per saltum or by one Falcon-slight come at the top of Mount-Sion and there converse with and make use of Jesus Christ whence it cometh to pass that not a f â—w are lamentably ignorant of the very letter of the Law and many more but little insighted in the spiritual meaning thereof which ignorance is waited with many un â—peakable great prejudices that are to be considered with respect to the various states of men as regenerate or unregenerate and â—o the several degrees of their ignorance 1. It very much incapacitateth for self-searching and â—xamination a considerable piece yean sort of spring of the exercise of Godliness How I pray can a person to any purpose search and try his heart and ways being alto â—ether or in â—n great measure ignorant of the rule according to which the search ought to be accomplished 2. It keepeth men much inacquainted with and great strangers to the knowledge of themselves of their state frame and walk so that they can seldome or never be in case to make a knowing distinct and feeling repres â—ntation of the posture of their spiritual affairs to God 3. It is the Mother and Nurse not of any true Devotion as Papists ignorantly or impiously aver â— but of much carnal security an â— false peace the uninformed or ill-informed conscience of the si â—ner being misconced from and sadly secured against the most just and best grounded challenges being often ignorant when sin is committed and when duty is omitted or unduly performed every sin being a transgression of this Law and every duty a piece of conformity to it How can a man ignorant altogether or in a great part of the just extent and spiritual meaning thereof be as he ought challenged and ac â—used by his own conscience either for the Commission of the one or for the Ommission or mis-performance of the other 4. It notably obstructeth the exercise of humiliation repentance and self loathing for how can the breaches of this Law in Ommissions and Commissions be distinctly and particularly repented of and mourned for when they are not so much as known to be breaches of the Law in general let be of what particular command thereof and though they were some way confusedly known to be breaches of it in general if there be not a distinct knowledge of the command that is broken the conviction will not readily be so quick nor the sorrow so pricking we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of such and such a Command in particular that we may not get it shifted nor shaken off 5. It manifestly standeth in the way of serious and effectual indeavours in the strength of grace to amend what is a â—â—ss and speedily without delay to turn our feet unto his Commandements there being no ground to expect that men will in good earn â—st think of righting wrongs whereof they are ignorant or not so throughly perswaded 6. It hath a mighty tendency to the cherishing of spiritual pride and that good opinion and conceit of mens own righteousness which is as natural to us at it is for sparks of fire to flye upwards And when men know not often when they sin nor how much they sin they will be the more easily induced to think they are not so great sinners nor have so much reason as is talked of to be so very far and altogether out of conceit with themselves and what may here be the death-ill of a natural unrenewed man may be the dangerous distemper of a child of God 7. which as the grand prejudice doth natively and necessarily result from all the six preceeding prejudices thereof and maketh it appear to be exceedingly and out of measure prejudicial it keepeth much from the through conviction and kindly sense of the absolute and indispensable necessity great us â—fulness and steadableness and matchless-worth of precious Jesus Christ the Saviour and of his imputed righteousness from having daily recourse to him and making use of him as made of God unto his people both righteousness and sanctification from lying constantly a bleaching as it were at the fountain opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleanness from Soul edifying-refreshing and someway transporting admiration at the absolute perfection of his righteousness that can cover and make as if they had never been so very many and various violations of the holy Law of God from new and fresh convictions on all occasions of the unspeakable obligation the people of God lye under to him who hath perfectly fulfilled this Law and in their stead taken on him our blessed self the curse thereof from excitem â—ts and provocations to thank fulness and from expressing the same in a greater care and sollicitude to conform thereto as the rule of Obedience and finally from suitable longings and pantings of Soul to be according to his gracious undertaking in the covenant of Redemption put in case to do his will perfectly in our own persons and never any more to transgress this his Law and to be brought under the full accomplishment of these exceeding great and precious promises he shall redeem Israel from all his Iniquities and his Servants shall serve him O! that we could by what is said perswade all to a more diligent and acurate study of the Law of God and to the reading and ruminating upon this solid and Soul-searching Tractate and prevail with several persons which in reason and conscie â—ce might be presumed would not be so very hard a business to bring to pass with men and women professing themselves to be Christians nay to have immortal Souls that are to be eternally and una â—terably either happy or miserable to take but as much time to the reading perusing and pondering of it and other such pieces as is taken to the reading of amorous Books and Romances To idle visits and to vain and empty complements to over-costly curious vain and conceaty dressing and decking of the body and setting of the hair now after one mode now after another wherein as in other vanities many men somwhat unmanning themselves do now contend with Women parily by their unnaturally nourished Long H â—ir and Horrid Bushes â—f Vanity as Master Bolton calls them and partly by their Variously and strangly Metamorphosing modes and colours of Periwicks which made Tertullian in the 7th Chapter of his Book De cultu mul. to expostulat with the Women of his time after this manner What doth this cumbersome dressing of the head contribute to your health why will ye not suffer your hair to be at rest and lye quiet which is somtimes tyed up somtimes relaxed and m â—de to hang down somtimes frizled and curled somtimes ty'd close and prest down somtimes put under a strict restraint of plaits knots and otherways and somtimes suffered to escape and slide out from that restraint
meaning thereof 3 In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deut. 5.1 2. we knowing no more in God's account than what we endeavour honestly to practise and not aiming at practice indisposeth both for understanding and practice and makes men exceeding careless 4 As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1.18 and therefore it is called a Glass Jam 1.23 24. and ye would look in it so as ye may know what manner of persons ye are and may know what spots are upon you 5 When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practice but in sense feeling and conscience Rom. 5.20 and follow these Convictions by repentance till they necessitate you to fly to Christ and leave you there 6 Take help from Christ's Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if conscionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be sub â—ect to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and although it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of God's people or to their humbling and stirring upun to repentance if it be rightly decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this ground upon this ground because they are not then in a capacity to use and exercise their reason but that they are in this case as mad distracted or frantick men I desire to be sober in speaking to this yet I shall adventure to speak my mind a little about it with the reasons of it And 1. We say there is a great difference betwixt sleeping dreaming men and mad-men 1. Because madness is wholly in it self penal and is a disease following sinful man as other diseases but so it cannot be said of such dreaming for as sleep was natural there being before Adam's Fall a Day and a Night as well as now and there b â—ing an instance then of Adam's sleeping so must dreaming be being procured by the restlesness of the Fancy and the roving of the Imaginations which is some way natural but that men dream of such subjects or that their dreams are of such a nature as filthy or prophane seems clearly to follow sin which dreaming simply doth not and therefore man is not so passive in this as in madness 2. Because in dreams men have more use of Reason than in madness though as the School-men say that use be imperfect yet as they grant and Experience confirmeth it and Augustine lib. 10. Confess acknowledgeth it in himself men may reason and debate in sleep yea sometimes reject some motions and though dreaming yet not give consent unto them and that upon reasons which at other times possibly they will imbrace Hence is it that there is a sort of suitableness and likeness betwixt mens dreamings and th â—ir rational actings when waking children and mad-men or men in a distemper having more foolishness and less reason in dreams than these who have more use of reason but wise men in a distraction and natural fools have no such difference then Beside we conceive that dreaming is more proper to reasonable men than Beasts and to men that have exercise of reason than to children but madness may be in all â— Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason than it can be said to have upon him when in madness as to the things committed by him in it 4. Neither is it without some weight that under the Law Levit. 15. Deut. 23.10 Sacrifices and Washings were appointed for some sins committed in sleep and dreaming whatever they be in themselve â— which were not appointed for the sins of such as were frantick All which put together and duly considered we cannot look upon sins I mean things otherwise unlawful in dreaming and sins in distraction as equal Yet secondly there be some things that we willingly grant in this matter As 1. That we do not com â—rehend under these sinful dreams every passing transient thought or motion in sleep which has meerly an idleness and unprofitableness with it which though it might possibly be sinful in men waking when they should aim in the least thought at something edifying yet we think dreams that are m â—erly so to s â—y negative that is not sinful on the matt â—r are not to be accounted sins nay nor yet sins historically as it were objected to the fancy or only obj â—ctively propos â—d I say they are not sinful because mans fancy at such a time is open to such Representations and cannot hold them out â—specially seeing they may possibly be carried in by the Devil who certainly waits th â—se times but there are other sinful dreams such as that spoken of L â—vit 15. through occasion of which there is effusion of s â—ed rising in passion delighting in revenge it may be as we have heard to the commi â—ting of some act such have as it were a more deliberate consent with them and sometimes delight yea sometimes external motion of the body endeavouring the accompl â—shments of its desires in all which it seems hard to say that a man is passive only and when the subject of the dreams are such things as a natural Conscience will scare and tremble at it is of these we speak 2 We conceive there is a great difference as to degrees of sinfulness betwixt such sinful motions desires delectations c. that are in a waking man and the same in one asleep the guilt is much less by many degrees in the one than in the other 3 A difference is to be made betwixt gross sins objectively represented to the fancy in sleep and the same sins which are not only so represented but also have more setled motions following thereon 4 There is a difference also betwixt distempered men in their dreams of this kind and m â—n who are sob â—r and well at thems â—lves
hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6 The sixth Argument is this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more than the other And 2. Though they be in the Regenerate wr â—stled against and not approved more than the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Paul's Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practices although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before â—od under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Conf â—ss lib. 1 â— cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sl â—ep he consented to act reperimus nos non fecisse d â—leamus t â—men quoquo m â—do in nobis factum fuisse It grieves him that it should be any way done in him and he agreeth it thus that he had not always rejected these as sometimes he had done And do not the Godly sometimes in their sl â—ep make opposition to th â—se motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it than simply because of any punishment or a â—â—liction that is in it for many things more af â—licting do not so affect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angeli â—al Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the s â—ns â— of his sinf â—l nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that th â—r â—by he may the better press on himself the necessity of a Mediator for Righ â—eousness which are the great ends and uses of the Law We come now more particularly to the words which the Lord himself spoke concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would sp â—ak a little to for further clearing of the Text b â—fore we come to speak particularly to the first Commandment The first is whether these words I am the Lord thy God c. be a part of the first Commandment or a Preface to all the T â—n Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thou shalt have no other gods before me that is no other than Me what Me even Me the Lord thy God that brought thee out of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1 What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so Jehovah being a word in the singular number is ordinarily look't on as pointing out this then Elohim which is a word in the plural number speaketh the plurality of Persons in the God-head so that the Lord commanding and requiring obedience here is one God and three Persons 2 It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut 28.58 That thou mayst fear this glori â—us and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3 It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Ans. This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to â—ach of these to perswade to the obedience of them as to the second I am a jealou â— God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the
spirit Gal. 5.16 and so praying and praising which this Law calls for is praying and praising in the spirit 1 Cor. 14. v. 14 15 16. 6 A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19.17 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers building Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of that duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10.10 4. Where the duty of one Relation is required as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precepts observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger worldly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadful 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abst â—ining not only from all evil but from all appearance of it 1 Thess. 5.22 4. We are not only forbidden the committing of such sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7 The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty and the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in them for so the Rule is 1 Tim. 5.22 Keep thy self pure partake not of other mens sins Men may be free themselves as to their own personal breaches and yet highly partake of others breaches of the Law 8 The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be slighted in one it is so in all Jam. 2.10 1 John 4.20 9 One thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10 The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7.12 In sum take these few watch-words concerning the obligation of the Law 1 That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2 That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3 That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory conscience and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5 That it obligeth to obedience in all these always and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much less a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes. 3.2 â— 2. There must be no consent to break them though it come not forth to act Matth. 5.28 There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Dauid was by his looking on a woman 2 Sam 11.2 which Job guards against Job 31. v. 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lawful but on the contrary we must account every commanded thing right Psalm 119.128 5 The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6 It reacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by
these Rules â— we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel â—gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and â—s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M â—th 5.27 thou shalt not commit Adultery c. Rom. 13.8 9 10. Jam. 2.8.11 c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor. 10.31 1 Pet 1.15 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3.17 therefore is the second Table given that vve may know how to vvalk towards others as vvell as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there vvill be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 67. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not tha â— they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so part â—cular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three general â— first That there is no part of a mans convers â—tion in reference to his walk with others as well as God whatever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God injoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also
where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separ â—te them and what God h â—th conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ. Though we cannot instance in any thing wherein Religion hath not it's place yet we shall pitch on a â—ew things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in â—ear and trembling c. Ephes. 6.5 Col. 3.22 in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adorning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8 Coll. 3.24 else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a bitt of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22.39 Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred Levit. 19.17 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. i â— Mat 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2.4 Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12.10 Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes. 6.2 the first Command with promise which must be upon one of these grounds either i. because it is the first command that hath a particular promise that promise in the Second command being general and applicable as it is actually applyed there to all the commands or 2 because this is the first command of the second Table and often in the new Testament the commands are reckoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i.e. of the second Table and to press it the more the promise added to it is mentioned so that to urge obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1. To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5.22 it is pressed upon Wives toward their Husbands and 1 Pet. 3.7 upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are here to be largely and synecdo â—h â—cally understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subaltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4.15 yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and