Exodus 20

AND Or, T... en to wit, when Moses was returned into the mount. God spake Immediately, and not by an Angel. For though an Ambassadour or Messenger may act in the name of his master, yet it is against the use of all ages and places for such to call themselves by his name. As well might an Ambassadour of France say, I am the King of France, which all men would account absurd, arrogant, and ridiculous, as an Angel might say, I am the Lord. all these words (i. e.) Commands, for so word is used Deut. 17. 19. Esth. 1. 12. saying,

I am the LORD thy God The only true God, and thy God by special title, having entred into covenant with thee, and chosen the for my peculiar people to protect, and rule, and bless thee above all others. Gods authority and right over them is fitly put in the front as the foundation of all Gods commands and their duties., which have brought thee out of the land of Egypt And so by right of redemption thou art mine., out of the house (i. e.) The place: for so the word house, is sometimes used as Iudg. 16. 21. of bondage:

Thou shalt have no other Gods Heb. There shall not be to thee another God or other Gods, to wit, Idols, which others have, esteem and worship as Gods, and therefore Scripture so calls them by way of supposition, Deut. 32. 21. 1 Sam. 12. 21. 1 Cor. 8. 4, 5. but thou shalt not have them in any sueh reputation or veneration, but shalt forsake and abhor them and cleave unto me alone. before me (i. e.) In my presence, in my House or Church, which you are, where I am especially present, and therefore for you to worship any other God is most impudent Idolatry, even as when a Woman commits Adultery before her husbands face. He may also intimate, that all the Idolatry which any of them shall hereafter commit, though never so cunningly and secretly managed, is manifest to his eyes, Psal. 44. 20, 21. Others Translate it with me, or besides me, as it is rendred Matth. 12. 30. He forbids the worship of all others not only in opposition to him, but also in conjunction with him, or subordination to him. See 2 King. 17. 33. Exod. 32. Act. 7. 41. Revel. 19. 10. and 22. 8, 9..

Thou shalt not make Either in thy mind, or with thy hand, Act. 17. 29. or by thy command. unto thee (i. e.) For thy use, or for thee to worship: for otherwise they were not absolutely forbidden to make any images, but only to make them for worship, as may appear by comparing this place with Levit. 19 4. Deut. 4. 15. and Amos 5. 26. with Acts 7. 43. and from Levit. 26. 1. where the setting up of a pillar or stone is as absolutely forbidden as the making of an Image. And therefore as the former is not forbidden to be done simply and universally, as appears from Ios. 24. 20. 1 Sam. 7. 12. but only to be done in order to worship, so also is the latte.... Moreover there were Cherubims and other images in the Temple, and afterwards the brasen Serpent, which, because they were not made to be worshipped, neither were indeed, nor were ever esteemed to be, any contradictions to this Law. any graven image Or, molten, or any other, image, as is most evident from the nature and reason of the precept. Nor is any thing more common then such synecdochical expressions, wherein under one kind named all other things of the like nature are contained. But for more abundant cautio... and to put all out of doubt, he adds a more general word, nor any likeness., or any likeness of any thing that is in heaven As of God, Deut. 4. 15. Esa. 44. 9, 20. Angels, Sun, Moon or Starrs, which the Heathens worshipped, Deut. 4. 19. and 17. 3. above, or that is in the earth As of Men and Beasts and creeping things, which the Egyptians and other Gentiles worshipped as Gods. See Deut. 4. 16, 17. Isa. 44. 13. Ezek. 23. 14. beneath, or that is in the water As of Fishes, such as Dagon was, or Serpents, Crocodiles, and such other Egyptian Deities. under the earth This is emphatically added, to note the singular care of Divine Providence in bringing the waters under the earth which naturally are lighter and higher than it, and therefore might easily overwhelm it. Compare Psal. 104. 6..

Thou shalt not bowe down thy self Not only inward reverence is forbidden, but also all outward gestures that naturally or customarily express reverence, whether bowing down the body, as here, or bending the knee, as 1 King. 19. 18. or kissing the Idol, or ones hand towards it, as Iob 31. 27. Hos. 13. 2. one gesture being by a Synecdoche named for all. to them Nor before them: for to bow to them and to bow before them are expressions in Scripture of the same extent and use, as appears by comparing this place with Levit. 26. 1. 2 Chron. 25. 14. and 2 Sam. 7. 22. with 1 Chron. 17. 25. and Matth. 4. 9. with Luke 4. 7., nor serve them Or, Worship him either inwardly in thy mind, or outwardly by any sensible, mean or sign of worship given to them, as incense or sacrifice, vowing to them or swearing by them, or the like.: for I the LORD thy God am a jealous (i. e.) Impatient of any partner in thy love and worship, and full of wrath against them that give my glory to images, Isa. 42. 8. as jealousie is the rage of a man, Prov. 6. 34. against the defiler of his marriage bed. God is pleased to call and account himself the husband of his Church and people, Ier. 2. 2. Hos. 2. 19. and therefore Idolatry is called Adultery, Deut. 31. 16. Ier. 3. 3, 10. and Gods anger against Idolaters Iealousie. God The word, el, properly signifies the strong God, and shows Gods ability to avenge himself, as the word, jealous, notes his readiness and resolution to do it. visiting (i. e.) remembring; enquiring into, or punishing, as that word is commonly used, as has been noted before. the iniquity of the fathers upon the children Quest. How can this be just? Answ. 1. All are born sinners and are children of wrath, and therefore justly punishable for their own sins. Answ. 2. He speaks not here of eternal damnation, but of temporal punishments, in which there is no shadow of injustice, as appears, 1. because the sins of parents are oft punished in their children even in humane Courts, as is manifest in Traitors, which practise being acknowledged to be just, it cannot with any sense be accounted unjust in God. 2. Because such external punishments have more good than evil in them, and are in many, and may be so in others, if th... selves do not hinder it, instruments of the greatest good, exercises of their virtues and graces, and means of their eternal happiness. 3. Because children are a part and the possession of their Parents and therefore it is not unjust if they suffer with them and for them. Answ. 3. This is to be understood with an exception of Repentance and penitent children, as appears from Ezek. 18. And if any such be temporally punished for their fathers sins, God will abundantly recompence it to them some other way. But if children tread in their fathers sinful steps, it is but just that they should partake of their plagues., unto the third and fourth generation And further too, as appears in the Ten Tribes, and afterwards in the two Tribes, upon whom the iniquity of their Fathers has been visited now for many generations. But he mentions them in particular, partly because a parent may live so long and see the dreadful effects of his sin in his childrens children, partly because so far the memory of a father may extend and be matter of imitation to his children, and partly to show the difference between his exercise of justice and mercy, as appears by comparing the next verse. of them that hate me This word is opposed to the conceit that Idolaters, at lest many of them, have of themselves, that they love God, more then others do, because they love and honour, and worship the Creatures for his sake, and for those excellencies that he has wrought in them. But this will no more excuse their Idolatry, than it will excuse him that commits Adultery with his friends wife, that he did it for his friends sake, and from the love he had to his friend and for his Relations.:

And showing mercy unto thousands To wit, of their generations, i. e. for ever: whereas his punishment extended only to three or four of them. So far is Gods mercy exalted above his justice, Compare Psal. 103. 17. of them that love me, and keep my commandements This conjunction is very observable both against those that falsly and foolishly pretend or insinuate, that the inward affection of love to God is not absolutely and always necessary to Salvation, and also against them who pretending inward love to God, live in the customary breach of Gods known commands..

Thou shalt not take Or, not carry, or not take or lift up, to wit, in or into thy mouth, as the phrase is more fully expressed, Iob 4. 2. Psal. 16. 4. and 50. 16. So men are said to take up a proverb or a lamentation, Isa. 14. 4. Ezek. 26. 17. the name of the LORD Not only the proper name of the Lord, but any of his Attributes, Ordinances, and Works, by which God has made himself known. thy God in vain Or, unto vanity, or, vainly. Either 1. Falsly, or in a false Oath: thou shalt not swear falsly by the name of the Lord, or, not lift up the name of God into thy mouth in an Oath to the confirmation of a lie. Or. 2. In vain, as we render it, and as the word Schave, is frequently used, as Iob 7. 3. and 15. 31. Psal. 60. 11. and 89. 47. Isa. 1. 13. and You shall not use the name of God either in Oaths or in common discourse, lightly, rashly, irreverently, or unnecessarily, or without weighty or sufficient cause. Which being a duty enjoyned not only in many places of Sacred Scripture, but also in the Apocryphal Ecclesiasticus, 23. 15, 16, 17. and even by Heathen authours, as Plato in his book of Laws, and it being evident by the light of nature to mans reason, it were strange if it were not here understood, especially considering, that it is most reasonable to take these short Laws in the most comprehensive sense, such as this, not the former, is, for the prohibition of using it vainly and rashly does certainly include that of swearing by it falsely, but this latter does not include the former. Besides the former exposition restrains the words to swearing, whereas the w... s are now general and speak of any taking Gods name into their mouths either by Oaths or any other way. And it becomes not us to set limits to Gods words where God has set none. It is also here to be observed, as well as in the other commands, that when this sin is forbidden, the contrary duty is commanded, to wit, to use the name of God both in swearing and otherwise holily, cautiously and reverently.: for the LORD will not hold him guiltless Or, Innocent, (i. e.) free from guilt and the punishment of it: the meaning is, the Lord will look upon him as a guilty person and will severely punish him. And so this or the like phrase is used, 1 King. 2. 9. And it is a common figure, called M... iosis, where more is understood than is expressed, as 1 Sam. 12. 21. Psal. 25. 3. Prov. 10. 2. And this reason is here added, because sinners of this sort are usually held innocent by men, either because they cannot discover their fault, when they forswear themselves, or because they take no care to punish the abusers of Gods name by vain and customary Oaths, Curses, or Blasphemies, q. d. Though men spare them, I will assuredly punish them., that taketh his name in vain.

Re... ber This word is here very emphatical, and 1. It re-minds us of a former delivery of the substance of this command, to wit, Gen. 2. 3. 2. It insinuates the great necessity of consideration and preparation of the Sabbath before it comes. 3. It shows the singular importance of this command, which is therefore placed in the heart and center of the rest, to show that the religious observation of this is the best way to secure our obedience to all the rest, and that the neglect of this will bring in the violation of all the other, as common experience shows. the Sabbath day, to keep it holy (i. e.) To use it holily, by a careful abstinence from servile works or wordly business, and by a diligent employing of the day holy in thoughts, words and exercises, in the worship of God in publick and private and the celebration of his works, and the furthering of our own and others sanctification and Salvation. See Isa. 58. 13..

Six days shalt thou labour This may be either 1. A command to employ those days in our worldly occasions, yet so as God and Religion be not neglected on those days, as many Scriptures teach us. Or. 2. A permission to do so; which I prefer, 1. Because so it is a proper argument to enforce the observation of the Sabbath, q. d. Grudge not me one day, when I allow you six for it. 2. Because the command of diligence in our callings would seem improperly placed here, as being of a quite differing nature, and belonging to the second table, and being provided for in a distinct command, as we shall see., and do all thy work:

But the seventh day is the Sabbath of the LORD Or, To the Lord, (i. e.) Consecrated to his use, honour, and service. Hence God calls them my Sabhaths Levit. 26. 2. Isa. 56. 4. because they are commended by his example and enjoyned by his command. thy God: in it thou shalt not do any work (i. e.) Any servile, laborious, common or worldly work, tending to thy own profit or pleasure. See Exod. 34. 21. Levit. 23. 7. Numb. 28. 18. Isa. 58. 13., thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid servant This clause is added, not as if children or servants were not immediately obliged by this command, or were excused by God for the breach of this... aw at their masters commands, which were to obey God rather than men, contrary to St. Peters command and practice, Act. 5. 29. and which were to limit the foregoing word thou and the law of the Sabbath only to those that have children and servants, which is an idle senceless and absurd as well as profane opinion, but to restrain hard-hearted and covetous or ungodly persons, that they should neither command nor suffer their children or servants to profane the fabbath, so far as they can hinder it. Which how far it concerns thousands of governours of families at this day, they shall do well seriously and in time to consider., nor thy cattle Partly to teach us to exercise mer...; towards the br... te creatures: compare Deut. 5. 14. partly because the use of cattel must have drawn along with it the attendance or employment of men, and partly that by observing the rest of the cattel they might be more minded and quickened to the observation of this sacred rest., nor thy stranger (i. e.) The Gentile that sojourneth with thee: lest their example should provoke the Israelites to imitate them; and lest the Gentiles should have opportunity of gaining at that time when, and by that thing whereby, the Israelites were losers, even by the religious observation of the Sabbath. that is within thy gates (i. e.) that dwells within thy cities which have walls and gates, or within thy villages or territories. So the word, gates, is oft taken, as Gen. 22. 17. and 24. 60. and 2 Sam. 10. 8. compared with 1 Chron. 19. 9.:

For in six days And neither in more nor less time, as he could have done. the LORD made heaven and earth, the Sea and all that in them is, and rested (i. e.) Ceased from his creating works: otherwise he worketh still, Ioh. 5. 17. by his providence and grace, and neither is idle, nor weary, Isa. 40. 28. but this rest is ascribed to him for our admonition and imitation. the seventh day: wherefore the LORD blessed (i. e.) Made it a day of blessing as well of receiving blessings and praises from men as of conferring his blessings and favours upon those that religiously observe it. The day is said to be blessed when men are blessed by it and in it, by a common Metonymy, as a mans field, Gen. 27. 27. and basket and store, Deut. 28. 5. and the work of his hands, Iob 1. 10. are said to be blessed, when a man is blessed in them. the Sabbath day It is remarkable the blessing and sanctification are not appropriated to the seventh day, but to the sabbath day, whether it should be the seventh day, as to the Iews it then was, or the first day, as to us Christians now it is, which change seems hereby to be insinuated., and hallowed it (i. e.) Separated it from the rest of the days and from all common employments, and consecrated it to his own holy service and mans holy use..

Honour Which word does not only note the reverence, love, and obedience we owe them, but also support and maintenance, as appears from Mat. 15. 4, 5, 6. and from the like signification of that word 1 Tim. 5. 3, 17. which is so natural and necessary a duty, that the Iews say, a man is bound even to beg, or to work with his hands that he may relieve his parents. thy father and thy mother The father is put first here, and the mother, Lev. 19. 3. to show that we owe this duty promiscuously and indifferently to both of them. Compare Exod. 21. 15, 17. Deut. 21. 18. and 27. 16. Prov. 20. 20. and 30. 17. And, because these laws are brief and yet comprehensive, under these are contained all our Superiours and Governours.: that thy days may be long Heb. that they, i. e. thy Parents, may prolong thy days, or, the days of thy life, to wit, instrumentally, by their prayers made to God for thee, and by their blessing in my name conferred upon thee: though the active verb is commonly taken impersonally, as Iob 7. 3. Prov. 9. 11. Luk. 12. 10. and so it may be here, they prolong, for, be prolonged. upon the land, which the LORD thy God giveth thee.

Thou shalt not kill To wit, any man or woman, without authority and without just cause: which exception must necessarily be understood, because many other Scriptures command the Magistrate to kill great offenders. And this prohibition, being delivered by God who made and searcheth and commands mens hearts must be extended not only to the external act of killing, but to all motions of the heart or tongue which tend that way, as anger, hatred, envy, malice, strife, blows, and the challenges of Duellists, which is clearly manifest by comparing this with other Scriptures, as Mat. 5. 21. 1 Ioh. 3. 15. &c. And here, as in the rest, is commanded the contrary duty of preserving the lives of our neighbours, as much as lies in our power..

Thou shalt not commit adultery Here is mentioned one kind of uncleanness, as being eminently sinful and unjust and pernicious to humane society. But under this are comprehended and forbidden all other kinds of filthiness, as beastiality, Sodomy, whoredom, fornication, &c. and all means, occasions and appearances of them, as it... ears 1. from other Scriptures that forbid those things, which... her belong to this command, or to none of the ten, which is very improbable. 2. from the large extent of the other commands, noted before 3. from our saviours explication Mat. 5. 27. And contrariwise, all chastity and sobriety in thoughts, affections, words, habits and gestures is here prescribed. See 1 Thes. 4. 3, 4. Heb. 13. 4..

Thou shalt not steal (i. e.) Either by deceit or violence, or without his knowledg and consent, take away another mans goods, Eph. 4. 28. but on the contrary shalt preserve and increase them, as need requires and occasion is offered..

Thou shalt not bear false witness Heb. not answer, viz. when thou art asked in judgment, Lev. 5. 1. 19. 16. or, not speak a false testimony, or, as a false witness. Which does not only forbid perjury in judgment, but also all unjust censure, slander, backbiting, scorning, false accusation, and the like, and also requires a just and candid judgment of him and of his words and actions, speaking well of him, as far as truth and justice will permit, and defending his good name against the calumnies and detractions of others. against thy neighbour No nor for thy neighbour, but he says against, both because such perjuries, slanders, &c. are most commonly designed against them, and because this is a great aggravation of the sin, when a man not only speaks evil and f... lshood, but does this from malice and ill will. But under this kind are contained other sins of a like, though less sinful, nature, as in the other commands.. d A mans neighbour here is not only the Israelite, as some would have it, but any man, as plainly appears, 1. because that word is frequently used in that sense not only in the New, as all agree, but also in the Old Testament, as Gen. 11. 3. Lev. 20. 10. Esth. 1. 19. Prov. 18. 17. 2. because it is so explained Luk. 10. 29, 36. Rom. 13. 9. compared with Mat. 22. 39. 3. from the reason of the thing, which is common to all: unless a man will be so hardy to say, that he may bear false witness against a stranger, though not against an Israelite, and, in like manner, that when God forbids a man to commit adultery with his neighbours wife, Lev. 20. 10. he may do it with a strangers wife; and that though a man be commanded to speak the truth to his neighbour, Zech. 8. 16. he may tell lies to a stranger. 4. because the great law of love and charity, which is the life and soul of this and all the commands, and binds us to all, binds us, and bound the Israelites, to strangers, as appears from Exod. 23. 4. and Lev. 19. 33, 34.

Thou shalt not covet The coveting here forbidden is, either, 1. the inward and deliberate purpose and desire of a deceitful or violent taking away of another mans goods. But this is forbidden in the eighth commandment. And it is hard to conceive, that St. Paul should think, that this command did not forbid such a practise, Rom. 7. 7. which even the better sort of heathens esteemed a sin, whose words are, that they who are with-held from incest or whoredom or theft, only from a principle of fear are guilty of those crimes, especially seeing the Old Testament Scriptures, which doubtless he diligently studied, do so plainly condemn evil purposes of the heart, as Lev. 19. 17. Deut. 9. 4, 5. and 15. 7, 9. &c. or 2. the greedy desire of that which is another mans, though it be without injury to him. Thus Ahab sinned in desiring Naboths vineyard, though he offered him mony for it, 1 King. 21. 2. or rather 3. those inward motions of the heart, which from the fountain of original corruption do spring up in the heart and tickle it with some secret delight, though they do not obtain the deliberate consent of the will. For seeing this law of God is spiritual and holy, Rom. 7. 12, 14. and reacheth the thoughts, intents and all the actual motions of the heart, as is apparent from the nature of God and of his law, and seeing such motions are both the fruits of a sinful nature and the common causes of sinful actions, and are not agreeable either to mans first and uncorrupted nature, or to Gods law, they must needs be a swerving from it, and therefore sin. And this is the reason why this command is added as distinct from all the rest. thy neighbours house, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his oxe, nor his ass, nor any thing that is thy neighbours.

And all the people saw the thunderings (i. e.) Heard them. One sense is oft put for another, as se... ing Gen. 42. 1. for hearing, Act. 7. 12. and the lightnings, and the noise of the trumpet, and the mountain smoaking: and when the people saw it, they removed From the bottom of the mountain, where it seems they stood., and stood afar off.

And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die This they speak from a sense of their own guilt, and of the greatness and holiness of the Divine Majesty, to whom they durst not approach but by a Mediatour. See Deut. 5. 28. and 18. 16. Gal. 3. 19..

And Moses said unto the people, Fear not: for God is come to prove you Or try or search you, whether you are innocent, and such as delight in my presence, or conscious of your guilt, and therefore afraid of my appearance; whether you have such a righteousness as can abide the trial of a severe Judge, or whether you are such as have cause to fear my wrath and to flee to my grace and mercy; which of you are sincere and upright, and which are hypocrites and ungodly persons, or, to try, whether this terrible appearance will produce in you, that reverence, fear and obedience which I call for: or, to give you a law, by which you will be proved whether you do indeed love and fear me, as you pretend you do, or whether you do not., and that his fear may be before your faces Gods fear is properly in mens hearts, but here the sense seems to be this, That his fear, i. e. this dreadful manifestation of his Majesty and justice (the act being here put for the object) may be now and ever before your eyes and in your memories, as an effectual preservative from sin., that ye Sin not.

And the people stood afar off, and Moses drew near unto the thick darkness, where God was.

And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen (i. e.) Heard, as ver. 18. He may use the word, seen, here to intimate, that this was all they could see of God, to wit, his voice and speech, and that they saw no Image of him, as is expressed in a parallel place, and therefore should make no resemblances of him as it here follows that I have talked with you from heaven (i. e.) From the lower heaven, to wit, the air or the clouds, which were over the top of mount Sinai, Deut. 4. 36. Neh. 9. 13. and so the word heaven is oft understood, as Gen. 1. 20. Iob 35. 11. Psal. 79. 2. And so this place may be reconciled with Heb. 12. 25. where this is said to be spoken upon earth..

Ye shall not make with me (i. e.) To worship together with me. I will allow no companion: or, to me, as it follows, unto you; and ver. 24. unto me: and the particle, eth, is sometimes used for el, or lamed, as 1 Sam. 22. 14. 2 King. 22. 14. or, for me, either to represent my person, by comparing this with the parallel place, Deut. 4. 15, 16. or to worship me by, as it is apparent that the Israelites afterwards did intend to worship Jehovah in the golden Calf, and therefore Aaron calls the feast of the Calf a feast to Iehovah, Exod. 32. 5. and that with the approbation of the people, whom he then complyed with and durst not resist. gods (i. e.) Idols or images, to whom you may give the name and worship of Gods. of silver And consequently not of any other materials, as wood or stone: It is a Synecdoche., neither shall ye make unto you gods of gold.

An Altar of earth thou shalt make unto me For thy present use, or whilest thou art in the wilderness: This he commanded partly that they might easily and readily erect an altar upon all occasions, which it might be hard for them to do there of better materials; partly to mind them how much more God regarded the inward holiness, than the outward pomp of their devotions; partly because God would make a conspicuous difference between them and idolaters who used much cost and curiosity about their Altars; partly that the Altars might, after they left them, fall down and moulder away, and not remain as lasting monuments, which might be afterward abused to Idolatry by any persons that came thither; partly because they were uncertain of their stay any where, except at Sinai, and therefore must raise such Altars as they could suddenly do. But this command only concerned their wilderness-state: for there were better and more durable Altars, in the Tabernacle and Temple., and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen: in all places Therefore there is no need of building any stately Altar in a certain place, as if my presence were fixed there, and not to be enjoyed elsewhere. where I record my Name Or, cause my name to be remembred by you: i. e. Not in every place which you shall invent, but in all such places as I shall appoint, for the remembrance or celebration of my name or for the service of my Majesty, whether it be in the wilderness, and in divers parts thereof, or in the Tabernacle and Temple., I will come unto thee, and I will bless thee.

And if thou wilt make me an Altar of stone Which in those rocky parts might be as easie for them to make as one of earth., thou shalt not build it of hewen stone Which would require both time and cost and art. The reasons of this precept are in part the same with the former, ver. 24.: for if thou lift up thy tool upon it, thou hast polluted it By thy disobedience to my express command now given: and howsoever they think to gratifie me by this curiosity, I shall not look upon it as a sacred thing, by which the sacrifices offered on it shall be sanctified, but as a prophane thing which will defile them. So little does God value or approve the inventions of men in his worship, how colourable soever they be..

Neither shalt thou go up by steps He seems to mean the steps of Ladders or others of the same nature, which could suddenly be made and were proper for their present condition, where there was danger of the following inconvenience. For afterwards God appointed an Altar ten cubits high, 2. Chron. 4. 1. Though some conceive they we... t not up to that by steps, but by an insensible ascent upon the ground raised by degrees for that purpose. But if the Priests did go up to it by steps, God provided against the indecency here mentioned by prescribing linnen breeches to them in that service. unto mine Altar, that thy nakedness be not discovered thereon For these linnen breeches were not yet appointed, and the manner then and there was for men to wear long coats or gowns like women. God would remove all appearance or occasion of immodesty, especially in sacred persons and things; and the rather, to show his detestation of that impudence and filthiness which was very usual in some of the solemnities and worships of the heathen..