Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
Atheism remaining and yet is not an Idolater or Atheist If a man could not be saved till he were perfectly healed of every degree of these hainous sins no man could be Saved But Gods Interest is predominant in holy Souls Q. 21. Doth not Paul say of all save Timothy That All seek their own and not the things that are Jesus Christ's A. He meaneth not that they predominantly do so except those among them who were hypocrites But that all did too much seck their own and too little the things that are Jesus Christ's and were â—ot so self-denying as Timothy who as it were naâ—urally Cared for the good of the Church As Deâ—as forsook Paul in his suffering and went after â—is own worldly business but yet did not forsake Christ and preferre the world before him for â—â—ght we find of him Q. 22. You make this first Commandement to be the summe of all A. It is the Summary of all and our Obedience to it is Virtually but not Actually our obedience to all the rest This is it which Christ calleth the first and greatest Command Thou shalt Love the Lord thy God with all thy Heart and Soul and might This is the Foundation of all the rest of the Commandements and the Root of all The rest are but branches from it When we are obliged to Love God and obey him we have a General obligation to keep all his Commandements But as this General Command doth not put the special particular Commands in existence so neither doth it oblige us to obey them till they exist And then as the Genus and Species constitute every defined being so the General and Special obligation concurre to make up every duty He that sincerely obeyeth this first command is a true Subject of God and in a state of Salvation and will sincerely obey all particular Commands in the main course of his life when they are revealed to him CHAP. XXXV Of the Second Commandement Qu. 1. WHat are the words of the second Commandement A. Thou shalt not make to thy self 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 thy self 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 she wing Mercy to thousands of them that Love me and keep my Commandements Q. 2. How prove you against the Papists that this is not part of the first Commandement A. 1. By the matter which is different from it 2. And by the Scripture which saith There were Ten and without this there is but Nine 3. And by historical Tradition which we can prove that the Papists falsifie Q. 3. What is the true Meaning of the Second Commandement and wherein doth it differ from the â—â—rst A. The first Commandement bindeth us to give God his own or his due as God both in heart and life and to give it to no other The second commandeth men to keep so wide a difference between God and Heathen Idols as not to worship him as the Heathens do their Idols nor yet to seem by their bodily action to worship an Idol though they despise it in their Thoughts and pretend to keep their hearts to God Corporal and outward and seeming Idolatry is here forbidden For though a man renounce in Heart all other Gods yet if he be seen to bow down before an Image â— He seemeth to the beholder to mean as Idolaters do while he symbolizeth with them And as Lying and Perjury with the Tongue is sin though a mans inward thoughts do own the truth so bowing as Worshippers do before an Image is Bodily Idolatry though the mind renounce all Idols And God is the God of the Body as well as of the Soul And God would not have others encouraged to Idolatry by so scandalous an Example 2. And if it be the true God that such profess to worship it is interpretative Blasphemy As if they told men that God is like to that Creature whose Image they make So that â—â—andal and Bodily Idolatry and Blasphemy are the things directly forbidden in this Commandement as the real choosing and Worshipping a false God is in the first Q. 4. By this it seems that scandal is a hainouâ— sin A. Scandal is enticing tempting or encouraging others to sin by doing or saying that which is like to be abused by them to such an effect or laying a Stumbling-block in the way of blind or careless Souls If they will make our necessary duty the occasion of sin we may not therefore omit our duty if indeed it be an in indispensable duty at that time But if it be no duty yea or if it be only a duty in other Seasons and Circumstances it is a hainous sin to give such Scandal to another much more to Multitudes or publick Societies Q. 5. Wherein lyeth the evil of it A. 1. It is a countenancing and furthering sin 2. It is uncharitableness and cruelty to mens Souls 3. And therefore it is the Devils work Q. 6. But if our Rulers command us to do a thing indifferent which others will turn to an occasion of sin and damnation must we disobey our lawful Governours to prevent mens sin and fall A. If the thing in its own nature tended to so great and necessary good as would weigh down the contrary evil to the scandalized we must do our duty and labour to help them some other way But supposing it either Indifferent or of so small benefit as will not preponderate against the sin and â—anger of the scandalized we are Soul-murderers if we do not forbear it For 1. God hath given no Rulers power to Destruction of Souls but to Ediâ—â—cation no power to command us that which is â—o contrary to the indispensible duty of Love or Charity If an Apothecary or Physician or King command his Servant to sell Arsnick to all that will buy it without exception the servant may not lawfully sell it to such as he knoweth mean to Poyson themselves or others by it If the Commander be a sober man the servant ought to suppose that he intended such exceptions though he exprest them not But if he exprest the contrary he commanded contrary to Gods command without authority and is not to be obeyed 2. God himself dispenseth with his own Commands about Rituals or smaller matters when greater good or hurt stands on the other side The Disciples did justly pluck and rub the Ears of Corn and the Priests in the Temple break the rest of the Sabbath and an Ox or Ass was to be watered oâ— pull'd out of a pit on that day If the King oâ— Priest had made a Law to the contrary it had been null If Gods Laws bind not in such cases manâ— cannot God bids
not my own but his that made me All things shew me that there is a God who must needs be Greater Wiser and Better than all his Creatures and therefore ought to be most Honoured Feared Loved and Obeyed I see multitudes of persons of the same Nature with me and therefore obliged to the same duty to God I see much of Gods work in them which is Good and therefore to be Loved And I see that we are all parts of one World and made to be useful to one another These and many such things the Reason of man may discern in himself and other works of God Q. 6. But I thought the Law of Nature had been every mans natural temper and disposition which inclineth him to action And you make it to be only a notifying sign of duty A. Figuratively some call every Inclination a Law but it 's no such thing that we are speaking of Only a mans natural Inclination among other signs may notifie his duty But I hope you cannot think that a mans vicious Inclination is Gods Law Then you would make Original sin and the work of the Devil to be Gods Law One mans sinful distemper of Soul and another mans bodily distemper the fruit of sin inclineth him to wrath to lust to idleness to sinful sports or drinking or gluttony And these are so far from being Gods Law of Nature that they are the contraries and the Law of Satan in our members rebelling against the Law of God And though the good Inclinations of our common Nature to Justice Peace Temperance be by some called The Law of Nature it is not as they are Inclinations but as from them we may know our duty Q. 7. Hath God any Natural Officers under him in governing man I pray you tell me how far Mans Power is of God A. God hath set up divers sorts of humane Governing Powers under him in the World which all have their place and order assigned them some by Nature as entire some by the Law of Nature since the Fall and some by supernatural Revelation which is not to be here spoken to but afterward Q. 8. Because I have heard some say that God made no Government but men do it by consent for their necessity I pray you shew me what Government God made by Nature and in what order A. 1. Next to Gods own Governing Right which is the first God hath made every man a Governour of himself For God made him with some faculties which must be ruled as the Appetite Senses and Tongue and other bodily members yea and Passions too and with some which must Rule the rest as the Understanding by guidance and the Will by command And this self-governing power is so necessary and Natural that no man can take it from us or forbid us the due exercise of it any more than they can bind us to sin or to self-destruction Q. 9. Which is the next humane Power in order A. 2. The Governing power of the Husband over the Wife whose very nature as well as Original shews that she was made to be Subject though under the Law of Love Q. 10. But is not this by consent rather than by nature A. It is by Consent that a woman is married but when she hath made her self a Wife Nature maketh her a Subject unless madness or disability make the man unmeet for his place Q. 11. Which is the next sort of Natural Government A. 3. The Parents Government of their Children Nature maketh it the duty of Parents to rule and of Children to obey And though some have been so unnatural as to deny this and say that Children owe nothing but reverence and gratitude yet there is no danger of the common prevalency of such a Heresie which the nature of all mankind confuteth save that licentious Youth will take advantage of it to disobey their Parents to please their lusts Q. 12. What is the humane Government which Gods Law of Nature hath instituted to man since his fall and corruption A. 4. That is to be afterward explained But Magistracy or Civil Government is certainly of Natural Institution though it is uncertain how God would have governed Man in such Societies by man if they had not sinned The Law of Nature teacheth man the necessity of Civil Society and of Government therein and therefore obligeth man thereto Q. 13. This seemeth to be but the effect of mens own perceived necessity and so to be but their arbitrary choice A. Their Necessity is Natural and the notice of it is Natural and the desire of Remedy is natural and the fitness of Magistracy to its use is natural Therefore it is the Law of God in Nature that bindeth them to choose and use it And if any Countrey should choose to live without Magistracy they would sin against the Law of Nature and their own good Q. 14. But I have heard that God hath made no Law what Form of Civil Government shall be used but left it to every Countreys choice A. God hath by nature made it necessary that there be Magistracy that is some men in power over Societies to enforce the obedience of Gods own common Laws and to make their subordinate Laws about undetermined mutable matters to that end for the honour of God and the Good of the Society But 1. Whether this Government shall be exercised by one or many 2. And who shall be the Persons Gods Law hath left undetermined to humane Liberty The Form and the Persons are chosen neither by the said persons nor by the People only but by the mutual consent and contract of both 3. And also by this contract the Degree of power and order of the exercise may be Stated and limited But for all that when humane consent hath chosen the persons the essential Power of Governing in Subordination to Gods Laws floweth not from man but immediately from Gods Law of Nature Q. 15. But what if these sorts of Government prove cross to one another and Reason commandeth one thing an Husband another a Parent another and the Magistrate another which must be obeyed A. Each have their proper Work and End which none of the other can forbid Self-Government is the Reasonable management of our own Faculties and actions in obedience to God for our own Salvation And no King or other can take this from us And if they forbid us any necessary duty to God or necessary Means of our Salvation they do it without Authority and are not to be therein obeyed A Husbands power to govern his Wife is for the necessary Ends of their Relation which the King hath no power to forbid A Parents power to rule his Children is for the Necessary Education of them for the welfare of Soul and Body and the King hath no power to forbid it Should he forbid Parents to feed their Children or teach them Gods Laws or to choose for them Orthodox fit Tutors Pastors and Church-Communion where God is lawfully worshipped
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
a sincere Believer This is all that the Article containeth 5. But while I profess to Believe it is supposed that I hope I do it sincerely and therefore have some hope that I am pardoned 6. But because a Man may sincerely believe and yet doubt of the sincerity and God hath no where said in Scripture that I or you are Sincere Believers or are pardoned therefore to believe this is no Divine Faith save by participation nor is it profest by all that profess the Creed But it is an Effect of two Acts 1. Of our Faith 2. And of the Conscience of our sincerity in Believing It is a Conclusion that all should labour to make sure though it be not the proper sence of the Article Q. 16. Seeing all true Believers are at first justified and pardoned as to the Everlasting punishment doth it not follow that all God's Children have afterward none but temporal chastisement to be forgiven A. 1. I told you that sin is not forgiven even to stated Believers before it is committed and when it is committed the qualifying Condition must be found in us And though our first true Faith and Repentance qualifie us for the Pardon of all Sin past yet when more is committed more is required in us to our Pardon that is that we renew Repentance and Faith as far as Sin is known and that we beg Pardon and forgive others 2. Yet the future punishment is not so much unforgiven to the Faithful as to others before renewed Repentance For they have the main qualification and want but an act for which they are habituated and have God's Spirit to assist them 3. And though Sins unknown which are ordinary infirmities are forgiven without express particular Repentance yet in order of nature the Desert of punishment goeth before the forgiveness The very Law of Nature maketh durable punishment due to durable Souls till the dueness be remitted by forgiveness Q. 17. Is my sin forgiven as long as I believe it not forgiven A. If you believe not that God is a merciful pardoning God and Christ a pardoning Saviour whose Sacrifice and Merits are sufficient and God's Promise of Pardon to the Penitent Believer is true and to be trusted you are not pardoned But if you believe this and consent to Christ's pardoning Covenant you are pardoned though you doubt of your own forgiveness Q. 18. How may I be sure that I am forgiven A. The everlasting punishment is forgiven when you are one that God by his Covenant pardoneth and that is when by true Faith and Repentance you Consent to the Covenant Terms and give up your self to God as your God and Saviour and Sanctifier And when temporal punishments are remitted in Soul or Body experience of their removal may tell you Q. 19. What keepeth up doubts of forgiveness of Sin A. 1. Ignorance of the Terms of the pardoning Covenant 2. And ignorance of our Selves and our own Sincerity 3. Especially renewing our guilt by Sin and being so defective in our Repentance and other Grace as that we cannot be sure of our Sincerity Above all when frequent sinning after Promises make us not credible to our selves Q. 20. But is not the Cure of a doubting Soul to Believe though he find no Evidence in himself and that because he is commanded to believe and so believing will be his Evidence A. Believing is a word that signifieth divers Acts As I told you It is every Mans duty to believe Gods Mercy and Christ's Redemption and Sufficiency and the truth of the conditional Promise and to Accept Pardon as Offered on the Terms of that Promise and then not to cherish doubts of his Sincerity But it is not every Mans duty to Believe that he is sincere or that his Sin is pardoned Else most should be bound to believe an Untruth that it may after become true Presumption destroyeth far more than Despair For an ungodly impenitent Person to believe that he is godly and justified by Christ is to believe himself who is a Lyar and not to believe Christ yea it is to believe himself against Christ who saith the contrary Q. 21. What is the use of this Article of the Forgiveness of Sin A. The Use is exceeding great not to embolden us in sin because it is pardonable nor to delay Repentance and forsaking sin For that were to cast away Pardon by Contempt But 1. to shew us what a merciful God we serve 2. And what a Mercy it is to have a Redeemer and a Pardoning Saviour 3. And what a Comfort to be under a Pardoning Covenant of Grace 4. And it tells us that the review of the sins of our unregenerate State though they must keep us humble should yet be still used to raise our Hearts to joyful thankfulness to God for the Grace of a Redeemer 5. And it should keep us from despair and discouragment in all our weaknesses while we have the Evidence of daily Pardon 6. Yea it should make us hate Sin the more which is against so good a God 7. We may come with reverenâ— boldness to God in Meditation Prayer and Sacraments when we know that Sin is pardoned 8. And we may taste the Sweetness of all our Mercies wheâ— the doubt of our forgiveness doth not embitter them 9. And we may much the easilier bear all Afflictions when the everlasting punishment is forgiven 10. Anâ— we may die when God calls us without horrour wheâ— we believe that we are pardoned through Christ nothing but Sin can hurt or endanger us at Christs Tribunal when that is forgiven and there is no Condemnation to us being in Christ how joyfully may we think of his appearing 11. What Peace of Conscience may we have continually while we can say that â—â— our Sins are forgiven us For as Psal. 32. 1. Anâ— blessed are they whose Transgression is forgiven whose Sin is covered to whom the Lord imputeth not iniquity and in whose Spirit there is no guile CHAP. XXI The Resurrection of the Body Qu. 1. I Have oft wondered why there is nothing iâ— the Creed of the Immortality of the Soul and its state before the Resurrection A. 1. The Article of Christ's Descent tells us that his Soul was among the separated Souls while his Body was in the Grave as he told the Thief that he should be that day with him in Paradise 2. The Resurrection of the Body is a thing not known at all by Nature but only by supernatural Revelation and therefore is an Article of meer belief But the Immortality or future Life of Souls is a point which the Light of Nature revealeth and therefore was taken both by Iews and sober Heathens as a Truth of common Notice Even as the Love of our selves is not expressed in the Ten Commandments but only the Love of God and others because it was a thing presupposed 3. The Immortality of the Soul is included in the Article of the Resurrection of the Body For if
the Sun is as much as to say If this be not true then I have no Faith Truth Honesty there is no Temple Altar Fire Sun or let me be taken for one that denyeth that I have any Faith that there is any Sun Fire c. or it is as true as that this is Fire Sun c. so to Swear by God is to say It is as true as that there is a God or as God liveth c. or If I Lye take me for one that denyeth God to be God and consequently it is an Appeal to him as the Avenger so By the Life of Pharaoh was As true as Pharaoh liveth or else take me for one that denyeth the life of Pharaoh So that there is somewhat of an Imprecation or Self-reproach as the penalty of a Lye in every Oath but more dreadfully of Divine Revenge when we Swear by God and of Idolatry when men Swear by an Idol as if it were a God Q. 6. Which be the chief wayes of taking Gods Name in vain A. 1. Fathering on him false Doctrine Revelations or Laws saying as false Prophets God sent me and Thus saith the Lord when it is false saying This Doctrine or this Prophecy Gods Spirit revealed to me when it is not so therefore all Christians must be very fearful of false Revelations and Prophecies and see that they believe not every Spirit nor pretend to Revelations and to take heed of taking the Suggestions of Satan or their crazed melancholy Fancies for the Revelations of God 2. So also Gathering false Doctrines out of Scripture by false Expositions and fathering these on God And therefore all men should in dark and doubtful cases rather suspend their judgments till they have overcome their doubts by solid Evidence than rashly to conclude and confidently and fiercely dispute for Errour It 's a great prophanation to father Lies on God who is the Hater of them when Lying is the Devils work and character 3. The same I may say of a rash and false Interpretation of Gods Providences 4. And also of fathering false Laws on God and saying that he either commandeth or forbiddeth what he doth not To make Sins and Duties which God never made and say he made them is to father falshood on him and corrupt his Government 5. Another way is by false Worship 1. If men say that God commanded such Worship which he commanded not it is the sin last mentioned 2. If they worship him with their own Inventions without his Command Particular or General they prophane his Name by offering him that which is unholy common and unclean 6. Another way is by false pretending that God gave them that Authority which he never gave them Like counterfeiting a Commission from the King â—…f Princes should pretend that God gave them Authority to oppose his Truth to persecute Godliness â—…njustly to silence faithful Ministers of Christ to â—…aise unnecessary Warres to oppress the Innocent This were a heinous taking of God's Name in vain â—…f Priests shall pretend that God gave them Authority to make themselves Pastors of the Flocks that are unwilling of them without a just Call or to make Laws for any that are not rightfully their Subjects and to impose their Dictates Words and Forms and unnecessary Inventions as Conditions of Ministration or Communion without true right and to make themselves the Rule of other mens words and actions by usurpation this is all taking Gods Name in vain And so it is if they Preach false Doctrine in his Name and if they pronounce false Excommunications and Absolutions and justifie the wicked and condemn reproach and slander the Just and brand unjustly the Servants of Christ as Hypocrites Schismaticks or Hereticks and this as by Ministerial Power from Christ especially if they silence Christs Ministers impose Wolves or incompetent men scatter the Flocks and suppress serious Godliness and all this in the Name of Christ. Much more if any pretend as the Pope or his pretended general Councils to be Christs Vicar General or Head or Supream unifying Governour over all the Church on Earth and to make Lawes for the whole Church Or if they corrupt Gods Worship with imposed Superstitions Falshoods or Prophanations and say God hath Authorized them to do this It is hainous Prophaning God's Name by a Lie such doing brought up the Proverb In nomine Domini incipit omne malum When all their Abuses began with In the Name of God Amen And they that make new Church-forms which God made not either Papal Universal Aristocracy Patriarchal and such like and either pretend that God made them or gave them or such other power to make them must prove what they say lest they prophane Gods Name by falshood But the highest Prophanation is when they preâ—end that God hath made them Absolute Governours and set them so far above his own Laws and Judgment and himself as that whatever they say is the Word of God or the Sence of the Scripture though never so falsly must be taken for such by all and whatever they command or forbid they must be obeyed though Gods Word command or forbid the contrary And that God hath given power to Popes or Councils to forbid men the Worship which God commandeth yea to Interdict whole Kingdoms and excommunicate and depose Kings and that from these as a Supream Power no man must appeal to the Scripture or to God and his final Judgment This is by prophane Lying to use God's Name to the destroying of Souls the Church and the Laws and Government of God himself 7. Another way of taking God's Name in vain is by Heresies that is embodying in separated Parties or Churches against the Church and Truth of God for the propagating of some dangerous false Doctrine which they father on God and so militate in his Name against his Church If men as aforesaid do but promote false Doctrine in the Church without Separation it is bad But to gather an Army against the Truth and Church and feign Christ to be the Leader of it is worse 8. Another way is by Perjury appealing to God or abusing his name as the Witness and owner of a Lye 9. Another way is by false Vows made to God himself When men either Vow to God to do that which he abhorreth or hath forbidden Or when they Vow that which is good with a false deceitful Heart and as Ananias and Sapphira with false reserves or when they Vow and pay not but wilfully break the Vows which they have made The breach of Covenants between Princes or between them and Subjects or between Husband and Wife confirmed by appeal to God is a dreadful sin But the violation of the great Baptismal Vow in which we are all solemnly devoted and obliged to God is one of the hainousest sins in the World When it is not about a lesser duty but even our Oath of Allegiance to God by solemn Vow taking him for our God our Saviour and
speaking â—… him should be customary and dead and like thâ— Thoughts and talk of Common things and in some degree of Taking of Gods Name in vain CHAP. XXXVII Of the Fourth Commandement Qu. 1. WHat are the Words of the fourth Commandement A. Remember the Sabbath day to keep it holy six daies 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 Daughâ—er thy Man-Servant nor thy Maid-Servant nor thy Cattel nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them â—s and rested the seventh day Wherefore â—he Lord blessed the Sabbath day and â—allowed it Q. 2. Why doth Deut. 5. repeat it in so different Words A. Because the words are but for the sence and â—hey being kept in the Ark as written in Stone and safe from alteration Moses in Deut. 5. gave them the sence and added some of his own explication And nothing is altered to obscure the sence Q. 3. Which day is it which was called the Sabbath in this Commandement A. The seventh commonly called from the Heathen Custom Saturday Q. 4. Why was that day made the Sabbath A. God having made the world in six daies space seeing all Good and very Good rested in his own complacency and appointed the seventh day every week to be separated as Holy to worship and praise him the Great Creator as his Glorious perfections shine forth in his works Q. 5. What is meant by Gods resting from his work A. Not that he had been at any labour or weaâ—iness therein but 1. That he finished the Creation 2. That he was pleased in it as Good 3. And that he would have it be a day of holy pleasant Rest to man Q. 6. What is meant by keeping Holy the Sabbath day A. Separating it to the Holy Worship and praise of the Creator and Resting to that end from unnecessary bodily labour Q. 7. What doth the word Remember signifie A. First it is an awakening Caveat to bid us take special care that we break not this Commandement 2. And then that we must prepare before it comes to avoid the things that would hinder us in the duty and to be fit for it's performance Q. 8. Why is Remember put before this more than before the rest of the Commandements A. Because 1. Being but of Positive institution and not naturally known to man as other duties are they had need of a positive excitation and Remembrance And 2. It is of great importance to the constant and acceptable worship and the avoiding of impediments to keep close to the due Time which God hath appointed for it And to violate it tendeth to Atheistical ungodliness Q. 9. Why is it called The Sabbath of the Lord thy God A. Because 1. God did institute and separate it 2. And it is separated to the honour and Worship of God Q. 10. When and how did God institute and separate it A. Fundamentally by his own Resting from the work of Creation But immediately by his declaring to Adam his Will for the sanctifying of that day which is expressed Gen. 2. 3. Q. 11. Some think that the Sabbath was not instituted till man had sinned and Christ was promised and so God Rested in Christ A. When the text adjoineth it close to the Creation and giveth that only as the reason of it that God ended his works which he had made and rested from them this is humane corrupting presumption Q. 12. But some think the Sabbath was first instituted in the Wilderness when they were forbid to gather Manna A. It is not there mentioned as newly instituted and it is mentioned Gen. 2. 2 3. and then instituted with the reason of it And God blessed the seventh day and sanctified it because in it he rested from all his works which God created and made And the same reason is repeated in the Fourth Commandement Q. 13. Is this Commandement of the Law of Nature as are the rest A. It was more of the Law of Nature to Adam than to us his nature knowing otherwise than ours both when God ended his works and how beautiful they were before the Curse It is now of the Law of Nature that is known by Natural light without other Revelation 1. That God should be worshipped 2. That Societies should assemble to do it together 3. That some set Time should be separated statedly to that use 4. That it should be done with the whole heart without worldly diversions or distractions But I know nothing in Nature alone from whence a man can prove that 1. It must be either just one day in seven 2. Or just what day of the seven it must be 3. Nor just what degree of Rest is necessary Though reason may discern that one day in seven is a very convenient proportion Q. 14. Are the words Six dayes shalt thou labour c. a Command or onely a License A. They are not only a License but a Command to man to live in an ordinary calling or Lawful course of Labour according to each ones ability and place and diligently to exercise it and not spend time in Idleness And the ordinary time is here assigned thereto Q. 15. Then how can it be lawful to spend any of the week-dayes in Religious Exercises any more than to spend any part of the Sabbath day in Labour A. All Labours are to be done as the Service of God and as a means to holy and Everlasting ends and therefore it is implyed still that God be sought and remembred and honoured in all As our Eating and drinking is our duty but to be done to the Glory of God and therefore with the seeking of his blessing and returning him our thanks Q. 16. But is it lawful then to separate whole dayes either weekly or monthly or yearly to Religious Exercises when God hath commanded us to labour on them A. As Gods command of Resting on the Sabbath is but the Stating of the Ordinary Time supposing an exception of extraordinary Cases as in time of War of Fire of dispersing Plagues of hot Persecution c. As Circumcision was omitted in the Wilderness forty years so this Command to Labour six dayes doth state our ordinary time but with supposed exception of extraordinary occasions for dayes of Humiliation and Thanksgiving And all Gods Commands suppose that when two dutyes meet together and cannot both be then done the greater must ever be preferred And therefore saving the Life of a Man or a Beast yea feeding and watering beasts labouring in Temple Service c. were to be preferred before the Rest of the Sabbath And so when our necessity or profit make Religions exercises more to oâ—r good and so a greater duty as Lectures Fasts c. we must preferre them to our ordinary Labour For as the Sabbath was made
for man and not man for the Sabbath so were the other dayes Q. 17. May not Rich men that have no need forbear the six dayes Labour A. No if they are able It is part of Gods Service and Riches are his gift And to whom he giveth much from them he expecteth not less but more Shall servants work less because they have more wages It is not only for their own supplyes that God commandeth men to Labour but also for the publick good and the benefit or relief of others and the health of their Bodies and the suitable employment of their minds and that none of their short precious time be lost in sinful idleness Q. 18. But it will seem sordid for Lords and Knights and Ladies to labour A. It is swinish and sinful not to Labour But they must do it in works that are suitable to their places As Physicians School-masters and Church-Ministers labour not in the same kind of imployment as Plow-men and Tradesmen do so Magistrates have their proper Labour in Government and Rich Persons have Families Children and Servants to oversee their poor Neighbours and Tenants to visit encourage and relieve and their equals so to converse with as tendeth to the greatest good But none must live idly Q. 19. Was Rest on the Sabbath absolutely commanded A. It was alwayes a duty to break it when a greater duty came in which required it As Christ hath told the Pharisees in the Case of feeding Man or Beast healing the sick and doing such necessary good For God preferreth Morals before Rituals and his rule is I will have mercy and not Sacrifice Q. 20. Why then was bodily Rest Commanded A. That body and mind might be free from diversion weariness and distraction and fit with pleasure wholly to serve God in the religious dutyes of his Worship Q. 21. Why doth God mention not only Servants but Beasts A. As he would not have Servants enslaved and abused by such Labour as should unfit them for Sabbath-work and Comfort so he would have man exercise the clemency of his Nature even towards the Brutes and Beasts cannot labour but man will be put to some Labour or diversion by it And God would have the whole place where we dwell and all that we have to do with to bear an open signification of our obedience to his Command and our reverence to his sanctified Day and Worship Q. 22. Is this Commandement now in force to Christians A. So much of it materially is in force as is of the Law of Nature or of Christ by supernatural Revelation and no more Therefore the Seventh day Sabbath of Corporal Rest is changed by Christ into the Lords day appointed for Christian Worship Q. 23. Was not all that was written in stone of perpetual obligation A. No Nor any as such For as it was written on those stones it was the Law of Moses for the Iews and bound no other Nations and is done away by the dissolving of their Republick and by Christ. Q 24. How prove you all this A. 1. As Moses was Ruler or Mediator to none but the Iews and the words of the Decalogue are appropriate to them as redeemed from Egyptian bondage so the Tables were delivered to no other and a Law cannot bind any without promulgation All the world was not bound to send to the Iews for Revelation nor to be their Proselytes 2. The Scripture expresly affirmeth the change 2 Cor. 3. 3 7 11. If the ministration of death written and engraven in stones was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the Glory of his Countenance which was to be or is done away c. For if that which is done away was Glorious or By Glory much more that which remaineth is Glorious or In glory Here it is evident that it is the Law written on Stone that is mentioned and that it is not as some say the Glory only of Moses Face or the flaming mount which is done away for that was done away in a few dayes But it is the Law which is called Glorious that is said to be done away The words can bear no other sence It 's too tedious to cite all The Texts following fully prove it Heb. 7. 11 12. 18. 9. 18 19. Eph. 2. 15. Ioh. 1. 17. Luk. 16. 16. Rom. 2. 12 14 15 16. 3. 19 20 21 27 28 31. 4. 13 14 15 16. 5. 13 20. 7. 4 5 6 7 8 16. 9. 4 31 32. 10. 5. Gal. 2. 15 16 19 21. 3. 2 10 11 12 13 19 21 24. 4. 21. 5. 3 4 14 23. 6. 13. Phil. 3. 6 9. 1 Cor. 9. 21. 3. And the Sabbath it self is expresly said to be â—eased with the rest Col. 2. 16. Let no man judge â—ou in meat or in drink or in respect of an Holy day or Feast or of the New Moon or of the Sabbaths which are a shadow of things to come but the body is of Christ. It was the weekly Sabbath that was the thief of Sabbaths and therefore included in the pluâ—…al name there being no exception of it 4. And to put all out of doubt Christ who commandeth not two weekly Sabbaths hath appointed and sanctified the First day of the week instead of â—he Seventh-day Sabbath not calling it The Sabbath but the Lords day Q. 25. How prove you that A. If you will search the Scripture you shall see â—â—proved by these degrees I. Christ commissioned â—is Apostles to teach the Churches all his Doctrines Commands and Orders and so to settle and guide them Luk. 6. 13. Mat. 28. 18 19 20. Ioh. 20. 21. Luk. 10. 16. Mat. 10. 40. Act. 26. 17. 1 Cor. 15. â— 11. 23. 4. 1 2. Gal. 1. 11 12. Ioh. 21. 5 16 17. Mat. 16. 19. Ioh. 17. 18. 13. 16 â—0 Act. 1. 2 24 25. 2. 42. 10. 5. Gal. â— 1. Eph. 4. 11 to 16. 1 Cor. 12. 28 29. Eph. â— 20. 2 Pet. 3. 2. II. Christ promised his Spirit to them to enable them to perform their Commission and lead them into all truth and to bring all to their remembrance and to Guide them as his Churches Guides and so as the promulgators of his Commands For this see Ier. 3. 15. Isa. 44. 3. Ioel 2. 28 29 c. And Luk. 24. 49. Ioh. 15. 26 27. 16. 7 12 13 14 15 17. 18. Mat. 28. 20. Act. 1. 4 8. III. Christ performed this promise and gave them the infallible Spirit accordingly to perform their Commissioned work See Heb. 10. 23. Tit. 1. 2. 1 Ioh. 5. 10. Ioh. 20. 22. Act. 2. 15. 28. Heb. 2. 4. 1 Pet. 1. 12. Rom. 15. 19 20 c. IV. Christ himself laid the Foundation by Rising that day as God did of the Sabbath by ceasing from his Work He appeared to his disciples Congregate on that day He sent down the Holy Ghosâ— his Agent
and the perfecter of his work on that day The Apostles settled that day as the stated time for constant Church-Assemblies and Communion And all the Churches in the World have constantly called it The Lords day and kept it as thus appointeâ— and uâ—ed by the Apostles from their dayes till now with one consent And because I must not here writâ— a Volume on this point instead of a Catechismeâ— he that doubteth may see all this fully proved in mâ— book called The Divine appointment of the Lorâ— day and in Dr. Youngs book called The Lords dâ—â— vindicated Q. 26. Is Rest as necessary now as under Mosâ—â— Law A. It was then commanded both as a means tâ—â—â—he holy work of the day and also as a Ceremoâ—â— which was made a duty in it self as a Shadow â—â— â—â—â— Christian Rest. In the first respect we are as much â—â—â— more obliged to forbear Labour even so far â—â—it hindereth holy work as they were then But â—â— in the second respect Q. 27. When doth the Lords day begin and end A. It 's safest to judge of that according to the Comâ—… estimation of your Countrey of the measure of â—â— other dayes remembring that it is not now as â—â—â— Jewish Sabbath to be kept as a Ceremony but as â—â—â— season of Holy Works As therefore you allow â—â—â— other dayes a stated proportion of twenty four â—â—â—rs for Labour and the rest for sleep or rest do â—â— by the Lords day and you need not further be â—â—pulous as to the time But remember 1. That you â—â—id scandal â— That even the Sabbath and so â—â— Lords day was made for man and Christ is the â—â—d of it who will have the greatest works preâ—…ed Q. 28. Doth not Paul tell us that all dayes are alike â—â— we must not judge one another for dayes Why then â—â—d Christians make a difference and not serve God â—â—lly every day A. Paul tells you that Christ hath taken away the â—â—ish Ceremonial difference of dayes for neglect â—â— which none is to be judged But it followeth not â—â—â— Christ hath made no difference himself and hath â—â— stated a day for Christian Work in Communion â—â—ve the rest One hour of the day doth not in â—â—lf now differ from another And yet every wise â—â—ter of a Family will keep the Order of stated â—â—s for Dinner and for Prayer And so will a Congregation for Lectures and other ordinary ocâ—â—sions I told you in the beginning that the Light â—… Law of nature tells us that Gods publick Worsâ—â—â— should have a stated day in which as free from versions and distractions we should wholly apâ—… our selves thereto And that all the Christians in â—… world assemble for the same work on the same dâ—… hath much of laudable concord harmony and mâ—…al help And therefore it concerned him who oâ—… is the King and Law-giver to the universal Churâ—â— to make them a Law for the determination of â—â—â— day which he hath done Q. 29. But is it not more spiritual to make eâ—… day a Sabbath A. It is most Christian-like to obey Christ â—… King Thus the same men pretend to make evâ—… meal a Sacrament that they may break the Law Christ who instituted the Sacrament Satans way drawing men from Christs Laws is sometime by â—…tending to do more and better But to keep evâ—â—â— day a Sabbath is to keep none It is not lawful cast off our outward labour all the six dayes nor â—… mind or body bear it to do nothing but religious Wâ—â—sâ—ip These men mean no more but to follow thâ—… earthly business with a spiritual mind and at soâ—… seasons of the day to worship God solemnly And â—… is but what every good Christian should do every â—… But who knoweth not that the mind may with more advantage attend Gods instructions and be â—…ed to him in holy Worship when all worldly â—…verting businesses are laid by and the whole man â—â—ployed towards God alone If men will regard 1. The experience of their oâ—… Souls 2. And of all others in the World they miâ—… â—… be resolved how mischievous a thing the negâ—… of the Lords day is and how necessary its holy â—…rvation 1. That man never knew what it is â—…ttend Gods worship seriously and therein to reâ—…e his special blessing who hath not found the â—…t advantage of our separation from all common â—…ess to attend holy work only on the Lords day â—… that feeleth no miss or loss of it sure never knew â—…t Communion with God is 2. And Servants â—…d be left remediless under such Masters as would â—… oppress them with Labour and restrain them â—… Gods service It is therefore the great mercy the universal King to secure the Liberties of the â—…vants and to bind all men to the means of their â—… felicity 3. And common reason will tell us that a Law obâ—…ing all men to spend one day of seven in Learnâ—… Gods Word and offering him holy Worship â—…st needs tend abundantly more to the increase of â—â—owledge and Holiness than if all men were left â—…heir own or to their Rulers wills herein 4. And common experience puts the matter of fact â—… of doubt that where the Lords day is most conâ—…nably spent in holy exercises there Knowledge â—…ty Charity and all Virtue do most notably prosâ—… And where the sanctifying of the Lords day â—eglected Ignorance Sensuality and Worldliness â—…nd O how many millions of Souls hath Grace â—…erted and comforted and edified on the Lords â—…es When men are obliged to hear read pray â—… praise God and to Catechize their Children and â—…vants as that which God requireth is it not liker â—…e done than if they be left to their own erroneâ—… backward sluggish minds or to the Will of â—…ers perhaps worse than they Q. 30. How is it that the Lords day must be sâ—… and Sanctified A. Not in diverting worldly thoughts wordâ—â—… deeds Much less in idleness or vain pastimes â—… least of all in such sinful pleasures as corrupt â—… mind and unfit a man for holy Work such as gâ—…tony drunkenness lasciviousness Stage-playes â—…mances Gaming c. But the Lords day is â—…cially separated to Gods publick Worship in Châ—… Communion and the rest to private and secret â—… exercises The primitive Christians spent moâ—… the day together And the publick Worship shâ—… not be only preferred but also take up as much of day as we can well spend therein Q. 31. What are the parts of Church-Service be used on the Lords day A. 1. The Reading of the Sacred Scriptures the Teachers and expounding them to the Peoâ—… Their preaching the Doctrine of the Gospel applying it to the case and Consciences of the â—…ers Their guiding them in the solemn exercisâ—… Gods Praise special Worship celebrating the Sâ—…ments especially that of Communion of the Bâ—… and Blood of Christ and that with such conjuncâ—… of Praises to God as that it may be fitly called Eucharist speaking and singing joyfully of Gods
the Devil doth for to destroy the Just. As Iezebel did Q. 15. How should good Rulers avoid it A. 1. By causing Teachers to open the danger of â—t to the People 2. Some old Canons made invaâ—id the Witness of all notorious wicked men How can he be trusted in an Oath that maketh no Conscience of Drunkenness Fornication Lying or other Sin Q. 16. How then are so few destroyed by false Witnesses A. It is the wonderful Providence of God declaring himself the Governour of the World that when there are so many thousand wicked men who all have a mortal hatred to the Godly and will daily Swear and Lie for nothing and any two of these might take away our Lives at pleasure there are yet so few this way cut off But God hath not left himself without witness in the World and hath revenged false Witness on many and made Conscience a terrible Accuser for this Crime Q. 17. What is the positive Duty of the ninth Commandement A. 1. To do Justice to all men in our places 2. To defend the Innocent to the utmost of ouâ— just Power If a Lawyer will not do it for the Love of Justice and Man without a Fee when he cannoâ— have it he breaketh this Commandement 3. To reprove Backbiters and tell them of their Sin 4. To give no Scandal but to live so blamelesly that Slanderers may not be believed 5. On all just occasions especially to defend the Reputation of the Gospel Godliness and Good men the Cause and Laws of God and not silently foâ— self saving to let Satan and his Agents make them Odious by Lies to the Seduction of the Peopleâ— Souls CHAP. XLIII Of the Tenth Commandement Qu. 1. WHat are the Words of the Tenth Commandement A. Thou shalt not Covet thy Neighbours House Thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his â—x nor his Ass nor any thing that is thy Neighbours Q. 2. What is forbidden here and what Commandâ—d A. 1. In summe the thing forbidden is SELFISHNESS and the thing Commanded is to LOVE OUR NEIGHBOUR AS OUR SELVES Q. 3. Is not this implyed in the five foregoing Commandements A. Yes and so is our LOVE to GOD in all the Nine last But because there are many more particular Instances of Sin and Duty than can be distinctly named and remembred God thought it meet to make two General Fundamental Commandements which should contain them all which Christ calleth the first and second Commandement Thou shalt Love the Lord thy God with all thy Heart c. And thou shalt Love thy Neighbour as thy Self The first is the Summary and root of all the duties of the other nine and specially of the second third and fourth The Other is the Summary of the second Table dutyes And it is placed last as being instead of all unnamed instances As the Captain leads the Souldiers and thâ— Lieutenant brings up the rear Q. 4. What mean you by the Sin of SELFISHNESS A. I mean that inordinate self-esteem self-love and self-seeking with the want of a due proportionable Love to others which engageth men against the good oâ— others and inclineth them to draw from others to themselves It is not an ordinate Love of our selves but a diseased self-love Q. 5. When is Self-Love Ordinate and when iâ— it Sinful A. That which is ordinate 1. Valueth not a maâ—â— Self blindly above his Worth 2. It employeth â— man in a due care of his own Holiness Duty anâ— Salvation 3. It regardeth our Selves but as littlâ— members of the common great body and therefore inclineth us to Love others as our selves without muâ—â— partial disproportion according to the divers degreeâ— of their amiableness and to Love publick good thâ— Church and World and much more God above oâ—… selves 4. It maketh us studious to do good to others and rejoyce in it as our own rather than to draw froâ— them to our selves c II. Sinful selfishness 1. Doth esteem and love anâ— seek self-interest above it's proper worth It is oveâ— deeply affected with all our own concerns 2. â—… hath a low disproportionable Love and regard others good 3. And when it groweth to full maâ—â—gnity it maketh men envy the prosperity of others â—nd covet that which is theirs and desire and reâ—oyce in their disgrace and hurt when they Stand against mens Selfish Wills and to endeavour to draw from others to our selves Selfishness is to the Soul like an Inflamation or Impostume to the Body which draweth the Blood and Spirits to it self from their â—â—ue and Common course till they corrupt the inâ—â—amed part Q. 6. What mean you by Loving others as ourselves A. Loving them as members of the same Body or Society the World or the Church as they are â—mpartially with a Love proportionable to their worth and such a careful practical forgiving Patient Love as we Love our selves Q. 7. But God hath made us Individual persons with so peculiar a Self-love that no man can possibly love another as himself A. 1. You must distinguish between sensitive Natural Love and Rational Love 2. And between Corrupt and Sanctified Nature 1. Natural Sensitive Love is stronger to ones Self that is more sensible of self-interest than to all the World I feel not anothers Pain or Pleasure in it self I hunger and thirst for my self A Mother hath that Natural Sensitive Love to her own Child like that of Bruits which she hath not for any other 2. Rational Love valueth and loveth and preferreth every thing according to the degree of its amiableness that is it 's Goodness 3. Rational Love destroyeth not Sensitive but it Moderateth and Ruleth it and Commandeth the Will and Practice to preferre and desire and seek and delight in higher things as Reason ruleth Appetite and the Rider the Horse and to deny and forsake all carnal or private Interests that stand against a greater good 4. Common Reason tells a man that it 's an unreasonable thing in him that would not dye to save a Kingdom Much more that when he is to love both himself and the Kingdom inseparably yet cannot Love a Kingdom yea or more excellent persons above himself But yet it is Sanctification that must Effectually overcome inordinate self-Love and clearly illuminate this Reason and make a man obey it 5. To conquer this Selfishness is the summe of all Mortification and the greatest Victory in this World And therefore it is here perfectly done by none but it 's done most where there is the greatest Love to God and to the Church and publick good and to our Neighbours Q. 8. What is the sinfulness and the hurt of Selfishness A. 1. It is a Fundamental Errour and Blindness in the Judgment We are so many Poor Worms and little things And if an Ant or Worm had Reason should it think it's Life or Ease or other interest more valuable than a Mans or than all the