c. it is called worshipping of them see Exod. 32. compared with Psalm 106. 19 20. there they worshipped the Images of gold and silver c. yea vers 37. Devils though they intended to worship God in these Images 5. When any thing of this worship due to God is given to Servants or means as if something adorable and to be worshipped were in them although they be not accounted God himself Thus Cornelius sinned in worshipping Peter Acts 10. 25 26. when he knew he was not God and Peter rejecteth it on this ground that he was a Man and not God and that therefore it was due to none but God which Reason taketh off all that can be said by men for palliating this kind of idolatry Thus the scope of the Command and the reason and ground of worship being considered it is evident that all these are idolatry We would now further consider first the positive part of this Command and next what is forbidden in it And 1. For the positive part of this Command we conceive it doth reach 1. To all external Ordinances such as Doctrine Worship government and Discipline We are here enjoyned to keep all these pure according to his word Thus any errour breaketh this Command when it is vented and made publick as secret errours break the first Secondly It reacheth to all external Obedience such as receiving the truths of God submitting to the government and discipline of his House entering therein as Church-Members often hearing the Word not only on the Sabbath which is required in the fourth Command but at all occasions when God shall give the opportunity it being a special part of his worship right using of the Sacraments and worthy receiving of them praying externally internal prayer being required in the first Command outward confession of sin when called for confession of the truth in times of tryal c. and this obedience is to be extended to extraordinary duties as well as ordinary as Vowing Swearing Fasting c. when they shall be required in providence external Covenanting with God an Ordinance necessary for keeping pure publick Service c. Also it is to be extended to secret duties and to private duties in Families and Christian fellowship as well as to publick and to diligence in them all Thirdly It reacheth to the right manner of doing duties especially it requireth 1. That they be not done in Hypocrisie for God will not be so worshipped in any duty 2. That all our worship and duties be directed to God in and through the Mediator and that none come to God but by him who is the appointed High Priest 3. That all our Obedience and Service be Spiritual Fourthly It taketh in all external gestures and outward reverence in praying and hearing c. as that the eye be fixed and the carriage not light but decent that there be no laughing that the lookâ— be stayd and grave these in a special manner in worship are to be looked unto Fifthly It requireth every Mean that may further Gods publick Service as educating and training up men for the Ministry entertaining them providing places and accommodations for publick worship and every thing of that kind without which the external worship of God cannot be performed Sixthly It requireth the removing of all letts and impediments of Gods worship or whatever is contrary thereto according to our places and stations such as Heresies and Hereticks by condigne censuring of them removing all idolatrous worship and whatever may be occasions of it or whatever hath been or may be abused to it purging the House of God from corrupt and insufficient Ministers and corrupt Members But let us see in the next place what is forbidden in this Command and how it is broken In the first Command what immediatly reflecteth upon God himself is forbidden here what immediately reflecteth on his Ordinances and appointments contradicting them and Him in them is discharged there is none of the Commands more frequently broken and yet men most readily think themselves free of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practise 3. In both when the Doctrines vented and published against truth have external practises following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of idolatry are for it supposeth idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practise or the Service and Worship of God is three ways wronged by the Doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord apppointed 2. Other and more Mediators then the One Mediator Christ 3. More meritorious causes of Pardon and Justification then the blood and merits of Christ 4. More Officers in his House then he hath appointed such as Bishops Cardinals c 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to Water and Kneeling c. to the Lords Supper 6. More Holy dayes then God hath instituted 7. Other things to be acknowledged for the Word of God then the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up Secondly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4. 2. Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Lâ—icks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath-day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Heresie of Quaquerisine over-turning most if not all the Ordinances of God destructive to all true Religion and
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 litterally or to Men to Saints Angels Ordinances as the Sacraments Stars Herbs Gold Physicians c. when too much weight is laid on them or any thing not agreeing to them 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 usefull 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 alwayes 4. Nor in all things but 1. This confidence must be subordinate to Gods appointment 2. It must be with dependance on his blessing for making means effectual and so may we expect health from Meat Drink Physick c. for 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 then to another as more to a skillful Physician then to an unskillfull and more to an Army as to overcoming an Enemy then 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 Matth. 5 33. to 38. 2. By Opinion or Judgement as suppose men should not vent and publish such things yet if they in their heart think or believe so Psal 14. v. 1. 3. Though it come not to a setled judgement but only reacheth the imaginations so that loose unbecoming thought of God or misapprehensions derogatory to him are entertained as Psal 50. 21. Acts 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 whatever be their profession to the contrary Tit. 1. 16. Thus all propane 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 Photinians who make him a pure Man and all that make a plurality of Gods or that lessen the Divine Attributes and give to Saints Gods due in Adoration or Invocation or in a word whoever contradict any Truth or maintain any Errour for thereby 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 practise disobedient persons indeed denying God and not giving him his due which is obedience whatever in words they profess concerning him 5. All Hypocrites who give him but an an outside service and so are not in their obedience sinćere and perfect as before him 6. All Compacters with the Devil who consult him or who leave Gods way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with Gods Secrets when he has not revealed them 2. It is to be beholden to Gods 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 dayes and times unlucky and unfortunate these draw men off from God to some other thing Of this sort 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 Gods Property and Prerogative to declare what is to come Isai 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 Devil Now when God has neither put it naturally in the mean nor by his revealed Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naamans Leprosie and Anointing in the Primitive times for healing the Sick it cannot be 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
things which do not so immediately concern God such as Chronologick Questions some Prophecies Cases c. which yet are recorded in Scripture 2. They may be guilty of less or more ignorance in respect of the degree so some men are absolutely ignorant others are doubtful only and not confirmed in the knowledge of the truths of God who yet have not contrary impressions of these things as others have 3. There are divers kinds of ignorance in men some are guilty of wilful ignorance some are negligent and some even the best are labouring under the remainder of natural blindness who yet are not negligent If it be asked whether ignorance can excuse a man and how far it excuseth Ans 1. There is no ignorance properly so called that excuseth wholly pro toto it being of it self sinful and men being obliged to know what is sin and what not neither can ever men do that out of Faith which they do in ignorance and know not if it be in it self sinful or lawful this is to be understood in respect of ignorantia Juris non facti of the ignorance of the Law and not of the ignorance of the Fact as they call it for men may sometimes be ignorant of this and yet be Innocent as when one is cutting with an Axe and it falleth off the Helve c. but in respect of the Law there is no invinciable ignorance that can excuse any for their not knowing Gods mind because they are obliged to know it 2. Ignorance that is wilfully entertained with neglect of means that might help it is so far from excusing that it doth aggravate the faults occasioned thereby because in that case there are two faults that concur 1. Ignorance 2. Another sin produced thereby 3. Ignorance natural or proceeding from paucity of means or less occasion to learn though it doth not fully yet in part excuseth Hence it is said they that know not the Masters will shall be beaten with few stripes but Corazin and Bethsaida and other places having plenty of means shall not in the least be sheltered under that excuse Matth. 11. 22 23 24. 4. In some things we would distinguish betwixt sinning ex ignorantia out of ignorance and sinning ignoranter ignorantly one may do a thing out of ignorance as Paul persecuted the Church that would not have done it had he known it it was not malice but ignorance that led Paul to that sin of persecuting this excuseth in part but to do a thing ignorantly is when a man is more immediately the cause of his own ignorance as when by drunkenness passion hatred malice c. a man is so blinded and prejudiced that he cannot discern what is duty and what is sin So some of the Pharisee were who might have seen that Christ was God and to be acknowledged as such but prejudice marred it Thus a sin considered in it self may be less which being considered more compleatly will be found a far greater guilt as suppose one in drunkenness swear commit Adultery or in passion commit Murder the Murder or Adultery considered in themselves as done in drunkenness or passion are less then when done in soberness or deliberately yet these sinâ— being compleatly considered the person is more guilty because he hath Murder and Drunkenness or Murder and Passion both to answer for which Drunkenness or Passion he caused to himself by his unwatchfulness and all the effects that follow upon these are to be imputed to him both as the actor and procurer of that which is the occasion or rather the cause of them Thus ye see how many wayes ignorance breaketh this Commandment 2. We shall instance the breach of it in what is opposite to Faith or Confidence which floweth from Faith to wit unbelief diffidence temerity or tempting of God which floweth from unbelief and is opposite to Faith the infidelity of Heathens and Jews and the Atheism of such as believe not the Word Thus also Hereticks who abuse it and Apostates who fall from the truth thereof and are opposerâ— of it are guilty of this sin as also those who receive the Word in vain and for all his invitations rest not on him these make God a Lyar and despise 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 questioning the fulfilling of Promises from the apprehension of some weakness 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 Gods Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth Gods 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 pusillanimous and cowardly carriage some way tempt 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 namely 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 Commandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a Desperation 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 Gods 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 Gods 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 Revel 3. 15. coldness of love Matth. 24 12. self-love excessive
all honouring him by precepts taught by men and not by himself Isai 29. 13. and Matth. 15. 9. So then in the first Commandment the worshipping of the only true God is commanded and the worshipping of any Idol is forbidden here the true worship of that God is prescribed and the contrary forbidden the first Commandment sheweth who is to be worshipped the second how he is to be worshipped not in the manner that Heathens worshipped their Idols nor in any other manner that men shall feign and devise to themselves but in the manner he himself prescribeth In sum this Commandment holdeth forth these three things 1. That God will not only be served inwardly in the heart by good thoughts and intentions which is prescribed in the first Commandment but also outwardly in the confessing him before men in external service and worship in words and gestures suitable for the forbidding this sort of external gestures worshipping and bowing before Idols doth include the contrary affirmative in all its kinds according to the first Rule before-mentioned for the right understanding of all the Commandments Thus it taketh in all Ordinances of Word Prayer Sacraments Ceremonies c. and failing in these breaketh this Commandment when even they are not rightly gone about 2. It holdeth forth this that in that external service and worship God will not have men following their own humour but will have them to walk by the Rule given or to be given by him to them and otherwise it is in vain whatever worship men perform to him Matth. 15. 9. Hence it is said here Thou shalt not make to thy self that is at thy own pleasure without my Command otherwise what is by Gods Command is made to him and this is to be extended to all Ordinances yea both to the worship it self and also to the manner of that worship all is to be done according to Gods Command only 3. It holdeth forth a spiritual service due to God or that we should be spiritual in all external service there should not be in us any carnal apprehensions of God as if he were like any thing that we could imagine Acts 17. 29. as is fully clear from Deut. 4. 15 c. Also all rashness and carnality in external performances is here discharged under be wing to Images c. So then under these three we take up the sum of this Commandment whereby it differeth from the former which may also be cleared from these reasons 1. The first is that this Commandment looketh to external worship and the ordering of that which is clear 1. Because the things forbidden in it as making of Images and bowing to them are external acts 2. These are mentioned as relating â—o Gods Worship for they are placed in the first Table of the Law and for this end Images are only mentioned as made use of by Heathens in all their worship Lev. 26. 1. The Lord will not have his people doing so to him Deut. 12. 3 4 5 c. 3. Add that making and worshipping of Images are but one part of mens abusing of the external worship of God which is mentioned for all of that kind as Adultery is put for all uncleanness in the seventh Commandment and all kinds of false worship or all the several wayes of mens abusing the external worship of God are condemned under it 1. Because it is most gross and this being a most gross way of adding to his worship â—t serveth to shew how God accounteth every adding to his word or altering of it to â—e a gross and hainous sin Deut. 4. 23. 24 25. 2. Because the Nations about espeâ—ially Egypt served their Gods so and men naturally are bent to it as appeareth almost â—y the practise of all Nations and Rom. 1. 25 c. and by the Israelites practise in â—he golden Calf Exod. 32. from vers 1. to vers 7. and by Jeroboams practise 1 King 12 28. Now the Lord will not be served so but aâ— he commandeth Deâ—â— 12. v. 4. Ye shall not do so to the Lord c. but contrâ—â—â—ly v. 5. as the Lord shall â—arve out unto you A second reason to clear this to be the meaning may be taken from the perfection of the Law which lieth in this that it condemneth all sin and commandeth all duties now it is a sin not only to worship false gods but to worship the true God in a false way and it is a duty also to worship him rightly according as he hath appointed in his Word now these sins must be forbidden in this second Commandment or they are forbidden in none at all and these duties must be commanded in this Commandment or they are commanded in none Next that we may clear that it is sinful to worship God otherwise then he hath commanded it would be observed there was a twofold Idolatry found in Israel and condemned in the Scripture the first was when Groves and Images were planted and made to Idols and so the people of Israel did often to the Heathen Gods the second was when they had Groves and worshipped in high places but not to Idols but to the Lord their God as 2 Chron 33. 17. so in that place before cited Deut. 12. 2 3 4. c. you will find two things forbidden 1. Making of Image to the false Gods which the Canaâ—nites worshipped 2 Making use of their manner of worship and turning it unto the true God both are forbidden the first by the first Commandment the last by the second compare vers 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and with vers 30. and 31. See thou enquire not how these Nations worshipped their gods to wit by Images c. as if ye would do so to the Lord no but vers 32. Whatsoever thing I command you observe to do it thou shalt not adde thereto nor diminish from it which cleareth the scope of this Command as being purposely there opened up Ye shall not do so to the Lord your God wherein more is comprehended then is expressed namely not onely ye shall not serve the Lord as they do their gods but also ye shall serve him as he himself prescribeth Hence will it clearly appear that this command is to be reckoned a distinct command from the former because 1. It containeth distinct matter forbiddeth sins of another kind and commandeth duties of another kind 2. Because they are certainly ten in number and there cannot be such a reckoning made up if these first two be one it being clear as after will appear that the last is only one and cannot be divided into two 3. Beside it is the common reckoning of the ancient Jews as may be seen from Josephus lib. 3. 9. Ainsworth and others This then being laid down as a truth we shall 1. shortly put by some Questions concerning Images for clearing the words 2. Come particularly to shew what is required and
of his soul in the salvation of the souls of men to his satisfaction so far as they can impede it by outing and discountenancing his Ministers the instruments made use of by him for bringing about that last warrantably and thus also all Sacriledge Simony and the like cometh in as breaches of this Command and all Partiality in Church proceedings Tolleration of Errours countenancing the speaders of them slighting of discipline conversing unnecessarily and unwarrantable with such as are Excommunicate and all unwarrantable innovating in the external worship of God and when we are not ayming and endeavouring to have our Children and Servants and all under our charge brought under subjection and conformity to the Ordinances and Service of God as well as our selves But because this Command in an especial manner looketh to publick Ordinances let us see a little more particularly how it is broken in these 1. In respect of Preaching and Hearing 2. Publick Prayer 3. Praising 4. Sacraments 5. Fasts and in all these there are faults of three sorts 1. Some going before the performance of these duties 2. Some following after 3. Some going along in the performance of them And again 1. Some are guilty of the breach of this Command by neglecting these duties 2. Some are guilty in the wrong manner of going about them And 1. Before hearing the Word men break this Command 1. In not Praying for the speaker 2. In not Praying for themselves in reference to this end that they may profit by the Word 3. In not setting themselves to be in a spiritual composed frame for such a work 4. In not watchfully preventing what may divert them or distract them or straiten their minds when they come to hear not ordering their other affairs so as they may not be a hinderance to them in meeting with the blessing of the Gospel 5. In not aiming to have the right esteem of the Word 6. In not blessing God for it or for any good received before by it 7. In not coming with hunger and thirst as new born Babes having laid aside what may hinder its being received with desire 2 Pet. 2. 1 2 8. In not denying our own strength as to the right discharge of that duty that so we may make use of Christ 9. In not minding that when we are called to hear it is to tryst with God in his Ordinances 10. In going to hear with prejudice 11. In coming without expectation of and longing for the presence of God or of meeting with him 12. In not coming from respect to the honour of God nor out of Conscience but from custome and for the fashion Secondly Men sin against this Command when they are come to hear and while they are about this duty of hearing 1. In not looking to God or not receiving the Word as Gods Word but as Mans. 2. In extravaging and wandring in their minds and thoughts Ezek. 33. 31. 3. In sleeping when they should hear 4. In letting the Word slip out of their mind and not retaining and laying up what they heaâ— 5. In not yielding their ears and memories or yielding onely their ears and memories but not casting open their hearts to the Word to let it sink down in them 6. When though it be heard yet it is not understood Matth. 13. 13. 7. When though understood it is soon forgotten 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances Isai 66. 2. Eccles 5. 1 2. and Malach. 2. 5. There is a special fear which we ought to have before his Name 9. VVhen there is not Faith mixed with hearing giving credit to the VVord it must be a great fault not to believe Gods VVord when we hear it Hebr. 4. 1 2. 10. VVhen we fret and canker at the reproofs of the Word 11. VVhen we needlesly stumble at any expression especially when we carry so lightly as to laugh at what is spoken to the prejudice of the Ordinances 12. VVhen we are more for knowing then for doing more for informing the mind then for reforming the heart and life 13. VVhen there is carping at the VVord or censuring of it rather then our selves 14. VVhen we make no application of it to our selves and try not whether we have such a fault or if we perform such a duty c. 15. VVhen we are not present as before God to hear as Cornelius was Acts 10. 33. 16. VVhen we itch after novelty of expressions or words or things rather then thirst after the sincere Milk of the Word that we may grow thereby 17. When these novelties are more entertained and laid weight on then known duties or truths 18. When the Word is heard with respect of persons and the same truth or expression or Scripture cited by one is not so respected and received as when spoken by another contrary to James 2. vers 9. 19. When there are vain looks as well as idle thoughts 20. When there is a wanton light unreverent carriage 21. When there is immodest and strange Apparel unbecoming that Ordinance 22. When there is speaking or talking out of the case of necessity in time of Sermon though it were by way of Prayer it is sinful except it were Ejaculatory in reference to what is at present spoken 23. When there is reading of something even though Scripture unseasonably 24. When there is insisting on good thoughts that tend to divert from hearing 25. When men are observing Vanities in time of hearing such as the Apparel that others have on or the painting that is on the House or the cuplings of the roof or such like 26. When there is not an intermixing of Ejaculatory Prayer for our selves and others and the Speaker that God would help him and them and us to keep such a Word to the time when we may have need of it and when God is not blessed when a word is rightly spoken 27. When there is any quenching of convictions or the motions or stirrings of affection wakened up by the Word â—8 VVhen thero is diverting to a doting love of the Speaker or the thing as spoken by such a Speaker or the manner of expression and a delighting in these more then in God or a respecting of Him or our own profiting 29. VVhen we do not look upon and make use of the Preached VVord as a means to con e rt but onely as a mean to confirm 30. VVhen we do not make use of Promises offeâ—ed in Preaching and directed by God to us by an Authorized Ambassadour and do not so lay weight on them as from him 31. VVhen we reject the many sweet offers of the Gospel and come not to the Marriage of the Kings Son 32. VVhen we do grieve Gods Spirit who presseth it upon us 33. VVhen we tread under-foot Christs Blood by our little esteem of it 34. When we give no credit to nor lay doe weight upon threatnings 35. When we have not the Faith of Gods Providence or
wrong in these which a Minister in Doctrine may reprove yet he may forbear a judicial sentence in such cases as it seemeth Paul did with the Corinthians amongst whom there were several sorts of Offenders 1. Incestuous Fornicators or such as sinned against Nature's light these 1 Cor. 5. 3 4 5 c. he commandeth to be excluded or excommunicated 2. Such as by corrupt Doctrine made Schisms and mis-led the People in factions to the prejudice of the Apostles Authority and Doctrine chap. 3. v. 3. c. Deceitful Workers 2 Cor. 11. 13. these for a time 2 Cor. 10 6. he spareth for the Peoples sake 2 Cor. 12. 19. 3. Some weakly and carnally mis-led into factions 1 Cor. 13. 1 2 3 4. these he endeavoureth to recover 4. Some guilty of faults about the Sacrament in their wrong manner of going about it 1 Cor. 11. These he reproveth and laboureth to amend yet alloweth them to go on and celebrate the Sacrament but doth not debar for the time either factious Ministers or people from it as he had done the other neither iâ— it likely that the Communion was omitted or they debarred for he doth not reprove for not debarring them as he doth For wronging the Institution the reason is because that which warranteth debarring and censures of all sorts is edification and when that end cannot be gained to a people or person such censures may be omitted and except some bounds were to be fixed here the difficulty in abounding differences would prove inextricable And therefore when a sin is become Epidemical and very Universal On the one hand the more tender and conscienciously scrupulous would be instructed to much sobriety and earnestly dealt with not to indulge themselves a liberty to rent the Church or to divide from it when such persons are admitted being otherwise capable of the priviledge because exclusion in this case by a sentence from the Sacrament would probably miss its end which is Edification and would weaken the Authority of the Ordinance of Discipline if not hazard the liberty of the Gospel On the other hand Ministers would by all means take head and â—e obtested in the name of the Lord that they which is readily incident in an hour of tentation run not on the Extream of shifting their duty insulting as it were over tender Consciences and strengthening the hands of the wicked by compliance with or accession to these sins but would under the pain of making themselves horridly guilty manage obvious wayes deal freely and faithfully in making use of the Key of Doctrine when the use of the other will not in all appearance be so much for edification that by publick doctrinal separating the Precious from the Vile and by straight down-right private dealing they may in the â—ight of God commend themselves to every mans Conscience 4. Let us consider if this Ordinance be polluted to the â—oynt-Receivers suppose that some are sinfully admitted by the Office-bearers of the Church And we say that it is not a pollution or sin to them to partake with such for the Sacrament may be blessed to them notwithstanding as Christs Ordinance even as when the Word iâ— unwarrantably applyed in 〈◊〉 and adâ—oâ—itions so that Pearls are â—ast before Swine yet supposing some tendâ—â— souls to be present they may meddle warrantably with that abused Woâ—d as Gods Word and it may prove useful to them For confirming this Truth we offer these Reasons The first is The Word and Sacraments are of oâ—â— Nature and are polluâ—â—d or made use of one and the same way onely the difference is in this That the one usually is doctrinally wronged the other disciplinaâ—ily 2 Because that unwarrantable admission of others is not the Communicators but the Ministers sin therefore it cannot wrong them more then want of preparation in others who come 3 Any others sin cannot loosen me from my Obligation in a duty now it is the duty of every one aâ— to examine themselves so being prepared by suitable self-examination to eat 1 Corinth 11. verse 28. and yet in that Church of Corinth many did sinfully approach to the Lords Table Now though the Command requiring self-examination will not warrant Rulers not to examine yet it will warrant private Communicants to endeavour rightly to go about that duty themselves and not to be much anxious what others do as if other mens carriage were the ground of our approaching to the Lords Table 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions and so the neglecting of it is the neglecting of a Sacrament 5. If scandalous Receivers did corrupt it to others then a corrupt Minister could never celebrate a Sacrament which would contradict the Lords way iâ— appointing such sometimes to dispense his Mysteries both iâ— the Old and New Testament and if the Ministers corruption pollute not the Ordinance much less will the scandal of any others 6. The practise of the Lords People in receiving Sacramentâ— this way both before Christs Incarnation and since proveth it 7. It would be a great and inextricable snare to Consciences if the fruit of their communicating depended not only on their own preparing themselves but also on the Ministers and joynt-Receivers if their not preparation or failing in it brought guilt on us it were impossible that ever we could with clearness receive the Sacrament For 1. It is hard to think a Communion is celebrated but there is one or more who should not be admitted and the admission of one or two as well as of many is a prophaning of the Ordinance yea if we thought them to be scandalous yea if we knew them not to be holy we could not in Faith communicate with them left the Ordinance be defiled by us if their defiling were ours 2. The presenâ—e of a Hypocriâ—â— would defile it to us for his Hypocrisie defileth iâ— to him and he has not right before God to come neither would it warrant us that we knew not For 1. Many do sin when they knâ—w not 2 It is not our knowing his sin that defileth the Sacrament but it is his Hypocrisie and 〈◊〉 3. 〈◊〉 the same Sacrament might be as Gods Ordinance participated warrantably by one who knew not and not by another who knew this which were hard to make out 3. Believers their being out of a frame would pollute this Ordinance to us and incapacitate us to receive it for it is in that case sin to them and we should keep as grâ—â—â— a distance from their sins as from the sins of others Yeâ— 4. One could not communicate with himself to speak so if that ground were true For 1 We have Corruption 2. We know we have it as well as we can know any other mans 3. It doth pollute the Ordinance in part to our selves and bringeth guilt with it therefore if sin known in another would do it much more that which is in our selves for if it be Corruption as known to be in
be used warrantably by Saints in Scripture but with great Reverence even almost in such things as they used to confirm by Oaths therefore Swearing is often joyned with them Rom. 9. 1. 2. 2 Cor. 11. 31. 5. For what end are they used It 's either to confirm some-thing or to no end Beside the needless use of them habituateth Folk to baffle and prophane excellent things and do injure them to prophanity hence these that use them most are ordinarily lesse tender in their other Carriage and it cometh to direct swearing at length If it be said good Faith signifieth no more but in Truth and without Dissimulation as it 's understood sometimes in the Laws Bon◠Fide and Mal◠Fide Ans Yet Faith is otherwise taken in our Common Acceptation and Words would be so used as they are commonly made use of by others 2. If it be not Evil yet it hath the appearance of Evil which should be eschewed and abstained from 1 Thess 5. 17. 3. Whatever Good Faith signifieth yet certainly in our common use it 's more than a simple Assertion therefore should a man tell me an untruth and put Bonâ fide or Good Faith to it to confirm it will any man think but he is more then an-ordinary Lyar against the Nineth Command Yea would he not be thought Infamous in breaking his Good Faith Therefore it is more then Yea or Nay and so not ordinarily to be used Yea we conceive that these Asseverations will have more weight on Natural Consciences than simple Assertions and therefore the Challenges of dealing Falsly in these will bite and and wound the Conscience much more sharply than falsifying simple Assertions which speaketh out this that they are nearer of kin unto and more involved i◠this Command than at first appeareth The 4. Question is What may be said of Imprecations Ans Distinguish betwixt such as one useth against himself as Let me not see Heaven i◠that be not Truth or the like 2. Such as are used against others I speak by private Persons as Shame fall thee Divil take thee and the like which are either Conditional as If thou do not such a thing c. or absolute without any such Condition We say then 1. That keeping the Qualifications formerly mentioned and required to an Oath one may in some cases lawfully use some Imprecations even to ones self the Scriptures having such Patterns in them but with great Caution Circumspection and Tenderness 2. Cursing of others by private Persons out of Passion or Revengs is simply prohibited and that is several Respects For 1. It derogateth from the Glory of God if He be therein invocated in making Him subservient to our Passions and to Execute our Revenge or if He be not Invocated in these Imprecations it 's worse because the Devil or some other thing is put in His room 2. It derogateth also from that love we owe to others 3. As mentioning the Devil in such Imprecations as Devil a bit or Fiend a Body or such like it is most Abominable For thereby the Devil is employed in Gods Room and God is forsaken because there is no ground to exspect a hearing of such a Suit from Him and so you betake you to the Devil praying him employing him reverencing and worshipping him as if he were just to Executer your Judgement when God doth it not And sometimes by such Imprecations you call on the Devil who is the Father of Lyes to witnesse a Truth Ah! How Ahominable to be heard amongst Christians Men need not go to the Wild-Indians nor to Witches to seek Worshippers of the Devil Alas There are many such to be found amongst Christians How sound these Words What Devil now The Meckle Devil c. It is Horrible to mention that which goeth out of some Mens mouths without any fear What can be the Reason that Christians thus Worship the Devil and swear by him as Israel did by Baal There remain yet some things concerning Oaths especially Promissy Oaths to be cleared As 1. How Promissory oaths differ from an Assertory Oath And 1. They agree in this that Truth is the Scope of both But. 2 They differ in this that Assertatory Oaths have but one Verity to wit That the thing be in the Present time true as the man sayeth or sweareth But Promissory Oaths have a Twofold Verity to wit One present that the Swearer meaneth what he promiseth 2. That for the time to come he shall endeavour effectually to make the thing Truth which he sayeth and sweareth The First is only a Truth in the Person The Second is also a Truth of the Thing or Matter 2. We would difference Vowes from Promissory Oaths Vows have God both for Party and Witness Oaths may have some other for Party but God for Witness to the giving an Oath or Promise to such a Party Yet in some things there is a great Affinity as to the matter in both Concerning Promissory Oathes we may enquire 1. Concerning the making of them 2. Concerning the Obligation of them That a Man may make such Oaths tying himself to some things in which he was before free is without all Controversie and clear in the Scripture Concerning such Oaths it may be enquired 1. In what Matter 2. On what Occasions 3. With what Conditions they may be engagedin And 1. For the matter of them they may be in three sorts of Matter 1. In such matter as is Morally necessary as the Fearing Serving Worshipping the true God c. So was Jacobs Oath and Vow Genes 28. 20 21. That the Lord should be his God And many of the Covenants mentioned in the Old Testament and Davids swearing Psalm 119. 106. To keep Gods Statutes 2. There is a Civil lawful good Matter such as Duties to Superiours or to make some Obligation we owe to others forth-coming or to return and requite such a particular good turn to one Such are Oaths of Allegiance to lawful Superiours Such did the Spies swear to Rachab Joshua 2. 12 c. And David to Jonathan and that these are Lawful having due Qualifications cannot be denyed 3. There are somethings indifferent as Eating or abstaining from such and such Meats or Drinks or on such and such dayes and although the thing be not simply unlawful yet Oaths therein would be engaged in with much Prudence on such Grounds and with such Qualifications and Conditions as may make it appear the Swearer is not using the Name of God unnecessarily and that he cannot otherwise gain his Point Nor superstitiously to make it appear that he doth not bring his Conscience under a Yoak of Will-worship One of which wayes ordinarily men fail in these Oaths and so they are neither to Gods Honour nor others good and therefore such Oaths are either rarely to be ingaged in or not at all Next such Oaths as to the occasions of parties ingaging in them may be divided into these three The 1. is When we ingage in Publick
Oaths and Promises solemnly when Authority calleth us to it 2. When the Edification or Satisfaction of another in private calleth for it There are sometimes when a Christian may be Yea is called to it for gaining Credit to something that the other is called to believe to interpose reverently the Oath of God as Jacob did to Laban 3. One in secret may thus ingage himself to God in Lawful and necessary things As David I have sworn that I will keep thy righteous judgements Yet in the third place all these Oaths would still be with these Qualifications mentioned Jerem. 4. 2. First in Truth namely the two-fold Truth before mentioned 2. In Judgement that is with Knowledge and Deliberation minding and understanding what it is we swear 3. With righteousness or justice that is That it be in things that are according to the Law of Equity as well as Piety neither wronging God nor others by our Oaths for Oaths are in themselves still Vincula â—quitatis and not iniquitatis Bonds of Equity and Justice and not of Iniquity and Injustice There are also to be observed these Tacite or Express Conditions in all Promissory Oaths and sometimes it is fit to express them and sometimes not If God will and if nothing intervene to hinder Jam. 4. If I live and health permit As much as in them lyeth they shall aim at it if some impossibility intervene not 3. So far as the fulfilling of this shall be Lawful for it can onely tye to Lawful things and Lawful means and courses and this is especially to be understood of Indefinite Oaths 4 While things stand so but if the Case alter Essentially and men turn Enemies to the Kingdome or Common-wealth to whom we were by Oath obliged to give or sell some-what that we know would be made use of to the Probable ruine or hazard thereof then it s not in our power Salvâ potestate superioris It may be asked How we shall judge of Indefinite Oaths such as Souldiers give to their Officers to be obedient to them or of Oaths in things which are indistinct and the matter not obvious as Oaths in Colledges Incorporations Towns c. Where the things sworn are Complex Answ These cannot altogether be condemned 1. Because though a man have not yea cannot have a particular and distinct knowledge of all Particulars yet he understandeth such Oaths as binding to all necessary and lawful things as the general Condition requireth 2. Because he taketh the Oath for the end and in the sense that it is Commonly taken which bindeth in the Essential things pertaining to the being of that Incorporation but taketh not in every particular strictly By what is said then We may 1. Condemn Oaths in Trivial things as Oaths in Complements when men swear they will not go one before an other That men are wellcome to their Houses That they will not let them go so soon That they shall drink so much though it may not be to Excess That they shall return some petty thing they have borrowed and the like 2. Rash Promises such as are hastily and unadvisedly or doubtingly made But ere we come to Particulars let us consider what is condemned as Perjury which is the highest Degree There are these several sorts of Perjury mentioned some whereof are more direct and immediate some more mediate and indirect The first sort of Perjury is When one upon Oath asserteth as a Truth that which he knoweth is not a Truth or doubteth of it or is mistaken in it through his own negligence not being certain that it is as he sayeth whether he affirm or deny Thus Naboths false witnesses were guilty and many other Instances may be adduced The second is When one promiseth something which he mindeth not to perform and confirmeth that with an Oath he is no doubt Perjured because there is not a correspondent verity betwixt his Oath and his purpose The third is When men promise and intend for the time to perform yet upon no just ground fail afterwards in performing what they have sworn This is Perjury because there is not Truth in fulfilling the thing sworn according to the Oath These are direct Perjuries More largely again a man may be said to forswear himself 1. When he sweareth to perform a thing which is simply impossible especially while he knoweth it to be so For as the former is not a swearing in Judgement and Truth so this is a prophane and wicked swearing against Light and Judgement of a manifest lye and falshood So that betwixt his Promise to perform such a thing and the performance there is implyed a Contradiction As for one to swear to be to morrow at Rome who is to day at Glasgow the very swearing is forswearing 2. When one sweareth an unlawful or wicked thing or confirmeth it with an Oath like those forty that swore to kill Paul especially if that Oath be contrary to some Duty which lyeth formerly by Oath on the Person swearing For that is not to swear in Righteousness and Justice Beside that it draweth on a necessity either of breaking that Oath and â—o of being perjured or of going on to fulfill it and so of being doubly perjured 3. Men are forsworn and perjured when they fulfill a wicked Oath as Herod did Matth. 14 in beheading John the Baptist for though he seemed not to over-turn and make void his own Oath but to keep it Yet this as also the former over-turneth and maketh void the scope and Nature of an Oath in general and is a plain Contradiction to it and maketh an Oath which should be Vinculum Aequâ—tatis a Bond of Equity there being Nulla Obligation but ad Officium no Obligation but to Duty to be Vinculum Iniquitatis a Bond of Iniquity And so thwaâ—teth with the very end wherefore such Oaths are appointed In which respect David did better in not executing his rash Oath but keeping the general scope of all Oaths when he refused not to hearken to Abigails Counsel even to the Non-performance of what he had sworn It may be Questioned here Whether one man may be accessary to anothers Perjury if he constrain him to swear of whom he hath a suspition that he will forswear Answ Distinguish 1. The matter in which if it be of grave Concernment or of little Moment 2. Distinguish betwixt the Publickness and Privacy of it 3. Distinguish betwixt Parties as betwixt a Judge who is to decide and a Party that is the Pursuer We say then 1. A Party pursuing in a Particular of his own Concernment especially if it be of no great Concernment may Yea should forbear pressing such a Person to swear both for sparing the Party and for respect to the Name of God since he can hardly in this Case be very hopefull to gain by it 2. We say notwithstanding in some Cases that the Judge may admit such to swear especially in Publick scandals 1. Because none can certainly know but God may
against God flowing from the former whereby they set their mouth against God and think it is a piece of bravery not to stand in awe of him and as Goliah did to defie the living God and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing then in stout words against the Lord Mal. 3. 13. and in prophaning of his Name hence it is to be observed that where this sin reigneth there is either a height of desperate security and stupid senselesness or a devillish gallantry in contemning God and all Religion all Prayer and other spiritual exercises as not becoming pretty men or men of spirits as if forsooth topping with God and bidding a defiance to the Almighty were true knowledge and the grand proof of a brave and gallant spirit and of a pretty man O! what a dreadful length is this that men are come to say in effect Who is the Lord that I should reverence his Name 3. The Devil knowing well both these taketh occasion to stir men up to it and what by offering occasions of irritation to vent their passion and what by habituating them to it from custome and the example of others whereby keeping them off some other sins which others may be guilty of he is in Gods righteous Judgement permitted to harden them in this 4. There may be also something in the nature of this sin because it doth not ordinarily wrong others externally or because it may be in a truth or in profession of duty oâ— in worship or because it may be fallen into inadvertantly without fore-thought or deliberation therefore the Devil hath the greater advantage to drive men on to it if not by swearing falsly yet prophanely and rashly if not by God yet by some Creature or if not so yet by formal and fruitless discharging of duties or by some other way and because ordinarily there is no such evil that sticketh thereby to others as to make them resent it nor no ill meant to themselves as they in their proud self-love do conceit therefore they are the less affraid of it before and the less challenged for it afterward Let us make some use of all this in a few words 1. Then see and gravely consider what sin this is what wrath it deserveth how far and how wide in its guilt it extendeth it self and what severe reckoning will be for it O then what is your hazard and what will be your sentence when this Judgement shall be set and when the Judge cometh to pronounce it tell me who of you will be able to purge your selves of this guilt This Sentence may and will one day make many of you to tremble when the Lord will say Man thou tookest my Name in vain in such a Company at such a Play and Sport in such a Contest in such an Oath yea in such a Prayer c. Here is your Sentence I will not hold you guiltness but guilty for this cause This this is the Truth of God if we believe his Word yea whether we believe it or not Let me therefore speak two words further to all of you Old and young Godly and Prophane Rich and Poor c. O take more notice of this sin and be more watchful against it think more of it and look more to every way it may be fallen into and by all means study to prevent it fear to name the great and dreadful Name of the Lord our God irreverently tremble when ye hear it named and when ye read hear pray or do any duty as ye would eschew this Curse and Threatning and be found guiltless in the day of the Lord eschew this sin of taking his Name in vain For helps to this let me commend unto you 1. A serious endeavour to walk under the impression of Gods greatness and to have your heart filled with his awe if his fear be in the heart there will be expressions of reverence to his Name in the mouth 2. Believe and be perswaded of the reality of this Truth concerning the terribleness of the reckoning for this sin and the fearful Judgement that will certainly follow it 3. Use and mention his Name reverently in Prayer Hearing Conference c. For habituating our selves to formality in such duties maketh way ordinarily for more gross violations of this commands and study to be more affected even when narratively ye are telling something wherein his Name is mentioned then otherwise 4. Tremble at this sin and suitably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special gâ—ave Animadversion Look back on all your life and see if ye can remember when and where ye were grosly guilty reflect on your worship and observe omissions and defects at lest in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be haâ—dned and the Sentence stand in force unrepealed against you What will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12. 3. 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6 9. The other word of Use iâ— for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If â—o what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under Gods Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrites who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin and to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church
sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creaturs or in their scarcity because he hath a right to them for it is not from want of right to creature comforts that scarcity of them cometh but God like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right and to be given also when needful so that comparing him with a wicked man whether he have or want whether he enjoy more plentifully or be in scarcity he hath still the better of him by fare which should make us all love godliness the more which hath so great an advantage as this attending it Thus much in short of the promise annexed to this Command To descend to speak particularly of all the several relations comprehended under it as of Magistrates and Subjects Church-Officers Pastors Guids and Rulers and ordinary Church members Husbands and Wives Parents and Children Masters and Servants c. and of their respective duties would be a large task and draw us forth a great length beyond our design in this undertaking and somewhat to this purpose being already spoken from the third and fourth Chapters of the Epistle to the Colossians which the blest Author was then in his Sabbath afternoon-Sermons opening up to the same Congregation that heard him lecture on the Commands and all of them being too many at least more known then alass they are practised thought indeed we know no more in Gods account then we singly desire design and endeavour through grace to practise and they all and they only having a good understanding that keep his Commandements John 13. 17. Psal 111. 10. and since withall if the generals we have hinted at in the exposition of this Command be well understood seriously pondered and consciensciously in the Lords strength practically improved they will not a little through his blessing contribute for helping us sutably to acquit our selves in the discharge of all the particular duties of these several relations we shall now forbear to be particular and shall only say in the general of these station and relation duties that as if a serious Christ an and truly goodly man be sought after he is in a special manner to be found in them so when sanctifiedly sutably and seasonably performed they in a special manner adoâ—n the Doctrine of God and keep it from being blasphemed and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it and withal are a notable mean of convincing men and even of winning and gaining them who obey not the Word as maâ— be clearly gathered from Luke 3. 10 11. 12. 13. 14. Tit. 2. â— 5. 10. 1 Tim. 5. v. 14. 6. v. 1. 1. Pet. 2. v. 13. 14. 15. 3. v. 1. 2. compared together Before we proceed further amongst many Questions that might arise here one word to these two 1. Whether ought a Father to love his Son or a Son to love his Father most Answ The Son ought to love his Father most as representing most of God and the Father ought to love his Son most as comprehending most of himself such mutual respects may exceed one another on different accounts 2. Quest Whether is the Father or Magist are most to be obeyed if they command contrarily Answ If that which is commanded be a thing belonging to the Magistrates place to command in as where such a one should live what charge or office he should bear in the Common-wealth and such like caeteris paribus the Magistrate is to be obeved for these things are sought by the Magistrate from him not as a Son but as a member of the Common-wealth whose good principally should be eyed and had respect to but if it be a thing that belongeth to the Father and not to the Magistrate to command in as what Husband or Wife a Child should marry and such like that belongeth to the Father as a Father and so is to be obeyed notwithstanding of the contrary command of the other The scope of this Command being to moderate men in their excessive desires after honour and to direct and regulate them in giving respect to others and in seeking of it to themselves and to inform us that by no means we should wrong the estimat on of others more then their persons and estates ere we lay aside speaking of it it will be meet to speak a little of humility and the contraries and opposits thereof That humility relateth to this Command and is comprehended under it appeareth from Rom. 12. 10. Phil. 2. 3. And is a grace so necessary and useful to Christians that it ought especially to be headed and taken notice of It may be considered in a threefold respect 1. In respect of God this humility ought to be in reasonable creatures to God as their Creator they being nothing and less then nothing before him and useful or gainful for nothing to him 2. It may be considered as it respecteth others and that not in a complementing manner but as it comprehendeth our humbling of our selves in our carriage towards them and from the sense of our short-comming of them and being inferiour to them in some things wherein we preferr them to our selves Phil. 2. 3. 3. It may be considered not only as it moderateth us in our common carriage towards God or towards our Neighbour but also as it concerneth our selves for by it we are kept within bonds as to our thoughts of our selves and what is ours or in us upon the discovery of many infirmities we are encompassed with see Rom. 12. 3. Humility considered the first way is not properly contained under this Command but cometh in under the first Command of the first Table but humility in the two last respects as it moderateth our thoughts and esteem of our selves and fâ—ameth our actions sutably and according to â—ight reason in reference to others or our selves cometh in here and is enjoyned in this command and concerning it these following things are to be observed 1. Thus Humility of one man towards another differeth from Humility towards God because of the great dispâ—oportion that is between God and Creatures infinitely more then any that is amongst Creatures themselves there is in nothing comparison to be made with God neither is there any possibility of profiting him Job 25. 7. but there may be comparing and usefulness too amongst Creatures which this humility taketh not away see Job 29. throughout the Chapter 2. This Humility is not opposite to magnanimity boldness and zeal but is well consistent with these as is clear in Christ the Apostles and others of the Saints for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds and humility although it leadeth us to entertain due thoughts of our own infirmities yet it moderateth us in that
also according to right reason so that the exercise of both being to be ordered according to this rule of reason as the call occasion object and particular circumstances shall require It is evident that there is no inconsistencie betwixt the two but that they may very well be in one and the same person and at one and the same time 3. From this we may see That Humility differeth from as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity in not daring to foâ—low a call in reference to some seemingly difficult action now humility being the vertue acting according to reason this is the excess without and against reason and therefore as humility and zeal are commended so this want of valiantness for truth when called for or baseness of spirit is complained of as a sin Jer. 9. 3. and Moses Exod. 4. 10 14 and Jeremiah chap. 1. 6. are reproved for some degree of it for in every difficult good which men would aim at and the most desirable good things amongst men are often most difficult there are two things considerable 1. There is a bonâ—m or a good thing which is desirable as for example to do some exploit to undergo some change c. now men being bent to be ambitious covetons rash c. to attain such a good humility moderating their desires and designs according to their capacity and abilities and bridling that excess upon the one hand is of great advantage There is again in the second place in attaining such things a difficulty by which we are in hazard to be scared from and fainted in following of duty and zeal and magnanimity guard against this sustaining the man and keeping him from falling into discouragement or pusillanimous pensiveness which is the defect upon the other hand 4. This humility as a grace differeth from civility and outward yielding to another because 1. It proceedeth from a principle of conscience and upon a conscientious account viz. the inward sense and feeling of the defect of grace in our selves and the impression of our Neighbours worth 2. It is single without any approved design of pleasing men or any other consideration but purely upon the forementioned account This is the grace of humility with which the best Moralists among the Heathen were nothing acquainted they had indeed their moral vertues as remaining sparks of natures light and dark resemblances of some Gospel graces which nevetheless wanting the principle of Faith without which it is impossible to please God and not being directed to the right end the glory of God could not be acceptable to him But besides this imperfection and defectiveness in their wisdom and way the Gospel having a far more high and noble design then they could propose hath also graces that are wholly peculiar to it The work and end of moral Philosophy could be no other then to moderate passions and regulate manners in such a conformity to reason as might give unto a man void of all sense of his distance and alienation from God an in ward lying tranquility and outward transient peace whereas the project and scope of the Gospel is quite another thing vez to reconcile and savel ost sinners through faith in Christ and in him to make them partakers of holiness here and glory and happiness hereafter Hence it is that as the Gospel doth by renewing and sanctifying wholly change the old appearances of vertues into solid graces flowing from Christ the fountain and referred to God as their true end so doth it also require and bestow its proper graces such as Repentance Faith Humility and many other unto which these Moralists were altogether strangers And as to this humility it is certain that the Gospel by discovering unto us the lost and wretched condition whereinto sin had ruined us and the free and wonderful love whereby we are delivered out of it doth agreeably to this command teach us a lowliness and self-denyal so unlike to any thing in the doctrine of these old Moralists that it is not more proper to the spirit of the Gospel then it 's contrary pride may be called their Characteristick in as much as it is evident that these self improvers of self became also self magnifiers to that pitch of arrogancie that Lucretius and Seneca in the name of their most famous Sects indeavoured by argument to extoll thier vertuous man even above their Gods and the best of them would have accounted Christian humility an unworthy and base abjection of spirit but neither are these the only men tainted with this evil the sin of pride is so plainly the ruin of all that are without God and the neck break of all that seek after righteousness otherwayes then by Faith that we may well affirm Humility to be Faiths inseparable companion Nowonder then that there is no grace more commended to Christians and more necessary which might appear by considering 1. The commands whereby it is pressed in Scripture 2. The weightiness of the expressions in which it is holden forth 1. Pet. 5. 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time Rom. 12. 3. For I sayâ— through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Philip. 2. 3. Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better then themselves James 4. 6 10. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Humble your selves in the sight of the Lord and he shal lift you up 3. The many commendations of it it maketh us 1 like Christ Matth. 11. 29. John 13. from v. 4. to 18. and is particularly taught by him 2. It is an ornament which we ought to be cloathed with 1. Pet. 5. 5. 3. It fitteth for sutable discharge of duties Micah 6. 8 4. It procureth the increase of Grace 1 Pet. 5. 5. 5. It is more then to command a City for it maketh a man master of himself Prov. 16. 17. 18. 19. 6. It hath many promises of exalâ—ation throughout the Scripture and of riches honour and long life Prov. 22 4 Psal 112. 3. Lastly it preventeth many evils and vices that are incident even to Christians and leadeth to the contrary vertues 1 Humility moderateth a mans design in pressing for honour so it preventeth Ambition 2. His pursuing inordinately after riches and so it suppresseth Covetousness 3. Inordinate seeking after knowledge and so it guardeth against Curiosity 4. It moderateth in reference to a mans esteem of himself and so it shooteth ouâ— Self-confidence And then if ye consider it with reference to a man of eminent parts or station it preventeth 1. Disdain in him of others inferiour to him 2. It preventeth despising of others counsel
man pitieth his beast and regardeth the life thereof Prov. 12. 10 But for the better Understanding of the Object of the Command we shall proceed to speak to it and the act of killing which is the second thing complexedly and if we consider killing in reference to a mans self it is certainly understood here for that being the sum of all the commands of the second Table thou shalt love thy Neighbour as thy self it must be understood as repeated in each of them as here thou shalt not kill thy Neighbour more than thy self or shalt preserve him as thy self which supposeth that it is not free for a man to wrong himself more than to wrong others and generally these reasons whereby the Lord restraineth us from killing others will also hold in restraining us from killing and other ways wronging our selves therefore there is no question if it be a sin to wrong hurt or torture others whether in body or in their soul as to the tranquillity and quiet frame thereof and any ways to procure or further their death it will be no less so to do thus to our selves because love to our selves is the patern that we ought to walk by in lovi ng others We may be guilty of the breach of this Command in reference to our selves by omissions as well as by commission as when things needful for entertainment and health of the body are either designedly or with an excessive misregard to health and life omitted We may further fall into the breach of this Command in reference to our selves either directly as purposing and intending hurt to our own bodie or indirectly by casting our selves in unnecessary seen dangers by wilful or careless using of known unwholesome food by excesive and immoderate toyl by spending and wasting the body with unchastness by drunkenness and gluttony whereby many more are destroyed then with the Sword according to the common saying plures gulâ quám glaáio pereunt and many other ways If we consider this command with respect to others we may conceive it in reference to a threefold life which we should endeavour to preserve and promote in them in any one of which a commission or omission will make a breach thereof 1. There is a life of the body and whatever cometh from us that wrongeth that either directly as stroaks challenges or appeals c. or indirectly if it were but by keeping back something that is in our power to give which might be useful to our neighbour in his need that no doubt maketh guilty of this sin of killing in respect of this bodily life I have mentioned appeals to Duels under the former branch because albeit that in the matter of private duels the pride and corruption of men do ordinarily either commend a vain bravery and gallantry or pretend the excuses of a seeming Obligation in the point of honour or necessary defence Yet we are sure that the judgment of God which is according to truth by pointing out on the part as well of the accepter as of the appealer these ensuing irregularities do condemn the thing as exceeding sinful As 1 Impotency of mind and excess of Passion which if sooner in the accepter doth only add deliberation to his other guilt 2 Contempt of the publick Laws and civil order 3. An Usurpation of the Magistrates sword which is given to him both for punishing and protecting And 4. An invasion of Gods right of vengeance which he hath so expresly reserved to himself and from this the accepter observing ordinarily no more moderament in his defense than there was necessity for the engagement hath no excuse more then the challenger so that in effect although the mediate rise may be thought to be on the appealers part yet the sin is common and is in a word a plain complication of hatred against our neighbour contempt against the Laws and Powers and God who hath appointed them and a bold and desperate despising and rashing upon Death Judgement and Eternity which do so imminently attend all such rencounters O how much more heroick and noble were it for men to approve the wise and great King choise he that is slow to anger is better than the mighty and he that ruleth his spirit then he that taketh a City to hear him who is higher than the Princes of the earth who commands us Love your Enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and confirmed all by his own most perfect example And lastly the study of that divine goodness which embraceth both good and evill just and unjust to aspire to that height of all felicity and glory in being perfect as our Father which is in heaven is perfect But to proceed 2. There is a spiritual and eternal life of the soul thus sin deadneth and killeth men and in this respect all who are unfaithful to others in the matter of their souls or who cause them to sin or sinfully give them occasion of sin become guilty of soul-murther so Ezek. 3. 18. and 33. 6. his blood will I require at thy hands saith the Lord to the Prophet Men become guilty of this not only 1. By commanding as Saul did Doeg to kill the Lords Priests and David did Joab to cause Uria◠to be slain 2. By counselling and advising as Jonadab did Amnon in reference to his sister Thamar 3. By alluring and down right tempting as Thamar did Juda 4. By consenting to the sin of others or any wise assisting countenancing or incouraging them in it as Saul was consenting to the death of Stphen was standing by keeping the cloaths of them that stoned him and as men may be in reference to false Teachers 2 Epist of John 10 11. 5. By giving high Provocations to others and thereby stirring them up to sin such as are reproaches opprobrious speeches chartallings challenges to fight c. but also 6. By evil example as David was accessary to the sin of the Adversaries blasphemous reproaching by what he did and the Apostle often insinuateth Christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under this may also be by doing what hath the appearance of evil yea even by doing of things in themselves lawful but inexpedient because unseasonable and with offence Thus one Christian may be accessory to anothers stumbling and may sinfully hazard the destroying of these for whom Christ dyed as the Apostle discourseth concerning offences even in things not sinful in themselves 7. By not warning faithfully before sin be committed as is clear Ezek. 3. 18. 8. By not reproving after the sin is committed but suffering it to lye on our brother Lev. 19. 6. 9. By not suiting and proportioning the reproof to the greatness of the sin but making it too soft and gentle not shewing just indignation against it which was Eli his guilt who though he did not altogether
not make a trade of this ordinarily which is but for necessity either to inrich themselves or to keep themselves idle and to prejudge lawful Callings It would be either when anothers necessity calleth for it or our inability other ways to trade warranteth it as if it be by weakness or under-age and the like as is that of Orphans Widows Ministers and others who by their stations are kept up from other tradings and yet allowed to provide for their families who may otherwayes do may not cannot so plead for exception 7. Folks would be swayed to lend or not lend not according to their own security onely but also according to the borrowers necessity and their own duty as the Lords Word Luke 6 35. plainly holds forth The Ninth Command Exodus 20. 16. Thou shalt not bear false witness against thy Neighbour THe Lord having in the fore-going Commands directed us how to walk with others in reference to their honour life chastity and estate Now because men and humane Societies are greatly concerned in the observing of truth and ingenuity he cometh in this Command to direct us how to be tender of this that by us our Neighbour be not wronged in that respect but that on the contrary all means may be used to preserve truth for his good to prevent what may load his name and to remove what lyeth on it The scope of it is the preservation of verity and ingenuity amongst men Coloff 3. 9. L 〈…〉 e to another Ephes 4 25. Speak every man the truth c. and vers 15. Speak the truth in love because if otherwayes spoken it is contrary to the scope of this Command which is the prefervation of our Neighbours name from a principle of love The sin forbidden here is expressed by false witness bearing which is especially before Judges because that is the most palpable gross way of venting an untruth under which as in other Commands all the lesser are forbidden Although there be many forts of sins in words whereby we wrong others yet we think they are not all to be reduced to this Command for injurious and angry words belong to the sixth Command and filthy words to the seventh but we take in here such words as are contrary to truth and fall especially under lying or wronging of our Neighbours name Now truth being an equality or conformity of mens words to the thing they speak as it is indeed and in it self And lying being opposite thereto we may consider it two wayes 1. In reference to a mans mind that is that he speak as he thinketh in his heart as it is Psalm 15. 2. This is the first rule whereby lying is discerned if our speech be not answerable to the inward â—onception which it pretendeth to express and this is that which they call fâ—râ—â—le 〈◊〉 or a formal lye which is an expressing of a thing otherwayes then we think it to be with a purpose to deceive Then 2. there must be a conformity in this coâ—â—â—ption to the thing it self and so men must be careful to have their thoughts ofthiâ—gs suitable to the things themselves that they may the more safely express them and thus when there is a disconformity between mens words and the thing they seem to express it is that which they call materiale mendacium or â— material lye and a breach of this Command that requireth truth in mens words hoth as to matter and manner That we may sum up this Command which is broad into some few particulars â—e may consider it first as it is broken 1. in the heart 2. in the gesture 3. in writeâ— 4. in word First in heart a man may fail 1. By suspecting others injustly this is called evil surâ—â—izing 1 Tim. 6. 4. or as it is in the original evil suspition which is when men are suspected of some evil without ground as Potiphar suspected Joseph or it is jealousy when this suspition is mixed with fear of prejudice to some interest we love so Herâ—d was jealous when Christ was born and the neighbouring Kings when Jerusâ—lem was a building There is I grant a right suspition such as Solomon had of 〈◊〉 and wherein Gedaliaâ— failed in not crediting Joâ—annans information anent Isâ—â—els conspiracy against his life 2. By rash judging and unjust concluding concerning a manâ— state as Joâ—s friends did or his actions as Eli did of Hannaâ— saying that she waâ— drunk because of the moving of her lips or his end as the Coâ—iâ—t â—iâ—â—s did of Paul when he took wages they said it was covetousness and when he took not they said it was wâ—nt of love see Rom. 14 4. and 2 Corinth 11. 41 c. 3. By bâ—â—â—y iâ—dging too soon passing sentence in our mind from some seeming evidence of that which is onely in the heart and not in the outward practise this is hâ—t to judge before the time and hastily Matth. 7. 1. 4. There is light judging laying the weight of conclusions upon arguments or midses that will not bear it as Johs friends did and as the Barâ—aâ—ians suspected Paul when they saw the Viper on his hand to be a 〈◊〉 Acts 25 4. Thus the King Abasuerus trusted Hamans calumny of the Jeâ—s too soon 5. The breach of this Command in the heart may be when suspicion of our neighbours failing is kept up and means not used to be satisfied about it contrary to that Matth. 18. 15. If thy brother offend thee c. and when we seek not to be satisfied but rest on presumptions when they seem probable Secondly in gesture this Command may be broken by nodding winking or such like and even sometimes by silence when these import in our accustomed way some tacite siâ—istrous insinuation especially when either they are purposed for that end or when others are known to mistake because of them and we suffer them to continue under this mistake Thirdly by writing this Command may be broken as Eâ—ra 5. 6. Neb. 6. 5. where calumniating Libels are written and sent by their enemies against the Jews and Nehemiah in which respect many fail in these dayes Fourthly but words are most properly the seat wherein this sin is subjected whether they be only or meerly words or also put in writing because in these our conformity or disconformity to truth doth most appear 2. Lies are commonly divided into three sorts according to their ends 1. There is mendacium perniciosum a malitious or pernitious lye when it is hurtful to another and so designed as were the lies of those that bare witness against Christ and of Ziba against Mepâ—iboâ—â—eth 2. There is efficiosâ—â—â— mendaciâ—â— or an officious lye when it is for a good end such was the Midwives lye Exod. 1. 9. thus the denying of a thing to be even when the granting of it would infer hurt and damage to another is contrary to truth and we oughtnot to do evil that good may come of it and it overturneth the end for which speaking was appointed
when we declare a thing otherwayes then we know or think it to be and as no man can lye for himself for his own safety so can he not for anothers thus to lye even for God is a fault and accounted to be talking deceitfully and wickedly for him when â—o keep off what we account dishonourable to him we will assert that he may or may not do such a thing when yet the contrary is true Job 13. 4. 7. 3. There is jâ—cosâ—m mendacium when it is for sport to make others laugh and be merry which being sinful in it self can be no matter of lawful sport to make others laugh 4. We may add one more and that is mendacium temerarium when men lye and have no end before them but through inadvertency and customary loosness speak otherwayes then the thing is this is called the way oâ— lying Psal 119. 29. and is certainly sinful as when they told David when Aâ—non was killed that all the Kings sons were killed being too hasty in concluding before they had tryed 3. Consider lyes or untruths either in things doctrinal or in matters of fact In things doctrinal so false Teachers and their followers are guilty who teach and believe lies so such Teachers are said 1 Tim. 4. â— to speak lyes and so when they foretel vain events this is a high degree of lend lying on the Lord to say he meaneth or sayeth another thing then ever he thought or then ever came into his heart and to pretend a commission from him when he giveth no such commission In matters of fact men are guilty when things are said to be done when they are not done or otherwayes done then they are done indeed 4. We may consider this sin in mens practise either in reference to God so hypocrisie and unanswerableness to our profession is lying Psal â—8 36. and Isa â—9 13. or we may consider it as betwixt man and man which is more properly the scope here Again we may consider the wronging of a man three wayes 1. By false reports speaking what is indeed untruth 2. By â—aiâ— reports which tend to his shame so Deut. 5. 20. this Command is repeated in these words Thou shalt not take up any witness as it is in the original against thy neighbour 3. When the reports are malicious whether they be true or false and intended for that end that our neighbour may lose his good name Further consider it in reference to the person guilty either as he is 1. the raiser or carrier of a tale true or false yet tending to the prejudice of his neighbour thus he is the maker of a lye or 2. as he is a hearer or receiver of tales Prov. 17. 4. Thus he is to lying as a resetter is to theft and would not men hear tales few would carry them whereas when men will hearken to lyes especially great men all their servants ordinarily become wicked tale-bearers and whisperers or 3. as he is the sufferer albeit he be not the venter of a lying tale to pass on his neighbour so he loveth a lye as it is Revel 22. 8. or but faintly purgeth him of it but letteth it either lye on him or possibly taketh it up and repeateth it again which is condemned Psalm 15. 3. where a man that taketh up an evil report of his neighbour even when others possibly have laid it down is looked upon as a person who shall never dwell with God Thus one inventeth alye another venteth and outeth it and a third resetteth it like coyners spreaders and resetters of false money for that one said such a thing will not warrant our repeating of it again 5. We may consider wrongs done to our Neighbour by words as unjust and without all ground and so a lye is a caluâ—â—ty as was that of Zâ—ba made of his Master Mephibosheth this is in Latin calumnia or when there is ground yet when they are spoken to his prejudice this is convitium if especially in this they suffer for the truths sake or if after repentance former faults be cast up to a person as if one should have called Paul a blasphemer shall even after his conversion and repentance of this was Sâ—imei guilty by railing on David 6. Both these sorts of lyes are either spoken or received and not afterward rejected as David too hastily received that false report made of Mephibosheth by his servant Ziba and thinking it not unlikely because the reporter made it seem to be so did therefore conclude it was truth and did not reject it afterwards or when at first received yet after upon better information it is rejected 7. Again this wronging of our neighbour by words is either of him when absent and this is backbiting which often is done under pretence of much respect that the report may stick the faster in such like words as these He is one I wiâ—h well and should be loath â—o have him evil reported of but this is too evident this is the truth c. this is susurrare to whisper Or it is of him when present so it is a reproach and indignity or upbraiding 8. Again this backbiting and reproaching is either direct so that men may easily know we hate such persons or it is indirect granting some what to his commendation and using such prefaces as in shew bear out much love but are purposely designed to 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 ruines 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 no 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 fall in the extremity of speaking too much good of or to our neighbour as well as by