in the midst of it. But that which I would observe concerning this practice is, that if the design hereof be to worship God by it, it is idolatry; but if not, it is unwarrantable, and, indeed, unnecessary; since a Trinity of persons in the unity of the divine essence, is to be understood as revealed in scripture, and not brought to our remembrance by an emblem, which is an ordinance of our own invention.

It is farther enquired, whether we may not describe our Saviour, as he sometimes is by the Papists, in those things that respect his human nature? whether we may not pourtray him as an infant in his mother’s arms; or, as conversing here on earth, or hanging on the cross; as they not only describe him, but adore this image or representation of Christ crucified, which they call a crucifix? To this we answer; that whatever of Christ comes within the reach of the art of man to delineate or describe, is only his human nature, which is not the object of divine adoration; and therefore this rather tends to debase than give us raised and becoming conceptions of him as such.

As to what is argued by some, to prove that it is not unlawful to make an image of God, inasmuch as he is sometimes represented as having a body, or bodily parts; and the prophet Daniel describes God the Father, as the ancient of days, Dan. vii. 9. therefore, they suppose, that it is not unlawful for them to make such representations of him by images. To this it may be answered, that God’s being described by the parts of human bodies, is in condescension to the weakness of our capacities, or agreeable to human modes of speaking; in which the eye signifies wisdom, the arm power, the heart love, &c. We are, notwithstanding those modes of expression, to abstract in our thoughts, every thing that is carnal, or applicable to the creature when conceiving of him, and therefore not to give occasion to any to think that he is like ourselves, by describing him in such a way. The Papists not only plead for making such like images, but set them up in churches, calling them the laymen’s books, with a design to instruct them in those things which the image represents. To which it may be replied, that such a method of instruction is without any warrant from scripture, as well as contrary to the practice of the purest ages of the church, who always thought that the word of God was sufficient to lead them into the knowledge of himself, without making use of a picture to that end.

But notwithstanding this colour is put on their practice, of setting up such-like images in churches; yet there are some who plead for the worship of images, only with this distinction, that it is a subordinate or a relative worship that they give to them, while, at the same time, the highest worship is given to God only; in which respect they cannot exculpate themselves from the charge of idolatry. And, indeed, in some of their books of devotion, we find the same expressions used, when they address themselves to the creature, as though they were paying divine adoration to God; particularly in the book, that is well known among them, called the Virgin Mary’s Psalter; in which her name is often inserted instead of the name of God, which is the highest strain of blasphemy. Thus when it is said, O come let us kneel before the Lord our Maker, Psal. xcv. 6. instead of the Lord, they put the Virgin Mary. And when it is said, Have mercy upon me, O God, &c. Psal. li. 1. they pray, Have mercy upon me, O Lady, &c. which expressions cannot be read without detestation. And there are many more to the like purpose, in that book.

When this has been objected against them as a specimen of their idolatry, all the reply they make to it is; that the book was written by a private person, as an help to devotion, but not established by the authority of the church, which is not to be charged with every absurdity which some of their communion may advance. To which it may be replied, that the church of Rome has been very ready to condemn better books, written by those who were not in their communion; whereas they never publicly condemned this book, but rather commended it, as written with a good design.

Besides we may farther observe, that there are many blasphemous expressions given to the virgin Mary, in their Breviaries and Missals, which are used by public authority. Thus she is often addressed to in such characters as these, viz. the mother of mercy, the gate of heaven, the queen of heaven, the empress of the world; and sometimes she is desired not only to pray her son to help them, but, by the authority of a mother, to command him to do it. At other times they desire her to help and save them herself; and accordingly they give her the title of Redeemer, and Saviour, as well as our Lord Jesus Christ. And sometimes they profess themselves to put their trust and confidence in her. If this be not idolatry, where is there any to be found in the world?

To this we may also add, that idolatry which is practised by them in their devotion, to the images of other saints. Every saint in their Kalendar is called upon, in his turn; among whom some indeed were good men, as the martyrs, who refused to be worshipped while on earth; how much soever these worship them now they are in heaven. But there are others whom the Popes have canonized for saints, who were little better than devils incarnate, while they were here upon earth; and others have been rebels and traitors to their king and country, and suffered the just reward of their wickedness; such as these are found among those whom they pay this worship to. There are also others whom they worshipped as saints; concerning whom it may be much questioned whether there ever were such persons in the world; these may be called fabulous saints. Nevertheless, images are made to their honour, and prayers directed to them. And there are other things worshipped by them, which never had life, as the picture of the cross, and many pretended relics of the saints. So that upon the whole, we cannot but think that we have, in this mode of worship, a notorious instance of the breach of this Commandment. And we cannot but conclude, that herein they have apostatized, or turned aside from the purity of the gospel.

It may be observed, that the church, for the first three hundred years after Christ, had comparatively, but little superstition, and no idolatry; but in the fourth Century, superstition began to insinuate itself into it; then it was that the pictures of the martyrs, who had suffered in Christ’s cause, were first set up in churches, though without any design of worshipping them; and this was not universally approved of. As for image-worship, it was not brought into the church till above seven hundred years after Christ; and then there was a considerable opposition made to it by some; and this kind of worship was set up in one reign, and prohibited in another; but afterwards it universally prevailed in the Romish church, when arrived to that height of impiety and idolatry, without opposition, as it is at this day. We now proceed to observe,

III. The reasons annexed to this Commandment, which are taken from the consideration of what God is in himself; I am the Lord, or Jehovah; which being a name never given to any creature, is expressive of all his divine perfections, which render him the object of worship, and oblige us to perform that worship which he requires, in such a way as is agreeable thereunto; he also styles himself a God to his people, I am thy God; therefore to set up strange gods, or to worship him in a way not prescribed by him, is a violation of his covenant, as well as not performing the duty we owe to him, and would render us unfit to be owned by him as his people. And it is farther observed, that they who thus corrupt themselves, and pervert his worship, are styled haters of him, and therefore can expect nothing but to be dealt with as enemies. This he gives them to understand, inasmuch as he styles himself a jealous, or sin-revenging God, visiting the iniquities of the fathers upon the children. For the understanding of which, let it be considered,

1. That though God does not punish children with eternal destruction, for the sins of their immediate parents, yet these oftentimes bring temporal judgments on families. Thus, all the children of Israel that murmured and despised the good land, so far bare their fathers iniquity, that they wandered in the wilderness near forty years.

2. These judgments fall heavier on those children that make their parents sins their own; which was the case of the Jews. Upon which occasion our Saviour tells them, that all the blood that was shed upon the earth, should come upon them, from the blood of righteous Abel, unto the blood of Zacharias, whom they slew between the temple and the altar, Matt, xxiii. 35. They approved of, and committed the same sins which their fathers were guilty of, and consequently are said to fill up the measure of their sins; therefore the judgments of God, which they exposed themselves to, were most terrible.

3. Whatever temporal judgments may be inflicted on children for their parents sins, shall be sanctified, and redound to their spiritual advantage, as well as end in their everlasting happiness, if they do not follow their bad example; and therefore it is farther observed, that God shews mercy unto thousands of them that love him, and keep his Commandments. These are very great motives and inducements to enforce the observation of all God’s Commandments, and this in particular.

Footnote 208:

See more of this in Vol. I. Page 226.

Footnote 209:

See Page 498.

Quest. CXI., CXII., CXIII., CXIV.

QUEST. CXI. Which is the third Commandment?

ANSW. The third Commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his name in vain.

QUEST. CXII. What is required in the third Commandment?

ANSW. The third Commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, writing, by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves and others.

QUEST. CXIII. What are the sins forbidden in the third Commandment?

ANSW. The sins forbidden in the third Commandment are, the not using of God’s name as is required, and the abuse of it, in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works; by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths, and vows, if lawful, and fulfilling them, if of things unlawful, murmuring and quarrelling at, curious prying into, and misapplying of God’s decrees, and providences, misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines, abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices, the maligning, scorning, reviling, or any ways opposing of God’s truth, grace, and ways, making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by uncomfortable, unwise, unfruitful, and offensive walkings, or backslidings from it.

QUEST. CXIV. What are the reasons annexed to the third Commandment?

ANSW. The reasons annexed to the third Commandment in these words [the Lord thy God] and [for the Lord will not hold him guiltless that taketh his name in vain] are, because, he is the Lord and our God, and therefore his name is not to be profaned, or any way abused by us, especially, because he is so far from acquitting and sparing the transgressors of this Commandment, as that he will not suffer them to escape his righteous judgment, albeit, many such escape the censures and punishments of men.

As the second Commandment respects the manner in which God is to be worshipped, agreeably to his revealed will; in this we are commanded to worship him with that frame of spirit which is suitable to the greatness of the work, and the Majesty of him with whom we have to do. By the name of God we are to understand all those things whereby he is pleased to make himself known; and these are his names, titles, attributes, words and works. The attributes of God have been largely insisted on in that question, What is God[210]? His names and titles have also been considered, as belonging to all the persons of the Godhead, in proving that the Son and Holy Ghost are God equal with the Father[211]. His word is that in which the glory that is contained in his names, titles and attributes, is set forth in the most glorious manner. Thus the Psalmist says; Thou hast magnified thy word above all thy name, Psal. cxxxviii. 2. or, thou hast given a brighter discovery of thyself in thy word, than thou hast done in any thing else, by which thou hast made thyself known to thy creatures. And as for the works of God, whether of nature or of grace, these are designed to lead us into the knowledge of his power, wisdom, goodness, holiness and faithfulness, which are eminently glorified in all that he does. Now this Commandment respects our having a due regard to all those ways whereby he makes himself known, and contains a prohibition of every thing that may tend to cast the least dishonour upon them.

The method in which we are led to speak to it, is to consider,

I. What is required in it. This supposes, that it is an indispensible duty for us to make mention of the name of God. Since he has given us some discoveries of himself, by what means soever he has done it, it would be an instance of the highest contempt of the greatest privilege, for us to express no regard to them; which they may be said practically to do, who make no profession of religion, and desire not to be instructed in those things which relate to the name and glory of God; which argues a person to be abandoned to the greatest wickedness, and to live without God in the world.

Now there are several duties mentioned in this answer, in which we are said to make use of God’s name; particularly, when we attend on his ordinances, viz. the word, sacraments and prayer; and take religious oaths, and make solemn vows; which, doubtless, are to be performed with the utmost reverence. We have many instances, in scripture, of holy men who, when they have drawn nigh to him in prayer, have adored his divine perfections, with a becoming humility. Thus Solomon, at the dedication of the temple, addresses himself to God; There is no god like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants, that walk before thee with all their heart, 1 Kings viii. 23. And Jacob, when wrestling with God in prayer, says, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return to thine own country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant, Gen. xxxii. 9, 10. And Hezekiah expresses himself thus in prayer, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth, 2 Kings xix. 25. And Daniel in prayer, styles him, The great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments, Dan. ix. 4. And Abraham, when standing before the Lord, and pleading in behalf of Sodom, says, Behold, now I have taken upon me to speak unto the Lord, which am but dust and ashes, Gen. xviii. 27. And the inhabitants of heaven, who are nearest the throne of God, are represented as worshipping him with the greatest reverence, casting their crowns before the throne, in token of their being unworthy of the honour that they are advanced to, and saying, Thou art worthy, O Lord, to receive glory, and honour and power, Rev. iv. 10, 11. which is to be understood of him, exclusive of all others. And as this reverence is to be expressed when we ask any thing at the hand of God, by a parity of reason, it ought to expressed in any other religious duty, on which he has made, some impressions of his glory.

If it be enquired, whether this reverence is consistent with that boldness which believers are said to have in prayer, when they are exhorted to come boldly unto the throne of grace, Heb. iv. 16. and to have boldness to enter into the holiest of all, by the blood of Jesus, chap. x. To this it may be answered, that the word there used[212], which is called boldness, may be rendered a liberty of speech. So that though he be infinitely above us, and a God of infinite holiness and purity, and therefore has the utmost abhorrence of sin, which we have reason to charge ourselves with, yet we are encouraged to come to him, as sitting on a throne of grace: from whence he displays his glory, as a sin-pardoning God, who otherwise appears in his jealousy, as a sin-revenging Judge. Therefore this boldness is nothing else but our making use of that liberty which God gives us to come into his presence with hope of being accepted in his sight, in and through a Mediator.

We might farther observe, that as we are to express an holy reverence, in drawing nigh to God, in all religious duties; so we ought not to think of any of his works, but with a due regard to, and the highest veneration of, his glory shining forth therein. Thus it is said, Remember that thou magnify his work, which men behold, Job xxxvi. 24. and this reverence is to be expressed in our meditations, words and writings; so that we should never think or treat of divine subjects, but in an holy manner; we should never speak of any thing, by which God manifests his glory, but with a design to beget in ourselves and others, a reverential fear of, and the highest esteem for him.

II. We are now to consider the sins forbidden in this Commandment; and accordingly, we violate it by not using the name of God in such a way as it is required. This includes in it,

1. The not making any profession of religion, as being afraid or ashamed to own, that in which the name of God is so much concerned. Persons, indeed, do not usually arrive to this height of wickedness at once; but the mind is alienated from God, and his worship, by degrees. There is first a great deal of lukewarmness, formality, and hypocrisy, reigning in the heart of man; so that if they attend on the ordinances of God’s worship, it is with great indifferency, many prejudices entertained against them, and with such a frame of spirit as savours more profaneness than true religion. After this they are ashamed of Christ and his cause, being influenced by the reproach that is cast on it in the world. Thus the Jews pretended, concerning Christianity, that it was a sect every where spoken against, Acts xxviii. 22. And Demas forsook the apostle, having loved this present world, 2 Tim. iv. 10. being more concerned for his reputation in it, than for Christ’s interest. After this, such cast off all public worship; and this is generally attended with a seared conscience, and running into all excess of riot.

2. Persons take the name of God in vain, when though they make a profession of religion, yet it is not in such a way as God has required; and this is done by using his titles, attributes, or any ordinances or works, in which he makes himself known in an unbecoming manner; with ignorance, when we speak of the divine perfections, and, at the same time, have no just ideas of what is intended thereby; or when we use the name of God with a vanity or levity of spirit, and mention sacred things in a common way, whereby we may be said to profane them; or when we superstitiously pay a kind of veneration to the sound of words, relating to divine matters, but regard not the thing signified thereby. This is using the name of God in such a way as he has not required, and consequently taking it in vain.

3. The name of God is taken in vain by blasphemy; which is a thinking or speaking reproachfully of him, as though he had no right to the glory that belongs to his name; which is, in effect, a cursing him in our hearts, and offering the greatest injury that can be done, to a God of infinite perfection; which, though it be no real lessening his essential glory, yet it argues the greatest malignity, and highest degree of impiety in those that are guilty of it. This was so great a crime, that, by God’s command, it was punished with death, Lev. xxiv. 16.

4. This Commandment is broken by not using religious oaths in a right manner, or by violating them; and, on the other hand, by all sinful and profane oaths and cursing.

(1.) By not using religious oaths in a right manner. It is certain, that we are, upon extraordinary occasions, to make mention of the name of God, by solemn oaths, in which we appeal to him as a God of truth, the searcher of hearts, and the avenger of falsehood. That this is a duty, appears,

[1.] In that we have various instances, in scripture, of God’s condescending to confirm what he has spoken, by an oath; wherein he appeals to his own perfections for the confirmation of our faith. Thus he is represented as swearing by himself, and by his holiness, Gen. xxii. 16, 17. Psal. lxxxix. 35.

[2.] There are several examples and commands, in scripture, which make it our duty to appeal to God, on some occasions, by solemn oaths. Thus it is said, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. vi. 13. And elsewhere, To me every knee shall bow, and every tongue shall swear, Isa. xlv. 23. But we must observe that there is a vast difference between God’s swearing by himself, or by any of his perfections, and man’s swearing by him. When God swears by himself, it is a display of the glory of his perfections, as a God that cannot lye; but when man swears by him, it is an act of religious worship, containing an acknowledgment of his perfections, and an appeal to him, as a God of truth, and the avenger of a lye. Therefore an oath is not to be taken, but in matters of great importance, which cannot be decided without it; and being an act of religious worship, it ought to be performed in the most solemn manner; otherwise we profane the name of God, and so violate this commandment. This respects not so much the form used in swearing, as the levity of spirit with which it is done, or our pretending to confirm that which is false hereby.

The form used in solemn oaths has been various.

1st, We read of some ceremonies used in swearing, that were only occasional. Thus when Jacob and Laban took a solemn oath to each other, at their parting, a pillar was erected, and a heap of stones gathered together, and they both eat upon the heaps and sware by the God of Abraham and Nahor, and the fear of Isaac, that they would do no injury to each other, Gen. xxxi. 45,-53. Also we read, that when Abraham made his servant swear, that he would take a wife for Isaac, from among his kindred, and not out of the land where he dwelt, he ordered him to put his hand under his thigh, chap. xxiv. 2, 3, 4. This form of swearing seemed to be an appeal to God, as having promised that his seed should be increased and multiplied, and that in his seed, all the families of the earth should be blessed; which was a circumstance well adapted to the matter and occasion of the oath, viz. that he should provide such a wife for Isaac as God approved of.

2dly, The common form of swearing used of old, seems to have been by lifting up the hand to heaven, thereby signifying their appeal to God, whose throne is there; accordingly the lifting up the hand to heaven imports the same thing as to swear, according to the scripture-mode of speaking, Deut. xxxii. 40. In this manner Abraham sware, Gen. xiv. 22, 23. and the angel which appeared to John, Rev. x. 5. and this is undoubtedly, a very good and justifiable form of swearing; and it is used, in some Protestant countries, even at this day.

As to the form used by us in public solemn oaths, viz. laying the hand on the Bible, or on the gospels, and kissing the book, it is no where warranted by scripture, and therefore is not so eligible as that lifting up the hand; yet because it is the common legal form used among us, it is rather to be complied with, than that the duty should be neglected; because, as has been but now observed, some forms of swearing are said to have been used in scripture, and not reproved, which were of men’s invention. And the thing principally to be looked at in an oath, is, the solemn appeal made therein to God. Therefore it is the frame of spirit with which this is done, that is chiefly to be regarded. And what we have promised to do, is religiously to be observed, that so our oaths may not be violated.

Obj. The objections against the use of religious oaths, are principally taken from two or three scriptures, not rightly understood, in which they seem to be forbidden; as when our Saviour says, I say unto you, Swear not at all, Matt. v. 34. and in James v. 12. the apostle speaks to the same purpose; and it is farther objected, that the prophet speaks of this as a national sin; when he says, Because of swearing the land mourneth, Jer. xxiii. 10.

Answ. In these scriptures profane swearing is forbidden; whereby persons make use of the name of God to confirm what they say, in a light and trifling manner; or swearing by creatures, as the heaven, the earth, or any creature therein. But they do not forbid swearing, as containing in it a religious appeal unto God in a solemn manner, for the confirming of what we assert. And when the prophet speaks of the land’s mourning because of swearing, it may be rendered, as in the margin of our Bibles; because of cursing the land mourneth, intimating, that it was a custom among them, to imprecate the wrath of God against one another; which was a sin highly provoked to the Majesty of heaven. And, besides, it appears that the prophet is speaking of profane cursing or swearing, by what is said in the words immediately following; for both prophet and priest are profane. So that people of all ranks and degrees, were profane; the prophets and priests by abusing the sacred mysteries; and the people, in their common discourse, using oaths and curses; for which things the land mourned. This is the plain sense of that scripture; and therefore no arguments can be drawn from thence to prove that solemn and religious oaths are unlawful.

It is, indeed, unlawful to swear by creatures, as is observed in the scriptures but now mentioned; for they are not omniscient, and therefore not to be appealed to for the decided matters, which are known to none but ourselves, and the Searcher of hearts; neither are they to be reckoned avengers of the cause of injured truth; for they have not a sovereignty over man, or a right to judge and punish them in such a way as God has; for that belongs only to him, and therefore to swear by their name, is to give them a branch of his glory, and consequently to take his name in vain.

(2.) This Commandment is broken by violating religious oaths, both those that are assertory or promissory. Therefore, when men assert that, for truth, which is uncertain; or, especially if they know it to be false, and so design to deceive, they break this Commandment. As for promissory oaths, they contain an appeal to God concerning what respects some things to be done by us, conducive to the good of others. Now we are guilty of the breach of this Commandment.

[1.] When we assert a thing, without implying this condition that ought to be contained in it, if God will, or he be pleased to enable us to do it. This the apostle particularly mentions, when he blames those who say, To day or to morrow we will go to such a city, and continue there a year, and buy, and sell, and get gain. Whereas they know not what shall be on the morrow. And therefore, they ought to say, If the Lord will, we shall live, and do this, or that, James iv. 13, 15.

[2.] When we promise a thing, that is out of our power to perform; and, much more, when we do not design to perform it.

[3.] When we promise a thing, which is in itself unlawful; as the Jews did, who bound themselves under a curse, that they would not eat nor drink till they had killed Paul, Acts xxiii, 12. If we have obliged ourselves by an oath, to perform that which is unlawful, as we sin in making, we should do so in fulfilling it. There are, however, some cases in which persons may not perform what they have sworn to do, and yet not be guilty of perjury, or violation of their oaths; as,

1st, When they have used their utmost endeavours to fulfil what they have promised to do, but yet cannot accomplish it. Though here it must be observed, that if the thing promised was absolutely out of their power when the promise was made, the oath (as we but now observed) was unlawful. But supposing the thing was in their power when they promised it; but an unforeseen providence has put it out of their power at present, though they have used their utmost endeavours to perform it, they are not chargeable with the guilt of perjury.

2dly, If we have promised to do a thing that is for the advantage of another; but now see reason to alter our mind, apprehending some detriment will accrue thereby to ourselves; we must, notwithstanding, fulfil our promise. Thus the Psalmist says, he sweareth to his own hurt, and changeth not, Psal. xxv. 4. However, if the person to whom we have made the promise, who is to receive the advantage by our fulfilling it, is willing to discharge us from our obligation, we may omit to do it, and not be guilty of perjury.

Here it might be enquired; whether we are always obliged to fulfil a promise extorted from us by violence? In answer to which, it is generally supposed, by divines, that we are not. Nevertheless, the person can hardly be excused from sin in snaking such a promise, when he designs not to perform it, though some small degree of force or threatening were used; especially since the will cannot be obliged to consent, or the tongue to utter the promise. And to all this we may add, that they are guilty of the breach of this Commandment (how much soever they may think themselves guiltless) who use equivocations, or mental reservations, in taking solemn and religious oaths. Thus the Papists make no scruple of swearing to support the government under which they live, and yet take the first opportunity that offers to subvert it, pretending they swore to support it as it stood before the reformation; or when they swear allegiance to their sovereign, and yet do what they can to dethrone him; and have this mental reservation, that they intended only to do it for the present, till they have a convenient opportunity to join in a successful rebellion. By this means they break through the solemn tie of religious oaths, elude the law, and impose upon the common sense of mankind, in such a way, as even the Heathen themselves are afraid and ashamed to do.

(3.) This farther leads us to consider this Commandment as broken by swearing profanely; namely, when we make use of the name of God, and pretend to confirm what we assert by an appeal to him, and, at the same time, are far from doing this in a religious manner. This many do, who give vent to their passions by profane swearing, by invoking the name of God upon light and trifling occasions, without that due regard that ought always to be paid to his divine Majesty.

Under this head we may observe, that cursing is a vile sin, whether a man imprecates the wrath of God on himself or others. They who curse themselves, do, in effect, pray that God would hasten their everlasting destruction; as though their damnation slumbered, or as if it were a thing to be wished for. These do that which the devils themselves would not venture to do. And to curse others is to put up a profane wicked prayer to God, to pour out his vengeance upon them, which is the highest affront to him; as though the vials of his wrath were to be emptied on men, when they pleased, to satisfy their passionate revenge against them. This also includes in it a vile instance of uncharitableness, towards those whom we are commanded to love as ourselves, Matt. xxii. 39. And how contrary is it to that golden rule laid down by our Saviour, All things whatsoever ye would that men should do to you, do ye even so to them? chap. xvii. 12. Thus we are said to break this Commandment by perjury or profane swearing. And to this we may add, that it is notoriously broken by sinful vows; either when we resolve, or determine, to do what is unlawful, or bring ourselves under solemn engagements, to do that which is lawful, to our own strength, without dependance on the grace of God in Christ.

(4.) It is farther observed in this answer, that men take the name of God in vain, by sinful lots; but this is to be farther explained. Therefore let it be considered; That when lots were an ordinance by which God, in an extraordinary manner, determined things that were before unknown; they being an instituted means of appealing to him for that end; as in the case of Achan and others, Josh. vii. 13, 14. Acts i. 26. then lots were not to be used in a common way, for that would have been a profaning a sacred institution. But since this extraordinary ordinance is now ceased, it does not seem unlawful, so as to be an instance of profaneness, to make use of lots in civil matters; [213] provided we do not consider them as an ordinance which God has appointed, in which we think we have ground to expect his immediate interposure; and to depend upon it as though it were a divine oracle. In this view it would be unlawful at present, to use lots in any respect whatsoever.

(5.) Persons are said to break this Commandment by murmuring, quarrelling at, curiously prying into, and misapplying God’s decrees or providences, or perverting what he has revealed in his word, i. e. when we apply things sacred to profane uses, and have not a due regard to the glory of God, which is contained therein; when we pervert scripture, by making use of those sacred expressions that are contained therein, in our common discourse, as some make the scripture the subject of their profane wit and drollery. This is certainly a taking God’s name in vain. And, it is farther added, that we do so, by maintaining false doctrines, i. e. when we pretend, that such a doctrine is from God, when it is not, or that he makes himself known hereby; when the doctrine is altogether disowned by him.

(6.) This Commandment is farther broken, by making use of God’s name as a charm; as when the writing, or pronouncing some name of God, is pretended to be an expedient to heal diseases, or drive away evil spirits; which is a great instance of profaneness, and that which he abhors.

(7.) This Commandment is farther broken, by reviling or opposing God’s truth, grace, and ways; whereby we cast contempt on that which is most sacred, and lightly esteemed that which he sets such a value on, and makes himself known by. To this we may add, that this is done by hypocrisy, and sinister ends in religion, whereby we walk, so that we are an offence to others, and backslide from the ways of God. This is an abuse of that which ought to be our glory, and a disregarding that, whereby God manifests his name and glory to the world.

III. We are now to consider the reasons annexed to the third Commandment. And these are taken,

1. From the consideration of what God is in Himself, as he is the Lord, whose name alone is Jehovah; whereby he puts us in mind of his sovereignty over us, and his undoubted right to obedience from us; and hereby intimates that his excellency should fill us with the greatest reverence and humility, when we think or speak of any thing, by which he makes himself known. Moreover, he reveals himself to his people as their God, that so his greatness should not confound us, or his dread, as an absolute God, whom we have offended, make us despair of being accepted in his sight. Therefore we are to look upon him as our reconciled God and Father in Christ; which is the highest motive to obedience.

2. The observation of this Commandment is farther enforced, by a threatening denounced against those that break it; concerning whom it is said, That the Lord will not hold him guiltless that taketh his name in vain. This implies that there will be a judgment, a reckoning day, when all shall be called to an account; and it shall be known whether they are guilty or not guilty. It is farther observed, that the profaning of God’s name is a sin that carries in it a great weight of guilt, and renders the sinner liable to punishment, in proportion thereunto; and accordingly God is said not to hold them guiltless, or that they shall not escape the punishment from him; though they may, and often do, escape punishment from men.

There are many instances of the profanation of the name of God, which no laws of man can reach. As when we attend on his ordinances without that inward purity of heart, and those high and becoming thoughts of him, which we ought always to entertain. On the other hand, human laws against open profaning the name of God, are not severe enough to deter men from it; and if they are, they are seldom put in execution; which is one reason why we behold the name of God so openly blasphemed, and yet this iniquity go unpunished from men. Nevertheless, such are to expect that God will follow them with the tokens of his displeasure, sometimes with temporal, at other times with spiritual judgments. And this is assigned as a reason why we ought to make mention of the name of God, or of every thing whereby he makes himself known, in such a way, as that we may glorify him thereby.

Footnote 210:

See Vol. I. Quest. iv.

Footnote 211:

Quest. xi.

Footnote 212:

Παρρησια.

Footnote 213:

If they appeal to God in an irreverent manner, they are a violation of this commandment. If they be not appeals to him, they are in fact, an application to him without any knowledge of him, and this is Atheism.

Quest. CXV., CXVI.

QUEST. CXV. Which is the fourth Commandment?

ANSW. The fourth Commandment is, Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.

QUEST. CXVI. What is required in the fourth Commandment?

ANSW. The fourth Commandment requireth of all men, the sanctifying, or keeping holy to God, such set time as he hath appointed in his word; expressly, one whole day in seven, which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the New Testament, called the Lord’s day.

In this Commandment it is supposed, that God is the sovereign Lord of our time; which is to be improved by us, to the best purposes, as he shall direct. And, inasmuch as there are some special reasons which he has appointed for the exercise of religious worship, these are called holy days, and as we are to abstain from our secular employments therein, while engaging in religious duties, they are called sabbaths; and that more especially, because they are sanctified, by God, for his service. These are considered more generally, as including in them all those set times which God has appointed in his word, which is contained in the moral reason of this Commandment; and therefore, if he was pleased to institute, as he did under the ceremonial law, various Sabbaths, or days appointed for rest, and the performance of religious worship, his people are obliged to observe them. And therefore, I take the meaning of this commandment to be, Remember a sabbath day, or every sabbath day, or every day which God hath sanctified for that end, to keep it holy; and then follows the particular intimation of the weekly sabbath. This, as is observed in the answer we are explaining, was the seventh day of the week, from the beginning of the world, to the resurrection of Christ, and the first day of the week ever since; which is the Christian Sabbath, and, in the New Testament, is called the Lord’s day. In considering the subject-matter of this Commandment, we must

I. Inquire, since it is contained in the decalogue, which is an abstract of the moral law; whether we are obliged to observe the Sabbath by the law of nature, or by some positive law. For the understanding of which, let it be premised, that some laws are moral by way of eminency, or, in the highest sense, as distinguished from all positive law; and others we may call moral-positive, that is, the laws are positive; but yet there is some moral reason annexed to enforce our obedience to them. And this moral reason is either what is founded in the sovereignty of God commanding, which takes place in all positive laws, which, in this respect, are moral, though they could not be known without a divine revelation; or else positive laws may have a moral circumstance annexed to them, to engage us to obedience, taken from some glory that redounds to God, or good to ourselves, by the observation thereof; or from some other reason which God annexes to them. As for instance, the reason annexed to the fourth Commandment, is taken from God’s resting from the work of creation on the seventh day, and its being sanctified for our performing religious duties therein. Here we shall consider,

1. In what respects the Sabbath is moral in the highest and most proper sense of the word, as before mentioned. That this may appear, we shall lay down the following propositions, which may be considered in their respective connexion.

(1.) It is a branch of the moral law, that God should be worshipped. This is founded in his divine perfections, in the relation we stand in to him, and in the consideration of our being intelligent creatures, capable of worship.

(2.) The moral law obliges us to perform social worship. This appears from hence, that man, as a creature, is capable of society, and naturally inclined and disposed to it: which we cannot but know, when we look into ourselves, and consider the disposition of all intelligent creatures, leading them together with ourselves, to this end; so that without any positive law to direct us, we should be naturally inclined to converse with one another.

(3.) As man is a creature designed to worship God, as the law of nature suggests, so it appears, from the same law, that he is obliged to perform social worship. For if we are obliged to converse with one another, and thereby to be helpful to each other, in other respects; certainly we are obliged, by the same law to converse with one another therein, and to express our united concurrence in those things that relate to the glory of God.

(4.) The law of nature farther suggests, that as the whole of our business, in this world, is not included in that of society, which is rather to be occasional than stated; and there are other secular employments, which we are to be engaged in, in which we do not converse with others; so we are not to spend our whole time in public or social worship. Therefore,

(5.) It follows from hence, that some stated times are to be appointed for this end; and it is agreeable to the law of nature, that God, who is the sovereign Lord of our time, as well as the object of social worship, should appoint these times; that is, that he should ordain a Sabbath, or what proportion of time he pleases, for us to perform those religious duties which he enjoins, therein. These considerations, relating to our observation of the Sabbath, are purely moral, and not positive.

2. We shall shew in what respects the Sabbath is positive, and not moral in the highest and most propense sense of the word. Here let it be considered, that it is the result of a positive law, that one proportion of time should be observed for a Sabbath, rather than another; namely, that it should be a seventh, rather than a third, fourth, fifth, or sixth part of our time; for this could not have been known by the light of nature, any more than the other branches of instituted worship that are to be performed therein. So that, whether it be the seventh day in the week, or the first, which we are to observe, this being founded in the divine will, we conclude it to be a positive law. This we are obliged to assert, that we may fence against two extremes, namely, that of those who, on the one hand, deny the Sabbath to have any thing of a moral circumstance contained in it; and that of others, who suppose that there is no idea of a positive law in it. That, in some respects, the fourth Commandment is a branch of the moral law, may be proved from the following arguments:

(1.) It is inserted, among other commandments that are moral, which were proclaimed by the voice of God from mount Sinai, whereas the ceremonial and judicial laws were not; though they were given by divine inspiration. These words the Lord spake unto all your assembly in the mount, out of the midst of the fire of the cloud, and the thick darkness, with a great voice; and he added no more, Deut. v. 22. viz. at that time.

Moreover, they were written on two tables, with the finger of God, which none of the other laws were; and were laid up in the ark before the Lord, Exod. xxxi. 18. all which denotes the dignity and perpetuity of these laws, above all others that were ceremonial, judicial, or merely positive.

(2.) The Sabbath was enjoined to be observed not only by the Israelites, who were in covenant with God, together with their servants, who were made proselytes to their religion, and were obliged to observe the ceremonial and other positive laws; but it was also to be observed by the stranger within their gates, namely, the Heathen, who dwelt among them, who were not in covenant with God, and did not observe the ceremonial law; these were obliged to obey the Sabbath, it being, in many respects, a branch of the moral law.

(3.) If the observation of the Sabbath had been a duty of the ceremonial, and, in no respects, of the moral law, it would have been wholly abolished at the death of Christ; but, though then the day was altered, yet there was still a Sabbath observed, after his resurrection, even when the ceremonial law was no longer in force.

(4.) The weekly Sabbath is distinguished from all the ceremonial festivals; which are also called sabbaths, in that God lays a special claim to it, as his own day; and therefore it is called, in this Commandment, The sabbath of the Lord thy God; and it is styled, his holy day; Isa. lviii. 13. by way of eminence, to distinguish it from other days, which he has appointed to be, in other respects, devoted to his service; and when changed, it is called The Lord’s day, Rev. i. 10. which is a peculiar honour put upon it. For these reasons we conclude, that the Sabbath has in it something moral, and is not a part of the ceremonial law.

Obj. 1. It is objected, that the Sabbath is included, by the apostle, among the ceremonial laws, which were designed to be abrogated, under the gospel-dispensation; and therefore he says, in Col. ii. 16, 17. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon; or of the Sabbath days; which are a shadow of things to come; but the body is of Christ.

Answ. To this it may be replied, that by the Sabbath days, which are a shadow of things to come, we are to understand the Jewish festivals; such as the new moons, the passover, pentecost, the feast of tabernacles, &c. which are often called sabbaths: wherein holy convocations were held. So that when the apostle says, Let no man judge you, in respect of this matter, he means, let none have occasion to reprove you for your observing of those days, which were merely ceremonial, the design whereof was to typify the gospel-rest. Now, that the apostle does not mean the weekly Sabbath, is plain; for hereby he would contradict his own practice, and that of the churches in his day, who observed it; whereas, the other sabbaths were abolished, together with the ceremonial law.

Moreover, it is evident, that he intends no more than the ceremonial sabbaths, or Jewish festivals; because he adds, Let no man therefore judge you in meat or in drink, as well as in respect of an holy day, &c. by which he does not mean, let no man have reason to judge or condemn you for gluttony or drunkenness, but for your abstaining from several sorts of meat, forbid by the ceremonial law; by which he means that the distinction of meats is removed under the gospel-dispensation. And consequently the ceremonial sabbaths, or holy days, are taken away; which are intended by the sabbath day in that place, and not the weekly Sabbath; and therefore our translation rightly renders it, the sabbath days, not the Sabbath day. Or if it ought to be rendered the sabbath day, or the weekly Sabbath, because it is distinguished from the holy days before mentioned; then it may be farther replied to it, that he means the seventh-day Sabbath, which was abolished, together with the ceremonial law, in opposition to the Lord’s day; and how far this was a sign or shadow of good things to come, will be considered in what will be replied to the next objection.

Obj. 2. It is farther objected, by those who pretend that the Sabbath is a branch of the ceremonial law, that it is said, in Exod. xxxi. 16, 17. The children of Israel shall keep the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever, &c.

Answ. To this it may be replied; that whenever the weekly Sabbath has an idea annexed to it, agreeably to that of the ceremonial law; as when it is said to be a sign between God and Israel, as in this scripture, we are to understand nothing hereby, but that there was a ceremonial accommodation annexed to it, as an ordinance for their faith, in particular, signifying the gospel-rest; which signification was not annexed to it from the beginning; but when it was given to Israel. From the beginning, it was not a type; but when God gave the ceremonial law, it was made a type. Even as the rainbow, which proceeds from natural causes, and was, doubtless, set in the heavens before Noah’s time; yet it was not ordained to be a sign of the covenant between God and him, till God ordered it to be so, in his time. Thus God ordained the Sabbath to be a type or sign to Israel, when he gave them the ceremonial law, though it was not so before. And at Christ’s resurrection it ceased to be an ordinance, for their faith in the gospel-rest, or to be observed, when another day was substituted in the room of it, to wit, the first day of the week.

Obj. 3. It is farther objected, that when the observation of the Sabbath was enjoined, God bade the Israelites, in Deut. v. 15. to remember that they were servants in the land of Egypt, and that the Lord their God brought them out thence through a mighty hand, and by a stretched out arm; and therefore commanded them to keep the Sabbath-day.

Answ. To this it may be replied,

1. That God’s bringing his people out of Egypt, is no argument that this is a part of the ceremonial law, which was given soon after that time. For we read in the preface to the ten Commandments, of his bringing his people out of the land of Egypt; which is assigned as a reason why they should observe all the Commandments. Therefore it might as well be inferred, that they are all a part of the ceremonial law, as that the fourth Commandment is so; because enforced by the same motive.

2. Though this particular reason is given to induce the Israelites to observe this Commandment, and it is in a more especial manner, applied to that dispensation of providence which they were lately under; yet this could not be said to take place in the first institution of the Sabbath, if we suppose that it was instituted before Moses’s time, which we shall endeavour to prove under a following head.

3. This particular reason, taken from their having been servants in Egypt, is added to enforce the obligation laid on masters, to let their servants rest on the Sabbath-day; namely, because they themselves were once servants in Egypt, without any regard had herein to the matter of the Commandments, or any intimation that it is a branch of the ceremonial law.

II. We shall now consider when this law, relating to the observation of the Sabbath, was first given. There are various opinions about this matter.

1. Some think the Sabbath was first instituted when God spake to Israel from mount Sinai; inasmuch as it is one of the ten Commandments, which God gave them from thence[214].

But to this it may be replied, that the Sabbath was observed some days before Israel came into the wilderness of Sinai, viz. when they were in the wilderness of Sin. Thus Moses, when speaking concerning their gathering twice as much manna as was usual, the day before the Sabbath, assigns this is as a reason for it, To morrow is the rest of the holy Sabbath unto the Lord, Exod. xvi. 13. And that this was before they encamped at mount Sinai, appears from hence, namely, that it is said, that they came into the wilderness of Sin on the fifteenth day of the second month, ver. 2. Whereas they did not come into the wilderness of Sinai, till the third month, chap. xix. 1. Therefore,

2. Others fix the Epocha of the giving this law, from their coming into the wilderness of Sin; this being the first time, in which the Sabbath is expressly said to be observed, in scripture.

But to this it may be replied; that nothing can be justly inferred from the mode of expression, used by Moses in this scripture, as though it argued the giving a new law, that had not been before observed; but only the putting them in mind of the observation of that day, which had, for some time been disregarded; and accordingly it is assigned as a reason of their gathering twice the quantity of manna on the sixth day, which supposes that they knew before hand, that they were to rest on the seventh; though it is highly probable, that the observation of this Commandment had been neglected, for some years past while they were in Egypt; and it may be, that they were not suffered, by those who held them there in bondage, to observe this, and many other of the divine laws. Nevertheless, the memory of the Sabbath was not wholly lost among them, which Moses puts them now in mind of.

The most probable opinion therefore relating to the institution of the Sabbath, is, that it was given to man from the beginning; which may be argued,

(1.) From the reason annexed to the Commandment, to wit, God’s resting from his work of creation; and it immediately follows, that when he rested from his work, he blessed and sanctified the seventh day; that so man might celebrate and commemorate his power and glory displayed therein, Gen. ii. 1, 2, 3.

Obj. To this it is objected; that God’s blessing and sanctifying the seventh day, may be understood proleptically, as denoting, that at first he sanctified, or ordained that it should be a Sabbath, to his people in the following ages; and that this did not take place till Moses’s time; and accordingly they suppose, that he having been speaking of the creation of the world, and God’s resting from his work, gives them to understand, that this was the reason of the law, which was now given them, concerning the observation of the Sabbath, which they never heard of before.

Answ. But to this it may be replied, That this sense of the text will appear very absurd to any unprejudiced person; since if God’s resting from his work, which is mentioned immediately before, as the reason of his sanctifying the seventh day, is to be taken literally, why must his sanctifying the Sabbath be taken figuratively? if the one be an account of what was just done, why should the other be an account of what was not to take place till two thousand and five hundred years after?

(2.) If God had a church in the world, and public worship was performed by them from Adam to Moses’s time, then, there were set times, in which they were to meet together for that end, and consequently a Sabbath, which was equally necessary for the good of the church, in foregoing as well as following ages; and therefore we cannot suppose that it should be denied that privilege then, which had been granted it ever since; or, that from Moses’s time they should be obliged to celebrate the glory of God, as their Creator, sovereign Ruler, and bountiful Benefactor; and that a seventh part of time should be allotted them for this service, by his express command, and yet he should lose the glory, and his people the advantage arising from it, before that time.

Obj. It is objected to this, that the scripture is wholly silent as to this matter, and therefore nothing can be concluded in favour of the argument we are maintaining.

Answ. Some think that the scripture is not wholly silent as to this matter; but that it may be inferred from what we read in Gen. iv. 3, 4. in which it is said, that in process of time it came to pass, that Cain brought an offering unto the Lord; which was, doubtless, an instance of public worship. We render the words in process of time; but they may, with equal justice, be rendered, as it is observed in the margin, at the end of days; that is, at the end of that cycle of days which we generally call a week, or on the seventh day; then the offering was brought, and the solemn worship performed, and hereby the Sabbath sanctified according to God’s institution. But if this argument be not allowed of, it does not follow that the scripture’s not mentioning their observing a Sabbath, gives us just ground to suppose that they did not observe any. It might as well be argued, that because the scripture speaks very little of any public worship performed before the flood, that therefore there was none in the world; or, that because we do not read of the church’s observing a Sabbath, and many other parts of instituted worship all the time of the judges, which is said to be about the space of four hundred and fifty years, Acts xiii. 20. therefore it follows that a Sabbath, was not observed by them, during the whole of that interval, and all instituted worship was wholly neglected.

The next thing to be inquired into is, whether the Sabbath was instituted before or after the fall of our first parents? And it may be observed; that it appears to have been instituted before their fall; because the reason of its institution was God’s resting from his work of creation, of which we read before the account of their fall, as appears from the scripture before mentioned.

Obj. It is objected that Adam in innocency had no manservant nor maid-servants, nor stranger within his gate; and therefore was not in a capacity of observing this Commandment.

Answ. To this it may be replied, That before the world was increased, our first parents might observe the principal thing contained in this Commandment, by setting apart a day for religious worship: and when the world increased, the other part of the Commandment, which was only circumstantial, might take place. And, indeed, this objection might be as much alleged against Adam’s being obliged to yield obedience to the fifth, seventh, and eighth Commandments, as against his obeying the fourth.

III. It is farther observed, in this answer, that the day which we call a seventh part of time, was the seventh day of the week, from the beginning of the world, till the resurrection of Christ; and the first day of the week, ever since, to continue to the end of the world; which is the Christian Sabbath, or the Lord’s day. That the seventh day of the week was observed as a Sabbath, at first, is taken for granted; and we do not find that it was abolished by a positive law, so that there should be no Sabbath; but the day was changed, by substituting another in the room of it. If, according to the fourth Commandment, there is to be but one Sabbath in the week, and the other six days thereof are allowed for our own lawful employments; and if the first day of the week can be proved, as we shall attempt to do, to be the Christian Sabbath, then it follows, that the seventh day ceases to be a Sabbath.

It may be, indeed, observed, from several ecclesiastical writers, that some in the three first centuries, observed, both the seventh and the first day of the week. As for the apostles, they often assembled with the Jews, in their synagogues, on the seventh day, Acts xiii. 14. and xvii. 2. but this was done with a design to propagate the Christian religion among them, which could not, with equal conveniency, be done on other days. And the church afterwards met together on that day, as well as the Lord’s day, apprehending that though it was not now to be reckoned God’s holy day, or the Christian Sabbath; yet it was expedient, that hereby they should keep up the memory of his having, on that day, finished the work of creation; and others kept it as a day of fasting, accompanied with other religious exercises, in memory of Christ’s lying that day in the grave. But this can hardly be justified in them. However, it is evident that they did not pay the same regard to it as the Lord’s day, nor style it God’s holy day, nor the Christian Sabbath, by way of eminency. And some have expressly intimated, that whatever regard they paid to the seventh day, or what assemblies soever they held for worship therein, they did not observe it in the same way as the Jews did[215]; neither were they obliged to hold meetings on that day, as they were on the Lord’s day, it being, in part, left to their discretion; and it was supposed, that they had sufficient leisure from their secular callings; and therefore might attend to the worship of God on that day, as an opportunity offered itself; though they did not count it equally holy with the Lord’s day; nor were they obliged, when the worship was over, to abstain from their secular employment[216]. But this I only mention occasionally, to obviate an objection taken from the practice of some of the ancient church, in observing the seventh day of the week, which does not much affect the cause we are maintaining, our design being to prove that the first day of the week is ordained to be the Christian Sabbath.

But before we enter on that subject, it may be necessary, to prepare our way for it, to premise,

1. That it does not, in the least, derogate from the honour and glory of God, to change the Sabbath from the seventh to the first day of the week. It would, indeed, derogate from the glory of God, if he should take away one Sabbath, and not institute another in the room of it; for then he would lose the honour of that public worship, which he has appointed to be performed on that day.

Moreover, if there be a greater work than that of creation, to be remembered and celebrated, it tends much more to the advancing the glory of God, to appoint a day for the solemn remembrance thereof, than if it should be wholly neglected. And to this we may add, that if all men must honour the Son, even as they honour the Father, then it is expedient, that a day should be set apart for his honour, namely, the day on which he rested from the work of redemption, or, as the apostle says, ceased from it, as God did from his, Heb. iv. 10.

2. It was expedient, that God should alter the Sabbath, from the seventh to the first day of the week; for,

(1.) Hereby Christ took occasion to give a display of his glory, and in particular of his sovereign authority, to enjoin what time he would have us set apart for his worship under the gospel-dispensation, as well as what worship he will have performed therein; and to discover himself to be, as he styles himself; The Lord of the Sabbath day, Matt. xii. 8.

(2.) We, in the observation thereof, signify our faith, in a public manner, that Christ is come in the flesh, and that the work of our redemption is brought to perfection; and consequently, that there is a way prepared for our justification and access to God, as our God, in hope of finding acceptance in his sight.

3. All the ordinances of gospel-worship have a peculiar relation to Christ; therefore it is expedient that the time in which they are to be performed, under this present gospel-dispensation, should likewise have relation to him; therefore that day must be set apart in commemoration of his work of redemption, in which he finished it, and that was the first day of the week.

This leads us to consider, what ground we have to conclude that the Sabbath was changed, from the seventh to the first day of the week after the resurrection of Christ. And this will appear,

(1.) From the example of Christ and his apostles, who celebrated the first day of the week as a Sabbath, after his resurrection. Thus we read in John xx. 19. that the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them, and said, Peace be unto you. And ver. 26. After eight days, or the eighth day after, inclusive, again his disciples were within; then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you. Where we may observe,

[1.] That it was not merely an occasional meeting, but a fixed one, which returned weekly. Therefore they met eight days after, or the following first day of the week; which was the second Christian Sabbath.

[2.] On both these days of their meeting together for public worship, Christ appeared in the midst of them, and spake peace unto them; which includes his owning the day, and confirming their faith in the observation of it as a Sabbath, for the future.

Obj. It is objected, that the reasons of the apostles’ meeting together on the first day of the week, was for fear of the Jews; and not because it was substituted in the room of the seventh day, as a Sabbath perpetually to be observed.

Answ. To this it may be replied, that they did not meet together for fear of the Jews; but when they were assembled, the doors were shut for fear of them. Besides, it may be farther replied, that the fear of persecution would have been no warrant for them, not to keep the seventh-day-Sabbath, or to substitute another day in the room of it. To all which we might add, that they might more securely meet together on the seventh day of the week, than on any other day, if they were afraid of disturbance from the Jews; for then they were engaged in worship themselves; and, it is probable, would be rather inclined to let them alone, for want of leisure, to give them disturbance in their worship.

(2.) It farther appears, that the Sabbath was changed from the seventh to the first day of the week, in that this was a day, in which the church met, together with the apostles, for solemn public worship. Thus we read in Acts xx. 7. that upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. Where we may observe,

[1.] That it was not a private, but a public meeting of the church; for it is said, that the disciples, that is, the church, met together.

[2.] It was not a day occasionally appointed by the apostle, but the stated usual time of their meeting; for it is not said Paul designed to preach to them on that day, and therefore they met together; but when they came together, on the first day of the week, that is, on the day of their usual meeting, Paul preached unto them.

[3.] The apostle had been with them some days before; for it is said in the foregoing verse, that he abode there seven days. Why did they not meet together, and he preach to them the day before, to wit, the seventh day of the week, on which day he was with them; but because that was no longer a Sabbath, but changed to the first day?

[4.] The end of their meeting was to break bread. Now, though the word is to be preached in season and out of season; yet no day is so proper to break bread on, or celebrate the Lord’s supper, as that on which he rose from the dead. Besides, when a day is particularly described as that which is set apart for solemn worship, such as preaching and breaking of bread is supposed to be, that must be understood to be the Sabbath.

[5.] They could not be said now to meet together for fear of the Jews, as was before objected to their observing the first Sabbath; for it was at Troas, where the Jews had nothing to do, nor could they persecute them; for it was a church of converted Gentiles.

Obj. 1. It is objected, that the word which we render the first day of the week[217], might be rendered one day of the week, or on a certain day.

Answ. Our translation of the Greek word, is by far the most proper, as all know, who understand that language. Besides, the same words are used in John xx. 1. and Luke xxiv. 1. in both which scriptures Christ’s resurrection is said to be on the first day of the week; how preposterous would it be, to render them, on a certain day of the week? and if they are, in those scriptures, and others that might be referred to, to be rendered, the first day of the week, as all allow they must, why should they be rendered otherwise in the text under our present consideration?

Obj. 2. It is farther objected, that their meeting together, on the first day of the week, to break bread, does not argue it to be a Sabbath; because formerly the Lord’s supper used to be administered whenever the word was preached, and that was on other days, besides the first day of the week; yea, we read, that in some ages of the church, the word was preached, and the Lord’s supper administered, every day.

Answ. To this it may be replied, That though the Lord’s supper may be administered on another day, yet this is said to be the day more especially appointed for this solemn ordinance, or for public worship, as has been already observed. Besides, though the Lord’s supper was administered on other days after this: yet it will be hard to prove that it was administered on any other day but the Lord’s day, in the apostles time.

(3.) The change of the Sabbath, from the seventh to the first day of the week, may be farther argued from 1 Cor. xvi. 1, 2. in which the apostle says, As I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him; that there be no gatherings when I come. In which words we may observe,

[1.] That there is a work of charity recommended; a duty most proper for the Sabbath, as a testimony of our thankfulness to God for spiritual blessings, held forth to, or received by us, on that day; and it is a day in which our hearts are most like to be enlarged to others, when most affected with the love of God to us. Those duties which the prophet recommends as suitable to a fast, which God had chosen, are very suitable to all public ordinances, and in particular to Sabbaths, namely, to loose the bands of wickedness, and to undo the heavy burdens, and to deal forth bread to the hungry, Isa. lviii. 6, 7. If the poor of the church were to be provided for, this was to be done, not by a private, but a public collection, whereby more might be raised, and no burden laid on particular persons. It is moreover said, that they were to lay by as God had prospered them; that is, not only in proportion to the increase of their worldly substance, or the success that attended their secular employments on other days; but their compassion to the poor ought to be enlarged, in proportion to the spiritual advantage they received from Christ, under his ordinances.

[2.] This was not to be done on one single first day of the week, but on the return of every first day; as all who read this scripture impartially must understand it[218]. Therefore it follows, that the first day of the week was a day in which the church met together for solemn, public, and stated worship.

[3.] It was not commanded only to this church at Corinth, but is agreeable to what had been commanded to all the churches of Galatia; therefore it follows, that the churches of Galatia were obliged to observe the first day of the week, as well as that at Corinth. And inasmuch as this epistle is directed to all that in every place call upon the name of Jesus Christ, 1 Cor. i. 2. it may by a parity of reason, be applied to them; and accordingly it may be argued, that it was a universal practice of the church, at that time, to meet together for religious worship, on the first day of the week, which argument cannot but have some weight in it, to prove the doctrine that we are maintaining, relating to the change of the Sabbath, from the seventh to the first day of the week.

(4.) The change of the Sabbath, from the seventh to the first day of the week, farther appears, in that there is a day, mentioned in the New Testament, which is styled the Lord’s day. Thus it is said, I was in the Spirit on the Lord’s day, Rev. i. 10. Where it may be observed,

[1.] That there is a peculiar claim that Christ lays to this day as his own, distinct from all other days. As the seventh day of the week was, before this, called, as it is in this Commandment, The Sabbath of the Lord thy God, and elsewhere, his holy day, Isa. lviii. 13. so there is a peculiar day which our Saviour, who is the Lord here spoken of, claims as his holy day. And what can this be, but that day which he has instituted in commemoration of his having finished the work of our redemption?

[2.] It may be farther observed, that when God is said to lay claim to things in scripture, it denotes, that they are of his appointment, and for his glory. Thus the bread and the wine in that ordinance, which Christ has appointed in remembrance of his death, is called the Lord’s supper, or the Lord’s table, denoting that it is an ordinance of his own appointment; in like manner the Lord’s day may be fitly so called for this reason, as instituted by him.

The arguments that have hitherto been brought to prove that the Sabbath was changed from the seventh to the first day of the week, are principally such as are founded on a scripture-consequence. We shall now proceed to prove that this consequence is just, viz. that because the first day of the week was observed by our Saviour, his apostles, and the church in general, as the Lord’s day, that is, a day instituted by him, in commemoration of his having finished the work of our redemption; therefore we ought to observe it for that end. Here it may be considered,

1st, That it is not to be supposed, that it was universally observed by the church at random, or by accident, without some direction given them herein. For since the apostles were appointed to erect the gospel-church, and, as God’s ministers, to give laws to it, relating to the instituted worship that was to be performed therein, it is as reasonable to suppose, that they gave direction concerning the time, in which public solemn worship should be performed.

2dly, Whatever the apostles ordered the church to observe, in matters belonging to religious worship, they did it by divine direction; otherwise the rules they laid down for instituted worship, could not be much depended on; and they, would doubtless, have been blamed, as not having fulfilled the commission, which they received from Christ, to teach the church to observe all things whatever he had commanded them. Nor could the apostle have made this appeal to the church as he does; I have not shunned to declare unto you all the counsel of God, Acts xx. 27. and elsewhere, I have received of the Lord that which also I delivered unto you, 1 Cor. xi. 23. and I delivered unto you first of all that which I also received, chap. xv. 3. Nor would he have acted agreeably to the character he gave of himself and the rest of the apostles; concerning whom he says, Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful, chap. iv. 1. And he says concerning himself, I have obtained mercy of the Lord to be faithful, chap. vii. 25. And elsewhere, If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you, are the commandments of the Lord, chap. xiv. 37. and consequently, that whatever directions he gave about the time, as well as mode of worship, were instamped with his authority; therefore, an apostolic intimation contained a divine command relating hereunto.

Those things that were delivered to the church, by persons under divine inspiration, are not to be reckoned among the traditions which the Papists plead for, which took their rise in those ages when inspiration was ceased. The apostle uses the word tradition in the same sense in which we are to understand a divine oracle, or a command given by those who were divinely inspired; and accordingly he says, I praise you, brethren, that you remember me in all things, and keep the ordinances, or, as it is in the margin, traditions, as I have delivered them to you, chap. xi. 2. and elsewhere, he exhorts them, to hold the traditions which they had been taught, whether by word, or his epistle, 2 Thess. ii. 15. that is, all those things which had been communicated to them by divine inspiration, in whatever form they were transmitted to them, whether by word or writing; which different circumstances of imparting them, do not in the least detract from their divine authority. The laws which God gave to his church, were either immediately from himself, as the ten Commandments, or else they were given by those who were inspired for that purpose; and, indeed, the greatest part of gospel-worship was of this latter sort; and what was transmitted by the apostles relating hereunto, was either verbal or real; the former containing an intimation of what they had received of the Lord, the latter was enforced by their example and practice; which, supposing them to be under divine inspiration, was a sufficient warrant for the faith and practice of the church, whether relating to the mode or time of worship; and consequently the practice and example of the apostles and church, in their day, in observing the first day of the week, is a sufficient argument to convince us concerning the change of the Sabbath, from the seventh to the Lord’s day, which was to be observed, by the church, in all succeeding ages.

As to that question which is proposed by some, namely, when it was that Christ gave instructions to the apostles, concerning the change of the Sabbath? It is an over-curious enquiry, since it is enough for us to conclude, that this, together with other laws given by them, relating to the gospel-dispensation, were given by him, during that interval of time, in which he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, speaking of the things pertaining to the kingdom of God, Acts i. 3. of which, we may reasonably suppose this to have been one. But if this be not reckoned sufficient for the confirming our faith therein, we have the highest reason to conclude, that it was given by the inspiration of the Spirit, whom Christ had before promised unto the apostles to guide them into all truth; and that he should shew them things to come, John xvi. 13. by which we are to understand, that he was to lead them, not only into those truths, which were necessary for them to know as Christians, but to impart to the churches as ministers, as a rule of faith and practice. This is what, I think, may give us sufficient satisfaction, as to the divine original of the Lord’s day, without our being obliged to have recourse to an ecclesiastical establishment, without a divine institution; which would very much detract from the dignity and glory of it, and the regard that we ought to pay to it, as the Lord’s holy day. We have considered it as instituted by the apostles; and that they had instructions in all things relating to the edification of the church; and that they were so faithful in what they imparted, that they cannot be, in the least, suspected of intruding any invention of their own into the worship of God, in this, any more than any other branch thereof, to suppose which, would leave us in the greatest uncertainty, as to what concerns matters of the highest importance.

Thus concerning the observation of the Lord’s day, as founded on a divine warrant, given to the church by the ministry of the apostles, who were appointed, by God, to make known those laws to them, which respect the manner and time in which he will be worshipped, under the gospel-dispensation.

The next thing to be considered, is, that the church in, and after the apostles time, universally attended to the religious observation of the Lord’s day; which was celebrated as a Sabbath in all succeeding ages. This is so evident, from the history of what relates thereunto, that it needs no proof. That the apostles and the church, in their day, observed it, has been already considered; and that the observation thereof was continued in the church, after their death, appears from the writings of most of the Fathers, who speak of it as a day in which the church met together for public worship, and paid a much greater deference to it than any of the other days of the week, wherein they occasionally attended on the exercise of religious duties. Thus Ignatius, who lived in the beginning of the second Century, advises every one who loved Christ, to celebrate the Lord’s day, which was consecrated to his resurrection; and he calls it the queen, and chief of all days[219]. Also Justin Martyr, who lived about the middle of the same Century, in one of his apologies for the Christians, says, That on that day, which they, viz. the Heathen, call Sunday, all who live in cities or villages, meet together in the same place, where the writings of the apostles and prophets are read, and we all assemble; it being the day in which God finished the creation, and Jesus Christ, our Saviour, rose from the dead. For the day before Saturday he was crucified, and the day after it, that is, Sunday, he appeared to his apostles and disciples, and instructed them in those things which we propose to your consideration[220].

In the third Century, when persecution so much raged against the church, it is well known, that Christians distinguished themselves, by the character of observers of the Lord’s day, which they reckoned a badge of Christianity[221].

I need not descend any lower, to prove that the Lord’s day was universally observed by the church, in commemoration of Christ’s resurrection, in all succeeding ages; for that is generally allowed. Therefore, all that I shall add to illustrate this argument, taken from the practice of the Christian church, from our Saviour’s resurrection, to this day, is,

1st, That it cannot reasonably be supposed, that God would suffer his church universally to run into so great a mistake, as to keep a wrong day as a weekly Sabbath; and that not only in one or two, but in all ages, since our Saviour’s time. Now, whatever error particular churches have been suffered to imbibe, God has not left them all in general; and that before the corruption and apostasy of the church of Rome, as well as since the Reformation, to be deceived, which they must be said to have been, had they esteemed that God’s holy day, which he has neither instituted, nor owned as such.

2d, God has not only suffered all his churches to go on in this error, if it be an error, and not undeceived them, but he has, at the same time, granted them many signal marks of his favour; and has, to this day, in many instances, owned the strict and religious observation thereof; which we can hardly suppose he would have done, if it were not of his own institution; nor that he would have given a sanction to it, by being present with his people, when attending on him therein, in the ordinances of his own appointment. This leads us to consider,

IV. The proportion of time that is to be observed as a weekly Sabbath. Thus it is said in this answer, we are to keep holy to God, one whole day in seven. A day is either artificial or natural. The former is the space of time from the sun’s rising, to its setting; the latter contains in it the space of twenty four hours. Now the Lord’s day must be supposed to continue longer than the measure of an artificial day; otherwise it would fall short of a seventh part of time. But this has not so many difficulties attending it, as that has which relates to the time of the day when it begins. Nevertheless, we have some direction, as to this matter, from the intimation given us, that Christ rose from the dead on the first day of the week, very early in the morning, while it was yet dark, John xx. 1. Luke xxiv. 1. Therefore the Lord’s day begins in the morning, before sun rising; or, according to our usual way of reckoning, we may conclude, that it begins immediately after midnight, and continues till mid-night following; which is our common method of computing time, beginning the day with the morning, and ending it with the evening; and it is agreeable to the Psalmist’s observation; Man goeth forth to his work, and to his labour in the morning, until the evening, Psal. civ. 23. Rest, in order of nature, follows after labour; therefore the night follows the day; and consequently the Lord’s day evening follows the day, on which account it must be supposed to begin in the morning.

Again, if the Sabbath begins in the evening, religious worship ought to be performed sometime, at least, in the evening; and then, soon after it is begun, it will be interrupted by the succeeding night, and then it must be revived again the following day. And, as to the end of the Sabbath, it seems not so agreeable, that, when we have been engaged in the worship of God in the day, we should spend the evening in secular employments; which cannot be judged unlawful, if the Sabbath be then at an end. Therefore, it is much more expedient, that the whole work of the day should be continued as long as our worldly employments are on other days; and our beginning and ending the performance of religious duties, should in some measure, be agreeable thereunto. Again, this may be proved from what is said in Exod. xvi. 23. To-morrow is the rest of the holy Sabbath unto the Lord. Whereas, if the Sabbath had begun in the evening, it would rather have been said, this evening begins the rest of the holy Sabbath.

Another scripture generally brought to prove this argument, is in John xx. 19. The same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and said unto them, Peace be unto you; it is called the evening of the same day; so that the worship which was performed that day, was continued in the evening thereof. This is not called the evening of the next day, but of the same day in which Christ rose from the dead; which was the first Christian Sabbath.

Object. To this it is objected, that the ceremonial Sabbaths under the law, began at evening. Thus it is said, in Lev. xxiii. 5. In the fourteenth day of the first month, at even, is the Lord’s passover; and ver. 32. speaking concerning the feast of expiation, which was on the tenth day of the seventh month, it is said, It shall be unto you a Sabbath of rest; and ye shall afflict your souls in the ninth day of the month, at even: From even unto even shall ye celebrate your Sabbath.

Answ. To this it may be answered; that the beginning of sacred days is to be at the same time with that of civil; and this was governed by the custom of nations. The Jews’ civil day began at evening; and therefore it was ordained that from evening to evening, should be the measure of their sacred days. Our days have another beginning and ending; which difference is only circumstantial. Whereas, the principal thing enjoined, is, that one whole day in seven, be observed as a Sabbath to the Lord.

Footnote 214:

“The devoting of a seventh Part of Time in a holy manner to the Lord, belongs unchangeably to the moral nature and obligation of the fourth Commandment, which is transferred in the New Testament, from the seventh to the first day of the week. (See John xx. 26. and Acts xx. 7.) To this it may not be amiss to add the judicious note of Mr. Kennicott in his dissertation on the oblations of Cain and Abel, p. 184, 185, where he says, ‘The sabbath, or weekly day of holiness, might well be called a sign to the Jews;’ for the Jewish sabbath was a sign, as being founded on a double reason, the second of which (the Egyptian deliverance) evidently distinguished that people from all others, and was therefore as a sign constantly to remind them of the particular care of heaven, and what uncommon returns of goodness they were to make for so signal a deliverance. But there is great reason to believe, that the sabbath of the Israelites was altered with their year, at their coming forth from Egypt; and a short attention to this point may not be here improper, the case then seems to be this. At the finishing of the creation, God sanctified the seventh day; this seventh day, being the first day of Adam’s life, was consecrated by way of first-fruits to God; and therefore Adam may reasonably be supposed to have began his computation of the days of the week with the first whole day of his own existence; thus the sabbath became the first day of the week; but when mankind fell from the worship of the true God, they first substituted the worship of the sun, in his place, and preserving the same weekly day of worship, but devoting it to the sun, the sabbath was called Sunday; for that Sunday was the first day of the week, and is so still in the east, is proved by Mr. Selden (Jus. Nat. and Gent. Lib. 3. Cap. 22.) Thus the sabbath of the Patriarchs continued to be the Sunday of the idolaters, till the coming up of the Israelites out of Egypt; and then, as God altered the beginning of their year, so he also changed the day of their worship from Sunday to Saturday; the first reason of which might be, that as Sunday was the day of worship among the Idolaters, the Israelites would be more likely to join with them, if they rested on the same day, than if they were to work on that day, and serve their God upon another. But a second reason certainly was, in order to perpetuate the memory of their deliverance on that day from Egyptian slavery; for Moses, when he applies the fourth Commandment to the particular cases of his own people, Deut. v. 15, does not enforce it, as in Ex. xx. 11. by the consideration of God’s resting on that day which was the sabbath of the Patriarchs; but binds it upon them by saying, Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out thence through a mighty hand, and by a stretched-out arm; therefore the Lord thy God hath commanded THEE to keep this SABBATH-DAY. Allowing then the preceding observations, we immediately see, how the sabbath naturally reverted to Sunday, after the abolition of Judaism without any express command for the alteration. To which he adds a quotation from Bp. Cumberland, (Orig. Gent. Antiq. p. 400.) which speaks of the Gentiles, as called, after Christ’s time into the same universal church with the Patriarchs; and another from Justin Martyr, Την δε του ηλιου ημεραν κοινη παντες την συνελευσιν ποιουμεθα επειδη πρωτη εστιν ημερα, ενἡ ὁ θεος το σκοτος δε την υλην τρεψας, κοσμον εποιησε και Ιησους Χριστος ὁ ημετερος σωτηρ τη αυτη ημερα εκ νεκρων ανεστη. Apol c. s. 89. The purport of which is, that all Christians generally assembled for religious worship on the Sunday; because it is the first day in which God finished the creation of the world; and on the same day of the week, Jesus Christ, our Saviour, rose from the dead.”

GUYSE.

Footnote 215:

Vid. Athanas. Hom. de Semente.

Footnote 216:

Vid. Ignat. Epist. ad Magn. And much more to the same purpose may be seen in a learned book, intitled Dies Dominica, in cap. iii. & alibi passim.

Footnote 217:

Έν τῆ μιᾶ τᾶν σαββάτων. On the first from the Sabbath; so the Jews named the days of the week.

Footnote 218:

Κατὰ μίαν σαββάτων.

Footnote 219:

Vid. Ignat. Epist. ad Magnes.

Footnote 220:

Vid. Just. Mart. edit. a Grab. Apol. 1. § 87, & 89. It may be observed, that that Father is not alone in his calling it Sunday; for Tertullian [Adv. Gent. Cap. xvi.] calls it so. And Jerom says it may be so called, because the Sun of Righteousness arose with healing in his wings; but it is generally called the Lord’s day; and that not only by others, but by the same Fathers; except in their apologies for the Christian religion against the Heathen, they used the word in compliance with their mode of speaking. But that which is more strange, and savours a little of affectation, is, that Justin, and some other of the Fathers, should chuse to use a circumlocution, instead of Friday, as he calls it, the day before Saturday. And Ignatius, [in Epist. ad Trall.] calls it parasceva, or, the preparation for the Sabbath, as the Jews did; and Irenæus calls it the day before the Sabbath, [in Lib. v. adv. Her. Cap. xxiii.] which the learned Grabe supposes to be for this reason; that they might shew how much they detested the name of Venus, to whom Friday was dedicated by the Heathen. And they ought to have been as cautious of using the word Sunday, since that was not only dedicated to the Sun. But some took occasion from thence, to asperse the Christians, as though they had worshipped the Sun; which Tertullian, in [Apol. adv. Gen. Cap. xvi.] is obliged to exculpate them from.

Footnote 221:

Dominicum agere, or celebrare, was a phrase well known in that age, in which many Christians were put to death, upon their being examined, and boldly professing that they observed the Lord’s day; and the assemblies, in which all the parts of public worship were performed on that day, were generally called Synaxes.

Quest. CXVII., CXVIII.

QUEST. CXVII. How is the Sabbath, or Lord’s day to be sanctified?

ANSW. The Sabbath, or Lord’s day, is to be sanctified, by an holy resting all the day, not only from such works as are, at all times, sinful, but even from such worldly employments and recreations as are on other days lawful, and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship; and to that end we are to prepare our hearts, and with such fore-sight, diligence and moderation to dispose, and seasonably to dispatch our worldly business, that we may be the more free and fit for the duties of that day.

QUEST. CXVIII. Why is the charge of keeping the Sabbath more specially directed to governors of families, and other superiors?

ANSW. The charge of keeping the Sabbath is more especially directed to governors of families and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone oft-times to hinder them by employments of their own.

In explaining the former of these answers, which more especially respects the manner how the Sabbath is to be sanctified, let it be considered,

I. That we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose, and seasonably to dispatch, our worldly business, that we may be more free and fit for the business of that day. We do not read, indeed, that there is any time sanctified, or set apart by God, in order to our preparing for the Sabbath; but this matter is left to our Christian prudence. Yet we read in the New Testament, of the day of preparation for the Sabbath; that is, the day before the Jewish Sabbath; which persons who had any sense of the importance of the work to be performed on the following day, thought it their duty to prepare for before-hand, at least, to give dispatch to their worldly business; that their thoughts might be fixed on the work on which they were to engage on the day ensuing. Thus we read, that that day was the preparation, and the Sabbath drew on: And they returned and prepared spices and ointments, and rested the Sabbath day, according to the commandment, Luke xxiii. 54, 56. The mixing of ointments and spices, which were compounded according to the custom of those times, for the embalming of the dead, was a work of labour, and not fit to be done on the Sabbath. Therefore they did this the day before, that they might not be brought under any necessity of performing that servile work therein, which might be done on another day. And this practice of dispatching worldly business, in order to their being prepared for the sacred employment of the Sabbath, seems to have been inculcated, when the observation of that day was revived by Moses in the wilderness of Sin; on which occasion he says, To-morrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake, and seethe that ye will seethe: and that which remaineth over, lay it up for you to be kept until the morning, Exod. xvi. 23. The meaning of which is, they were to gather the manna, which would take up a considerable time, and grind or prepare it for baking or seething; which was a servile, or laborious work, that might as well be done the day before. Accordingly they were commanded then to dispatch or finish it, that they might rest in, and sanctity the Sabbath immediately following.

As for the time which the more religious Jews took, in preparing for the Sabbath before it came, something of this may be learned from the practice of holy Nehemiah; whereby it appears, that they laid aside their worldly business, in order to their preparing for the Sabbath the day before, at sun-set, or when it begun to be dark. Thus it is said, That when the gates of Jerusalem began to be dark before the Sabbath, he commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath, Neh. xiii. 19. However, this is discretionary, and therefore some Jewish writers observe, that many of them began to prepare for the Sabbath the evening before, at six o’clock, and some of them at three; and others spent the whole day before in the dispatch of their secular business, that they might be better prepared for the Sabbath; and this, as to what is equitable or moral therein, is, doubtless, an example to us: so that we may say as Hezekiah did in his prayer; The good Lord pardon every one that prepareth his heart to seek God; the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary, 2 Chron. xxx. 18, 19.

This leads us to consider the duties to be performed preparatory to the right observing the Lord’s day; and, in order hereunto, we ought, the evening before, to lay aside our care and worldly business, that our thoughts may not be incumbred, diverted, or taken up with unseasonable or unlawful concerns about it. This is a duty very much neglected; and the omission thereof is one reason of our unprofitable attendance on the ordinances of God on the Lord’s day. Thus many keep their shops open till midnight; and by this means make encroachments on part of the morning of the Lord’s day, by indulging too much sleep; which occasions drowsiness under the ordinances, as well as their thoughts being filled with worldly concerns and business therein. And to this we may add, that all envyings, contentions, evil surmising against our neighbour, are to be laid aside, since these will tend to defile our souls and to deprave our minds, when they ought wholly to be taken up about divine things. Thus the apostle advises those to whom he writes, to lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking, and as new born babes to desire the sincere milk of the word, that they might grow thereby, 1 Pet. ii. 1, 2.

Moreover, we are to endeavour to bring our souls into a prepared frame for the duties of the Lord’s day, the evening before, by having our thoughts engaged in those meditations that are suitable thereunto; particularly, we are to consider the many lost Sabbaths we have to account for, or repent of, as also the wonderful patience of God, who has, notwithstanding spared us to the approach of another Sabbath; and what precautions are necessary to be used, that we may not profane or trifle it away. It would also be expedient for us to meditate on the vanity of worldly things, which we have laid aside all our care about, and think how contemptible the gain thereof is, if compared with communion with God, which is our great concern; and therefore we are to consider ourselves as having a greater work to transact with God on his own day, and desire to have no disturbance from the world therein. And to these meditations we ought to join our fervent prayers to God; that the sins committed by us in former Sabbaths may be forgiven, that he may not be provoked to withdraw the influences of his Spirit on the approaching day; and that the world with the cares thereof, may not then be a snare to us, through the temptations of Satan, together with the corruption of our own hearts, whereby our converse with God would be interrupted, that by this means we may wait on the Lord without distraction. We ought also to pray, that he would also assist his ministers in preparing a seasonable word, that may be blest to ourselves and others. Thus the apostle exhorts the church, to pray always with all prayer and supplication in the Spirit, and to watch thereunto with all perseverance, and supplication for all saints; and for him, that utterance might be given unto him, that he might open his mouth boldly to make known the mystery of the gospel, Eph. vi. 18, 19. We ought to be very importunate with God, that he would sanctify, and fill our thoughts from the beginning to the end of the Lord’s day, which he has consecrated for his immediate service and glory.

II. We are now to consider what we are to rest and abstain from, on the Lord’s day; and this is included in two general heads, namely, not only from things sinful, but what is in itself lawful, on other days.

1. As for those things which are sinful on other days, they are much more so on the Sabbath; for hereby we contract double guilt, not only in committing the sin, but in breaking the Sabbath; and such sins are, for the most part, presumptuously committed, and greatly tend to harden the heart; and not only hinder the efficacy of the ordinances, but if allowed of, and persisted in, are a sad step to apostacy.

2. We break the Sabbath by engaging in things that would be lawful on other days; and that in two particular instances here mentioned;

(1.) When we engage in worldly employments. These, we are wholly to lay aside, or abstain from; particularly buying or selling, or encouraging those who do so. We have a noble instance of zeal in Nehemiah, relating to this matter; wherein he says, In those days saw I in Judah, some treading wine-presses on the Sabbath, and bringing in sheaves, and leading asses; as also wine, grapes and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day. And I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, what evil thing is this that ye do, and profane the Sabbath day? Neh. xiii. 15, 16, 17. And the prophet Jeremiah speaks to the same purpose, when he prohibits their carrying burdens on the Sabbath day, or doing any work therein; and exhorts them to hallow the Sabbath day, as God commanded their fathers, Jer. xvii. 21, 22. This may tend to reprove those tradesmen who post their books, state their accounts, or prepare their goods, which are to be exposed to sale on the following day. And if we do not run these lengths, in profaning the Sabbath; yet we are highly guilty when our thoughts and discourse run after our covetousness, which is, in effect, a saying as they did who complained, When will the new moon be gone, that we may sell corn, and the Sabbath, that we may set forth wheat, Amos viii. 5. This the prophet reproves, when he says, They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness, Ezek. xxxiii. 31.

(2.) The Sabbath is violated by recreations; which we are therefore to abstain from: otherwise we spurn at the Sabbath; accordingly the prophet Isaiah speaks of those who sanctify the Sabbath, as turning away their foot from doing their pleasure on God’s holy day, and calling the Sabbath a delight, the holy of the Lord, honourable, honouring him, not doing their own ways, nor finding their own pleasure, nor speaking their own words, Isa. lviii. 13.

[1.] The recreations we are to abstain from, on the Lord’s day, are unnecessary visits by which the worship of God in families, is interrupted, the minds of men perverted, and filled with vanity, the motions of the Spirit quenched, and the advantage of public worship greatly hindered, if not wholly lost.

[2.] Walking in the fields; whereby instead of meditating on the word, the mind is diverted from it. To which we may add,

[3.] The taking unnecessary journeys; which, according as they are circumstanced, will appear to be no other than finding our own pleasure, and doing our own works on God’s holy day.

We read, indeed, in Acts i. 12. of a Sabbath-day’s journey; which seems to argue, that it was not unlawful to travel on the Lord’s day. But, that we may not mistake this matter, let it be considered, that a Sabbath-day’s journey, according to Jewish writers, contained the length of two thousand cubits, or, about a mile; which was, ordinarily speaking, the length of their cities, together with their respective suburbs. Therefore, since this is the measure of a Sabbath-day’s journey, it implies, that they were not to go out of their cities to divert themselves, or to undertake journeys, under a pretence of business. Thus they were commanded to abide every man in his place on the seventh day, Exod. xvi. 29. that is, not to wander out of their tents, to take the air, though they were obliged to go out of their tents to the tabernacle, the place of public worship, which was pitched in the midst thereof, for the conveniency of coming to it. Hither, indeed, they went, from their respective tents; which was the only journey they took, unless in case of necessity, on the Sabbath-day.

To this we may add, that it is not lawful, on the Sabbath-day, for persons to divert themselves by talking of news, or common affairs; which unseasonable discourse oftentimes gives a check to those lively frames of spirit we have had under the word preached; and by indulging such discourse, we not only break the Sabbath ourselves, but by our example, induce others to do the same. I do not say but that it may be seasonable to meditate on the providence of God towards the church and the world, on the Lord’s day, as well as at other times; but then we must take heed that his glory, and not barely our own diversion, is a great inducement thereunto.

III. When it is said, in the fourth Commandment, that thou shalt do no manner of work on the Sabbath day, there is an exception hereunto, or an intimation, that works of necessity and mercy, though they contain in them something servile or laborious, may, notwithstanding, be done on the Lord’s day. Some things are necessary, as they tend to the support of nature; as eating and drinking; and therefore the providing food for that end, is, doubtless, lawful; especially if too much time be not spent therein, too many servants, or others, detained from the worship of God thereby, or entertainments and splendid feasts made; in which, variety of things are prepared, to please the appetite; and all this attended with vain and trifling conversation, unbecoming the holiness of the day. There are also other works of necessity, which may be done on the Sabbath-day, viz. such as are subservient to the worship of God; without which, it is impossible that the public exercises thereof should be performed. Thus, under the ceremonial law, there were many laborious services that attended public worship; particularly the killing those beasts that were appointed for sacrifice, on the Sabbath-day; though we are exempted from this under the gospel-dispensation. To this, it is probable, our Saviour refers, when he says, ‘Have ye not read in the law, how that the priests in the temple profane the Sabbath, and are blameless,’ Matt. xii. 5. that is, perform those servile works, subservient to public worship; which, according to your method of reasoning, would be a profaning the Sabbath.

Here it is enquired, by some, whether it be lawful to kindle a fire on the Sabbath-day, since this seems to be forbidden the Israelites; to whom Moses says, ‘Ye shall kindle no fire throughout your habitations, upon the Sabbath-day,’ Exod. xxv. 3. Some are of opinion, that if this be lawful at present, agreeably to what we generally practice, it is a peculiar privilege attending the gospel-dispensation; which may give us occasion to explain what is meant by this prohibition.

1. It cannot be hereby forbidden, to kindle a fire, for their refreshment, in cold weather; for that is as necessary as any of the other conveniences of life, such as eating, drinking, sitting down when we are weary, &c. and it was done with very little pains or difficulty; so that it would not much hinder the religious exercises of that day. On the other hand, the not making a fire, provided the season of the year was extremely cold, would indispose men for the worship of God. Therefore,

2. It is most probable, that the meaning of that scripture is this; that since, at that time, wherein this law was given, many of them were employed in the work of building and adorning the tabernacle; which, as all artificers know, required the kindling of fires for the melting of metals, heating of iron tools, &c. and, whereas the people might be apt to think, that, because the building of the tabernacle required expedition, they might kindle fires, and therewith employ themselves in the work thereof, on the Sabbath-day. Therefore Moses tells them, that it was not a work so absolutely necessary, as that it required, that they should attend to it herein; which seems to be the reason of that law, which prohibited the kindling a fire on the Sabbath-day.

As for the application of this law, to the dressing of food, which seems to be prohibited in that scripture, ‘Bake that ye will bake to day, and seethe that which ye will seethe; and that which remaineth over, lay it up to be kept for you until the morning,’ Exod. xvi. 23. The meaning thereof seems to be this; Bake, or seethe that which is necessary for your food, the day before the Sabbath, and lay up the rest, to be baked or seethed on the Sabbath. The command more especially prohibits their gathering manna on the Sabbath, and preparing it for baking or seething; which would have taken up too great a part of the day, and have been a diversion from the religious worship thereof. But the baking or seething, which would have afforded but a small interruption to the work thereof, does not seem to have been forbidden.

And this leads us to enquire, what judgment we may pass on the stoning the man who gathered sticks on the Sabbath-day; which we read of in Numb. xv. 32, &c. The gathering of sticks for the making a fire on the Sabbath-day, seems to be a work of necessity; and therefore some may be ready to conclude that the punishment inflicted on him was too severe. But, instead of excepting against the greatness of the punishment inflicted, I would rather infer from hence, that the crime was very great. For,

(1.) He might have gathered sticks on other days, and thereby have provided a sufficient quantity for his necessary use, on the Sabbath-day; or else, he should have been content to have been without a fire on that day; rather than give so ill a precedent of the breach of the Sabbath.

(2.) It is probable he did this, not to supply his present necessities, but to increase his store; and, that he did not gather a few sticks, but a large quantity; which cannot be pretended to be a work of necessity.

(3.) It is not unlikely, that the man made a practice of it, for several Sabbaths together; and so lived in a total contempt and neglect of God’s public ordinances.

(4.) It is also reasonable to suppose, that he did this presumptuously, publicly, and in defiance of the divine command, after having been reproved for it; and he might obstinately vindicate this wicked practice, and resolve, for the future, to persist in it; for that is the nature of a presumptuous sin. And it is plain, that he sinned presumptuously therein; inasmuch as God, in the verses immediately foregoing, had threatened, that the soul that doth ought presumptuously, or, as it is in the margin, with an high hand, who reproached the Lord herein, should be cut off; and then this account of the man’s being stoned for gathering sticks on the Sabbath-day, is brought in as an instance of a just punishment of a presumptuous sinner.

These things being duly considered, we cannot take occasion from hence, to conclude, as many do, that there is this difference between the legal and the gospel-dispensation, in that the Sabbath was formerly to be observed more strictly than now; and that this was a part of the yoke which neither they nor their fathers were able to bear, the relaxation whereof is reckoned a branch of that liberty which we have under the gospel. But this sounds very ill in the ears of all serious Christians, who think the duties of religion, and the strictness of our obligation thereunto, a privilege rather than a burden. Thus concerning the lawfulness of our performing works of necessity on the Sabbath-day.

We proceed farther to consider, that works of mercy ought to be done on that day; such as visiting and preparing medicines for the sick, relieving the poor, providing food and water for cattle, and other brute creatures. This our Saviour vindicates by his practice, and illustrates by asserting the necessity of lifting out a sheep, that was fallen into a pit, on the Sabbath-day, Matt. xii. 10-13. However, when we maintain the lawfulness of performing works of necessity and mercy, on the Sabbath-day, the following cautions ought to be attended to;

[1.] Let the necessity be real, not pretended; of which, God and our own consciences are the judges.

[2.] If we think that we have a necessary call to omit, or lay aside our attendance on the ordinances of God, on the Sabbath-day, let us take heed that this necessity be not brought on us by some sin committed, which gives occasion to the judicial hand of God; and that province, which renders it necessary for us to absent from them, should be rather submitted to, than matter of choice or delight.

[3.] If necessity obliges us to engage in secular employments on the Lord’s day, as in the instances of those whose business it is to provide physic for the sick, let us, nevertheless, labour after a spiritual frame, becoming the holiness of that day, so far as may consist with what we are immediately called to do.

[4.] As we ought to see that the work we are engaged in is necessary; so we must not spend more time therein than what is needful.

[5.] If we have a necessary call to engage in worldly matters, whereby we are detained from public ordinances, we must endeavour to satisfy others, that the providence of God obliges us hereunto; that so we may not give offence to them, or they take occasion, without just reason to follow their own employments; which would be a sin in them.

IV. We are to sanctify the Sabbath, by spending the whole day in the public and private exercises of God’s worship, and herein to maintain a becoming holy frame of spirit, from the beginning of the day to the end thereof. Therefore,

1. In the beginning thereof; let not too much sleep make intrenchments on more of the morning of the day than what is needful, particularly, more than what we allow ourselves before we begin our employments on other days. And let us begin the day with spiritual meditations, and carefully watch against worldly thoughts, as what will give us great interruption and hinderance in the work thereof. And let us be earnest with God in prayer, that he would prepare our hearts for the solemn duties we are to engage in; let us consider the Sabbath as a very great talent that we are entrusted with; and that it is of the greatest importance for us to improve it, to the glory of God and our spiritual advantage.

2. While we are engaged in holy duties, especially in the public ordinances of God’s worship, let us endeavour to maintain a becoming reverence, and filial fear of God, in whose presence we are, and a love to his holy institutions, which are instamped with his authority. Let us moreover watch and strive against the first motions and suggestions of Satan, and our corrupt hearts, endeavouring to divert us from, or disturb us in holy duties. And let us often lift up our hearts to God, by spiritual, short ejaculatory prayers, for help from him, to enable us to improve the word, and, at the same time, endeavour to our utmost, to affect our hearts with a sense of the great worth of gospel-opportunities. Let us also cherish, improve, and bless God for all the influences of his Holy Spirit, which he is pleased, at any time, to grant to us; or bewail and lament the want thereof, when they are withheld.

3. In the intervals between our attendance on the ordinances of God’s public worship, we are to engage in private duties, and worship God in, and with our families; and in order hereunto, call to mind what we have heard, impress it on our own souls, recommend it to those whom we converse with, and are concerned for; and take heed that we do nothing, between one public ordinance and another, which may unfit us for the remaining duties of the day; but, on the other hand, strive against, and give a check to the least motions thereof in our own souls.

4. The Sabbath is to be sanctified in the evening thereof, when the public ordinances are over; at which time we are to call to mind what we have received from God, with thankfulness, and how we have behaved ourselves in all the parts of divine worship, in which we have been engaged. Let us enquire, whether the Sabbath was welcome to us, and we rejoiced in it as a blessing, as well as set about the observing of it as a duty? as the Psalmist says, ‘I was glad when they said unto me, Let us go into the house of the Lord,’ Psal. cxxii. 1. Moreover, let us enquire, whether our ends were right in all the duties we performed? whether the glory of God, and the good of our own souls, has been our great concern? Or, whether we have been only influenced by custom, and rested in a form of godliness, without regarding the power thereof, and loved the opinion and praise of men more than of God? Let us enquire, whether our minds, our affections and outward gestures have been grave, sedate, and composed, and we ready to receive whatever God has been pleased to impart in his word? and whether we have had a due sense of the divine perfections impressed on our spirits, and of the infinite distance there is between the great God and us? whether we have seen our need of the word, as Job says, that he esteemed the words of God’s mouth more than his necessary food? Job xxiii. 12. and, whether we have not only attended to, but applied every truth to our own souls, as desiring to retain, improve, and make it the rule of our conversation?

We are also to consider, what we have received from God under his ordinances; whether we have had any sensible communion with him, any experiences of his love, or impressions of his power on our hearts? whether we have had fellowship with the Father, and with his Son Jesus Christ? whether, as we have gone from one ordinance to another, we have gone from strength to strength, our faith being more lively, our love to God increased, and our spiritual joy enlarged by every duty? Let us enquire, whether, we have learned some doctrine from the word, which we understood not, or, at least, have been more confirmed therein, after some degree of wavering, or have been affected with some truth which we never saw such a beauty and glory in before? whether we have been melted under the word; if it has been, as the prophet speaks, like fire; or, as the hammer that breaketh the rock in pieces, Jer. xxiii. 29. or, as the disciples say one to another, Did not our heart burn within us while he talked with us by the way, and while he opened to us the scriptures? Luke xxiv. 32.

And we may comfortably conclude, that we have received good under the ordinances, if we have been brought into an holy and lively frame of spirit; and the more we attend to them, the more our hearts are drawn forth to desire and delight in them; and especially when public duties fit us for private, and from the advantage that we receive from such opportunities, we are more disposed to walk with God in all the affairs and businesses of life, so that our whole conversation in this world, receives a tincture from the benefit which we gain by that communion which we enjoy with God in his ordinances on his own day.

Thus we are to take a view of our behaviour when engaged in public worship; and if we have received any spiritual advantage, the glory thereof is to be given to God. But if, on the other hand, upon a strict and impartial enquiry into the frame of our spirits under the ordinances, we have, as it too often happens, reason to complain of our deadness and stupidity under them; if we have not experienced that sensible communion with God, which we have at other times enjoyed, or have reason to say, that we wax worse, rather than better, under them; let us dread the consequence hereof, lest this should issue in a judicial hardness of heart, and habitual unprofitableness, under the means of grace. We ought, in this case, to search out, and be humbled before God, for that secret sin, which is as a root of bitterness which springs up within us, and troubles us; and be still pressing after that special presence of God in his ordinances, that will have a tendency to promote the life and power of religion in our souls.

And to this we may add; that besides our dealing thus with ourselves in our private retirements, after having attended on public worship, we are to endeavour to sanctify the Sabbath in our families, in the evening thereof. Family-worship is to be neglected no day; but on the Sabbath, it is to be engaged in with a particular relation to the duties which we have been performing in public; accordingly it is mentioned in one of the answers we are explaining, that the charge of keeping the Sabbath is directed to the governors of families, and other superiors; inasmuch as they are bound, not only to keep it themselves, but to see that it be observed by all those who are under their charge, and not to hinder them, as many are prone to do, by employing them in those works which are foreign to the duties of the day. Masters of families are not only to restrain immoralities in those who are under their care, on the Sabbath-day, but to lay their commands on them, to engage with them in the worship of God therein, as they expect a blessing from him on their undertakings. Thus Joshua resolves, that he and his house would serve the Lord, Josh. xxiv. 15. and God speaks to the honour of Abraham, when he says, I know him that he will command his children and his household after him; and they shall keep the way of the Lord, Gen. xviii. 19. Superiors have no power to dispense with any of God’s commandments, to disengage those who are under them, from yielding obedience thereunto. But, on the other hand, they are obliged to see that all, under their care, perform their duty to God, as well as to them, and, particularly, that of sanctifying the Sabbath. Therefore they are to restrain them from taking their own diversions, or finding their own pleasure in sinful recreations on the Lord’s day; and impress on them those suitable exhortations, that may have a tendency to promote religion in their families; by which means they may hope for a peculiar blessing from God, in every relation and condition of life.

Quest. CXIX., CXX., CXXI.

QUEST. CXIX. What are the sins forbidden in the fourth Commandment?

ANSW. The sins forbidden in the fourth Commandment, are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them, all profaning the day by idleness, and doing that which is in itself sinful, and by all needless works, words, and thoughts about worldly employments and recreations.

QUEST. CXX. What are the reasons annexed to the fourth Commandment the more to enforce it?

ANSW. The reasons annexed to the fourth Commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, [Six days shalt thou labour, and do all thy work,] from God’s challenging a special propriety in that day, [The seventh day is the Sabbath of the Lord thy God] from the example of God, who, in six days made heaven and earth, the sea, and all that in them is and rested the seventh day; and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; [wherefore the Lord blessed the Sabbath-day and hallowed it.]

QUEST. CXXI. Why is the word Remember set in the beginning of the fourth Commandment?

ANSW. The word Remember is set in the beginning of the fourth Commandment, partly because of the great benefit of remembering it; we being thereby helped, in our preparation, to keep it; and in keeping it better, to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation, and redemption, which contain a short abridgment of religion; and partly because we are very ready to forget it; for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan, with his instruments much labour to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

The method in which we shall proceed, in speaking to these answers, shall be,

I. To consider the sins forbidden in this Commandment; and these are,

1. The omission of the duties required. Sins of omission are exceeding prejudicial; because, though they have a tendency to harden the heart, and stupify the conscience; yet they are, of all others, least regarded. As for the omission of holy duties, on the Sabbath-day; this is a slighting and casting away a great prize, put into our hands; and therefore, in such a case, it will be said, Wherefore is there a price put into the hands of a fool to get wisdom, seeing he hath no heart to it, Prov. xvi. 16. It may be also observed, that this is generally attended with the neglect of secret duties, and is an in-let to all manner of sins, and to a total apostasy from God.

2. The next thing forbidden in this Commandment is, the careless performance of holy duties; that is, when our hearts are not engaged in them, or we content ourselves with a form of godliness, denying the power thereof, have no sense of God’s all-seeing eye, or dread of spiritual judgments, or being given up to barrenness and unprofitableness, under the means of grace. Such a frame of spirit as this, is always attended with a declining state of religion; especially if we do not lament and strive against it.

And to this we may add, that we greatly sin, when we profane the day by idleness; and that either by sleeping away a great part of the morning of the day, as though it were a day of sloth, and not of spiritual rest, designed for religious exercises; or drowsiness under the ordinances, as though we had no concern in them; whereby we give all about us to understand, that we do, as it were, withdraw our thoughts from the work, which we pretend to be engaged in. In some, indeed, this proceeds very much from the weakness of their natural constitution. Such may be heavy and weary in duty, though they, are not weary of it; and this is what they lament, and are far from giving way to; though they are, sometimes, unavoidably overtaken with it. In this case, though it cannot be excused from being a sin; yet it is such, as, it is to be hoped, our Saviour will cover, with the mantle of his love, or, at least, not charge upon them for their condemnation; though he may reprove them for it, to bring them under conviction. Thus he dealt with his disciples, when he came to them, and found them asleep, Matt. xxvi. 40, 41. and though he tacitly reproves them, yet he does not infer from hence, that they were wholly destitute of faith; but charges their unbecoming carriage therein, on the weakness of faith, being impowered by the infirmities of nature, when he says, The spirit indeed is willing, but the flesh is weak.

There are other sins forbidden in the fourth Commandment, that are particularly mentioned in this answer, which have been occasionally insisted on, in considering how the Sabbath is to be sanctified; in which we have shewn, that, as we are not to do that which is in itself sinful, so we are to abstain from our worldly employments and recreations, and endeavour to fence against that vanity of thoughts, which will have a tendency to alienate our affections from God, or hinder the success of ordinances; and therefore we pass them over at present, and proceed to consider,

II. The reasons annexed to this Commandment. And,

1. It is highly reasonable that we should sanctify the Lord’s day, since he is pleased to allow us six days out of seven, for the attending to our worldly affairs, and reserves but one to himself. This supposes that we are allowed to engage in our secular callings on other days: and therefore, though it be brought in occasionally, in this commandment, it is a duty belonging to the second table rather than the first; particularly, it seems to be a branch of the eighth Commandment; however, it is alleged as a reason of our observing this Commandment. It is a very large allowance that God has made, of six days in seven, for our own employments. If, on the other hand, he had allowed us but one day in seven for them, and laid claim to six days, to be set apart for religious worship, none would have had reason to complain, since he, being the absolute Lord of our time, may demand what proportion of it he pleases; and they who are truly sensible of the real advantage that there is in the attendance on all God’s holy institutions, and consider the Sabbath as a privilege and blessing, would not only think it reasonable, but a great instance of the kindness of God to man, had this earth so much resembled heaven, that there should be a perpetual Sabbath celebrated here, as there is there, where the saints count it their happiness to be engaged without interruption, in the immediate service of God.

Obj. It is objected, by some, that they cannot spare a seventh part of time for religious duties, out of their worldly business; and that it is very hard for them to get bread for their families, by all their diligence and industry. Others allege, that the Sabbath is their market-day, wherein, by selling things, they get more than they do on other days.

Answ. 1. As to the former part of the objection, taken from the difficulty of persons subsisting their families, it may be replied; that God is able to made up the loss of the seventh part of time, so that their not working therein, shall not be a real detriment, to those who are in the fewest circumstances in the world, God has ordered it so, that our observing his holy institutions, shall not, in the end, prove detrimental to us. Thus when Israel was commanded to rest, and not to cultivate their land for an whole year together, every seventh year, providence so ordered it, that they were not sufferers thereby, inasmuch as the year before brought forth enough for three years, Lev. xxv. 20-22. and when they were not to gather manna on the seventh day of the week, there was a double quantity rained upon them, which they gathered the day before, Exod. xvi. 22-24. Therefore, why may we not conclude, that, by the blessing of God, what is lost by our not attending to our secular callings on the Lord’s day, may be abundantly made up, by his blessing succeeding our endeavours on other days.

As to that part of the objection, in which it is pretended that the Lord’s day is their market-day, in which they expect more advantage than on other days; it may be replied, that if this is true, it arises from the iniquity of the times; and it should be a caution to us, not to encourage those who expose their wares to sale on the Sabbath-day; since if there were no buyers, there would be no sellers; and this public and notorious sin would be hereby prevented. We have a noble instance of this in Nehemiah, whose wisdom, zeal, and holy resolution, put an effectual stop to this practice, in his dealing with those who sold fish on the Sabbath-day, Neh. xiii. 16-21. First, he shut the gates of the city against them; and when he saw that they continued without the walls, hoping, by some means or other, to get into the city, or to entice some to come out to buy their merchandize; then he testified against them, and commanded them not to continue without the walls, and by this means, gave a check to that scandalous practice. Moreover, this gain of iniquity is not to be pretended as a just excuse for the breach of a positive commandment; since, what is gotten in a way of presumptuous rebellion against God, it is not like to prosper, whatever pretence of poverty may be alleged, to give countenance thereunto.

2. Another reason annexed to enforce our observation of the Sabbath-day, is taken from God’s challenging a special propriety in it. Thus it is called the Sabbath of the Lord thy God; a day which he has consecrated, or separated to himself, and so lays claim to it. Therefore it is no less than sacrilege, or a robbing of him, to employ it in any thing but what he requires to be done therein.

3. God sets his own example before us for our imitation therein. Thus it is said, In six days the Lord made heaven and earth, and rested the seventh day, and hallowed it. It is observed, that God was six days in making the world; whereas, had he pleased, he could have created all things with the same beauty and perfection in which they are at present, in an instant; but he performed this work by degrees, that he might teach us, that whatever our hand finds to do, we should do it in the proper season allotted for it; and as he ceased from his work on the seventh day, he requires that we should rest from ours, in conformity to his own example.

4. The last reason assigned for our sanctifying the Sabbath, is taking from God’s blessing and sanctifying it, or setting it apart for an holy use. To bless a day, is to give it to us as a particular blessing and privilege. Accordingly we ought to reckon the Sabbath as a great instance of God’s care and compassion to men, and a very great privilege, which ought to be highly esteemed by them. Again, for God to sanctify a day, is to set it apart from a common, to an holy use; and thus we ought to reckon the Sabbath as a day signalized above all others, with the character of God’s holy day; and as such, it is to be employed by us in holy exercises, answerable to the end for which it was instituted.

III. It is observed in the last answer we are explaining, that the word Remember is set in the beginning of the fourth Commandment; from whence we may observe, our great proneness, through worldly business, and Satan’s temptations, to forget the Sabbath. We may also learn from hence, the importance of our observing it; without which, irreligion and profaneness would never universally abound in the world; and, on the other hand, in our observing this day as we ought to do, we may hope for grace from God, whereby we may be enabled to keep his other commandments. Again, the word Remember, prefixed to this Commandment, not only imports that we are to call to mind, that this particular day which God has sanctified, is a Sabbath, or to know what day it is, in the order of the days of the week; but we ought to endeavour to have a frame of spirit becoming the holiness of the day, or, to remember it, so as to keep it holy. It is certain, that it is an hard matter, through the corruption of nature, to get our hearts disengaged from the vain amusements and entanglements of this present world; by which means we lose the advantage that would redound to us, by our conversing with God in holy duties. Therefore we are to desire of him, that he would impress on our souls a sense of our obligation to duty, and of the advantage which we may hope to gain from it. And to induce us hereunto, let it be considered,

1. That the profanation of the Sabbath is generally the first step to all manner of wickedness, and a making great advances to a total apostasy from God.

2. The observing of it is reckoned as a sign between God and his people. It is, with respect to him, a sign of his favour; and with respect to man, it is a sign of their subjection to God, as their King and Lawgiver, in all his holy appointments.

3. We cannot reasonably expect, that God should bless us in what we undertake, on other days, if we neglect to own him, on his day, or to devote ourselves to him, and thereby discover our preferring him, and the affairs of his worship, before all things in the world.

From what has been said in explaining this Commandment, we may infer,

(1.) That, this may serve to confute those who think that the observation of days, in general, or, that the keeping the first day of the week as a Sabbath, is a setting up the ceremonial law, without distinguishing a right between a ceremonial and a moral precept. For, how much soever the observation of the seventh day, might have a ceremonial signification annexed to it, as it was given to Israel, from mount Sinai, it is possible for the typical reference thereof, to cease; and yet the moral reason of the Commandment remain in force to us, as it is a day appointed by God, in which he is to be worshipped, so that we may have ground to expect his presence, and blessing, while attending on him in his holy institutions.

(2.) Others are to blame, who think that every day is to be kept as a Sabbath, pretending that this is most agreeable to a state of perfection. But this is contrary to God’s allowing us six days for our own employment; and, indeed, none, who make use of this argument, do, in reality, keep any day as a Sabbath, at least, in such a way as they ought.

(3.) Others are guilty of a great error, who think that the Sabbath is, indeed, to be observed; but there is no need of that strictness which has been inculcated; or, that it should be kept holy, from the beginning to the end thereof. Some suppose, that the only design of God in instituting it was, that public worship should be maintained in the world; and therefore, that it is sufficient if they attend on it, without endeavouring to converse with him in secret.

(4.) What has been said, is directly contrary to their opinion, who think that the Lord’s day was a mere human institution; without considering, as has been hinted, that what the apostles prescribed, relating thereunto, was by divine direction; which opinion, if it should prevail, would open a door to great carelessness and formality in holy duties, and would be an inducement to us to profane the day in various instances.

Quest. CXXII.

QUEST. CXXII. What is the sum of the six Commandments, which contain our duty to man?

ANSW. The sum of the six Commandments, which contain our duty to man, is to love our neighbour as ourselves, and to do to others what we would have them do to us.

As the first table of the ten Commandments respects our duty to God, the other contains our duty to our neighbor; which is comprized in the general idea of love. This is therefore styled the sum of the following six Commandments; and it is included in our Saviour’s words; Thou shalt love thy neighbour as thyself, Matt. xxii. 39. and elsewhere, Whatsoever ye would that men should do to you, do ye even so to them, chap. vii. 12. Here it may be observed,

I. That we are commanded to love our neighbour as ourselves. This implies in it,

1. A caution against a selfish temper; as though we were born only for, or were obliged to do good to none but ourselves. This is what the apostle reproves, when he says, Men shall be lovers of their ownselves, 2 Tim. iii. 2. that is, they shall study and consult the happiness, ease, and comfort of none but themselves.

2. It farther implies in it, our using endeavours to promote the good of all, whom we converse with; and thereby rendering ourselves a blessing to mankind. It does not, indeed, exclude self-love, which it supposes to be a duty; but obliges us to love others as well as ourselves, in things that relate to their spiritual and temporal good. This leads us to enquire,

(1.) Whether we ought to love others better than ourselves; or what the apostle intends, when he says, Let each esteem other better than themselves? Phil. ii. 3.

Answ. [1.] It cannot be hereby intended, that they, who have attained a great measure of the knowledge of the truths of God, should reckon themselves as ignorant of, or unstable in, the doctrines of the gospel, as those who never made them the subject of their study and enquiry; nor, that they, who have had large experience of the grace of God, should conclude that they have no more experience thereof than those who are unregenerate, and have not taken one step heavenward. But,

[2.] The meaning is, that the greatest saint should not think himself better than the least, any otherwise than as he has received more from the discriminating grace of God; as the apostle says, Who maketh thee to differ from another; and what hast thou, that thou didst not receive? 1 Cor. iv. 7. And, indeed, such an one may see more sin in himself than he can see in any other; and therefore, may have reason to reckon himself, as the apostle speaks, the chief of sinners, 1 Tim. i. 15.

[3.] The best saints would have been as bad as the vilest of men, had they been left to themselves; and it may be, some of them who have had less grace, have had fewer talents, and opportunities of grace, than they have had; which they have improved better, in proportion to what they have received, than they have, the many advantages which God has been pleased to bestow on them.

(1.) Our next enquiry may be, whether our love to our neighbour should extend so far, as that we should be willing, were it needful, to lay down our lives for them; as it is said, in 1 John iii. 16. We ought to lay down our lives for the brethren; and in Rom. v. 7. Peradventure, for a good man some would even dare to die.

Answ. [1.] By laying down our lives in these scriptures, is principally intended hazarding our lives, or exposing ourselves to the utmost danger, even of death itself, for others. But,

[2.] We are not to do this rashly, and at all times; but when God, who is the sovereign Lord of our lives, calls us to it. And,

[3.] This ought not to be for every one, but for the brethren, especially for those who are more eminently useful in the church of God than ourselves or others. Accordingly the apostle says, for a good man; that is, one who is a common good, or a blessing to many others, one would even dare to die.

[4.] This must be, at such times, when in exposing ourselves for the sake of others, we give our testimony to the gospel; and, in defending them, plead the injured cause of Christ and religion.

II. This loving our neighbour as ourselves is farther illustrated in this answer, by doing to others what we would have them to do us. This is one of the most undeniable, and self-evident truths contained in the law of nature. So that whatever disputable matters there may be, as to what respects other duties, this is allowed of by all mankind. Many, indeed, do not conform their practice to this rule; which gives occasion to the injuries done between man and man. However the vilest of men, when they deliberate on their own actions, cannot but blame themselves for acting contrary thereunto. Thus Saul did, when he said unto David, Thou art more righteous than I; for thou hast rewarded me good; whereas I have rewarded thee evil, 1 Sam. xxiv. 17. Therefore we conclude, that it is one of the first principles of the law of nature; and may well be called, as it is in this answer, the sum of the Commandments of the second table, or that, to which they are all reduced. There are two things, which we shall lay down, relating to this golden rule, of doing to others as we would that they should do to us.

1. It is miserably neglected by a great part of the world; as,

(1.) By them who turn away their hearts from the afflicted; so as not to pity, help, or endeavour to comfort them in their distress. The Psalmist was of another mind, when he says, As for me, when they were sick, my clothing was sackcloth. I humbled my soul with fasting, and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother. I bowed down heavily, as one that mourneth for his mother, Psal. xxxv. 13,-15.

(2.) They who deny to others those natural, civil, or religious liberties, which, by God’s appointment, they have a right to, or envy them the possession thereof, may be said to neglect this golden rule.

2. We are farther to enquire, how this rule, of doing to others what we would have them do to us, may be of use, in order to our right observing the Commandments of the second table?

Answ. The fifth Commandment, which requires the performance of all relative duties, would be better observed, did superiors put themselves in the place of inferiors, and consider what they would then expect from them; and the same they ought to do to them. Again, the sixth, seventh, and eight Commandments, that respect the life, honour, or wealth of others; if these are dear to us, ought we not to consider, that they are so to others; and if we would not be deprived of them ourselves, how unreasonable is it for us to do any thing that may tend to deprive others of them? Again, if, according to the ninth Commandment, our good name be so valuable, that we ought to maintain it, should not this rule be observed by defamers, slanderers, and backbiters, who do that to others which they would not have done to themselves? And the tenth Commandment, which forbids our uneasiness at, or being discontented with, the good of others, or endeavouring to supplant, or divest them of the possession of what God has given them in this world. This cannot be done by any one who duly considers, how unwilling they would be to have what they possess taken away, to satisfy the covetousness, or lust, of others.

Quest. CXXIII., CXXIV., CXXV., CXXVI., CXXVII., CXXVIII.

QUEST. CXXIII. Which is the fifth Commandment?

ANSW. The fifth Commandment is, Honour thy father and thy mother, that thy days may be long upon the land, which the Lord thy God giveth thee.

QUEST. CXXIV. Who are meant by father, and mother, in the fifth Commandment?

ANSW. By father and mother, in the fifth Commandment, are meant not only natural parents; but all the superiors in age, and gifts, and especially such as by GOD’s ordinance, are over us in place of authority, whether in family, church, or common-wealth.

QUEST. CXXV. Why are superiors styled, father and mother?

ANSW. Superiors are styled father and mother, both to teach them in all duties towards their inferiors, like natural parents, to express love and tenderness to them, according to their several relations, and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

QUEST. CXXVI. What is the general scope of the fifth Commandment?

ANSW. The general scope of the fifth Commandment, is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.

QUEST. CXXVII. What is the honour that inferiors owe to their superiors?

ANSW. The honour which inferiors owe to their superiors, is, all due reverence, in heart, word, and behaviour; prayer, and thanksgiving for them, imitation of their virtues and graces; willing obedience to their lawful commands, and counsels, due submission to their corrections, fidelity to, defence, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honour to them and their government.

QUEST. CXXVIII. What are the sins of inferiors against their superiors?

ANSW. The sins of inferiors against their superiors, are, all neglect of the duties required towards them, envying at, contempt of, and rebellion against their persons, and places, in their lawful counsels, commands, and corrections, cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonour to them and their government.

In the fifth Commandment, no other relations are mentioned, but father and mother; yet it may be observed,

I. That, hereby, all superiors in general are intended; as many others are called fathers in scripture, besides our natural parents, viz.

1. Superiors in age. Thus it is said, Rebuke not an elder, but intreat him as a father, and the younger men as brethren; the elder women as mothers, the younger as sisters, with all purity, 1 Tim. v. 1, 2.

2. They, are also called fathers, who are superior in gifts; and accordingly have been the first inventors of arts, which have been useful to the world. Thus Jabal is said to be the father of such as dwell in tents, and have cattle, Gen. iv. 20. that is, the first that made considerable improvements in the art of husbandry; and Jubal is said to be the father, that is, the instructor of all such as handle the harp and organ, ver. 21. or the first that made improvements in the art of music.

3. Persons to whom we owe, under God, our outward prosperity and happiness. In this sense Joseph, though a subject, a young man, and a little before, a prisoner, is called a father to Pharaoh, chap. xlv. 8. as he was an instrument to support his greatness, and preserve him from the inconveniences of a seven years famine.

4. Princes, great men, and heads of families, are called fathers. Thus Naaman was by his servants, 2 Kings v. 13.

5. Men of honour and usefulness in the church are so called. Thus when Elisha saw Elijah ascend into heaven, he cries out, My father, my father, the chariot of Israel, and the horsemen thereof, chap. ii. 12. And Joash, the king of Israel, used the same expression to Elisha, when fallen sick, chap. xiii. 14. And this is implied in the apostle’s styling those whom he had been of use to, for their conviction, and enlightening in the doctrines of the gospel, My little children, Gal. iv. 19.

6. Good kings and governors are called fathers. Thus it is said, Kings shall be thy nursing fathers, and queens thy nursing mothers, Isa. xlix. 23.

II. We have an account, in one of the answers we are explaining, of the reason why superiors are styled father and mother; namely, to denote, that they should behave towards their inferiors, with that love and tenderness, as though they were natural parents. Authority is not only consistent herewith, but it ought to be exercised, by superiors towards inferiors, in such a way. Thus Job, when in his prosperity, was, as it were, a common father to all that were under him; accordingly he says, I delivered the poor that cried, and the fatherless, and him that had none to help him, Job xxix. 12. upon which occasion he says, I was a father to the poor, ver. 16. And ministers, who, in some respects, are superior in office to others; when their reproofs are mixed with tenderness and compassion towards the souls of men under their care, are compared to the nurse that cherished her children; as being affectionately desirous, and willing to impart to them, not the gospel of God only, but also their own souls, as being dear to them, 1 Thess. ii. 7, 8.

III. We have, in another of the answers under our consideration, an account of the general scope of the fifth Commandment; and, as it requires the duties to be performed by every one in their several relations; these are considered either as superiors, inferiors, or equals. There are several sorts of relations wherein persons are styled superior or inferior to one another.

1. Such as are founded in nature; as that of parents and children.

2. There are such relations as are political, designed for the good of mankind, living together as members of the same common-wealth, in which every one has a right to his civil liberties, which are to be enjoyed by one, and defended by the other; of this sort is the relation of magistrates and subjects.

3. There is a relation founded in mutual compact and agreement, respecting things to be done, on the one side, and gratifications to be allowed, on the other; of this kind is the relation between master and servant. The only difficulty that arises from the account we have of the obligation of persons to give honour to others, respects superiors honouring inferiors. For the understanding of which, let it be considered,

(1.) That superiors are not obliged to shew the same marks of honour to their inferiors, as inferiors are bound, by the laws of God and nature, to express to them. Nevertheless,

(2.) There is a duty which the greatest owe to the least; and there is also a degree of honour, which the lowest of men, as reasonable creatures, or Christians, have put upon them by God; and this is to be regarded by those who are, as to their condition in the world, superior to them.

(3.) The meanest and lowest part of mankind, are, in many respects, necessary and useful to those who are much their superiors; and are to be regarded by them in proportion thereto. And the performing the duties which such owe to them, is called an honouring them.

IV. We have, in another of the answers we are explaining, an account of the honour which inferiors owe to their superiors. Here it will be necessary for us to premise some things concerning the measure of submission and obedience which inferiors owe to superiors, of what kind soever the relation be. As,

1. When the authority God has invested superiors with, is abused, and the highest end of all sort of government, to wit, the glory of God, and the good of mankind, can never be attained, nor is, indeed, designed; or when the commands of superiors contradict the commands of God, we are to obey him rather than men, Acts iv. 19.

2. If we cannot obey the commands of superiors, as being unjust, we must pray that God would interpose, direct, and over-rule their authority, that it may not be abused by them; or become a snare, or an occasion of sin, to us.

3. Though we cannot yield obedience to them, in those things that are contrary to the laws of God, this does not discharge us from our obligation to obey their commands, in other things, agreeable thereunto; since we are not to suppose that the abuse of their authority in some instances, divests them of it in all respects.

V. We shall now proceed to consider the duties which inferiors owe to their superiors. And,

1. That of children to parents. This is founded on the law of nature, as under God, they derive their being from them; and they are obliged thereunto, from a sense of gratitude for that love, tenderness, and compassion which they have shewn to them. Therefore the apostle says, that this is right, Eph. vi. 1. that is, equitable, and highly reasonable; and elsewhere, that it is well-pleasing unto the Lord, Col. iii. 20. This duty includes in it several things.

(1.) They are sometimes to shew the regard they have to them by outward tokens of respect. Thus Solomon, though his character, as a king, rendered him superior to all his subjects; yet he expressed a great deal of honour by outward gestures to his mother; when she went to him to speak in the behalf of Adonijah: it is said, that ‘the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king’s mother; and she sat on his right hand,’ 1 Kings ii. 19.

(2.) They ought to be ready to do them any acts of service, which are not unlawful or impossible, when commanded by them. Thus Joseph obeyed Jacob, when he sent him to see where his brethren were, and what they were engaged in, Gen. xxxvii. 13. and David obeyed Jesse, when he sent him to his brethren to the camp of Israel, 1 Sam. xvii. 17, 20. This service is required more especially of them, while they live with their parents, are maintained by them, and not, by mutual compact, become servants to others.

(3.) Another duty which they owe, is, patient submission to their just reproofs, design for their good. Thus the apostle says, ‘We have had fathers of our flesh, which corrected us; and we gave them reverence,’ Heb. xii. 9.

(4.) They are to attend to, and comply with, their wholesome advice and instruction. Thus it is said, A wise son heareth his father’s instruction, Prov. xiii. 1. and, on the other hand, he is branded with the character of a fool who despiseth it, chap. xv. 5. and it is farther added, He that regardeth reproof is prudent.

(5.) Children are to express their duty to their parents, by a thankful acknowledgment of past favours; and accordingly ought to relieve them, if they are able, when their indigent circumstances call for it; and endeavour to be a staff, comfort, and support to them, in their old age. This is contained in the message which Joseph sent to Jacob, when he invited him to come down to him into Egypt, Gen. xlv. 9,-11. So when Ruth bare a son to Boaz, her mother Naomi’s companions blessed her, and said, He shall be unto thee a restorer of thy life, and a nourisher of thine old age, Ruth iv. 15.

(6.) Children are to pay deference to, and, so far as it concerns the glory of God, and their own future good, be advised, by their parents, in disposing of themselves in marriage, or any other important change of their condition and circumstances in the world. Herein they acknowledge their authority as superiors, and the care and concern which it is supposed they naturally have for their welfare, as a part of themselves. Moreover, by this they pay a deference to their wisdom and judgment, as being superior in age, and probably, in wisdom, as well as relation. And this ought to be done out of a sense of gratitude for past favours received; and prudence will, for the most part, dictate as much, especially when they depend on them for present, or expect future advantages from them. This is also an expedient to maintain love and peace in families, which is oftentimes broken by the contrary practice. And it may be farther recommended, from the laudable examples hereof in good men; as Isaac, who submitted to the direction of his father Abraham herein; and Jacob, Gen. xxiv. who was determined by the consent of Laban, chap. xxix. Many more instances might be given to the same purpose. And, on the other hand, Esau’s contrary practice hereunto is recorded in scripture, as a vile instance of disobedience; which was a grief of mind unto Isaac and to Rebekah, chap. xxvi. 35. And it was, doubtless, an argument that he had no regard to God or religion.

Nevertheless, this obligation is not without some exceptions; for,

[1.] We do not speak of parents that are so far deprived of judgment, that they are not fit to determine this matter; nor,

[2.] Such as have divested themselves of the natural affection of parents, and entertaining an ungrounded prejudice against some of their children, are endeavouring to expose them to ruin, that they may shew more kindness to others. These forfeit that right, which is otherwise founded in nature.

[3.] If parents, by refusing to comply with the desire of their children, plainly, in the judgment of the wisest of men, obstruct their happiness, and the glory of God herein. Or, if they have no reason for their not complying, or the reason given is contrary to the laws of God, or the common sense of all impartial judges; especially if the affair took its first rise from them, and afterwards they changed their mind, without sufficient ground. This, without doubt, lessens, or it may be so circumstanced, that it wholly takes away the charge of sin in the child, in acting contrary to the will of his parents, and fastens the guilt on them.

[4.] The case is vastly different, when applied to children who are so far from being dependent on their parents, that they depend on them. Nevertheless, in this case, some deference and respect ought to be paid to them; and as it is the children’s duty, it may be their interest so to do; since we can hardly suppose, that parents, who depend on their children, would oppose their happiness, in an affair that is apparently contrary to their own interest, if they did not think that they had sufficient reason for it; which ought to be duly weighed, that it may be known, whether their advice is expedient to be complied with, or no. And if in this, or any other instance, children are obliged to act contrary to the will of their parents; they ought to satisfy them, that it is not out of contempt to their authority, but a conscientious regard to the glory of God; and that it is conducive to their happiness, in the opinion of the wisest and best of men.

2. We shall now consider the duty of servants to their masters. This depends upon, and is limited by the contract, which first brought them into that relation, the not fulfilling whereof, renders them guilty of unfaithfulness. And it is no less an instance of immorality, for them to rob them of that time, which they have engaged to serve, than it is to take away any part of their estate. But more particularly,

(1.) Servants ought to behave themselves, in their calling, with industry, being as much concerned for their masters interest as their own. Thus Joseph, though a foreigner, and one who does not appear to have expected any reward for his service, but a maintenance, served Potiphar. In the like manner Jacob served Laban, though an unjust, severe and unrighteous master. This may lead us to enquire concerning the duty of servants, when their masters are froward, passionate, and unreasonable in their demands, which renders their service very irksome and unpleasant; but let it be considered in this case,

[1.] That, the master’s passion, which is his sin, ought not to draw forth the corruption of his servant; for, sin indulged by one, is no excuse for its being committed by another. The apostle Peter supposes the case under our present consideration, and gives this advice; Servants be subject to your masters with all fear; not only to the good and gentle, but also to the froward, 1 Pet. ii. 18.

[2.] If the master’s demands are unreasonable, the servant must know the extent of his contract and obligation, which he must, in justice, fulfil as unto Christ, Eph. vi. 5,-8. And, as for those services that are reckoned unreasonable, and not agreeable to the contract. These, if demanded, are rather to be referred to the determination of others, since persons are apt to be partial in judging in their own cause.

There seems, indeed, to be an exception to this, in some instances, which we find in scripture, of the unlimited obedience of servants under the ceremonial law, which was not founded in, nor the result of any contract between their masters and them; accordingly we read, that persons became servants,

1st, Through poverty; by reason of which, they sold themselves for the payment of debts. In this case there was a kind of contract, indeed; and the service to be performed ought, (pursuant to the law of God and nature,) to have been agreeable to, and adjusted by the value of the debt contracted.

2d, Prisoners taken in war, were treated as servants, and, as such, sold to others. In this case, all the children that were born to them, during their servitude, were the property of the master; and these are called home-born servants, who had not so much liberty allowed them as when they were servants by mutual compact, as is most common among us; in which case both parties are bound by this agreement.

3. We proceed to consider the duty of the members of a common-wealth, or body-politic, to their lawful magistrates, as the apostle says, Let every soul be subject unto the higher powers, Rom. xiii. 1. Here we may observe,

(1.) The necessity and the end of civil government. This will appear, if we consider mankind in general, as prone to be influenced by those passions, which are not entirely under the conduct of reason, and, if no check were given to them, would prove injurious to societies. We may also observe, that God has, in his law, ordained certain punishments to be inflicted, with a design to restrain those corruptions, and to keep the world in order. And that this end may more effectually be answered, it is necessary, that some should be set over others, to administer justice, in chastising the guilty, and defending the innocent; otherwise the world would be filled with confusion, and men would commit sin with impunity; and more resemble brute creatures than those that are endowed with reason, and as such, capable of moral government; as it is said when there was no king in Israel, every man did that which was right in his own eyes, Judges xxi. 25.

We proceed now to consider the advantage of civil government. It is in itself a blessing to mankind, when it does not degenerate into tyranny. So that good magistrates are a great instance of divine favour to a nation; as the queen of Sheba said to Solomon, Happy are thy men, and happy are these thy servants which stand continually before thee, and hear thy wisdom. Blessed be the Lord thy God, which delighted in thee, to set thee on his throne, to be king for the Lord thy God. Because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice, 2 Chron. ix. 7, 8. And it is included among the blessings of the gospel-state, that kings should be their nursing fathers, and their queens their nursing mothers, Isa. xlix. 23. Such are said, as David was, to be raised up, to fulfil the will of God, Acts xiii. 22.

Nevertheless, civil government may be so administered, that it may cease to be a blessing to the subjects. Thus Samuel describes the miserable estate of a people, whose kings endeavour to establish their own greatness by enslaving and plundering their subjects taking their sons and daughters by force, to be their servants; seizing their fields, their vineyards and olive-yards, and the tenth of their increase; which would oblige them to cry unto the Lord, because of their oppression, 1 Sam. viii. 11,-18. And we have an instance of this in Rehoboam, who was herein as remarkable for his want of conduct, as his father was for his excelling wisdom. His rough and ill-timed answer to his subjects, in which gave them to expect nothing else but oppression and slavery, issued in the revolt of the ten tribes from his government, 1 Kings xii. 13, 14.

From this different method of the administration of civil government, whereby it rendered either a blessing or an affliction to the subjects; we may infer,

[1.] That when that which is in itself a blessing, is turned into a curse, this may be looked upon as a punishment inflicted by God, for the iniquity of a people. Thus he says, I gave thee a king in mine anger, and took him away in wrath, Hosea xiii. 11.

[2.] We have great reason to be well-pleased with, and to bless God for the government we are under, as not being exposed to the slavery that some other nations are; who have no laws, but what result from the arbitrary will of their prince; and who can call nothing they have their own. This should make us prize the liberties we enjoy; and be a strong motive to us to give due and cheerful obedience to our rightful and lawful sovereign, and all magistrates under him, who rule in righteousness, and are a terror to evil doers, but a praise to them that do well.

[3.] This affords matter of reproof to the restless tempers of those, who are under the mildest government; which is administered beyond all reasonable exception, our enemies themselves being judges, who would confess the same, were they not blinded with prejudice; which puts them upon betaking themselves to railery, instead of better arguments. These are reproved by the apostle, who speaks of some that walk after the flesh, in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil, even of dignities, 2 Pet. ii. 10. This leads us

To consider the honour that subjects owe to their lawful magistrates. Accordingly,

1st, They are highly to resent, and endeavour, in their several stations and capacities, to check the insolence of those who make bold with the character, and take the liberty to reproach their magistrates in common conversation; which is directly contrary to the law of God; that says, Curse not the king, no, not in thy thought, and curse not the rich in thy bed-chamber. For a bird of the air shall carry the voice; and that which hath wings shall tell the matter, Eccles. x. 20.

2dly, We are to support the honour of government, by paying those tributes which are lawfully exacted. Thus the apostle says, Render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, Rom. xiii. 7.

3dly, We are to pray for a blessing from God, on the administration of our civil governors, that it may be under the divine direction, and tend to answer the great ends of government, viz. the glory of God, and the welfare of the subject. And here I cannot but observe, that no one on earth has a power of discharging subjects from their obedience to their lawful governors, who endeavour to rule them according to the laws of God and nature, and those fundamental constitutions that are agreeable thereto. Therefore it is a most detestable position advanced by the Papists, that the pope has a power to excommunicate and depose sovereign princes; though it does not appear that he has received any such authority from Christ, but herein intermeddles with a province that does not belong to him. For princes do not receive their crowns from him; and therefore are not to be deposed by him. In opposition hereunto, it may be alleged,

1st, That this is directly contrary to the temper of the blessed Jesus, and of the apostles, and primitive Christians; who did not encourage their followers to depose Heathen kings and emperors; but on the other hand, exhorted them to submit to them in all things, consistent with the glory of God, and the good of mankind; not only for wrath, but for conscience sake, ver. 5.

2dly, The church has no temporal sword committed to her, all its censures being spiritual. Temporal punishments are left in the hands of the civil magistrate; concerning whom, the apostle says, that he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doth evil, ver. 4. On the other hand, when speaking concerning those, who have the government of ecclesiastical matters committed to them, he says, The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, 2 Cor. x. 24.

The arguments generally used by the Papists, to support the cause of rebellion, and their usurped power to depose magistrates, who are not of their communion, are very weak, and most of them, such as may easily be answered; as,

1. When they allege the commission given by Christ, to Peter, Feed my sheep, John xxi. 17. They pretend, that to feed, is the same as to govern; and that this implies a power of punishing; which they suppose to be so far extended, as that the bishop of Rome may depose sovereign princes, as occasion offers; and that this power was given to Peter and his successors, which the popes of Rome pretend to be.

But to this it may be replied; that this commission given by Christ to Peter, to feed his sheep, imports his feeding them with knowledge and understanding, and not lording it over God’s heritage. Thus our Saviour says, The kings of the Gentiles exercise lordship over them; and they that exercise authority over them, are called benefactors. But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief as he that doth serve, Luke xxii. 25, 26. Moreover, their pretence that the bishops of Rome are Peter’s successors, contains a claim of what they have not the least shadow of right to; and is, indeed, to place them in Peter’s chair, who are the greatest opposers of his doctrine.

2. Another argument they bring, tending to overthrow the power of the civil magistrate, is, that, as the soul is more excellent than the body, and its welfare to be preferred in proportion thereunto; so the church is to take care of the spiritual concerns of mankind, to which all temporal concerns are to give place; therefore its power is greater than that of the civil magistrate.

Answ. To this it may be replied; that this similitude does not prove the thing for which it is brought; and though it be allowed, that the soul is more excellent than the body; yet its welfare is not to be secured by inflicting corporal punishments, such as persecutions and massacres; which, to abate and encourage, is to cast a reproach on religion; and it will tend very much to weaken the interest of Christ in the world.

Moreover, the magistrate is ordained by God, to defend the religious as well as civil liberties of his subjects; which is included in the apostle’s exhortation; let prayers be made for kings and for all in authority; that we may lead a peaceable and quiet life in all godliness and honesty, 1 Tim. ii. 2. and elsewhere we are exhorted, to submit to governors, as unto them who are sent by the Lord, for the punishment of evil doers, and for the praise of them that do well, 1 Pet. ii. 14.

3. There is another argument which they make use of, taken from Azariah the priest’s opposing king Uzziah, for intruding himself into the priest’s office, in burning incense in the temple. Thus it is said, in 1 Chron. xxvi. 16-18. that ‘when he was strong, his heart was lifted up to his destruction. For he transgressed against the Lord his God, and went into the temple of the Lord, to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him four-score priests of the Lord, that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense. Go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honour from the Lord God.’ To support their argument, taken from this scripture, they observe, that the priests, who went in with Azariah, are said to be valiant men, and so ready to commit any hostilities against the king. Azariah also threatens him, when he tells him, It should not be for his honour; and peremptorily commands him, to be gone out of the temple. This they suppose, is a flagrant instance of the power of the church over the civil magistrate, in all those things that interfere with what is sacred.

But to this it may be replied;

(1st,) That Uzziah’s sin, according to the law of that dispensation, was very great, and against an express command of God, who had ordered, that none should officiate in the priest’s office, but those who were of the family of Aaron.

(2dly,) Azariah, and the rest of the priests, did not attempt to depose him, but to prevent his going on in his sin; which would not be for his honour, as the high-priest tells him. And this he says, not in a menacing way, as signifying that he would inflict some punishment on him; but as declaring what God would do against him, that would tend to his dishonour for this sin.

(3dly,) Though the high-priest, in God’s name, commanded him to go out of the sanctuary; yet he did not lay violent hands on him, at least, till the leprosy was seen upon him. Ver. 27. ‘And Azariah the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him.’ This they did, because a leper was not, according to the law of God, to enter into the congregation, inasmuch as he would defile it.

(4thly,) He was not properly deposed; but, by this plague of leprosy, rendered incapable of reigning; and therefore ‘he lived alone,’ ver. 21. ‘in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land.’ This was agreeable to the law of God, touching the leper, in which it is said, that ‘all the days wherein the plague shall be in him, he shall be defiled; he is unclean: he shall dwell alone, without the camp shall his habitation be,’ Lev. xiii. 46. It may farther be observed, that his son managed the affairs of the kingdom for him; so that the use which is made by the Papists of this scripture, to give countenance to their doctrine of deposing princes, is foreign to the true sense thereof.

4. There is one more scripture-example which the Papists bring, whereby they defend their practice, not only of deposing, but murdering princes; and that is in 2 Kings xi. 15. But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, have her forth without the ranges; and him that followeth her, kill with the sword. For the priest had said, let her not be slain in the house of the Lord. But to this it may be replied,

[1st,] That Athaliah was plainly an usurper, not only by reason of her sex, since a woman was not to reign over Israel, or Judah: But she killed all the seed royal, to establish herself in the throne, except Joash, who escaped, being hid from her fury, in an apartment belonging to the temple, 2 Chron. xxii. 11.

[2dly,] What Jehoiada did in deposing her, was not only with a good design to set up the lawful heir; but it was done by an express command of the Lord, chap. xxiii. 3.

[3dly,] Joash was proclaimed, and anointed, and universally owned as king by the people, before Athaliah was slain, 2 Kings xi. 12,-14.

VI. We are now to consider the sins of inferiors against their superiors. These are expressed in general terms, in one of the answers we are explaining; namely, neglecting the duties we owe to them, envying at, and contempt of their persons, places, and lawful counsels and commands, and all refractory carriage, that may prove a shame and dishonour to their government; but, more particularly, inferiors sin against their superiors.

1. In divulging their secrets; and that either as to what respects the affairs of their families, or their secular callings in the world.

2. In mocking, reproaching, or exposing their infirmities. Thus it is said, 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, Prov. xxx. 17.

3. In endeavouring to make disturbance or disorders in families, or the common-wealth, through discontent with their station as inferiors, or a desire to rule over those to whom they ought to be in subjection.

4. Servants sin, in neglecting to fulfil their contract, or do the service which they engaged to perform, when they first entered into that relation. Or when they are only disposed to perform the duties incumbent on them, when they are under their master’s eye, having no sense of common justice, or their obligation to approve themselves to God, in performing the duties they owe to man. Thus the apostle exhorts servants, to be obedient to them which are their masters, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart, Eph. vi. 5, 6.

5. Children sin, by being unnatural to their parents, who refuse or neglect to maintain them if they need it, especially when they are aged; whereby they will appear to have no sense of gratitude, for past favours, nor regard to that duty which nature obliges them to perform.

Quest. CXXIX., CXXX., CXXXI., CXXXII., CXXXIII.

QUEST. CXXIX. What is required of superiors towards their inferiors?

ANSW. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul, and body; and by grave, wise, holy, and exemplary carriage, to procure glory to God, honour to themselves, and so to preserve the authority which God hath put upon them.

QUEST. CXXX. What are the sins of superiors?

ANSW. The sins of superiors are, beside the neglect of the duties required of them, and inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counselling, encouraging, or favouring them in that which is evil, dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly, careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour.

QUEST. CXXXI. What are the duties of equals?

ANSW. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another, and to rejoice in each others gifts and advancement, as in their own.

QUEST. CXXXII. What are the sins of equals?

ANSW. The sins of equals are, beside the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another, and usurping pre-eminence one over another.

QUEST. CXXXIII. What is the reason annexed to the fifth Commandment the more to enforce it?

ANSW. The reason annexed to the fifth Commandment, in these words, [That thy days may be long upon the land, which the Lord thy God giveth thee] is an express promise of long life and prosperity, as far as it shall serve for God’s glory, and their own good, to all such as keep this Commandment.

1. We are to consider the duties which superiors owe to their inferiors. Whatever circumstance of advancement one has above another in the world, this is a peculiar gift of God, and should not give occasion to that pride of heart which is natural to fallen man, which puts him upon casting contempt on those who are below him; much less should they oppress others, who are in a lower station of life than themselves; but should endeavour to do good to them, and thereby glorify God. And, indeed, as every relation is mutual, and calls for its respective duties, so that superiors expect the duty which belongs to them, from inferiors; it is equally just and reasonable that they should not neglect those duties which they are obliged to perform to them; though they be of another nature, different from those which they demand from them. Here we shall consider,

2. The duty of parents to children. This not only includes in it the using their utmost endeavours to promote their worldly advantage, as to what respects their present or future condition in life; but they ought to have a just concern for their spiritual welfare, which is a duty very much neglected, though it be incumbent on all parents, and will be performed by those who have a sense of God and religion upon their spirits; this the apostle calls bringing them up in the nurture and admonition of the Lord, Eph. vi. 4. When children are first capable of being instructed; or when they first take in the knowledge of common things; then it is the parent’s duty to instil into them those things that are spiritual. It is, indeed, a difficult matter to speak to them about divine things, so as to lead them into the knowledge thereof; and it requires a great measure of wisdom and faithfulness in them. One of the first duties that they owe to them, is acknowledging God’s right to them, putting them under his care, giving them up to him, hoping and trusting in Christ, that he will bestow on them the saving blessings of the covenant of grace, and that in their early age of life. Moreover, since children soon discover themselves to have a corrupt nature: This ought to be checked and fenced against, as much as it is in our power: Since all habits of sin are of an increasing nature, and though it be difficult to prevent them; yet we shall find it much more so to root them out.

Now that we may instil into the minds of children, the principles of religion, as soon as they are capable of receiving instruction, let it be observed,

(1.) That parents must take great care that they neither speak nor act any thing before their children, which may tend to corrupt their minds, or afford a bad example, which it would be of pernicious consequence to them to follow; nor ought they to suffer those passions to break forth, which may render them mean and contemptible in the eyes of their children; or give them occasion, by their example, to indulge the same passions.

(2.) They must take heed that they do not exercise severity for trifles, or those inadvertencies which children are chargeable with, on the one hand; nor too much indulge them in that incorrigibleness and profaneness which they sometimes see in them, on the other.

(3.) They must separate from them all companions, or servants, from whom they may imbibe the principles of sin, and oblige those who have the immediate care of their education, to instil into them the principles of religion, and, at the same time, to recommend to them, the pleasure, beauty, and advantage of holiness in all, but especially in young ones.

(4.) The examples which we have, either in scripture, or our own observation in the world, of those who have devoted themselves to God, and been religious betimes, is to be frequently inculcated, for their imitation, with all the affecting and moving expressions that it is possible for them to use, and with a particular application thereof to their case; and, on the other hand, the miserable consequences which have attended persons neglecting to embrace the ways of God in the days of their youth, and the sore judgments which often ensue hereupon; as it is said, His bones are full of the sin of youth, Job xx. 11.

(5.) Reproofs for sin are to be given, with a zeal and concern for the glory of God; and yet with that affection as may convince children, that in those things, in which they are ready to think their parents their enemies, they appear to be their greatest friends.

(6.) They, who have the care of children, ought to take heed, that they do not lead them into, or give them occasion, to rest in, a formal, or external appearance of religion, on the one hand; nor, on the other hand, are they to use any methods which may induce them to think, that, a burden, or a reproach, which they ought to esteem their delight and honour.

(7.) Those opportunities are more especially to be embraced, when instructions are most likely to be regarded by them; as when they are inquisitive about divine things. This should give the parent occasion to be particular in explaining them to them. Thus God commands Israel, when thy son asketh thee in time to come, what mean the testimonies and the statutes, and the judgments; which the Lord thy God commanded you? to say unto him, we were Pharaoh’s bondsmen, Deut. vi. 20, 21. and so they were to relate to them those dispensations of providence towards them, that gave occasion to these statutes which he had appointed.

(8.) Parents should let their children know, that their obedience to God’s commands, will always entitle them to the greatest share in their affection, that this may be a motive and inducement thereunto.

2. We are now to consider the duty which masters owe to their servants. And,

(1.) They ought to recommend the good ways of God to them, endeavouring to persuade them to be religious; and, by their exemplary conversation in their families, whereby they adorn the doctrine of God our Saviour, in all things, afford them an additional motive hereunto.

(2.) They should encourage religion in their servants, as well as diligence and industry. For, as the one tends to their advantage, to whom their service is due; the other tends to the glory of God, and the good of their souls, who are found in the practice of it.

(3.) Masters should endeavour to instruct their servants in the principles of religion, especially if ignorant. And,

(4.) They should allow them sufficient time for religious duties; which, if needful, ought to be taken out of that time, wherein they would otherwise be employed in their service: And this they ought to do, as considering, that the best Christians are like to make the most faithful servants.

3. We are now to consider the duty of magistrates towards their subjects. This consists,

(1.) In their endeavouring to promote their liberty, safety, and happiness, by the justice and clemency of their administration. Thus it is said, He that ruleth over men must be just, ruling in the fear of God, 2 Sam. xxiii. 3. By this means they will lay their subjects under the highest obligation to duty and obedience; and the respect which they have from them, will render the station, in which they are, more agreeable.

(2.) They ought to defend the rights of subjects, when injured, against their oppressors; that they may appear to be, as it were, their common fathers, to whom they have recourse in all difficulties, and find redress.

(3.) They ought to encourage and support the common design of Christianity, by suppressing irreligion and profaneness, and every thing which is a scandal to the Christian name, or a reproach to a well-ordered government. This leads us,

II. To consider the sins of superiors. These sin in their behaviour towards their inferiors,

1. By pride and haughtiness; when they treat those who are below them, with contempt and disdain; as though, because they are not, in many respects, their equals, they are not their fellow-creatures. This discovers itself either in reproachful words or actions. Thus the Pharisees treated those whom they apprehended inferior to them, in gifts or station, in the church, with contempt; so that they often made use of that aphorism; This people, who knoweth not the law, are cursed, John vii. 49.

2. Another sin of superiors is, when masters exact severe and unmerciful labour, beyond what is reasonable, of their servants, which is little better than the oppression of the Egyptian task-masters; who commanded them to make brick without straw, Exod. v. 15,16. and beat, and dealt severely with them, because they could not fulfil their unreasonable exactions.

3. Sin is committed by those who, being princes, or generals, exercise inhuman cruelty, contrary to the law of nature and nations, towards their conquered enemies, when they have them in their power. This David seems to have been charged with, as a blemish in his reign; when he put the men of Rabbah, after he had conquered them, under saws, and under harrows of iron, and made them pass through the brick-kilns. Thus did he unto all the cities of the children of Ammon; which seems hardly justifiable by marshal law; and therefore it must be reckoned a failing in him; especially unless the Ammonites had done something extraordinary, to deserve such treatment, or had used Israel in the like manner, so that this might be reckoned a just reprizal upon them, 2 Sam. xii. 31.

And to this we may add, that magistrates do not behave to their subjects, as they ought, and therefore commit sin, when they inflict punishment beyond what the law directs, or the crime deserves. Thus small offences are not to be punished with death, as capital crimes are, since the punishment must be greater or less, in proportion to the crime. Thus God enjoined a certain number of stripes for some crimes committed, which they were not to exceed; whereby their brother would seem vile unto them, Deut. xxv. 2, 3. that is, they would treat him with a greater severity than the nature of the crime demanded.

4. Superiors sin, when they take advantage on the necessities of the poor; in buying or selling, which is called, a grinding the faces of the poor, Isa. iii. 14, 15.

5. Masters, or parents sin, in giving undue correction to their servants or children, for small faults as when they neglect to perform some punctilio’s, of respect, which are due to them, with greater severity than they do, open sins against God, or when they are transported with unreasonable passion for trifles; whereby they render themselves hated by them, and provoke them to wrath, rather than answer the end of chastisement, which is the glory of God and their good. This the apostle forbids parents to do, Eph. vi. 4. And elsewhere, he speaks of the fathers of our flesh chastizing us after their own pleasure, Heb. xii. 10. as being disagreeable to the divine dispensations, and consequently not to be justified in them that practise it.

6. Superiors sin, when they command those things, of their inferiors, which are in themselves sinful, which they cannot, in their consciences, comply with. And to this we may add, their demanding those things which are impossible, and being enraged against them for not doing them.

7. Superiors sin, when they surmise their inferiors have committed a fault, which they resent, and punish, without suffering them to vindicate themselves, though they request this favour in the most submissive way. This is to extend their authority beyond the bounds of reason. We shall now consider,

III. The duty of equals. And,

1. They ought to encourage and strengthen the hands of one another in the ways of God, which is the great end and design of Christian societies.

2. They ought to sympathize with one another in their weakness, warning and helping each other, when exposed to temptations, or overcome by them.

3. They ought to defend one another when reproached by the enemies of God and religion.

4. To love one another, and rejoice in each others welfare And,

5. To withdraw from the society of those who are a reproach to, or endeavour to turn them aside from the good ways of God.

IV. We shall now consider the sins of equals; which they are guilty of,

1. When they entertain unjust and unfriendly quarrels, contrary to that love, which ought to be amongst brethren.

2. When they affect, or usurp pre-eminence over one another; as Diotrephes did, whom the apostle speaks of, who loved to have the pre-eminence amongst them, 3 John, ver. 9. Christ’s disciples themselves were sometimes liable to this charge; especially when there was a strife among them, which of them should be accounted greatest, Luke xxii. 24. which our Saviour is so far from commending in them, that he reproves them for it.

3. It is a great sin, when equals endeavour to make breaches amongst those, who are otherwise inclined to live peaceably with one another. This is the wretched employment of tale-bearers, busy-bodies, make-bates, and slanderers, who delight to raise and propagate false reports; as the Psalmist supposes some inclined to do, who are distinguished from those who do not backbite with their tongue, nor take up a reproach against their neighbour, &c. Psal. xv. 3. and it is reckoned one of those things which the Lord hates, Prov. vi. 19.

4. They are guilty of sin, when they insult, and take occasion, to expose their brethren, for those weaknesses and infirmities which they see in them, not considering that they are also liable to the same themselves.

5. When they endeavour to ensnare and entice others to sin. This vile practice Solomon takes notice of, chap. i. 10, 15. and cautions those who are thus tempted against consenting to, or complying with them. We are now to consider,

V. The reasons annexed to the fifth Commandment, which are included in that promise of long life, to such as keep it. It is enquired by some, whether this promise is to be applied to none but the Israelites; since there is mention of the land which the Lord gave them, to wit, Canaan? To which it may be replied; that though they might make a particular application of it to themselves; yet it extends to men in all ages and places. Accordingly the apostle Paul mentioning this Commandment, and the promise annexed to if, instead of those words, That thy days may be long in the land, which the Lord thy God giveth thee, alters the mode of expression, that it may be applicable to us as well as them, when he says, That thou mayest live long on the earth, Eph. vi. 2, 3. This may give us occasion to enquire,

1. Whether this promise be made good as to the letter of it, to all that keep this Commandment; especially since we find, that, according to the common methods of providence, some good men live but a short time in this world, when the wicked oftentimes live to a great age. That the lives of some good men have been short, needs not be proved. Abijah, the best of Jeroboam’s family, in whom some good thing was found, towards the Lord God of Israel, died when a child, 1 Kings xiv. 12, 13. And Josiah, who was one of the best of the kings that reigned over Judah, lived but thirty nine years; for it is said, that he was eight years old when he began to reign; and he reigned thirty and one years, 2 Kings xxii. 1. And Enoch excelled all the patriarchs who lived before the flood, and was more honoured in that he was translated to heaven, without dying; yet he continued but a little while in this world, if we compare the time he lived here, with the time which men generally lived before the deluge; which was but three hundred and sixty five years; whereas, several others are said to have lived above nine hundred years. And Joseph, who was the most remarkable, for shewing honour to parents, and performing the duties belonging to other relations, of any we read of in scripture; he lived but an hundred and ten years, Gen. l. 26. Whereas Levi, who had been a reproach to his father, and a dishonour to the family in general, lived an hundred thirty and seven years, Exod. vi. 16.

2. We shall now consider, how such dispensations of providence may be accounted for, consistently with the promise annexed to this Commandment. Accordingly it may be observed,

(1.) That, when God takes his saints out of the world when young, it is sometimes a peculiar instance of compassion to them, in taking them from the evil to come. Thus Josiah died, as was but now hinted, when young; but this was in mercy to him, that he might not see the evil which God would bring on Judah for their sins, 2 Kings xxii. 20.

(2.) They are, at their death, possessed of a better world, which is the best exchange: So that were the matter referred to their own choice, they would choose heaven before the longest life, and the best advantages they can enjoy in this world.

(3.) Old age is not a blessing, unless it be adorned with grace. The hoary head is, indeed, a crown of glory, if it be found in the way of righteousness, Prov. xvi. 13. but not otherwise. Good men are not destroyed by the blast of God’s wrath, but gathered, like a shock of corn, when fully ripe; they are meet for, and then received into a better world. Therefore the child dying in Christ, is said to die an hundred years old, Isa. lxv. 20.

3. We shall now enquire, how far, or in what respects, we are to hope for, and desire the accomplishment of the promises of temporal good things.

(1.) Temporal good things are not to be desired ultimately for themselves, but as subservient to the glory of God. And long life in particular is a blessing, so far as it affords more space to do service to the interest of Christ in the world.

(2.) They are to be desired, with an entire submission to the will of God, and a resolution to acknowledge, that he is righteous, and to magnify his name, though he deny them to us, as considering that he knows what is best for us, and may do what he will with his own.

(3.) We are to desire that God would give us temporal good things in mercy, as pledges of eternal happiness, and not in wrath. Thus the Psalmist says; There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us, Psal. iv. 6.

4. We shall now enquire with what frame of spirit we ought to bear the loss of temporal good things, which we have been encouraged by God’s promise, to hope for. In answer to this, let it be considered, that if God does not fulfil his promise in the way and manner which we expect, in granting us temporal good things; yet,

(1.) We must justify him, and condemn ourselves; none can say, that he does not forfeit all blessings daily. Therefore we are to say; let God be true, and every man a liar. He is a God of infinite faithfulness; but we are unfaithful, and not stedfast in his covenant.

(2.) We are not to conclude, that our being deprived of temporal good things, which we expect, is a certain sign that we have no right to, or interest in those better things that accompany salvation; as the wise man says, No man knoweth either love or hatred, by all that is before him, Eccles. ix. 1.

(3.) We are to reckon the loss of temporal good things as a trial of our faith and patience; and endeavour, under such disappointments, to make it appear, that the world was not the main thing we had in view; but Christ and spiritual blessings in him, were the spring of all our religion.

5. It may farther be enquired; what are those things that tend to make a long life happy, for which alone it is to be desired? It may be observed, that life is sometimes attended with those miseries, which induce a believer to desire to depart, and be with Christ, as the weary traveller desires rest. And it may be observed, that though, in the promise annexed to the fifth Commandment, we have no mention of any thing but long life; yet the apostle, when explaining it, adds, that they shall have a prosperous life; without which, long life would not be so great a blessing. Thus he says, That it may be well with thee, and thou mayest live long upon the earth, Eph. vi. 3. Now there are three things which tend to make a long life happy.

(1.) Experience of growth in grace, in proportion to our advances in age, according to that promise, They shall bring forth fruit in old age; they shall be fat and flourishing, Psal. xcii. 14.

(2.) When we retain our natural abilities, and that strength and vigour of mind, which we have formerly had. This some are deprived of, through the infirmities of old age; whereby they may be said to out-live themselves. It was a peculiar blessing, which God granted to Moses; concerning whom it is said, that he was an hundred and twenty years old when he died; and yet his eye was not dim, nor his natural force abated, Deut. xxxiv. 7.

(3.) Old age is a blessing, when our usefulness to others, in our day and generation, is continued. Thus Joshua died an old man; but it was a peculiar blessing that he was useful to the end; for in the very close of his life he made a covenant with the people in Shechem, Josh. xxiv. 25. compared with 29. and laid strict commands on them, to behave themselves towards God, as they ought to do.

Quest. CXXXIV., CXXXV., CXXXVI.

QUEST. CXXXIV. What is the sixth Commandment?

ANSW. The sixth Commandment is, [Thou shalt not kill.]

QUEST. CXXXV. What are the duties required in the sixth Commandment?

ANSW. The duties required in the sixth Commandment are, all careful studies, and lawful endeavours to preserve the life of ourselves, and others, by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit, a sober use of meat, drink, physic, sleep, labour, and recreations, by charitable thoughts, love, compassion, meekness, gentleness, kindness, peaceable, mild, and courteous speeches and behaviour, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil, comforting and succouring the distressed, and protecting and defending the innocent.

QUEST. CXXXVI. What are the sins forbidden in the sixth Commandment?

ANSW. The sins forbidden in the sixth Commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life, sinful anger, hatred, envy, desire of revenge, all excessive passions, distracting cares, immoderate use of meat, drink, labour, and recreations; provoking words, oppressing, quarrelling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

In explaining this Commandment, we are,

I. To consider the positive part thereof, or the duties required in it, namely, that we should use all lawful endeavours to preserve our own life, and the life of others; and consequently we should avoid all those passions, and other things, which may afford an occasion to take it away, and live in the constant exercise of the duties of temperance and sobriety, as to what respects ourselves; meekness, gentleness, and forgiving injuries, as to what concerns others.

In this Commandment it is supposed, that life is the most valuable blessing of nature; and therefore to take it away, is to do the utmost injury that can be attempted against us. The valuableness of the life of man appears in four things.

1. It is the result of the union of the soul with the body, which is the principle of those actions that are put forth by us as intelligent creatures; and therefore life is to be esteemed in proportion to the excellency thereof; which, is the noblest part of the creation, angels excepted.

2. Nothing can compensate or satisfy for the taking away the life of man, how much satisfaction soever may be given for the loss of other things.

3. We may observe, that man, in this respect, is the subject of the divine image; which supposes us to have a more excellent life than any other creatures in this lower world; and it is assigned as a reason of our obligation to preserve it, Gen. ix. 6.

4. Life is given and continued to us, that hereby the most valuable ends may be attained, conducive to the glory of God, the advancement of religion in the world, and promoting our everlasting happiness. From whence we may take an estimate of its excellency; and it contains the highest motive to us, to yield obedience, to this Commandment.

This leads us to consider the means which we are to use, to preserve our own lives, and the lives of others. As to what respects the preservation of our own life; we are not to rush presumptuously into danger of death, without a divine warrant, for that is to be prodigal of life. We are also to exercise sobriety and temperance, avoiding gluttony, drunkenness, lust, and all exorbitant passions, which tend to impair the health, as well as defile the conscience. Moreover, when occasion requires it, we are to have recourse to the skill of physicians, and make use of those proper medicines, that may conduce to repair the weakness and decays of nature.

As to what concerns our endeavours to preserve the lives of others; we are to caution them against those things, which would tend to destroy their health, and, by degrees, their lives. And we must also discover and detect all secret plots and contrivances which may be directed against them; and we are to support and relieve those who are ready to perish by extreme poverty; yea, though they were our enemies, Rom. xii. 20. Job xxxi, 19, 20, 22. We are also to defend them who are in imminent danger of death, Psal. lxxxii. 3, 4. Prov. xxiv. 11, 12.

Nevertheless, we must not use unwarrantable means, though it were to save our own lives. As, in times of persecution, we are not to renounce the truths of God, or give occasion to the common enemy, to revile, or speak evil of them, to avoid suffering for the cause thereof. This was that noble principle by which the martyrs, whom the apostle speaks of, were acted; They were tortured, not accepting deliverance, Heb. xi. 35. that is, when they were exposed to the most exquisite torments, and their lives offered them, in case they would deny Christ, they would not accept deliverance on so dishonourable terms. Neither are we, at any time, to tell a lye, or act that which is contrary to truth, though it were to save our lives. This leads us,

II. To consider the sins forbidden in this Commandment; and these are either the taking away of life, or doing that which has a tendency thereunto.

1. It is unlawful to take away the life of another. But this is to be considered with some exceptions, or limitations.

(1.) This may be done in lawful wars. Thus we read of many wars begun and carried on, and much blood shed therein, by God’s direction, and with his approbation and blessing; upon which occasion it is said, that the war was of God, 1 Chron. v. 22. Nevertheless, when wars are proclaimed, merely to satisfy the pride and avarice of princes, as in Benhadad’s war against Ahab, 1 Kings xx. 1. & seq. or the Romans, who made war on the countries round about them, merely to enlarge their own dominions, by ruining others; or, like those which the Devil excites, and Antichrist carries on against the church, for their faithfulness to the truth, Rev. xii. 17. chap. xiii. 7. these wars are unlawful; and all the blood shed therein, is a breach of this Commandment.

(2.) It is no violation of this Commandment, to take away the life of offenders, guilty of capital crimes, by the hand of the civil magistrate; for this is elsewhere commanded, and magistrates are appointed for that end, Deut. xvii. 8,-10.

(3.) It is no breach of this Commandment, when a person kills another without design, or the least degree of premeditated malice. Nevertheless, the utmost caution ought to be used, that persons might not lose their lives through the carelessness and inadvertency of others.

(4.) In some instances, a person may kill another in his own defence, without being guilty of the breach of this Commandment. But this is to be considered with certain limitations; as,

[1.] If there be only a design, or conspiracy against our lives, but no immediate attempt made, to take them away; we are to defend ourselves, by endeavouring to put him that designed the execrable fact, out of a capacity of hurting us, by having recourse to the protection of the law; whereby he may be restrained from doing it, or we secured. This was the method which Paul took, when the Jews had bound themselves with an oath, to slay him; he informed the chief captain of this conspiracy, and had recourse to the law for his safety, Acts xxiii. 21.

[2.] If there be a present attempt made against our lives, we should rather chuse to disarm, or fly from the enemy, than take away his life; but if this cannot be done, so that we must either lose our own lives, or take away his, we do not incur the least guilt, or break this Commandment, if we take away, his life, to preserve our own, especially if we were not first in the quarrel; nor give occasion to it by any injurious or unlawful practices.

Here it may be enquired, whether it be lawful for two persons to fight a duel, upon a set challenge, or provocation given? In answer to which, let it be considered,

1st, That, when a war, between two armies, may be issued, and the shedding of much blood prevented hereby, it is not unlawful, provided it be by mutual consent, and with the approbation of those on both sides, who have a right of making war and peace; and if the matter in controversy may be thus decided, without tempting providence. We have a remarkable instance of this, in the duel fought between David and Goliath, in 1 Sam. xvii. Nevertheless,

2dly, It is unlawful for two persons, each seeming too prodigal of his life, to challenge, accept of, and, pursuant thereunto, to endeavour to put an end to each others life, merely to gratify their own passion, or pride. This, though falsely called honour, will, in reality, render them vile in the eyes of God, and notoriously guilty of the breach of this Commandment.

Here we may consider the wicked practice of those who have obliged poor wretches, who were under their command, to murder one another for their diversion. This Joab and Abner did, when they said, Let the young men arise and play before us; and every one thrust his sword in his fellows side, 2 Sam. ii. 14,-16. There is also an unlawful diversion, which, though not altogether so barbarous and cruel, is, in some respects, a breach of this Commandment, viz. when persons fight with, and wound one another, without design of killing, merely to get a little money, while entertaining a number of unthinking persons with their folly; in which case they that fight, and they that look on, are equally guilty, Prov. xxvi. 18, 19. Thus concerning the sin of killing another; we shall now account for two or three difficulties that occur in scripture, relating to the actions of some good men, who seem to have been guilty of the breach of this Commandment; but were not really so.

1st, It is enquired, whether Elijah was chargeable with the breach of it in destroying Baal’s prophets, which we read of in 1 Kings xviii. 40. wherein it is said, that he ordered that none of them should escape; and he brought them down to the brook Kishon, and slew them there.

In answer to which, it may be observed, that it was not a small inoffensive error that these prophets of Baal were punished for; but apostasy from God. And that the persons who were thus punished, deserve it, will appear, if we consider,

[1.] That, they were the advisers and ring-leaders of all Israel’s idolatry, and the abettors and principal occasion of that violent persecution, which then raged against the Lord’s prophets, and true worshippers.

[2.] Had they only been false prophets, and not persecutors, they were according to the law of God to be put to death, Deut. xiii. 6,-9.

[3.] This was done after a solemn appeal to God, and an answer from heaven, by fire, which determined, not only who was the true God, but who were his prophets, and consequently whether Elijah deserved death, as an impostor, or Baal’s prophets.

[4.] Ahab himself was present, and all his ministers of state, who had a right to execute justice on false prophets; and, it is highly probable, that they consented to, and many of them had an immediate hand in their death, which might be occasioned by a sudden conviction in their consciences, proceeding from the miracle which they had just before observed, or from the universal cry of the people against them; so that the thing was plainly of the Lord, to whom Elijah brought a great deal of honour, and was far from being chargeable with the breach of this Commandment.

2dly, It is farther enquired, whether Abraham’s offering Isaac was a breach of this Commandment? This is proposed as a difficulty by those who do not pay that deference to divine revelation, as they ought, nor consider, that God cannot command any thing which is contrary to his perfections; nor do his people sin in obeying any command that is given by him. However, that this matter may be set in a just light, let it be considered,

[1.] That God, who is the sovereign Lord of life, may take it away, when, and by whom he pleases. Therefore Isaac had no more reason to complain of any wrong or injury done him, by God, in ordering his father to sacrifice him, than any one else has, who dies by his immediate hand, in the common course of providence.

[2.] Abraham could not be said to do this with the temper and disposition of a murderer, which such have, who are guilty of the breach of this Commandment, who kill persons in a passion, or out of envy or malice, being void of all natural affection or brotherly love; but he acted plainly in obedience to God’s command. His hand was lifted up against one whom he loved equally to, or, it may be, more than his own life, and, doubtless, he would rather have been, had God so ordered it, the sacrifice, than the offerer.

[3.] This was done, as is more than probable, with Isaac’s full consent. Hence some think, that his faith was no less remarkable herein than that of Abraham. His willingness to be offered, evidently appears, in that Abraham was in his feeble and declining age, and Isaac in his full strength; for it was not a little strength which was sufficient to carry wood enough to answer this occasion, which we read he did, Gen. xxii. 6. Besides, if Isaac had resisted, none was at hand to assist Abraham against him, and, doubtless, he would have strove in this matter as one who desired to be overcome. Therefore we must suppose, that it is so far from being a breach of this Commandment, that it was one of the most remarkable instances of faith in scripture; and God’s design in ordering him to do this, was, that it might be a type whereby he would lead him into the glorious mystery of his not sparing his own Son, the Lord Jesus Christ, and of his willingness to lay down his life a ransom for his people.

3dly, Some charge Moses with being guilty of the breach of this Commandment, in killing the Egyptian, which we read of in Exod. ii. 11, 12. But, to vindicate him from this charge, let it be considered,

[1.] That the Egyptian, whom he slew, not only smote an Hebrew, as it is in this chapter, but he did it wrongfully, as it is observed in Acts vii. 24. there was no offence given, nor just reason for this injurious treatment, and to oppress or abuse one that is in a miserable condition, as the Hebrews were at that time, is an heinous crime in God’s account. Moreover, to smite, in scripture, is often taken, for to slay; so that it is not improbable, that the Egyptian slew the Hebrew; or if he did not, it might be such an injury as deserved death; which would have been inflicted in another manner, had not Israel been denied, at that time, the protection of the law.

[2.] Moses was, at this time, raised up, and called by God, to be a ruler and a judge, to defend the cause of his oppressed people; and in this action he first began to fulfil his commission; though the people refused to own him, and seemed to join with those that designed him evil for it; for which reason their deliverance was put off forty years longer, while he was an exile in the land of Midian, Acts vii. 24, 26. compared with 30. Now to slay a public enemy and oppressor, and, as it is probable, one who had forfeited his life, and that with a commission from God, to act as a ruler and a judge over his people, cannot be reckoned a breach of this Commandment. Thus concerning the violation of this Commandment, as including in it the murdering of our neighbour.

2. This Commandment is notoriously broken by those who lay violent hands on themselves, which we have no instance of any good man, in scripture, that was ever suffered to do, but only such who were, like Saul, Ahitophel, Judas, and others, of the most infamous character. This is a sin which is attended with many aggravations; For,

(1.) It is to act as though our lives were at our own disposal; which are to be considered as a talent which we are entrusted with by God, to improve for his glory; and he alone has a right to dispose thereof at his pleasure.

(2.) This argues, and arises from, the highest discontent and impatience under the hand of God, which is contrary to that temper, which we ought to exercise as Christians, who profess subjection to him.

(3.) It is contrary to nature, and that principle of self-preservation which God has implanted in us; and, indeed, he that does this, not only acts below the reason of a man, but does that which even brutes themselves are not inclined to.

(4.) It is a giving place to, and gratifying the Devil, who acts agreeably to his character, as a murderer from the beginning, when he tempts men to destroy both soul and body at once.

(5.) It is presumptuous and bold to resolve, that whatever measure of duty God has prescribed for us to fill up in this world, we will serve him no longer. If marshal law punishes deserters with death, is there not a severe punishment due unto those who do, as it were, desert the service of God by self-murder? Nothing is more certain than this, that if duty be enjoined by God, the time in which it is to be performed, is also fixed by him, and not left to our determination.

(6.) It is a rushing hastily into eternity, not considering the consequence thereof, nor the awful tribunal of Christ, before which they must immediately appear, and give an account of this, as well as other sinful actions of life.

(7.) It is done with such a frame of spirit, that a person cannot, by faith, commit his soul into the hands of Jesus Christ; for that requires a better temper of mind than any one can be supposed to have, who murders himself.

Here it may be enquired, since, as was before observed, no good man was ever guilty of this crime, whether Samson did not break this Commandment in pulling down the house upon his own head, as well as the Philistines?

To this it may be answered,

[1.] That Samson’s life, at this time, was a burden to himself, useless to his brethren, a scorn to the open enemy, and an occasion of their ascribing their deliverance to their idol; and probably, it would have been soon taken away by them; which circumstances, though they would not, in themselves, have been sufficient to justify this action; yet they might justify his desire, that God would put an end, to his life, and release him out of this miserable world; especially if this would redound more to his glory than any thing he could do for the future, or had done in the former part of his life.

[2.] It plainly appears, that God, in answer to his prayer, not only gave him leave to take away his own life, together with the lives of his enemies, but he wrought a miracle to enable him to do it; and therefore it was a justifiable action, and no breach of this Commandment, Judges xvi. 28,-30.

3. We shall now consider the heinous aggravation of this sin, of taking away the life of another unjustly, and the terrible judgments that such have ground to expect, who are guilty hereof.

(1.) According to the divine law, this sin is to be punished with death, by the hand of the civil magistrate, Deut. xix. 11, 12. Thus Joab, who had deserved to die for murders formerly committed, was slain, by David’s order, by his son Solomon; though he sought protection by taking hold of the horns of the altar, 1 Kings ii. 28, 29. Many other crimes might be expiated by sacrifices, which God ordained should be offered for that end; whereas, no satisfaction was to be accepted for this sin but the blood of the murderer, Numb. xxxv. 31. And it is a matter of dispute with some, whether kings, who may pardon many crimes, by virtue of their prerogative, can, according to the laws of God, pardon murder, without being supposed to extend their clemency beyond its due bounds?

(2.) God often gives up those who are guilty of the sin of murder, to the terrors of a guilty conscience, which is a kind of hell upon earth; as in the instances of Cain, Lamech, and others, Gen. iv, 13,-15. and 23, 24.

(3.) Such are followed with many remarkable instances of divine vengeance; so that the blast of providence attends all their undertakings. Thus David, after he had killed Uriah, was followed with such rebukes of providence, that the latter part of his life was rendered very uneasy thereby; and what the prophet foretold was fulfilled, that the sword should never depart from his house; that is, as long as he lived, 2 Sam. xii. 9, 10.

(4.) The judgments of God for his sin, are oftentimes transmitted to posterity. Thus Simeon and Levi’s murder of the Shechemites, was punished in the tribes that descended from them; who, according to the patriarch’s prediction, were divided in Jacob, and scattered in Israel, Gen. xlix. 7. And Saul’s slaying the Gibeonites, was punished in David’s time, by a famine occasioned thereby, 2 Sam. xxi. 1. And the murders which the Jews had committed on the prophets in former ages, were punished in the destruction of their state and nation; when all the righteous blood that had been shed upon the earth, came upon them, Matt. xxiii. 35.

(5.) Their lives are often shortened, and they brought to the grave with blood. Thus Absalom perished by the just judgment of God, for the murder of his brother, as well as his other crimes; and in this the Psalmist’s observation holds true, that bloody and deceitful men shall not live out half their days, Psal. lv. 23. We are now to consider,

4. That this Commandment may be broken otherwise than by the taking away the life of our neighbour. It may be committed by a person in his heart, when he has not an opportunity to execute his malicious designs; or is afraid to do it, because of the punishment from men, which will ensue. Thus the apostle says, Whosoever hateth his brother, is a murderer, 1 John iii. 15. Of this we have an instance in wicked Ahab; who hated Micajah, because he prophesied not good concerning him, but evil, 1 Kings xxii. 9. And, it is more than probable, that this hatred would have broke forth into murder, could he have laid hold on the least shadow or pretence that might have put a colour on so vile an action. And Jezebel was guilty of this sin, who threatened to murder the prophet Elijah, chap. xix. 2. and the Jews, who were filled with malice against our Saviour; for which reason they would have put him to death at that time; but they feared the people, Mark xi. 18. And as this is a sin that reigns in wicked men, there are some instances hereof even in good men. Thus David carried his resentment too far against Nabal, though a churlish and ungrateful man, when he resolved, in his passion, not only to take away his life, which was an unjustifiable action, but to destroy the whole family, the innocent with the guilty, 1 Sam. xxv. 21, 22. and he was sensible of his sin in this passionate resolution, which occasioned his blessing God for his preventing it, by Abigail’s prudent management.

There is another instance of sinful and unaccountable passion, that cannot be excused from a degree of heart-murder in Jonah; who was very angry because God was gracious, and spared Nineveh, on their repentance; and in this fit of passion, he desires that God would take away his life, justifies his anger, and, as it were, dares him to cut him off; which was as bad a frame as ever any good man was in. And all this took its rise from pride, lest some should think him a false prophet, who did not rightly distinguish between what God might do, and would have done, had they not repented, and what he determined to do, namely, to give them repentance, and so to spare them. I say, rather than be counted a false prophet, which, it may be, was a groundless surmise, he was angry with God for sparing it, Jonah iv. 1-4.

Here it will be enquired, whether all anger is sinful, or a breach of this Commandment? To which it may be answered, That since the apostle says, Be angry and sin not, Eph. iv. 26. it implies, that there may be anger which is not sinful; but, on the other hand, may rather be styled, a zeal for God. Of this kind was that anger which our Saviour expressed against the Scribes and Pharisees, when he calls them serpents, a generation of vipers, Matt. xxiii. 33. and when he whipped the buyers and sellers out of the temple; on which occasion it is said, The zeal of thine house hath eaten me up, John ii. 15, 17. And the apostle reproved Elymas the sorcerer, who endeavoured to turn away the deputy from the faith, with words that seemed full of anger; when he addressed himself to him in this manner; O full of all subtilty, and all mischief thou child of the Devil, thou enemy of all righteousness; Wilt thou not cease to pervert the right ways of the Lord? Acts xiii. 10. And Peter could not reprove that vile hypocrite Simon Magus, when he offered to purchase the conferring the Holy Ghost, without expressing some anger and resentment, as the cause required, when he says, Thy money perish with thee, &c. chap. viii. 20, 21, yet that he might let him know that it was only zeal to God that provoked his anger, he gives him friendly advice to repent of this his wickedness, ver. 22. From whence we may take occasion to enquire,

(1.) What is the difference between sinful anger or passion, and an holy zeal for God?

[1.] An holy zeal for God, leads us rightly to distinguish between the person reproved, and his actions, that give us occasion for it; so that we hate the sin, but not the person that commits it. Thus the Psalmist says, I hate the work of them that turn aside, Psal. ci. 3. But sinful anger is principally directed against the person with whom we are offended.

[2.] The honour of God is the only motive that excites holy zeal; but pride or evil surmise, is generally the occasion of sinful anger. Thus Jehu’s executing the vengeance of God, in cutting off Ahab’s wicked family, was right, as to the matter of it; yet it had a great mixture of ambition, pride, and private hatred of them, as those whom he thought would stand in competition with him for the crown; and for this action he also desires the applause and esteem of the people; and therefore says to Jonadab, Come with me, and see my zeal for the Lord, 2 Kings x. 16. so that the one is attended with many Other graces, the other with many sins.

[3.] Holy zeal for God inclines us to express anger against his enemies, with sorrow and reluctancy, as being grieved for their sin, and at the same time desiring their reformation and salvation; but sinful anger meditates revenge, is restless till it has accomplished it, Prov. iv. 16. and pleased with having opportunities of executing it.

[4.] Holy zeal sets aside, or is not much concerned about injuries as directed against ourselves; but as they reflect dishonour on the name of God, or are prejudicial to his interest in the world. With this view it was that David says concerning Edom, Happy shall he be that dasheth thy little ones against the stones, Psal. cxxxvii. 9. when at the same time, he professes, that it was for Jerusalem’s sake that he desired the ruin of his enemies, and not his own; for he says, that he preferred Jerusalem above his chief joy, ver. 6. Whereas, on the other hand, sinful anger designs or wishes evil to others, to promote our own interest and advantage.

(2.) We shall now consider the aggravations of sinful passion.

[1.] It unfits a soul for holy duties. Accordingly our Saviour advises his people, first to be reconciled to their brethren, and then come and offer their gift, Matt. v. 23, 24.

[2.] If attempt to reprove sin, or persuade to duty, in passion, it will tend to take away the force, and hinder the success of the arguments we use.

[3.] It will occasion sorrow and shame, when reflected on in our most serious thoughts.

[4.] It will expose us to Satan’s temptations, and occasion a multitude of sins; therefore the apostle calls it, a giving place to the Devil, Eph. iv. 27.

[5.] The smallest injuries are hereby magnified, and our resentments exceed their due bounds. We do not consider, as we ought to do, that the injuries done against us, are very small when compared with the sins we commit, whereby we dishonour God.

[6.] It is opposite to a Christian temper, and very much unlike that frame of spirit, which our Saviour has recommended concerning loving our enemies, Matt. v. 44. and is also contrary to his example, Who, when he was reviled, reviled not again, 1 Pet. ii. 23.

[7.] As it is a stirring up our own corruptions, so it tends to stir up the corruption of others, and provoke them to sin, as one flame kindleth another, and hereby increaseth itself, Prov. xxvii. 17.

(3.) We shall farther enquire, how we are to deal with those whom we converse with, who are addicted to passion or anger?

[1.] We are to exercise a calm, meek, and humble disposition, bearing reflections with patience, and replying to them with gentleness; especially when it is more immediately our own cause, and not the cause of God which is concerned herein. A soft answer turneth away wrath, chap. xv. 1. He that is slow to wrath, is of great understanding, chap. xiv. 29,

[2.] Let us take heed that we do nothing that tends to stir up the passions of any. If a superior is disposed hereunto, let us prudently withdraw from him; if it be an inferior, let us reprove him with faithfulness; if it be in an equal, let us take away the edge of it, by meekness, love, and tenderness towards him, having compassion on his weakness; let us bear injuries without revenging them, and overcome evil with good, Rom. xi. 19,-12.

END OF THE THIRD VOLUME.

DR. SCOTT’S

ANSWER TO THE BISHOP OF LINCOLN.

PROPOSALS

BY W. W. WOODWARD, PHILADELPHIA,

FOR PUBLISHING BY SUBSCRIPTION,

The Rev. Dr. Thomas Scott’s Remarks

ON

“The Refutation of Calvinism,

BY GEORGE TOMLINE, D.D.

LORD BISHOP OF LINCOLN.”

The writings of this eminent divine are held in the highest estimation by the pious of various denominations. He is acknowledged to be one of the best advocates for evangelical truth, which the present age has produced. His commentary on the scriptures has passed through three large editions in this country and a fourth, larger than either of the former is now preparing for press by W. W. W. in 3 vols. quarto, 7 dollars per volume, without any marginal references—the notes following immediately after the text.

The work now proposed for publication is a most able and elaborate defence of those doctrines which are commonly called evangelical, and which are by no means peculiar to the Calvinists. The bishop of Lincoln, published what he was pleased to call “a Refutation of Calvinism,” under which “proscribed and odious name,” says the Christian Observer, “he has attacked some of the fundamental points of that faith, which was once delivered to the saints.”

“In this work of the Bishop,” continues the Christian Observer, “he has greatly mistaken and misrepresented the sentiments and the persons he undertook to refute, and in many important points has maintained doctrines contrary to the declarations of scripture.”

Dr. Scott, in his remarks upon this publication of the Bishop of Lincoln, most ably defends that system of religion, which a great body of christians supposed to be contained in the scriptures, from the uncandid and illiberal attacks of its enemies, and obviates the unfounded objections which are so often brought up against it. The reviewers in the Christian Observer, after occupying about sixty pages of their miscellany in commenting on the excellencies of Dr. Scott’s “remarks,” conclude their review with the following passage. “We cannot, however, conclude this long extended article, without recommending the study of Dr. Scott’s laborious work to such of our readers as feel interested in these discussions. It will amply repay those who are willing to undertake and patiently to pursue its perusal. If it does not afford, what cannot be expected from any human performance, a satisfactory solution of the difficulties which must ever attend some of the subjects of which it treats, it will be found to contain a large and valuable mass of observations on other most important theological topics; and will, at least, leave on the mind of every unprejudiced reader a strong impression of the extensive scriptural knowledge, the controversial ability, and what is far more estimable than any other qualities and attainments, the christian moderation and charity, and the mature and vigorous piety of its author.”

CONDITIONS.

The work shall be comprised in two large octavo volumes—answering as a sixth and seventh volume to his Miscellaneous works, published by W. W. Woodward; or will be sold separate in two volumes. It shall be printed on good paper with a fair type, and shall be delivered to subscribers for two dollars and fifty cents per volume, bound, and two dollars and twenty-five cents in boards, payable on delivery of each volume.

Those who interest themselves in the work and procure five subscribers, they becoming responsible for their subscriptions, shall receive every sixth copy for their trouble.

The work shall be put to press as soon as a number of subscribers shall have been procured sufficient to warrant the undertaking, Persons holding subscription papers are requested to return them by the first January next, to W. W. Woodward, Bookseller, Philadelphia.

Philadelphia, August 21, 1815.

● Transcriber’s Notes: ○ The author’s archaic punctuation, spellings, and capitalization have been retained. ○ Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book. ○ Text that was in italics is enclosed by underscores (italics). ○ Footnotes have been moved to follow the chapters in which they are referenced.

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