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
Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-self-Love is lawful what not 320 â—ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse â—tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the â— Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota â—â—e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be
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
make the wound given by the tongue the deeper such persons are as butter in their words but as sharp swords in their hearts this is that dissembling love which David complaineth of 9. Sometimes this reproaching and slandering of our neighbour is out of spleen against him and is malicious sometimes out of envy to raise and exalt ones self on the ruins of another this is grassari in famam proximi sometimes it is out of design thereby to insinuate upon them whom we speak unto as to signifie our freedom unto them to please them or praise them by crying down another that is to serve the itching humour of such who love the praise of others when it may be we know mo faults of those we speak to yet never open our mouth to them of one of these nor are we free with them anent them if the things be true 10. We may break this Command by speaking truth 1. For an evil end as Doeg did Psal. 52.2 2. by telling something that is truth out of revenge 3. When it is done without discretion so it shameth more then edifieth Christs word is Matth. 18.15 Tell him his fault betwixt thee and him alone and we on the contrary make it an upcast to him this certainly is not right 4. When it is minced and all not told which if told might alleviate or construed and wrested to a wrong end as did the witnesses who deponed against Christ. 11. We may break this Command and fail in the extremity of speaking too much good of or to our neighbour as well as by speaking evil of him if the good be not true and here cometh in 1. excessive and rash praising and commending of one 1. beyond what is due 2. beyond what we do to others of as much worth this is respect of persons 3. beyond what discretion alloweth as when it may be hurtful to awaken envy in others or pride in them who are thus praised 2. praising inordinately that is before a mans self or to gain his affection and that possibly more then when he is absent and heareth not much more is it to be blamed when spoken groundlesly this is flattery a most ba â—e evil which is exceedingly hurtful and prejudicial to human Societies yet exceeding delightful to the flattered 3. we fail in this extremity when our neighbour is justified or defended or excused by us in more or less when it should not be 12. Under this sin forbidden in the Command cometh in all beguiling speeches whether it be by equivocation when the thing is doubtfully and ambiguously expressed or by mental reservation a trick whereby the grossest lyes may be justified and which is plainly aversive of all truth in speaking when the sentence is but half expressed as suppose one should ask a Romish Priest Art thou a Priest and he should answer I am no Priest reserving this in his mind I am no Priest of Baal for by giving or expressing the answer so an untruth and cheat is left upon the asker and the answer so conceived doth not quadrat with the question as it ought to do if a man would evite lying 13. This falshood may be considered with reference to things we speak of as in buying or selling when we call a thing better or worse then it is indeed or then we think it to be ah how much lying is there every day this way with many 14. Under this sin forbidden in this Command are comprehended 1. railing 2. whispering 3. tail-bearing spoken of before 4. the tatling of busie bodies that know not how to insinuate themselves with others or pass time with them but by telling some ill tail of another 5. praevarication which is the sin of persons who are unconstant whose words goe not all alike saying and unsaying saying now this way and then another way of the same thing their words clashing together and they not consisting with themselves 15. Consider falshood or false-witness-bearing as it inferreth breach of promise which is forbidden Psal. 15.4 when one performeth not what he promiseth or promiseth â—hat which he intendeth not to perform which is deceit and falshood 16. As we may sin in speaking against others so we may â—in respect of our selves many wayes 1. When we give occasion to others to speak evil of us 1 Cor. 6. 2 Cor. 6.3 2. When we are not careful to entertain and maintain a good name and by sutable wayes to wipe a way what may marr the same It is generally observed that while men have a good name they are desirous and careful to keep it and when they have lost it they grow careless of it we ought not to be prodigal of our names more then of our lives or estates for the loss of them incapacitateth us much to edifie others 3. When we vainly boast of our selves and set forth our own praise that is as if a man should eat too much honey Prov. 25.27 4. When we will not confess a fault but either deny excuse or extenuate it this Joshua exhorteth Achan to eschew 5. When we say that things are worse with us then indeed they are and deny it may be even in reference to our spiritual condition somewhat of Gods goodness to us and so lye against the Holy Ghost 6. When we are too ready to entertain good reports of our selves and to be flattered there is if to any thing an open door to this in us and as the Heathen Seneca said Blanditiae cum excluduntur placent so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in there is in us so much self-love that we think some way that men in commending us do what is their duty therefore we often think them good folk because they do so and men that do not commend us we respect them not or but little or at least less then we do others because we think they are behind in a duty by not doing so and which is very sad and much to be lamented few things do lead us to love or hate commend or discommend and that as we think not without ground more then this that men do love and commend or not love and commend us 17. We also may by with-holding a testimony to the truth by not clearing of another when it is in our power to do it be guilty of this sin But especially is forbidden here publick lying and wronging of another judicially either in his person name or estate and that 1. By the Judge when he passeth sentence either rashly before he heareth the matter and searcheth it out which Job disclaimeth asserting the contrary of himself Job 29.16 or ignorantly or perversly for corrupt ends as being bribed to it or otherwayes 2. By the Recorder writing grievous things Isa. 10.1 or making a clause in a decree sentence or writ more favourable to one and more prejudicial to another then was intended 3. By the Witnesses who either conceal truth or
one that believeth which doth as a School-master lead to Him by discovering the holy nature and 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 s â—me of utter 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 indispensable necessity of an other righteousness and so of this imputed righteousness the law that is so very necessary to all men in common and to every Regenerate and unregenerate man in particular from which ere one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertinent 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 have expected soar alost in abstruse contemplations but graciously stooped and condescended to our capacity 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 as more low and common as the great art of Preaching lyeth in the powerful pressing thereof insinuating of how much moment the right understanding of them is and how much Religion lyeth in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grace 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 tolerable proportion to such a Text and Theam it cannot but have its own excellency and that thou maist be induced to think it doth I shall need only to tell thee that it is though alass poschumous and for any thing I know never by him inten â—ed for the Press otherwise it had been much more full for he 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 sit 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 â—abbath-afternoo ◠〈◊〉 the third chapter of the Epistle to the Colossians a subject much of the 〈◊〉 na â—ure but what he saith is material and excellent great Mr. L â—â—hams who had some excellency peculiar to himself in 〈◊〉 s â—â—k â— or writ as appeareth by his singular and some way-S â—r â—ph â—k 〈◊〉 on the Revelation wherein with Aquiline-sharp-s â—gh â—â—d â—â—s â— f â—om the â—â—p of the high mountain of fellowship with God h â—â—ath d â—â—ply p â—y â—d into and struck up a great light in several myster â—â—◠〈◊〉 â—uch 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 more than ordinary acquaintance with and experience of those several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and eff â—ct 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 the greater reality and worketh the more strongly and effica â—iously however of late by an unparallelledly-bold black-mouthed blasphemous Scribler n â—fariously nick-named Fine Romances of the secret Amours 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 pour â—d 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 myr â—h 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 sw â—â—t to my taste He brought me to the Banqueting-house and his B â—â—â—â—r over me was love Stay me with Flagons comfort me with 〈◊〉 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 â—â—oods 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 us see if the Vines flourish there will I g â—ve the my loves make hast my beloved and be thou like to a Roe or to a young Heart on the Mountains of Spices How fair and how pleasant art thou 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 heart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have overcome 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 us the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom having not seen ye love and whom though now ye see him not yet believing ye rejoyce with joy unspakable and full of glory That ye may with all Saints be able to comprehend what is the
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
are required in a far more eminent way so that Creatures must yield and give place when God cometh in competition with them in these and these things which are proper to God as resting on him adoring of him are to be given to no other 5 All these things are so required as none of them thrust out another but that all so consist as every duty may keep its own place without prejudice to any other In the next place we would consider the negative part of this Commandment for the extent thereof will be best discerned by cons â—dering what is forbidden therein and how it may be broken It is indeed the Commandment in reference to which beyond all the rest almost the general â—ty of men think themselves most innocent and yet upon tryal it will be found that men are most guilty of the breach thereof We may look upon the breach of this Commandment more largely as God is any way wronged in that which is his due or more strictly as it relateth to that which is more properly Idolatry Being more largely considered it is broken two ways 1 When what is proper and Essential to God is denied to him in effect or practically as wh â—n he is not accounted Eternal Omnipotent one blessed God in three Persons And thus men are guilty either in Opinion or in practise when they walk so before God as if they thought him not Omnipotent Omniscient c. And so Tit. 1.16 it is said of some that they profess to know God but in works they deny him 2 It is broken when any thing unbecoming the Holy Majes â—y of God is attributed unto him as that he changeth favourâ—th prophanity c. So Psal. 50.21 it is said of some prophane men that they thought him like unto themselves These two may be called more general Idolatry we shall speak f â—rther to them afterward 3 The third way it is broken considering the breach of this Commandment strictly is by attributing that which is due to God and properly belongeth to him to Creatures as trusting in them c â—lling on them by prayer accounting them Omnipotent Omniscient or believing that they have influence or power to guide the World which some do attribute to Stars to the Heavens to Fortune to Saints to Angels yea to Devils this is properly Idolatry And b â—cause it is the chief scope of this Commandment and we are bidden expresly to keep our s â—lves from Idols 1 John 5 we shall insist a little on it And â— We shall premit some distinctions of Idolatry 2. Shew how men fall in it 3. What are the special Idols men commit Idolatry with 4. Which are the most subtil and dangerous Idols 5. Give some rules whereby ye may try this sin of Idolatry even when it is most subtil And 1 Idolatry may be disting â—i â—â—ed 1. Into Idolatry against the first Commandment when worship is not directed to the right but to the wrong object and Idolatry against the second Commandment which striketh against the prescribed manner of worshipping God We are now to speak to the first 2 This Idolatry is either 1. Doctrinal or Idolatry in the Judgment when one prof â—ssedly b â—lieveth such a thing beside Go â— to have some Divinity in it as Heathens do of their Mars and Jupiter and Papists do of their Saints Or 2. It is practical when men believe no such thing and will not own any such Opinion yet on the matter they are guilty of the same thing as covetous men c. The first taketh in all Heathens Turks H â—reticks that by their Doctrines and Opinions wrong the true God or his worship The second tak â—th in all self-seeking ambitious covetous and voluptuous persons c. who fall in with the former in their practise though not in Opinion 3 It may b â— distinguished into Idolatry that hath something for its object as the Egyptians worshipped Beasts and the Persians the Sun or Fire and that which has nothing but mens imaginations for its object as th â—se who worship feigned Gods in which respect the Apostle saith an Idol is nothing 1 Cor. 8.4 4 We would distinguish betwixt the ob â—ects of Idolatry and they are either such as are in themselves simply sinful as Devils prophane men or they are such as are good in themselves but abused and wronged when they are made objects of Idolatry as Angels Saints Sun Moon c. 5 Distinguish betwixt Idolatry that is more gross and professed and that which is more latent subtil and denied This distinction is like that before mentioned into Opinion and practise and much coincideth with it 6 Distinguish betwixt Heart-Idolatry Ezek. 14. Exod. 14.11 12. and 16 2 3. and external Idolatry the former consisteth in an inward heart-respect to some Idol as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places the other in some external Idolatrous gesture or action In practical Idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects and the letting them out excessiv â—ly upon lawful objects Thus men are guilty of Idolatry with sinful objects when they love and covet another mans House Wife or â—oods when things unlawful and forbidden have the heart Again men are guilty of Idolatry in making lawful obj â—cts Idols as when by excess or inordinateness of love to their own Means Wife House c. they put them in God's room â—s Nebuchadnezzar did with Babylon Daniel 4.30 So then in the â—ormer sense men make their lusts or sins whatever they be their Idols Gluttons that serve their appetite Drunkards their drunkeness make their Bellies and Appetite their Idol for to whatever men yi â—ld themselves to obey they are servants unto that which they obey Rom. 6.16 An Idol is something excessively esteemed of and Idolatry is the transferring of God's due outwardly or inwardly to what is not God whether we esteem it God or not We shall first speak of practical Heart-idolatry especially when lawful things are made Idols which is the most subtil kind of Idolatry and that which men most ordinarily f â—ll into And it may be cleared these five ways by all which men give that which is due to God unto Creatures There are five things that are incontrovertibly due to God to wit 1. Estimation and honour above all 2. Love with all the heart 3. Confidence and trust 4. Fear and reverence 5. Service and obedience First then men commit Idolatry when any thing even any lawful thing getteth too much respect from them so that their happiness is placed in it and they can less abide to want it in effect whatever they may say in words than Communion with God himself When men have such an excessive esteem of Wife Children Houses Lands Great Places c. and when they are taken from them they cry as Micah Judg. 18.24 Ye have taken away my Gods from me and
what ha â—e I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Dispensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30.6 when he wanted as much as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord â—is God they had no more left at all it ' like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Cr â—atures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Cr â—atures in b â—ing addicted to them in their desires seeking exc â—ssively after them in their d â—ating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world â— John 2.15 is called an Idolater Col. 3. â— Ephes. 5.5 Thus it discovered it self in Achab who so loved N â—both's Vineyard that he could not rest without it So Demas idolized the world when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4.10 Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot g â—t Naboth's Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the world or any thing in it as we see in Demas 2 Tim. 4.10 3. Though duty be not altogether thrust out yet when love to these things marr â—th u â— in that zealous way of performing duty to God as it did in Eli 1 Sam. 2.2 â— who is said to honour and love his Children above God v. 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abraham's commendation that he loved God because he withheld not his only Son when God called for him 3 The third is wh â—n confidence and trust is placed in any thing beside God to wit excessively as before we said of love Thus when a mans protection is placed in men though Princes Ps â—l â—46 3 or in Multitudes or in Horses and Armies it is idolizing â—f them Thus rich men may make as it is Job 31.24 gold their confidence and fine gold their h â—pe that is when men account themselves secure not because God hath a Providence but because they have such means as Asa trusted to the Physitians 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 profess 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 than God and fear maketh men sin or at least keepst them back from duty in less or more like those Professors who for fear of the Jews John 12.42 did not confess Christ. Thus men may idolize their very Enemie â— whom they hate when they fear more him that can kill the body than him that can destroy 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 d â—voted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the â—â—ct â—ries in Corinth were and such at all times for the most part are to their L â—aders 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 s â—rveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an â—dol in this respect it is said men cannot serve two Masters God and Mammon 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 fulfil 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 never 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 Idol These be the most ordinary ways 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 God's 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 sh â—w us any good Psal. 4.6 By this thousands are kept in bondage and turned head-long An ex â—â—ssive 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 Psal. 17.14 to win their
so that when we are praying or hearing the heart is carried away after Creatures and the mind is taken up with some other thing than God as Ezekiel 33.31 5. When they too much and very unnecessarily haunt the heart in meditation or when we lye down or rise and at such times when our thinking on such imployments contributeth not to the furtherance of them it sheweth that they have too much of the heart when they possess it always and when it is seldom taken up actually with better things but these steal in easily and at all times It may appear now 1. How common this sin of Idolatry is 2. How great guilt and hazard men are lying under thereby because 1. Few are convinced of it 2. Many years Idolatry lyeth together upon the Consciences of many 3. There is little repentance for it though many ways one may insensibly slide into it It is not so very useful or needful here particularly to enquire what Idol is predominant and hath chief room if these three things be granted 1. That there may be and are many Idols often at once as Legions distracting the man and swarming in his heart 2. That successiv â—ly they may be changed according to mens tentations and conditions 3. That men should study the mortification of all and the giving God his due so as none be spared for if any one be spared none at all are mortified and slain It would become Believers and it would be their advantage to think much upon such Scriptures as th â—se Isa â—ah 30.22 And ye shall be my People and I will be your God Luke 14.8 When thou art bidden of any man to a Wedding sit not down in the highest â—oom lest a more honourable man than thou be bidden of him 1 Cor. 10. from v. 5. to v. 15. And that they would study conformity to them and learn to abhor Idols yea all Creatures in so far as they become Idols to them We are now further to prosecute the Branches of this Commandment which is a Key to all the r â—st and because God's Soveraignty is holden forth here there is no sin that may not be reduced to it as being a disobedience to this Soveraign God We shall first permit some general ways whereby it is broken then insist in some particulars More generally it is broken three ways as hath been said already 1 By derogating from God that which is his due so all contempt of him disobedience to him wronging his infinite Attributes as if he were nor Omnipotent Omniscient Infinite c. denying of his Providence in less or more are breaches of this Commandment Thus he is wronged when he getteth not every way that which is his due 2 By attributing to God what is not consistent with his absolute Perfection Purity and Holiness as that he doth or can do wrong change not keep his Promises or not guide the World wisely that he hath any bodily shape or may be comprehended 3 When what is due to God as Faith Hope Love Fear c. is given to Creatures whether to idols li â—terally or to Men to Saints Angels Ordinances as the Sacraments Stars Herbs Gold Physitians c. when too much weight is laid on them or any thing not agreeing to th â—m is ascribed to them by which Witchcraft Charming Covetousness Judicial Astrology c. are reproved as drawing the hearts of men away from the living God If it be asked May not some things in the World be loved and may not some confidence be placed in men means c. I answer Love may be given to some things and naturally is called for to some things but 1. Not simply but with subordination to God not for themselves but out of obedience to God and as they may be useful to us in helping us to honour him and as they are his gifts 2. We are not excessively to love or rest on these but so as from love to God we be ready to quit yea to hate them as Christ speaketh of Father and Mother Luke 14.26 Again there may be some kind of confidence given to some things but 1. Not simply nor 2. For themselves 3. Nor always 4. Nor in all things but 1. This confidence must be subordinate to God's appointment 2. It must be with dependance on his blessing for making means effectual and so may we expect health from Mea â— Drink Physick c. for so they are looked on as means conducing to such an end and yet it is the Lord alone that must be rested on 3. There may be comparative confidence whereby men lean more to one mean than to another as more to a skilful Physitian than to an unskilful and more to an Army as to overcoming an Enemy than when it is wanting because that confidence is in some external thing and concerneth not Salvation and but compareth means amongst themselves as they are ordinarily made use of by God for attaining these ends but in this case the means are not simply confided in Next we are to consider that this Command may be broken all these ways in four respects 1 In Doctrine as when men maintain such things as dishonour God or give his due to Creatures and do teach them Mat. 5.33 to 38. 2 By Opinion or Judgment as suppose men should not vent and publish such things yet if they in their h â—art think or beli â—ve so Psal. 14. v. 1. 3 Though it come not to a setled judgment but only reacheth the imaginations so that loose unbecoming thoughts of God or misapprehensions derogatory to him are â—ntertained as Psal. 50.21 Act. 17.29 4 In practise when men live as if there were no God Psal. 36. v. 1. as if he were not omniscient just c. these do indeed deny him whatev â—r be their profession to the contrary Tit. 1.16 Thus all prophane men who live loosly are guilty as also formal Hypocrites who rest on the out-side of duties Therefore in the third place we are to consider that this Commandment in the extent thereof doth condemn 1 All gross Idolaters of any sort who usually are mentioned under the name of Heathens 2. Jews who worship not the true God in his Son Jesus Christ. 3. All Hereticks that deny the Godhead of any of the Persons as Sabellians who make but one Person Arrians who make Christ a Made-God Ph â—tini â—ns who make him a pure Man and all that make a plurality of Gods or that lessen the Divine Attributes and give to Saints God's due in Adoration or â—nvocation or in a word who â—ver contradict any Truth or maintain any Errour for th â—reby they fasten it upon God and his Word and wrong him who owneth no such thing And to these may be added all ignorant persons who know not God 4. All prophane men whether Atheists in heart or in practice disobedient persons indeed denying God and not giving him his due which is obedience whatever in words they
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-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
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-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