once â—mislead by Stage-Plays though Civil or Religious being seldom speedily reclaimed from them This was also Examplified in that late English Gentle-Woman of good-rank Who spending much of her precious Time in Attendance on Stage-Plays and falling at last into a Dangerous Sickness whereof she dyed Anno 1631. Friends in her Extremity sent for a Minister to prepare her for Death who beginning to Instruct and Exhort her to repent and call on God for Mercy she made him no Reply at all but cryed out Hieronimo Hieronimo O let me see Hieronimo Acted And so calling for a Play instead of calling on God for Mercy closed her Dying Eyes and had a Fearful End answerable to her Miserable Life And in these several Persons who were distracted with the Visible Apparition of the Devil on the Stage at the Bell-Savage-Play-House in Queen Elizabeth's Dayes while they were there beholding the History of Faustus prophanly Acted To which might be added many other Lamentable Examples and Warnings of such who by little and little have made Defection from the Faith being allured hereto by the Dangerous custome of beholding such Plays wherein Tertullian saith They Communicate with the Devil Will any Man or Woman dare to appear before the Dreadful Tribunal of God to maintain and make out the warrantableness of allowing more time to these and such other Practises several of which are excellently discoursed by the Author in the following Tractat and most of them with their Respective Authorities by Master Prin in his Histrio Mastix then to reading of this and other such Treatises If any will they must answer it I mind not through Grace to take part with them in so bold and desperate an Adventure Now Christian Reader without further Prefacing to bring thee in upon the Treasure of the Treatise it self If thou wilt read it seriously consider it suitably I think I may humbly in the Name of the Lord bid thee a Defyance to come away from it without a Bosom-full of Convictions of much guilt and without crying out with the Lepper under the Law Unclean Unclean With Job Behold I am vile With David looking stedsastly on the Glasse of this Law brightly shined on by Gods Light and reflecting a most clear Discovery of Innumerable Transgressions of it as so many Atoms in a clear Sun shine Who can understand his Errours Cleanse thou me from secret faults With the Prophet Isaiah We are all as â—ne Unclean thing as uncleanness it self in the Abstrast most Unclean and all our Righteousnesses are as Filthy Raggs With the Apostle James In many things we offend all And finally with the Apostle Paul We know that the Law is Spiritual but I am Carnal and sold under Sin O Wretched man that I am who shall deliver me from the Body of this Death That thou mayest also with the same Apostle be in case to say and sing to the Commendation of his Grace I thank God through Jesus Christ our Lord is the Cordial desire of Thy Servant in the Gospel for Christs sake POSTSCRIPT Christian and Candid Reader THou seest that in this Epistle which for the most part of it was written above two years ago I have spoken a word of Stage-playes prophane Interludes Comedies c. at that time and several years before much in use amongst us whereto I would now add a few words more and deduce a little their infamous idolatrous devilish and damnable Pedigree and Original and give thee a brief account of the judgement of the ancient Christian Church about them that the Actors in them with the Patrons and haunters of them may with the greater dissatisfaction reflect on there own by-past unsuitable and disconform practise and that all others may for ever hereafter learn to fear and to do no more so unchristianly To which I am the rather induced that the worthy Author of this Treatise hath onely in passing made mention of them as a breach of the seventh Command they being then utterly in desuetude with us and it having not so much as once entered into his thoughts that after so bright and glorious a Sun-shine of Gospel-light the Generation would ever let be so quickly have so far degenerated as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness I say then that Stage-playes in their several sorts were prohibited reprobated and condemned and the Actors in them appointed to be excommunicated by the Canons of several more particular and of some general Councels which Canons I forbear for brevities sake to set down at length as namely by the fifth Canon of the first Councel at Arles in France Anno 314. in the time of Constantine the Great by the twentieth Canon of the second Councel held there Anno 326. or more probable 389. as Fr. Longus a Coriolano reckoneth in his sum of all the Councels by the fifty seventh sixty second and sixty seventh Canons of the Eliberine Councel in Spain Anno 305. by the eleventh and thirty fifth Canons of the third to wit from Constantines time as Spondanus reckoneth Councel of Carthage Anno 397. the very same with the thirteenth and thirty fifth Canons of the Councel of Hippo in Africk held Anno 393. as Longus a Coriolano sheweth who sets down the sum of the Canons framed at Hippo at the close of the Canons made in this third Councel of Carthage by the twelfth Canon of the African Councel held Anno 408. where Augustine was present the Canons of both which Councels suppose persons to have been excommunicated on this account and provide for their reconciliation to the Church in case of repentance and turning from these practises to the Lord and by the fifty first and sixty second Canons of the sixth general Councel called by some the fifth held at Constantinople Anno 680. the Canons whereof were renewed in that Councel held at Constantinople Anno 692. which is called Quimsextum these two Canons are very express and peremptory in this thing And can any Christians warrantably and without sin recreate themselves with beholding such playes the Actors wherein deserve to be excommunicated what is there no better no more innocent and inoffensive way or is this the onely or the best way to recreate men to refine sharpen and polish their wits to perswade and prevail with them to hate and flee vice and to love and follow vertue to acquaint them from History with to impress on them the remembrance and to excite them to the imitation of the noble and truely imitable actions of illustrious Heroes and other great men to breed them to a suitable confidence to make them eloquent and fine spokesmen and to help them to a becoming gest in all actions places and societies the grave Seers and great Lights of the Church did never see any such thing in them but on the contrary have with common suffrage judged them to be the most effectual and compendious way to make men soft
Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is noâ— so binding of the Conscience by Nature's light So much for the Object of thus Duty The Duty it self here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expresions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Image or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13 17. 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles 10 20. 6. It comprehendeth a holy fear and aw that should be joyned with it Lev. 19. 3. Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet 3. 6. 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2. 9. saluting c. Col. 4. 15. 3. In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6. 1. is drawn from this Command which presseth obedience upon men according to their relations 4. In our means communicating thereof when it is called for so tribute to whom tribute is due Rom. 13. 7. and double honour to the Elders that rule well 1 Tim 5. 17. acording to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities Gen. 9. 21. 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alwayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme Father and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them so that word is still true Acts 4 19. It is better to obey God then man man is only to be obeyed in the Lord Ephes 6. 1. And thus refusing to comply with unjust commands is not disobedience to Parents but high obedience to God the refusal being conveyed respectfully and after the due manner Again the branches of this Command are exceeding large two things by it are especially called for 1. Love 2 Honour and whatever is opposite to and inconsistent with these is a breach of this Command wherein we are to observe 1. The object of our love and respect it is all men 1 Pet. 2. 17. Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense we must love onr Neighbour as our self and this reacheth far 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring â—r the vindicating of of his name when he is defamed hence Psalm 15. it is the property of an accurate walker nâ—t to takâ— up an evil report against his Neighbour even when it is brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect for we should love him as our selves but in giving respect and honour we are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things destred or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a greater and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordialy and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ If
we consider 1. The effects of this Love they may and ought to be more manifested towards one then another we are to pray more for one then another to communicate and to distribute more to one then to another according to the opportunities we have and according to the particulare relations and callings that God putteth us in for beside our general relation to all men we have particular relations to some beyond others hence may a man do more for his Children and these of his own house then for others so may we pray for some men more and oftner as their necessity is concerned and as they may be more useful 2. In respect of frequencie our Love may and ought to vent it self more frequently towards some then others and so it differeth from that general Love we owe to all 3. In respect of sympathy we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others and so our love ought to affect us more and stir more sensibly in reference to some then others as in the case of a woman toward her Child and of one dear friend to another such was the sympathy between Jonathan and David who thought they loved many others yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them good and evil thus may arise from natural relalions particular obligations mutual familiarity and others special grounds 4 According to the diversity of concurrent circumstances we may sometimes wish temporal good to one and sometimes temporal rods to another providing alwayes it be out of a true desire of and respect to their spiritual good 5 In respect of complacencie and delight accompanying the Act of loving there may be a difference for there may be much more delight and satisfaction in loving one then another as there appeareth more of holiness in one then another so godly men love even natural men if of good parts civil and friendly more then others that are destitute of such qualifications but it men be also gracious they not only love them the more but also acquiesce the more and have the greater complacencie in them on that account If it be asked from whence these differences as to the effects of our love do flow Answ They may arise 1. From natural relations 2. From the difference that is among men in their carriages humours and such like as they are less or more ingaging 3. From external circumstances of acquaintance familiarity or particular ingagements 4. From favours so men may love their benefactors more in the forementioned sense then others 5. From civil relations and intrests 6 They may arise from a religious and christian interest and relation so we are to love the godly not only more then other men in the world but also we are to love them 1. on another account than we love others to wit because they are such because they are true members of the same body are loved of God and have his Image shining in them 2. With more delight and acquieseing complacencie as David doth Psal 16. 3. 3. There should be another way of venting our love to them then to others both in spiritual and temporal things thus loving the Brotherhood is distinguished 1 Pet. 2. 17. from loving or honouring all men so also the houshold of faith Gal. 6. 10 is especially to be considered in our love If it be asked then How differeth love to the godly from common love Answ That there is a difference is clear from the forcited Scriptures Psal 16. 3. 1 Pet 2. 17. and from 2 Pet. 1. 7. where brotherly kindness is distinguished from charity In a word then it differeth 1. In it's acquiescing complacencie though there may be some sort of complacencie comparatively in others yet simply and properly it is to be exercised toward the godly 2. It is on another account as is said to wit as they are loved of God love to them runneth in another channel and hath another spring and rise Matth. 10 ult 3. It should be in a more high and intense degree as to its exercise because God is more concerned in them and though good should be done to all yet especially to this houshold of Faith And the manifestation of our love even towards the godly may be less or more according as less or more of God appeareth in them or in their way If it be further asked How we can love wicked men and if their being such should not marr our love to them Answ We speak not here of such as are debarred from the prayers of the people of God and who are known to have sinned the sin which is against the Holy Ghost nor do we speak indefinitely of final enemies these according to all being excluded from our love But we say that other particular wicked men as to their persons whatever hatred we may bear to their evil deeds are to be loved in the forementioned sense yet their wickedness may 1. marr complacencie in them that they cannot nor ought not to be delighted in nor with pleasure conversed with 2. It may marr the effects of love in the evidences and manifestations of them for that Christians may yea and sometimes should keep up all or most testimonies of it from some is clear from the Apostles direction enjoyning the noticing of some that they may be ashamed 2 Thess 3. 14. 3. It may marr love in ordering its exercises yea and occasion the seemingly contrary effects as their wishing for and doing of some things temporally adverse and cross to them for their greater shame and humiliation as is evident in the Psalmists prayer Psalm 83. 16. Fill their faces with shame that they may seek thy name O Lord so some out of love are to be corrected ye punished temporally yet with a desire of and respect to their eternal wealfare If it be yet asked If and how one is to love himself Answ Self-love is so connatural to us that in effect it is the mediate result of our sense of life and consequently the very relish endearment of all enjoyments the spring of self preservation and the best measure pointed out by our Lord himself of the love and duty that we owe to others which as it is the mean whereby we taste and see that God is good and how great his goodness is to us so it ought principally to refer it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarly men do much exceed as especially these following wayes 1. They exceed in it when themselves are proposed as the end of their own actions as it is â— Tim. 3. 2. when their own things sway more with them and are sought more by them then 1. the things of God to which the first place is alwayes due and 2. then publick things and the things of
the Spiritual Holy Just and good Law the Royal Law binding uâ—to the Obedience of God our King the Law which Jesus Christ came not to destroy but to fulfil whereof he is the end for Righteousness to every on that believeth which doth as a School moster lead to Him by discovering the holy nature will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the same of uâ—â—er inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indiâ—â—â—nsable necessity of an other righteousness and so of this imputed righteousnesâ— the law that is so very necessary to all men in common and to every Regenerate and unrâ—generate man in particular from which â—re one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertiâ—â—nt subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would â—ave expectâ—d soar alost in abstruse contemplations but graciously stooped and condescended to our câ—â—â—â—ity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common as the great art of Preaching lyeth in the powerful pressing thereof infinâ—â—ting of how much moment the right uuderstanding of them is and how much Religion lyâ—â—â— in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grate through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolereable proportion to such a Text and Theam it cannot but have its own excellency and that thou maâ—st be induced to think it doth I shall need only to tell thee that it is though alass posthumous and for any thing I know never by him intended for the Press otherwise it had been much more full for â—e is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it fit belike at that time and in that exercise to wit Sabbath-day-morning Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching Sabbath afternoons on the third chapter of the Epistle to the Colossians a subject much of the same nature but what he saith is material and excellent great Mr. Durhams who had some excellency peculiar to himself in what he spoke or writ as appeareth by his singular and some way Sâ—raphick comment on the Revelation wherein with Aquiline-sharp-sightedness from the top of the high mountain of fellowship with God he hath deeply pryed into and struck up a great light in several mysterious things much hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of morâ— than ordinary acquaintance with and experience of thâ—se several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and effect of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it tâ—â— greater reality and worketh the more strongly and efficaciously however of late by an unparalieledly-bold black mouthed blasphemous Scribler nefariously neck named Fine Romances oâ— the secret Amouts betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment poured forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myrrh is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sweet to my taste He brought me to the Banqueting-house and his Banner â—ver me was love Stay me with Flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the floods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let 〈◊〉 see if the Vines flourish there will I give the my loves make hast my beloved be thou like to a Râ—e or to a young Heart on the Mountains of Spices How fair and how pleasant art thâ—â— O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my â—eart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have over come me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved 〈◊〉 the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom â—aving not seen ye love whom though now ye see him
not yet believing ye rejoyce with joy unspeakable full of glory That ye may with all Saints be able to comprehend what is the breadth and length depth heighth and to know the love of Christ that passeth knowledge Are these I say Romances are thâ—se fancies factions and forgâ—ries are these fables cunningly devised and told by the Non conformists-Preachers Did the Apostle thunder the great Anathema Maâ—anâ—â—hâ— against men for their not hâ—â—ing a meer Romantick end fancied love to the Lord Jesus the execution of which dreadful doom will â—e a solid proof of its reality and a sad reproof for denying it to be so Dare the most proud petulant perverse and prodigiously profane prater pretending but to the name of a Christian say it If these most real love Communications and intercourses betwixt the Lord Christ and the believing Soul be but Romances then the whole Bible whereof these make so considerable and so comfortable a part may be reckoned a Romance which be like this Romantick Divine will not so much demurr making small account therefore and audaciously alleadging the English Bible to be a Book in some places erroneous in â—ome scarce sense and of dangerous consequences loath would he be to deal so by Grand Cyrus Cleopatra and his other darling Romanceâ— if there be no real but Romantick and fained love betwixt Christ and the Christian then no real Christianity no real Christ whom this new Doctor dreadfully deâ—aseth under the poorly palliated pretext of exalting him affirming that his unparalleled civility and the obliginness of his deportment seems to be almost as high an evidence of the Truth and Divinity of his Doctrine as his unparalleled miracles were otherwise he would be a base and proâ—â—igâ—t Impostor what would this young Divine for old Divines and even great Calvin bâ— name amongst the rest he despiseth as a company of â—â—lly Systematicks have said and thought of the Divinity of the person end Doctrine of blessed Jesus if when on earth he had more frequently as he might and probably would have done under the same circumstances spoke and deals so roughly and roundly as he did when he called Herod a Fox and scourged the buyers and sellers out of the Temple and had seemed to be as uncivil and of as little obliging a Deportment as his harbinger John Baptist he would be like have doubted of his Divinity and deemed him but â— baâ—e Impostore if not peremptorily pronounced that he had a Divel No real Redemption no real Redeemer no real misery no real mercy no real Heaven no real Hell but ah the real acting of its story will easily and quickly refute this Romantick conception of it And in fine no real God All is but one intire fine Romance fable and figment The Lord against whom this mouth is opened thus wickedly wide and is by an other Rabshâ—keh railed on at such a rate of rage rebuke the Spirit which prompteth to the venting this damnable and Diabolick nay Hyper diabolick Doctrine for Devils believe that there is one God and tremble and that Jesus Christ 〈◊〉 the Son of God whom even in his state of humiliation they acknowledged to be so and from the dread of him deprecated his tormenting them before the time but this Desperado would on the matter drive us into a disbelief of both yet droll us out of all dread being tormented on that or any other account either before the time or aâ— it because of which its Teacher of late better taught if 〈◊〉 would humble himself to receive Instruction by Famous Doctor Owen by Acute Master Marvel and by the Grave author of The Fulfilling of the Scriptures in his Second Part deeply deserves not only to be cast out of the Protestant Churches but to be hissed and chased out of the Christian World And as appears finally by that Divinely Politick and Profoundly Wise Treatise of Scandal in General and of Scandalous Divisions in Particular which both Preachers and Professors of the Gospel should read and read again in these sad Times wherein Alass there is so much Offence given and so great a readiness to take Offence Of none of which Treatises nor of any other so brief a Treatise on the Commands this piece will I humbly suppose be found to fall much if any thing at all short wherein the Light of the Glory of the Lord in the Face of Jesus Christ that shined in upon the heart of his Servant hath so brightly and radiantly darted forth it s Beams that he hath clearly shewed us the 7. Abominations of our Hearts and by digging hath discovered Great Abominations and Greater and yet Greater than these He that searcheth Jerusslem with Candles hath by putting the Candle of the True Meaning of the Law of the Lord into his Hand made him go down and search into the very Inward Parâ—s of the Belly and Bâ—wels of the Corruption of our Nature and to Ransack the most Retired Corners of the Closse Cabinet of the Deep Deceitfulness and Desperate Wickedness that is lodged and locked up in our Hearts He hath given to him as it were the end of the Clew of Search whereby he hath â—ollowed and sound us out in those many Turnings and Traversings Windings and Wandrings of the Labyrinth of this great Mystery of Iniquity that worketh in us He hath therein also marvellously helped him with Exquisite Skill as it were Anatomically to diffect even to some of the very smallest Câ—pillar Veins a great part of the Vast Body of the many various Duties succinctly summed up in these Ten Words of this Holy Law A Transumpt and Double whereof was â—s Vâ—vely Written and deeply ingraven upon the fleshly tables of the Author's heart and one the whole of his Visible Deportment as readily hath been on many of the Sinful Sons of Adam Not to detain thee long Let me for provoking and perswading to consider what the Blest Author being now dead yet speaketh in this Choyse Treatise and more especially to the Inhabitants of Glasgow now the Second time only say that amongst many other distempers of this declined and degenered Generation there is a great itching aster some new and more notional and a loathing of old and more solid and substantial things in Religion whereof this is a Demonstration that though there â—e very few subjects more necessary and useful than what is treated of here yet there is almost none more generally slighted as being a very common and ordinary subject and but the Ten Commands fitter to be read and gote by râ—â—t by Children or at best to be studied by rude and ignorant beginners by Apprentices and Christians of the lowest form in Chrisâ— School then by Professors of greater knowledge and longer standing who suppose themselves and are it may be supposed by others to have passed their Apprentiship to be grown Deacons in the Trade of Religioâ— and to have commenced masters of Art therein who someway disdain and account
love Thus when a mans protection is placed in men though Princes Psalm 146. 3. or in Multitudes or in Horses and Armies it is idolizing of them Thus rich men may make as it is Joh 31 24. gold their confidence and fine gold their hope that is when men account themselves secure not because God hath a Providence but because they have such means as Aâ—a trusted to the Physicians and not to God namely in that particular the cure of his disease or as the rich man Luke 12. 19. who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who possess them which could not be if they were not something too much thought of 4. The fourth way how Creatures are idolized by men is in their fear when men or events are feared more then God and fear maketh men sin or at least keepeth them back from duty in less or more like those Professors who for fear of the Jews Ioh. 12. 42. did not confess Christ Thus men may idolize their very Enemies whom they hate when they fear more him that can kill the body then him that can destâ—oy both soul and body Thus great men and powerful in the World are often idolized and good and well-qualified men may be made Idols also when men become so addicted and devoted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the Sectaries in Corinth were and such at all times for the most part are to their Leaders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5. The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man serveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an Idol in this respect it is said men cannot serve two Masters God and Maâ—mon and if we yet serve men we are not the Servants of Christ Gal. 1. 10. This may be known 1. By what men are most excessively taken up with and most careful to fullfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are ne ver so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans â—dol These be the most ordinary wayes how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in Gods room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will shew us any good Psalm 4. 6. By this thousands are kept in bondage and turned head long An excessive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3. 19. a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psalm 17. 14. to win their living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookâ— upon as the dainty men in the World abounding alace in our dayes being according to Satans Maxime ready to give skin for skin and all they have for their life and aiming at no more Job 2. 4. Thus Satan thought to have found out Job when his riches were quite gone thus he tempted the Lord Christ to provide Bread in an anxious way and thus fear of want captivateth many 3. The third great Idol which is comprehensive some way of all is a mans life his Honour Credit Reputation good Name and Applause in the World his own Will Opinion Tenets Judgements whereof men are most tenacious and will not quite sometimes as the Proverb is an inch of their will for a span of their thrift Thus men are said to live to themselves 2 Cor. 5. 15. in opposition to living unto God when self-respect swayeth them to be lovers of themselves â— Tim. 3. vers 2. 4. and lovers of their pleasures more then God and self-wiâ—â—ed Tit. 1. â—â— Pet. 2. 10. Ah who are free of this The fourth is Men of Parts c. who have done or may do some considerable good or evil to one or have something in them eminent beyond others These oft-times in regard of the fear love or trust men place in them are made great Idols The fifth is Lawful Contentments as Houses Wives Children unto which men are often too much addicted and with which they are often too much taken up even sometimes with that which is in it self very little and so they prove their Idols A sixth is Self-righteousness mens prayers their repentance blameless walking c. these may get and often get more of their confidence and weight of their Eternal Peace then they should So the Jews laid the great stress and weight of their Salvation upon this Idol Rom. 10. 3. The seventh may be outward Ordinances in purity external forms and profession of Religion when men rest upon these and press not after the Power as the Jews who cryed up the Temple of the Lord the Covenant betwixt him and them and their external relation to him Jer. 7. 4. c. The eighth is any gift of God which he hath bestowed on men such as Beauty Strength Wit Learning when men who have them lay too much weight on them or think too much of them yea Grace it self the sense of Gods love and inward peace may be put in Christs room and more sought for sometimes then Christ himself Now when these are rested on delighted in and he slighted or when they are missed and he not delighted in then they are Idols Ninthly Ease quietness and a mans own
love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary then love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5. Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23. 17. We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles 12. 23. Mal. 1. 6. which was commended in Levi Mal. 2. 5. On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29. 25. 6. Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts thereof which being seriously pondered O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7. The sin of impatience which is opposite to that patience and submission we owe to God in his wayes and Dispensations is one of the special breaches of this Commandment it is very broad and doth many wayes discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to Gods way with us but repining against it 3. In wishing things had fallen out otherwise then God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations and cross and afflicting 8. This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many dayes and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledging in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2. 4. is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be oâ—ten mentioned yet it is under a divers consideration for as one thing may break more Commandments then one so may one thing divers ways break one and the same Commandment as it opposeth or marreth divers Graces and Duties The second Commandment Exod. 20. 4 5 6. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in he Earth beneath or that is in the Waters 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 â—he wing mercy unto thousands of them that love me and keep my Commandments THis Commandment is more largely set down then the former partly to clear the Mandatory part of it and partly to press it in which two it may be taken up The preceptive or commanding part is expressed in two things v. 4. and v. 5. at the beginning 1. That no Image be made And 2. That it be not worshipped Next it is pressed three wayes 1. From a reason 2. By a threatning 3. By a Promise The words are multiplied that they may the more fully and clearly express what is intended 1. That this Commandment is against all making of Images for Religious service is clear from a threefold extent mentioned in the Prohibition 1. The Image of nothing in Heaven above or the Earth beneath or under the Earth that is the similitude of no Creature is allowed for this end 2. Men are forbidden to make either similitude or likeness that is no sort of Image whether that which is ingrave in or hewn out of stone wood silver c. or that which is made by painting all kinds are discharged 3. No sort of worship or service religious is to be given to them whether mediate or immediate whether primarily as to themselves or secondarily with respect to that which they represent This is understood under the second part of the Commandment Thou shalt not bow down to them nor serve or worship them under which two all external reverence is discharged which is clear from the reason adjoyned because God is jealous and he will not only not endure Idolatry but whatever may look like it as a jealous Husband will not abide any suspicious-like carriage in his Wife That we may have the clearer access to the meaning use of this Commandment let us see 1. What is the scope of it 2. Wherein it is different from the former The scope of this Commandment is not meeâ—ly and only to forbid making and worshipping of Images which is the most gross way of abusing the worship of God but under that to forbid all manner of grosness in the external worship of God and to command exactness and preciseness in it as well as internal worship according to the Rule prescribed there anent by the Lord and so this Commandment includeth all externals commanded in the Ceremonial Law and doth forbid all will-worship and superstition in the worship of God
that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves If ye say ye have then somewhat else to do And have ye nothing to do this day Or wil ye take more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it may be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16. 29. that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens â—itting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and were blameless That they some way keept it and are guilty many also sleep weary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them Especially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take oversight oâ— them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12. 11. 3 See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestoweâ— of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it The Fifth Command Exodus 20. 12. Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22. 37. sumeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy sef the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all thee 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 how eye 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 ohe 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 eare to inquire what God requireth of us as duty to others as well as 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 shal 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 well 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 which respect it is said Matth. 22. 39. the second is like unto this 2. If we compare the two 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 Religion in which respect they express peculiarly our love to God which is called the first and great command for the first four commands require that which in its own nature is worship and is in an immediate way to be given to God but the duites required in the other six are not properly formally and immediately called for as parts of worship to God though as they are acknoweledgments 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 four in the first Table and the Lords commending the duties of the second Table hath
others even in the cases wherein these do require the preference 2. When it is terminated on the wrong object as when they run out in the immoderate pursuit of bodily and temporal things caring more if not only for the body neglecting the better part 3. When it is laid out for the pleasing of corrupt self and the making of provision for the Flesh to fulfil its Lusts Rom. 13. 14. Self love under these considerations is corrupt and to be guarded against Answ 2. Self love or love to our self is allowable when qualified with the following properties 1. When it is subservient and subordinate to higher ends and can hazard it self and deny it self for Gods honour for a publick good yea and in some cases out of respect to the good of others also so a righteous man should and when at himself will do much though with his own hazard for a Christian friend for the safety or edification of the Godly or in defence of the inte rest of Christ 2. When it is drawen out after spiritual things and it 's on these mostly that pains are taken as how to grow in grace to have a good conscience to have the soul saved sin mortified c. 3. when outward things are desired for the former ends as when we pray Give us this day our daily bread that we may promove these ends being willing to want them when they may not stand with these ends and desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each on oweth to another that they may give each other due honour as the first effect of love and the great band of all the other commands and enjoyned duties of the second Table God being pleased to provide for that respect and honour that is due from one man to another as well as for the security of their persons and estates yea in some respect he preferreth this Command to wit that one hurt not another in their honour and estimation to these other relating to their persons and estates and therefore he requireth honour in the first place and afterward injoyneth the duties of not killing not stealing c. And although every man doth love respect and estimation among others yet there is nothing wherein more liberally and even prodigally men incroach upon one another then by the neglect and denyal of this duty and by the contrary sin though it be most directly op posite to love and that general equity commanded whereby we should Do to others as we would have them to do to us Therefore we conceive the Lord hath preferred this to the other five Commands and hath so backed it with a promise and also set it down positively Honour thy Father c. for this end that we may know it is not enough not to despise them if they be not also positively honoured by us even as it is not enough not to prophane the Lords day by common and unnecessary works if we do not positively sanctifie it And it is not for nought that this duty is so much pressed being a main bond of Christian and Civil Fellowship keeping folks within the just bounds and limits which God hath set unto them If it be asked What this duty of honouring our Neighbour doth include Answ It doth include these five things 1. Respect to our Neighbours person 2. to his place 3. to his qualifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals a riches credit with others c. so David honoured Nabal 5. in respect of mens actions as they deserve or as they have done or atchieved any thing where by good cometh or may come to the Church or Commonwealth Honour includeth the giving respect to onr Neighbour in all these If it be asked If and how honour differeth from love Answ It differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether ontward expressive evidences of honour are alwayes to be given to the persons honoured Answ Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of Company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into dissimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or other wayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ Under honour are comprehended 1 Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determin a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithes to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodness yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when
sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creaturs or in their scarcity because he hath a right to them for it is not from want of right to creature comforts that scarcity of them cometh but God like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right and to be given also when needful so that comparing him with a wicked man whether he have or want whether he enjoy more plentifully or be in scarcity he hath still the better of him by fare which should make us all love godliness the more which hath so great an advantage as this attending it Thus much in short of the promise annexed to this Command To descend to speak particularly of all the several relations comprehended under it as of Magistrates and Subjects Church-Officers Pastors Guids and Rulers and ordinary Church members Husbands and Wives Parents and Children Masters and Servants c. and of their respective duties would be a large task and draw us forth a great length beyond our design in this undertaking and somewhat to this purpose being already spoken from the third and fourth Chapters of the Epistle to the Colossians which the blest Author was then in his Sabbath afternoon-Sermons opening up to the same Congregation that heard him lecture on the Commands and all of them being too many at least more known then alass they are practised thought indeed we know no more in Gods account then we singly desire design and endeavour through grace to practise and they all and they only having a good understanding that keep his Commandements John 13. 17. Psal 111. 10. and since withall if the generals we have hinted at in the exposition of this Command be well understood seriously pondered and consciensciously in the Lords strength practically improved they will not a little through his blessing contribute for helping us sutably to acquit our selves in the discharge of all the particular duties of these several relations we shall now forbear to be particular and shall only say in the general of these station and relation duties that as if a serious Christ an and truly goodly man be sought after he is in a special manner to be found in them so when sanctifiedly sutably and seasonably performed they in a special manner adoâ—n the Doctrine of God and keep it from being blasphemed and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it and withal are a notable mean of convincing men and even of winning and gaining them who obey not the Word as maâ— be clearly gathered from Luke 3. 10 11. 12. 13. 14. Tit. 2. â— 5. 10. 1 Tim. 5. v. 14. 6. v. 1. 1. Pet. 2. v. 13. 14. 15. 3. v. 1. 2. compared together Before we proceed further amongst many Questions that might arise here one word to these two 1. Whether ought a Father to love his Son or a Son to love his Father most Answ The Son ought to love his Father most as representing most of God and the Father ought to love his Son most as comprehending most of himself such mutual respects may exceed one another on different accounts 2. Quest Whether is the Father or Magist are most to be obeyed if they command contrarily Answ If that which is commanded be a thing belonging to the Magistrates place to command in as where such a one should live what charge or office he should bear in the Common-wealth and such like caeteris paribus the Magistrate is to be obeved for these things are sought by the Magistrate from him not as a Son but as a member of the Common-wealth whose good principally should be eyed and had respect to but if it be a thing that belongeth to the Father and not to the Magistrate to command in as what Husband or Wife a Child should marry and such like that belongeth to the Father as a Father and so is to be obeyed notwithstanding of the contrary command of the other The scope of this Command being to moderate men in their excessive desires after honour and to direct and regulate them in giving respect to others and in seeking of it to themselves and to inform us that by no means we should wrong the estimat on of others more then their persons and estates ere we lay aside speaking of it it will be meet to speak a little of humility and the contraries and opposits thereof That humility relateth to this Command and is comprehended under it appeareth from Rom. 12. 10. Phil. 2. 3. And is a grace so necessary and useful to Christians that it ought especially to be headed and taken notice of It may be considered in a threefold respect 1. In respect of God this humility ought to be in reasonable creatures to God as their Creator they being nothing and less then nothing before him and useful or gainful for nothing to him 2. It may be considered as it respecteth others and that not in a complementing manner but as it comprehendeth our humbling of our selves in our carriage towards them and from the sense of our short-comming of them and being inferiour to them in some things wherein we preferr them to our selves Phil. 2. 3. 3. It may be considered not only as it moderateth us in our common carriage towards God or towards our Neighbour but also as it concerneth our selves for by it we are kept within bonds as to our thoughts of our selves and what is ours or in us upon the discovery of many infirmities we are encompassed with see Rom. 12. 3. Humility considered the first way is not properly contained under this Command but cometh in under the first Command of the first Table but humility in the two last respects as it moderateth our thoughts and esteem of our selves and fâ—ameth our actions sutably and according to â—ight reason in reference to others or our selves cometh in here and is enjoyned in this command and concerning it these following things are to be observed 1. Thus Humility of one man towards another differeth from Humility towards God because of the great dispâ—oportion that is between God and Creatures infinitely more then any that is amongst Creatures themselves there is in nothing comparison to be made with God neither is there any possibility of profiting him Job 25. 7. but there may be comparing and usefulness too amongst Creatures which this humility taketh not away see Job 29. throughout the Chapter 2. This Humility is not opposite to magnanimity boldness and zeal but is well consistent with these as is clear in Christ the Apostles and others of the Saints for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds and humility although it leadeth us to entertain due thoughts of our own infirmities yet it moderateth us in that
143 Fasting in what sense a part of Gods worship 69 Seâ—eral grounds of fasting ibid. Twelve ordinary sins that goes before fasting 70 71 Twenty ordinary sins in fasting ennumeratâ—d 71 72 Thirteen Instances of ordinary failings after fasting 72 Father how to be understood in the fifth command 191 Whâ—â— Loâ—e the Father owes to the Son and what the Son to the Father 104 Whether the Father or the Magistrate should be obeyed when commanding contrary things ib. Fornication the several sorts of it with its aggravations 217 Frugality what it is Eight Characters of it 255 G. GAin when lawful and honest 250 251 Several wayes of dishonest gain â—nnumâ—rated 241 Gâ—ds Who make unto themselves other Gods beside the Lord. 26 Gluttony how against the 7 Command 226 Divers considerations tending to discover when we sin in eating 227. to 229. Diver's necessary Rules for râ—gulâ—ting our eating and drinking 22â— H. HAtred of God how a breach of the first Command 3â— Hâ—â— every sin is interpreted hâ—â—red and every â—â—enâ—r a hatred of God 75. 76 How â—orrupting of Gods worship is reckoned hatred of God in a special manner 76 Hair how sinfully abused 223 Honour what mentioned in the fifth Commandment imports 192 193 Why Honouring our neighbour is commanded before other dutiâ—s of the second table 197 Whâ—râ—in honouring our neigâ—bour câ—nsists and what it imports ibid. Hâ—w honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is centrary to this â—â—nour we owe to our neighbour 198. 199 Whether wicked men may be honoured 199. 200 Whether rich men fâ—ould be honoured 200 The place Jam â— 1 2. explained ibid. How the honour we owe in a good man differs from that we owe to others alike in outward respects ibid. Whether we may seek our own honour and how 201 How we should prefer another to our selves 201. 202 Humility required by the fifth Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 205. to 208 I. IDleness the sinfulness of it 181 182 Idolatry 7. distinctions of it 19 20 Five wayes of more subtile heart idolatry 20 How to discover each of these 20 21 The ordinary objects of this great idolatry Instanced in 11. particulars 22 What be the most subtile Idols shewed in six particulars 24 A Twofold Idolatry especially forbidden to the Israelites and condemned in them 34 The Idolatry forbidden in the second command in six particulars 43. 44 Jealousie what it importeth and how attributed to God 72 73 Ignorance of the Law The sad effects of it 1. 2 How a breach of the first Command 28 Several distinctions of it explained ibid. How it exâ—useth and how not 29 Images of any of the 3 Persons in the blâ—ssed Triniâ—â— proved to be unlawful 35 Objections answered 35 â—6 The Command forbidding Images proved to be distinct from the first 34 What Images may be â—awfully made ibid. When are Images of creatures abused 36 Images of Heathen Gods as Mâ—rs Cupid c. prohibited 37 Impatience â—ow it appears and how a breach of the first Command 31 Imprecations whether lawful or not 83 Incest when committed and wherein the unnaturalness of it stands 216 K. KNowledge of God required in the first Command 18. See ignorance L. LAw the excellency and usefulness of it 1 How the moral Law obligeth â—s now 2 The distinction of the decalogue as a Law and as a Covenant cleared 4 How the Law was given to Adam in innocency how to Israel and how is Believers now 10 The extent of the Law shewed in seven respects 9 Several wayes of abusing the Law 11 Some directions for right using of it ibid. Like-makes and drâ—gies the sinfulness of them 47 Lots or Lotting defined 106 How the use of them concerns the third Command 107 Several divisions of Lots and which of them are lawful which not 107. 108 What is necessary to lawful Lotting 1 8 Cautions for preventing abuse of them 108 109 Lusory Lots proved unlawful 109 110 111 Some objection an wered ibid. Love to God why called the first and great commandment 188 What Love may be allowed to the Creature without breath of the first Command 25 Whether we ought to Love all man alike 194 In what respects may we make a difference ibid. What are the grounds of a lawful difference in our Love 195 How Love to the Godly differeth from common Love to others ibid. How we may love wicked men ibid. What self love is lawful what not 196 Lust how early it entred into the world 214 Several degrees of unnatural Lusts 216 See Concupiscence Lye what it is and when one is guilty of it 263 Four sorts of Lyes 264 How many wayes we wrong our neighbour by Lying 264. 265 Of Lying in Court of Justice how the Judge and how the Advocate may be guilty as well â—s a false witness 267 Life the taking away of our own cleared to be forbidden in the sixth Command 209 How many wayes one may be guilty of this ibid. How we may sin against the bodily Life of others 210 How against the Life of their souls 210 211 How against their Life of contentment 211 M. MArriage how many wayes men sin in Contracting of it 218 How one may sin against the seventh Command even in a Married state ibid. How one may sin in dissolving of Marriage 218 219 Mother vvhy mentioned in the first Command 192 Moral all the precepts in the decalogue not moral in the same sense 5 See Sabbath Murther several distinctions of it 212 How its committed in the heart how iâ— words gestures deeds 212 213 How Magistrates may be guilty of it ibid. Self Murder how forbidden 109 See Life N. NAme what is meant by the Name of God 77 What it is to take this Name in vain 78 What is necessary to the reverent mentioning of the Name of God ibid. Why the taking of this Name in vain is so peremptorily prohibited 79 Eight ordinary wayes of taking the Lords Name in vain 102. 103 How the Name of God is taken in vain in ordinances and duties 103 How to prevent this sin in duties 104 How â—oâ— know vvhen guilty of it 104 106 Why the taking of God Name in vain iâ— so threatened and punished even beyond other sins 115. 116 How it comes that this sin is so ordinary 116 117 Directions for the prevention of it ibid. Neighbour to be honoured and loved 191 How vve should love and honour our neighbour 193. 194 See honour and love O. OAth five things to be considered in it 80 How one Oath differs from an asseveration 81 That its unlawful to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and assertory Oaths and between promissory Oaths and Vows shewed 83 84 A threefold matter of an Oath and a threefold occasion of swearing ibid. Of expresse