those who receive the Word in vain and for all his invitations r â—st not on him th â—se make God a Lyar and d â—spise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin qu â—stioning the fulfilling of Promises from the apprehension of some weakn â—ss in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without God's Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth God's Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pufillanimous and cowardly carriage some way t â—mpteth others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3 We may instance the breach of this Commandment in what is opposite to Hope nam â—ly Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this C â—mmandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a D â—speration and Diffidence that is good Eccles. 2.20 which is when we despair in our selves or from any thing in our selves or in the world to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking God's way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth God's mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Rev. 3.15 coldness of love Mat. 24. â—2 self-self-love excessive 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 than 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 th â—reof which being seriously pondored 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 ways and Dispensations is one of the special br â—aches of this Commandment it is very broad and doth many ways discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to God's way with us but repining against it 3. In wishing things had fallen out otherwise than 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 are 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 days 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 acknowledged 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 often mentioned yet it is under a divers consideration for as one thing may break more Commandments than one so may one thing divers ways break one and the same Commandment as it â—pposeth or marreth dive â—s Graces and Duties The
him for there is no question but were God loved Holiness which is his Image would be loved also and where it is universally hated so must He be for a man cannot serve two Masters where their commands and actings are contrary but he must hate the one and love the other And seeing it is certain that Sinners make sin their Master and do not hate it therefore they must hate God who giveth contrary Commands and so somtimes Sinners wish that there were not such Commands Again he expresseth the Godly in the Promise under these two designations 1. Those that Love me that is the inward Fountain and comprehensive sum of all duties 2. Those that keep my Commandements that looketh to the outward effects of Love and is the proof of it so that there is no mid's betwixt these two to Love God and keep his Commandements and to Hate him and slight or break his Commandements and so no mid's betwixt God's gracio â—s promise to Parents and Children and his Curse on both Lastly It would be in a particular way observed that though every sin hath hatred to God in it yet he puteth this name of Hating him in a special way upon the sin of corrupting his Worship and Service to shew that there is a special enmity against God in that Sin and that it is in a special way hateful to him as upon the other hand he taketh Zeal for the purity of his Worship as a singular evidence of love to him Let us close this Command with some words of Use and 1. Ye may see what good or evil to us and ours and that eternally there is in Disobedience or in Holiness O Parents what mercy is it to you your selves and to your Children that you be Godly Alas this Curse here threatned is too palpable upon many Children who are cursed with profanity from the Womb upward Why do you that are Parents wrong your poor Infants and why neglect ye that which is best for them Here also there is matter of much comfort to Parents fearing God this Promise is a standing portion to a thousand Generations which though it be not peremptory as to all individual persons yet 1. It secludeth none 2. It comprehendeth many 3. It giveth ground for us to be quiet for all our Posterity till they by their own carriage disclaim that Covenant wherein this Promise is included 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather than amongst others It is true sometimes he chooseth some of the Posterity of wicked Parents yet oft-times the Election of Grace falleth upon the Posterity of the Godly 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children certainly these promises are not for nought Psal. 37.26 and 102. ult 112.2 Prov. 20.17 2. Be humble O be humble before God for he is Jealous 3. Abhor sin for it is hateful 4. Love Holiness for it is useful to us and ours First Thereby our Children have temporal mercies so far as is needful Psal. 37.26 2. They have spiritual and saving mercies amongst them 3. They have all Church-priviledges as being the Children of them that are within God's Covenant 5. Children Be humbled under the sense of the Iniquity of your Parents when ye remember their ways or possess what unjustly they have gotten ye become guilty of their sins without Repentance Especially you have need to take notice of this that are the Children of Parents that have opposed the purity of God's Service and Worship and the work of its Reformation and have been Corrupters of it Children may be partakers of their Parents faults and so plagued for them several ways and we think that this forfeiture is more than ordinary And therefore as amongst men there are special crimes beyond ordinary procuring such a sentence so is it here And 1. They be guilty by following their foot-steps in walking in their Parents sins as Jeroboams Children did 2. In approving their Fathers way praising their Fathers sayings or doings as it is Psal. 49.13 3. In winking at their Parents Sins and Wickedness 4. In boasting of their Oppressions Blood-shed c. as if they were acts of valour and man hood 5. In being content that their Fathers sinned if it gained any possession to them 6. In possessing and enjoying without Repentance what to their knowledge they sinfully purchased 7. In spending Prodigally and Riotously what the Parents Covetously gathered the sin of the Parent here is the Seed of the Sons sin 8. In professing sorrow for the want of occasion to live in Ignorance Prophanity or Looseness as their Fathers did as in Jer. 44.17 18 19. they said that things went well then In not being humbled before God for the Sins of Predecessors nor confessing them to Him as Levit. 26.42 nor repairing the Losses or Injuries which we knew they did to any that were wronged or oppressed by them The Third Commandment Exod. 20. v. 7. Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him Guiltless that taketh his Name in vain THis Command the Lord presseth with a Threatning that it may be known that he is in earnest and will reckon with men for the breaches of it The scope of it is To have the Name of the Lord Sanctified Hallowed and had in reverence by all his people and so every thing eschewed that may be dishonourable to that Holy Name and which may make Him as it were contemptible this scope is clear from Levit. 22. v. 32. where having forbidden the prophaning of his Name he addeth this positive precept as opposite thereto But I' will be Hallowed among the Children of Israel So then its that he himself may be Hallowed and had in reverence amongst them as Psal. 89.7 and 111.9 And so this Command is much more extensive then at first view it appeareth the scope thereof being to keep the heart in a holy awe and reverence of God and so in a holy way of using and rev â—rend way of going about every thing which concerneth Him For more clear handling of it let us consider 1. What is meant by the Name of God 2. What is meant by taking that Name of God in vain 1. By the Name of God is often understood GOD himself for to call on God's Name and on Himself are one 2 Properly hereby is understood his Titles attributed to him in Scripture as God Jehovah the Lord Holy Just c. or such Titles as signifie that excellent Beeing which we call God 3. More largely it is taken for whatsoever he maketh use of for making of himself known seeing otherways he hath no name but what ever Title He taketh to himself or what-ever thing he maketh use of thereby to make himself known that is his Name such are 1. His At â—ributes Me â—cy Justice Omnipotency c. which Exod. 34.36 37. are called
are exceed â—ng large tvvo things by it are especially called for 1. Love 2. Honour and vvhatever is opposite to and inconsistent vvith these i â— a breach of this Command vvherein vve 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 vve must love our Neighbour as our self and this reacheth f â—r 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 or the vindicating of his name vvhen he is defamed hence Psalm 15. it is the property of an accurate vvalker not to take up an evil report against his Neighbour even vvhen it i â— brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and test â—fying of our respect for vve should love him as our selves but in giving respect and honour vve 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 desired 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 gre â—ter 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 cordially 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 particular 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 though they loved many others yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them good and evil this may arise from natural relations particular obligations mutual familiarity and other special grounds 4. According to the diversity of concurrent circumstances we may sometimes wi â—â— 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 compla â—encie 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 a â—e destitute of such qualifications but if 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 slow Answ. They may arise 1. From natural relations 2. From the d â—fference that is among men in their carri â—ges humours and such like as they are less or more ingaging 3 From ex â—ernal 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 interests 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 acquis â—ing 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 consid â—red 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 forec â—ted 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 yea punished temporally yet with a desire of and respect to their eternal welfare 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 and 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 referr it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarily 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 2 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 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 â—o 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 interest of Christ. 2. When it is drawn 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 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 one 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 opposite 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 qu â—lifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals as 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 whereby good cometh or may come to the Church or Common-wealth Honour includeth the giving respect to our Neighbour in all these If it be asked If and how honour differeth from love Answ. It
putteth beyond debate shall work together for good to them that love God and are the called according to his purpose where he hath to speak so with reverence to his Maiesty condescended some way to abridge his own Soveraignty and absolute Dominion ingaging himself by Covenant that though he may do what he will yet he shall will to do nothing but what shall be for his Peoples good so that in all his dispensations towards them his absolute Dominion and his good Will shall be commensurable and of equal extent the one of them never to be stretched one hairs breadth beyond the other and even in the most dark involved intricate obstruse and mysterious providences wherein they can read and take up least of his mind and wherein he seeming to walk either in the greatest absoluteness of his Dominion or in the sharpest severity of his Justice refuseth to give a particular account of his matters and motions hath wonde â—fully stooped and condescended to give this general sweetly-satisfactory Account That they shall work for good even their spiritual good and profit The purging of sin and their further participation of his Holiness O! that all the gradiously sincere Lovers of God and the effectually called according to his purpose might from the lively Faith of this be perswaded and prevailed with to set themselves down at the Receit of these Customs from the many Crosses and Afflictions that come their way with a fixed resolution to suffer none of them to pass without paying the Custom imposed by the King The faithful diligent close and constant following of this imployment would inspeakably inrich and more than make up all their Losses infinitly beyond what gathering in the Customs of the rarest and richest Commodities of both the Ind â—es could possibly do were they all ingrossed and monopolized to that most honourable Society of the Godly and would help them to bear out a great spiritual rank and port sutable to the state of the King and as it becometh them that are priviledged to be Collectors of such Customs under Him It is now Noble Madam a long time not far from towards 30. years what ever was before since your Ladyship was known by some to be helped through G â—a â—e seriously to sit down at the receit of these Customs from the cross and afflicting dispensation â— which then occurred to you whereby ye did observably improve better and increase your spiritual stock and state some-way to the admiration of Standers-by and since that time for most part of it you have been in the holy Providence of God tryed with a tract of Tribulations each of them more trying than another and some of them such that I think as once the blest Author of this Treatise on occasion of a sad and surprising stroak the removal of the desire of his eyes his gracious and faithful Wife after a whiles silence with much gravity and great composure of spirit said Who could perswade me to believe that this is good if God had not said it if all the world had said and sworn it they could very hardly if at all have perswaded you to believe that they were good But since God that cannot lye hath said it there is no room left to debate or doubt of it let be to deny it and if your Ladyship as I hope you have hath been all this while gathering up the Customs of spiritual good and gain imposed upon these many various and great tribulations wherewith the Lord no doubt on a blessed design of singular good to you hath thought fit to exercise you beyond most persons living at least of your so noble station and extraction O! what a va â—t Stock and Treasure of rich and soul-inriching precious experiences of the good and profit of all these Afflictions and Tribulations must you needs have lying by you What humility and soft-walking what contrition and tenderness of heart what frequency and fervency what seriousness and spirituality in Prayer what sitting alone and keeping silence because he hath done it what justifying of God and ascribing Righteousness to Him in all that he hath done what sweet Soli-loquies communings with the heart on the Bod self-searchings and examinations what delightsome meditations on God and on his Law what Mortification of Lusts what deadness and denyedness to and what weanedness from all Creature-comforts and delights of the sons of Men What solicitous securing of the grand Interest amid'st these shakings-loose of all other interests what coveting of and complacency in fellowship with God the Father and with his Son Jesus Christ while your other fellowship is made desolate what accounting of all things so much in account amongst men to be but loss dung in comparison of the excellency of the knowledg of Jesus Christ the Lord what growing disconformity to the World by the renewing of your mind what transforming into the Image of God from Glory to Glo â—y as by the Spirit of the Lord what examplary holiness in all manner of conversation what postponing of all particular and self-interests to the publick interest of his Glory what waitings and longings for the Coming of his Kingdom what desires and designs faithfully to serve your Generation according to His Will and when that is done what groanings to be uncloathed and cloathed upon with your House from above and what lively longings with sweet submissions to his Will to be dissolved and to be with Jesus Christ which is best of all How much in the mean time of a Stranger 's Pilgrim's deportment with published practical plain declarations to the world that this is not your Country but that you are in expectation of one even a Heavenly Country so that God is not ashamed to be called your God finally What practical and experimental knowledge of and clear insight in that notable and none-such art of making out of God and making up in Him what is missing amongst the Creatures a little of whom can go far inconceivably far to fill up much empty and voyd room through the removal of many and most choice Creature-comforts What possibly loss or want is it that cannot be made up in him who is God all-sufficient and in whom what-ever is desirable and excellent amongst them all is to be found in an eminently transcendent and infinitely more excellent way and from whom as the inexhaustible full Fountain and incomprehensibly vast immense shoarless boundless and bottomless Ocean of all delightful desirable imaginable and possible perfections the small drops and little â—ivulets of seeming and painted perfections scattered amongst the Creatures issue forth O! beautiful and blest fruits of afflictions yet not brought forth by afflictions of themselves but by his own grace working together with and by them a part of whose Royal and Incommunicable Prerogative it is not communicate nor given out of his own hand to any dispenâ—ation whether of Ordinances or of Providences more smiling or more cross abstractly from his
with greater care cost and shew then formerly The third may be that spoke of also by Titus Livius lib. 7. In the Consulship of C. Sulpitius Peticus and C. Lucinius Stolo Ann. ab urb cond 390. in the time of the great and raging pestilence wherein Furius Camillus Dictator and Deliverer of Rome from the Gaules died wherein for proc â—ring the mercy of the Gods there was a lectisterne but when by no d â—vice of man nor help of the Gods the violence of the plague could be asswaged their minds were so possest with superstition that the Stage-playes were as men say first invented that is belike Playes in that pompous ludicrous esfeminate and luxurious mode on the Stage which had never before been used in the City for several Playes they had ere this time a strange device for a martial people who were before time for most part at least accustomed to behold games of activity and strength in the great list called Circus and from this small beginning sayes he in a sound and wholsome State this folly grew to such a height of madness as is untolerable to the most opulent States and Empires and yet these Playes so brought in and set forth called by Florus in his Breviary on that Book new and strange Religions i â—ployed about a religious business did neither rid mens minds of scruple and superstition nor case their bodies Thus they are condemned as superstition and an innovation of their old Religion by these two famous Heathen Historians The fourth may be that which is made mention of by Tit. Livius also towards the end of his â—0 Book concerning Fulvius Flaccus fellow-Consul with his own German-brother L. Manlius Oecidinus Ann. ab urb cond 575. Who declared that before he would meddle with his office he would discharge both himself and the City of duty towards the Gods in paying the Vows that he had made on that same day that he had his last battel with the Celtiberians anent the celebrating Playes to the honour of the most mighty and gracious God Jupiter and to build a Temple to Fortuna Aequestris and accordingly levied a great Tax for that end which behoved to be retrenched because of the exorbitancy of it The fifth and last shall be that which is touched by Pol. Virg. â—bi prius pag. 377. concerning the Romans their taking care for Apollo his playes which were first dedicated to him in the time of the second punick War for obtaining victory from him to drive Hannibal out of Italy To these may be added what Spondanus in his Eccles. Annal. pag. â—63 reports from Zozimus concerning Constantine the Great when he returned victorious over the Germans to Millan That he quite neglected and contemned such Playes to the great grief of the Heathens who alledged that these Plays were instituted by the Gods for the cure of the pestilence and other diseases and for averting of wars From all which it is manifest that the original of these Stage-playes and such others was from the Devil and celebrated by the Heathens to the honour and worship of their Devil-Gods in way of religious Sacrifices to them either as pacificatory or gratificatory with whom in their Idolatries and Superstitions the Scriptures forbid all symbolizing and fellowship Let us hear now in the next place some more of these Fathers speak their own and the Churches thoughts a little more particularly of Stage-playes with respect to such grounds having heard some of them already Clem. Al â—x orat adhort adv Gentes calls Stage-playes Comedies and amorous Poems teachers of Adultery and defilers of mens â—ars with Fornications and sayes That not only the use the sight the hearing but the very memory of Stage-playes should be abolished And elsewhere for I do here purposely fo â—bear very particular citations because ordinary Readers will not much if at all search af â—er them and the Learned that have a mind to it will easily find them out tells Christian youths That their Paedagogues must not lead them to Playes or Theaters that may not unfitly be called the chairs of Pestilence because these Conventicles where men and women meet together promiscuously to behold one another are the occasion of leudness and there they give or plot wicked counsel Cyprian de spect stiles Theaters the stewes of publick Chastity the mastership of obscenity which tea â—h these sins in publick that men may more usually and easily commit them in private he learneth to commit who accustometh himself to behold the theatrical representations of uncleanness It is not lawful for faithful Christians yea it is altogether unlawful to be present at these Playes And elsewhere he saith She that p â—rcha â—ce came a chast Matron to the Playes goes away a Strumpet from the Play-house We may here notice what the Satyrical Poet Juvenal sayes â—o this purpose Sat. 6. That a man in his time could not pick one chast woman whom he might safely love as his wife out of the whole Play-house and that all women who frequent Stage-playes are infamous and forfeit their good names It were good that our women who love and haunt such Playes would consider this as also what is reported of Sempronius Sophus a noble Roman who divorced from his wife for this alone cause that she frequented Stage-playes without his knowledge which might make her an Adulteress which Divorce the whole Roman Senate did approve though it was the very first they did approve as being a mean to keep women chaste So great an enemy to chastity were these Playes judged to be which is touched by Rhodiginus amongst others in his Antique Lections lib. 28. cap. 16. Tertullian calls the Play-house the Chappel of Venery the House of Letchery the Consistory of Vncleanness And in his Apol. adv Gent. We renounce your Spectacles and Stage-playes even as we reject their original which we know to have had their conception from Superstition we have nothing at all to do with the fury of your Circus with the dishonesty of the Theater we come not at all to your Playes Origen in Epist. ad Rom. sayes That Christians must not lift up their eyes to Stage-playes the pleasurable delights of polluted eyes lest their lusts be inflamed by them Lactantius de vero cultu sayes That these Interludes with which men are delighted and whereat they are willingly present because they are the greatest instigations to Vice and the most powerful instrument to corrupt mens minds are wholly to be abolished from amongst us Greg. Naz. de rect educ calls Stage-players the Servants of lewdness and Stage-playes the dishonest unseemly instructions of lascivious men who repute nothing filthy but modesty and Play-houses the Lascivious shops of all filthiness and impurity Ambrose in Psal. 118. stiles Stage-playes spectactles of vanity by which the Devil conveys incentives of pleasure to mens hearts Let us therefore sayes he turn away our eyes from these vanities and Stage-playes Hierom Epist. ad Salvinam Have nothing to
these Rules â— we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T â—â— 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the
living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookt upon as the dainty men in the World abounding alas in our days being according to Satans Maxim 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 Judgments whereof men are most tenacious and will not quit 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 the â— to be lovers of themselves 2 Tim. 3. v. 2 4. and lovers of their pleasures more than God and self-willed Tit. 1.7 2 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 s â—lf 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 than 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 Ordinanc â—s 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 b â—twixt him and them and their external relation to him I â—r 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 God's love and inward peace may be put in Christ's room and more sought for sometimes than 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 contentment is oft-times a great Idol and it is so when a man is so addicted to his case as he cannot abide to be troubled Thus was it with that man Luke 12.19 Soul take thee rest His E â—se was his Idol and he rested on it and made it the end of all his buildings and laying up of goods but his riches were his Idol as he grounded his expectation of rest upon that which he possessed So many idle men who frame their life so as they may not be troubled though they be no ways profitable but spend what they have making this the drift of all they do that they may have an easie life when this overswayeth them as their last end though otherwise if they were not wedded to their ease might be more profitable and often with abstaining from and neglecting of many necessary duties that they may eschew trouble it is a prevailing Idol A tenth is wandering fancies and Chimera's the mind pleasing it self with them and delighting to entertain them and pursuing them from a design to find satisfaction in them even in such things as never had nor it may be can have a being except in their own imagination and fancy such are called by S â—lomon Eccles. 6.9 The wanderings of the desire â— opposed to the sight of the eyes which others delight in as when men spend their wits and inventions on penning Romances Love-passions Stage-plays Comedies Masks Balls c. or which is more subtil yet much practised when the minds of men frame imaginary and fictitious revenge delight eminency c. to themselves The means and second causes Physitians Armies Ministers Stars and Natural Causes by which God useth to work by some called Nature are oft-times so trusted and leaned to as they are made mens Idols nay by many in these days Judiciary Astrology Palmestry c. are much studied and doted on and the Scriptures antiquated and laid aside in a great measure Next if it be asked what Idols are most subtil Ans. 1. An Idol is then most subtil when it lurketh in the heart and seateth it self principally in mens mind aim and inward contentment and they inwardly ascribe too much to such a thing and yet it may be in their external practise there is not much to discover this 2 Then are Idols most subtil when they lye in such things to which some what of fear love delight c. is allowable as in lawful things which may in some measure be lawfully loved feared and sought for 3 When they are in negatives as in Omissions Ease c. then they are more subtil than when they lye in something men positively seek after or in the Commission of something forbidden 4 When they pass under a lawful name as when Pride goeth under the name of Honesty Anxiety under the name of Lawful Care c. then they are hardly discovered 6 When sticking to one Idol the man rejecteth all others as he conceiveth out of r â—spect to God as may be instanced in the cases of a Monastick life regular obedience some singular opinion so much stuck to and laid weight on by many 6 When it is in means that have been used or are allowed by God for attaining such an end as it is hard to keep bounds in this case so it is hard to discover the Idolatry of the heart in it In all which it is to be advertised that Idolatry in these things consisteth mostly in the inordinateness of the heart and affections to them and that it lyeth not so much in our actions about them as in the manner of our acting and the circumstances accompanying us and our actions anxiety estimation excessive care love c. For clearing the difference betwixt this idolatrous love fear service and true love fear c. take these Rules 1 When our love to Creatures drowneth our love to God and maketh us to cast off duties we owe to him as in Demas 2. When in part it marreth us in the performance of duties to God as in Eli. 3. When it so taketh us up in our practise throughout the day that we give not necessary time to the Worship of God in praying reading hearing c. 4. When it indisposeth for these
profess concerning him 5. All Hypocrites who give him but an outside service and so are not in their obedience sincere and perfect as before him 6. All Compacters with the D â—vil who consult him or who leave God's way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with God's Secrets when he has not revealed them 2. It is to be beholden to God's Enemy the Devil for revealing such things 3. It is a making use of an unwarrantable mean which has no blessing Promised to it therefore cannot be used as a mean with subordination to God even though the matter enquired after by such means or by the Devil be such as he may know 7. All charming by-words herbs or such means as God hath not appointed for that end or which have no Natural and Physical Efficacy for bringing it forth as in seeking health from Witches when there must be words so often repeated or they must be said fasting or going backward c. all laying weight on these or the like circumstances without any reason 8. All Spells fearing of events and using superstitious means to prevent these as laying bits of Timber at doors carrying a Bible meerly for a Charm without using it esteeming days and times unlucky and unfortunate these draw men off from God to some other thing Of this sont is all Divining by Lots Stars Rods or any other way not having a Warrant to find out some secret or to know something that is to come it being God's Property and Prerogative to declare what is to come Isaiah 41. for when there is no Efficacy no Reason in the mean used the Effect must be looked for either from God or from the D â—vil Now when God has neither put it naturally in the mean nor by his reveal â—d Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naaman's Leprosie and Anointing in the Primitive times for healing the Sick it cannot b â— from him Hence sometimes one Charm or word to one at one time will do what it never doth to another These means have alway some circumstance in word or action immediately and explicitly or implicitly flowing from the Devil which may be good in it self yet has no force for the end and so draweth men to own the Devils Institution which is exceeding derogatory to the Honour of God 4 We gather the breaches of this Commandment from the duties that are required in it such as Faith Love Obedience Hope Fear Knowledge c. in which we may fail these ways in the general 1. When we want these Graces or perform not these duties required 2. When they are counterfeited and not real as when our humility is not real our prayers not sincere but in shew only 3. When they are defective as to the measure of Knowledge Faith c. which we should be at 4. When they degenerate as when knowledge turneth into Curiosity and Faith into Presumption and Hope into vain Confidence Fear into Unbelief and Anxiety by which we may see how often this Commandment is broken 1 That we may the better understand the breaches of this Commandment we would first take a view of God's Excellency and Attributes and see how we sin against all these for we should walk worthy of God Col. 1.10 And here ye may observe that his infinite Wisdom is wronged by not submitting to him or not taking direction from him his Power by not imploying him his Grace by not trusting him or abusing it to wantonness his Omniscience by wishing he saw not some things hiding them from men and not fearing him counterfeiting in his service c. so is his Justice wronged by expecting mercy without making use of a Sacrifice not fearing his threatnings not scaring at sin but hazarding on his wrath and the like may be instanced in all the rest of his Attributes which are all sinned against either by ignorance or by omission of something they call for or by the Commission of something unbecoming them 2 Consider God in his relations to us how often is he sinned against as a Father how is his kindness abused and he not reverenced as Creator of whom we have our Being yea he is kicked against and we live not to him from whom and by whom we live he is a Husband and yet we go a whoring from him and prove unfaithful in all our tyes to him he is a Redeemer of his People and a Master and Lord of all but what fear love subjection getteth he from us notwithstanding of all these Relations 3 Consider God's works for us about us and to us of Creation Providence and Redemption besides his particular Dispensations both of Mercies and Judgments all which call for something suitable from us and yet every one of them is more way â— than one slighted by attributing whether good or evil to Chance Luck or Fortune by unthankfulness to him and abuse of what he giveth and by not studying these works so as to admire and love him who is the Worker 4 Consider our obligation to God in all the parts of our Covenant with him sealed by Baptism and the Lords Supper Sure we should study to be like all these Covenant-relations and to answer these Obligations but alas how shamefully unanswerable are we to them all 5 Consider his Will revealed in his Word and see how far short we are in performing it Lastly consider what care there is of using the means that may bring us near to and abstaining from those things that draw us away from God such as sinful Confederacies evil Company light and unsound Books travelling needle â—ly to strange places c. all which and whatever else taketh the heart off God are breaches of this Commandment Next we shall insist more particularly upon some manifest breaches opposite to the great and princip â—l scope of this Commandment 1 The first is Ignorance which is a direct breach for the Commandment r â—quireth us to know him 1 Cor. 2.8 9. and if he be not known there is no other duty can be rightly performed the knowledge of God being the ground of all duties For clearing of it consider that some things concerning God are kept up from us other things are revealed to us these things which are kept up from us we cannot know And 1. They are either such as we cannot see now because they are incomprehensible in themselves as God's infinite Nature and Attributes which as they are in themselves cannot be comprehensibly conceived no not in heaven but while we are upon earth we see but darkly as through a glass and our knowledge of him is rather Faith than sight or they are such things which are conceiveable but God has not thought good to reveal them unto men as when he will â—nd the World when he will take every man from this life who are particularly Elected c. to be
end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o â— at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct â—fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i â— his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and worldly things It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c. it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command â—in against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that vve often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath-breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties a â—d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20.21 24. not only in temporal things v. 23. but with spiritual plagues to which they are given up v. 25.26 You know that a man was stoned for gathering of sticks on the Sabbath Numb 15. see also Exod. 16.28 and Ezek. 22.8 where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br â—aches of the comm â—nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp â—ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s â—riketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the
where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separ â—te them and what God h â—th conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ. Though we cannot instance in any thing wherein Religion hath not it's place yet we shall pitch on a â—ew things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in â—ear and trembling c. Ephes. 6.5 Col. 3.22 in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adorning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8 Coll. 3.24 else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a bitt of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22.39 Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred Levit. 19.17 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. i â— Mat 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2.4 Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12.10 Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes. 6.2 the first Command with promise which must be upon one of these grounds either i. because it is the first command that hath a particular promise that promise in the Second command being general and applicable as it is actually applyed there to all the commands or 2 because this is the first command of the second Table and often in the new Testament the commands are reckoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i.e. of the second Table and to press it the more the promise added to it is mentioned so that to urge obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1. To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5.22 it is pressed upon Wives toward their Husbands and 1 Pet. 3.7 upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are here to be largely and synecdo â—h â—cally understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subaltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4.15 yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and
express it ambiguously or refuse to testifie or assert what is not true 4. By the Advocate by undertaking to defend or pursue what righteously he cannot or by hideing from his Clyent that which he knoweth will prejudge his c â—use or by denying it when he is asked about it or by not bringing the best defences he hath And as to the first point here about Advocat â—s it is to be regrated as a great Divine in the Neighbour-Church hath most pathetically according to his manner lately done as a sad matter that any known unrighteous Cause should have a professed Christian in the face of a Christian Judicatory to defend it but incomparably more sad that almost every unjust Cause should find a Patron and that no contentious malicious person should be more ready to do wrong then some Lawyers to defend him for a dear bought â—ee I speak not here of innocent mistakes in cases of great difficulty nor yet of excusing a cause bad in the main from unjust aggravations but sayes that great man when money will hire men to plead for injustice and to use their wits to defraud the righteous and to spoil his Cause and vex him with delayes for the advantage of their unrighteous Clyents I would not have the conscience of such for all their gains nor their account to make for all the world God is the great Patron of innocence and the pleader of every righteous Cause and he that will be so bold as to plead against him had need of a large fee to save him harmless 5. By the Accuser or Pursuer when unjustly he seeketh what doth not belong unto him or chargeth another with what he should not or justly cannot 6. By the Def â—nder when he denyeth what he knoweth or â—â—â—ceth it c. And by all of them when business is delayed and protracted through their respective accession to it as well as when justice is more manifestly wronged this is the end of Jethro's advice to Moses Exod. 18.23 that the people may return home being quickly and with all convenient diligence dispatched which to their great loss and prejudice many wayes the unnecessary lengthening of Processes obstructeth and maketh Law and Lawyers appointed for the ease and relief of the people to be a grievous and vexatious burthen to them for which men in these stations and capacities will have much to answer to God the righteous Judge of all the Earth when they shall be arraigned before his terrible Tribunal where there will be no need of leading witnesses to prove the guilt since every mans conscience will be in place of a thousand witnesses neither will the nimblest wit the eloquentest tongue the finest and smoothest pen of the most able Lawyer Judge Advocate Notary or Litigant that shall be found guilty there be able to fetch himself fair off O! then all the fig-leaves of their fairest and most flourishing but really frivolous pretences vvherevvith they palliate themselves vvill be instantly blovvn avvay by the breath of that Judges mouth and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this Command then the greatest stretches of Wit and highest strains of Eloquence made use of to the prejudice of truth and justice vvill be found and pronounced to be poor silly and childish vviles yea very fooleries and bablings after vvhich they vvill not speak again but laying their hands on their mouths eternally keep silence It vvill therefore be the vvisdom and advantage of the guilty in time to take vvith it and resolving to do so no more to betake themselves for the pardon of it to that Advocate vvith the Father even Jesus the Righteous vvho throughly pleadeth and vvithout all peradventure or possibility of loosing it doth alvvayes carry the Cause he undertaketh to plead In sum that which in this Command in its positive part is levelled at as the scope thereof is the preserving and promoting of truth honest simplicity and ingenuity amongst men a sincerely and cordially loving regard to the repute and good name of one another and a sweet inward contentation joyful satisfaction and complacency of heart therein with a suitable love to and care for our own good name THE TENTH COMMAND Exodus 20.17 Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his man-servant nor his maid-servant nor his ox nor his ass nor any thing that is thy neighbours UNTO all the other Commands the Lord hath subjoyned this for mans humbling and deep abasement in his sight and it reacheth further in then all of them being as the words bear not about any new object for it is concerning wife house c. but about a new way of acting in reference to that object and condemning directly a sin not so condemned in any other of the foregoing five Commandements so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest In it we have to consider 1. the act 2. the object The act is not to cov â—t the Apostle expresseth it Rom. 7.7 Thou shalt not lust which implyeth an inordinateness in the heart as being dissatisfied with what it hath and so the positive part is contentment and satisfaction with a mans own lot Hebr. 13.5 L â—t your conversation be without covetousness and be content with such things as ye have so that whatsoeve â— motion is inconsistent w â—th contentment and inordinately desireth or tendeth to a change of our condition falleth in as condemned here The object is instanced in some particulars generally set down such as our neighbours house his wife then his servants c. under which as the general following cleareth are comprehended all that concerneth him his place and credit or any thing that relateth to any of the former Commands Thou shalt not grieve that he is well nor aim at his hurt nor be discontent that thy own lot seemeth not so good And as for the reason why this Command is added its scope holdeth it forth which seemeth to be this I not only require you as if the Lord had said not to steal from him and not to let your mind ran loose in coveting what is his as in the eighth Command not only to abstain from Adultery or determined Lust in the heart as in the seventh Command and not only the abstaining from wronging of his life as in the sixth Command and of his name that way spoken of in the ninth Command or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth Command but I require such holiness that there be not any inordinate lust or motion entertained nor having a being in the heart although it never get consent but on the contrary that in reference to all these Commands in your carriage towards your Neighbour there be in you a full conâ—entation
may be gu â—lty of it as Rivet upon this Command acknowledgeth or half an hour is free of it Is ever the mind quiet and doth it not often yield consent to these motions and how few good purposes are often follovved forth Alass but seldome 12. The extent of it is great one may sin this vvay in reference to all the Commands yea to as many objects as his Neighbour or himself hath things of vvhich they have the possession yea to Imaginations about things that have no being nor it may be possibility of being but are meer Chimera's 13. The occasions of it and snares to it are rife and frequent nothing vve see but readily it doth as fire inflame this Lust so that vve have need continually as it vvere to cast vvater on it yea vvhat thing is there that is in it self lovely and desirable vve hear or read of that vve are not ready inordinately to be stirred tovvards the desiring of it 14. Its pretexts and cloaks to hide it self are many and sometimes specious so that men are seldom challenged for it if it come not to the length of being consented to or at least of a delectation Hovv often are there vvishes in our mouths and oftner in our hearts that break this Commandement vvhich vve observe not especially if they be for knovvledge or some good thing in another or some good thing done by another vvhich commendeth him for then O if we had it or O if we had done it 〈◊〉 often the language of the heart and so there is a secret discontent against our Neighbour which often runneth to envy or at least to a discontent that it is not so vvith us and that vve are behind in that but especially in spiritual things vve take liberty for these discontented vvishes also grudgings that another is free and vve are crossed come in under the sin here forbidden as also that vvhich is spoken of Eccles. 12.12 of much reading and making many books vvhen one is desirous inordinately either to have or to make many books to vent his knovvledge by especially vvhen it levelleth at vvhat others have done This inordinacie that is in the motions of the heart appeareth much 1. In the beginnings and stirrings of passions and discontent vvhich often never come abroad but yet are deep breaches of this Command either as marring that loving and kindly frame vvhich vve ought to carry tovvards others or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves that dumpishness vvhich is ordinarily to be seen in passionate and discontented persons often proceeding from or tending to one of these tvvo passion or discontent 2. It appeareth in bargains as vvhen vve hear of a good bargain or good marriage vvhich another hath gotten or some good event or issue he hath had in such or such an undertaking there is a secret grudge that vve have not got it or that vve have not had such success 3. That thoughtiness and anxious carefulness vvhich often is in bargains making hovv they may be sure and most for our advantage is vve conceive especially pointed at here there is a sutable carefulness vvhich simply and in it self is consistent vvith lavvful diligence but this anxiety sinfully accompanieth it through our inordinacie in it 4. It shevveth it self in those many ruings and repentings vvhich often are after things are done and vvishings they had not been done vvhich are not simply sinful vvhen there is reason for them but as they are carking and inordinate as for most part they are in us We ought to grieve vvith after-grief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid and others such like but it 's repining against God and his infinitely vvise government to grudge at dispensations events and consequents vvhich are meer providences 5. This inordinacie of heart-motions doth much appear in the vexing after-thoughts of and reflections upon any thing vve have done not so much because of its sinfulness as because of its bringing shame upon us or because of its unsutableness to vvhat our humour aimed at and upon this account vve are discontented and have an inordinate and unsatisfied desire of having it othervvayes done and so discontent is the proof and evidence of this Lust discovering it vvhere it is for because our desire though possibly it be confused and for any good as it is Psal. 4.6 is not fulfilled therefore is heaviness and discontent vvhereas if it vvere satisfied there vvould be quietness So then we conceive this Command as to its positive part doth 1. Require love to our Neighbour and complacency in his prosperous condition and all such motions as are inconsistent with it are here forbidden though they never come to act and being such as we would not have any others entertaining towards us 2. Contentment so that discontent discouragement fainting heaviness anxiety disquietness and not resting satisfied with our own lot which is forbidden Heb. 13.5 are condemned here 3. A holy frame of heart a delight in the Law of God and conformity to it Rom. 7.22 Hence these motions are counted opposite to it which were in Paul although he wrestled against them as was said and are the Imaginations of mens hearts but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God is called for here 4. It requireth compleat conformity to the Law of God and exact and perfect love to and delight in him Thus this Command is broken when there is any stirring of heart inconsistent with perfect love to him and his Law But obedience is given to it when we put off the old man and put on the new man created after God c. Col. 3.9 10. and attain unto a stayed composed established and sixed heart so much commended in Scripture For the difference of this Command from the former Commands is not in the object but in the act lust for determinate lust for instance looketh to the seventh Command but here a sort of vaging unsetledness in the thought that cannot be called adultery as not partaking of that name yet really is Lust is forbidden and so also vain wanderings upon Ideas and notions come in here under the name of Lust and are sinful being inconsistent with a composed frame of heart To close up all let us consider a little these words Rom. 7.7 I had not known lust except the law had said thou shalt not covet I shall only premit this one word that it is something peculiar to this Command that men in nature come not the length of taking it up Paul before conversion knew that the consented-to desire of an unlawful thing was sin but he knew not this narrow bounding of men to be intended in this Command In the words then you may take up these three 1. That there is a great sinfulness and inordinacie in folks hearts even in the least things which oft-times