such Images reliques c. Religious worship though inferiour to what is attributed to God as given to them for themselves according to the Decrees of that second Counsel of Nice 2. In that they pretend by such Service to worship the true God though in an Idolatrous manner forbidden by him besides what Aquinas and his followers maintain who give to the Images of God Christ Mary and the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self part 13. q. 25. a. 1 2 3. And Reason sayeth it is a snare unto them that worship them and â— scandal to others for as Augustine speaking against the expressions used by Heathens from Psal. â—13 and from that of the Apostle Rom. 1. after he hath rejected their Images and their interpretation and excuses also sayeth he who worshippeth and prayeth towards an Image is an Idolater for who saith he worshippeth and prayeth towards an Image who is not affected with it as if it heard him In short then the Idolatry that striketh against this Command may be summed up in these particulars 1. When by some visible sign representation or Image the God-head is wronged as being thereby made like to it this is against Deut. 4.15 16 17 c. where every Image made to represent the true God is condemned as unsutable to Him 2. When by our worship we tye the presence of the true God to some Place Image Statue or Relique as if they had somthing in them or communicated to them more divine than any other thing or as if God heard our Prayers better at Images and by them or as if there were a more special presence of God th â—re or a more special dispensation of grace gr â—nted by them as Heathens supposed their Gods dwelt invisibly in their Images and did answer them there Now the supposing that there is in any thing somthing venerable and worthy of such respect is the ground of all Idolatry the inward leaning to it and trusting in it is against the first Command but the outward â—xpressing of this esteem and trust is against the second Command Thus men sin in praying to things that are though rational Creatures as Angels and Saints or to things that are not as empty Images that have no Deity dwelling in them or to lifeless Creatures as the Cross Bread c. 3. It is Idolatry when Idolatrous worship used in the Service of Idols is given to God contrary to his Command so Deut. 12.30 31. Thou shalt not do so to the Lord thy God and 2 Chron. 33.17 Their keeping up of Groves for the worship of God and that invention of Jeroboams Calfs are condemned as Idolatry 4thly When any thing of that External worship which is due to the true God is given to any other even though it be with a purpose not to shut him out altogether from his due yet when it is in part given to any other thing as to the Cross Saints Images c. it is called worshipping of them see Exod. 32. compared with Psal. â—06 19 20. there they worshipped the Images of Gold and Silver c. yea v. 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 somthing adorable and to be worshipped were in them although they be not accounted God himself Thus Cornel â—us â—â—n â—ed in worshipping Pet â—r Act. 10.25 26. when he knew he was not God and 〈◊〉 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 2ly 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 Sabboth which is required in the 4th 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 â—od 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 3ly 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 4ly It taketh in all external gestu â—es 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 looks be stayd and grave these in a special manner in worship are to be looked unto 5thly 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 6thly 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
so that when we are praying or hearing the heart is carried away after Creatures and the mind is taken up with some other thing than God as Ezekiel 33.31 5. When they too much and very unnecessarily haunt the heart in meditation or when we lye down or rise and at such times when our thinking on such imployments contributeth not to the furtherance of them it sheweth that they have too much of the heart when they possess it always and when it is seldom taken up actually with better things but these steal in easily and at all times It may appear now 1. How common this sin of Idolatry is 2. How great guilt and hazard men are lying under thereby because 1. Few are convinced of it 2. Many years Idolatry lyeth together upon the Consciences of many 3. There is little repentance for it though many ways one may insensibly slide into it It is not so very useful or needful here particularly to enquire what Idol is predominant and hath chief room if these three things be granted 1. That there may be and are many Idols often at once as Legions distracting the man and swarming in his heart 2. That successiv â—ly they may be changed according to mens tentations and conditions 3. That men should study the mortification of all and the giving God his due so as none be spared for if any one be spared none at all are mortified and slain It would become Believers and it would be their advantage to think much upon such Scriptures as th â—se Isa â—ah 30.22 And ye shall be my People and I will be your God Luke 14.8 When thou art bidden of any man to a Wedding sit not down in the highest â—oom lest a more honourable man than thou be bidden of him 1 Cor. 10. from v. 5. to v. 15. And that they would study conformity to them and learn to abhor Idols yea all Creatures in so far as they become Idols to them We are now further to prosecute the Branches of this Commandment which is a Key to all the r â—st and because God's Soveraignty is holden forth here there is no sin that may not be reduced to it as being a disobedience to this Soveraign God We shall first permit some general ways whereby it is broken then insist in some particulars More generally it is broken three ways as hath been said already 1 By derogating from God that which is his due so all contempt of him disobedience to him wronging his infinite Attributes as if he were nor Omnipotent Omniscient Infinite c. denying of his Providence in less or more are breaches of this Commandment Thus he is wronged when he getteth not every way that which is his due 2 By attributing to God what is not consistent with his absolute Perfection Purity and Holiness as that he doth or can do wrong change not keep his Promises or not guide the World wisely that he hath any bodily shape or may be comprehended 3 When what is due to God as Faith Hope Love Fear c. is given to Creatures whether to idols li â—terally or to Men to Saints Angels Ordinances as the Sacraments Stars Herbs Gold Physitians c. when too much weight is laid on them or any thing not agreeing to th â—m is ascribed to them by which Witchcraft Charming Covetousness Judicial Astrology c. are reproved as drawing the hearts of men away from the living God If it be asked May not some things in the World be loved and may not some confidence be placed in men means c. I answer Love may be given to some things and naturally is called for to some things but 1. Not simply but with subordination to God not for themselves but out of obedience to God and as they may be useful to us in helping us to honour him and as they are his gifts 2. We are not excessively to love or rest on these but so as from love to God we be ready to quit yea to hate them as Christ speaketh of Father and Mother Luke 14.26 Again there may be some kind of confidence given to some things but 1. Not simply nor 2. For themselves 3. Nor always 4. Nor in all things but 1. This confidence must be subordinate to God's appointment 2. It must be with dependance on his blessing for making means effectual and so may we expect health from Mea â— Drink Physick c. for so they are looked on as means conducing to such an end and yet it is the Lord alone that must be rested on 3. There may be comparative confidence whereby men lean more to one mean than to another as more to a skilful Physitian than to an unskilful and more to an Army as to overcoming an Enemy than when it is wanting because that confidence is in some external thing and concerneth not Salvation and but compareth means amongst themselves as they are ordinarily made use of by God for attaining these ends but in this case the means are not simply confided in Next we are to consider that this Command may be broken all these ways in four respects 1 In Doctrine as when men maintain such things as dishonour God or give his due to Creatures and do teach them Mat. 5.33 to 38. 2 By Opinion or Judgment as suppose men should not vent and publish such things yet if they in their h â—art think or beli â—ve so Psal. 14. v. 1. 3 Though it come not to a setled judgment but only reacheth the imaginations so that loose unbecoming thoughts of God or misapprehensions derogatory to him are â—ntertained as Psal. 50.21 Act. 17.29 4 In practise when men live as if there were no God Psal. 36. v. 1. as if he were not omniscient just c. these do indeed deny him whatev â—r be their profession to the contrary Tit. 1.16 Thus all prophane men who live loosly are guilty as also formal Hypocrites who rest on the out-side of duties Therefore in the third place we are to consider that this Commandment in the extent thereof doth condemn 1 All gross Idolaters of any sort who usually are mentioned under the name of Heathens 2. Jews who worship not the true God in his Son Jesus Christ. 3. All Hereticks that deny the Godhead of any of the Persons as Sabellians who make but one Person Arrians who make Christ a Made-God Ph â—tini â—ns who make him a pure Man and all that make a plurality of Gods or that lessen the Divine Attributes and give to Saints God's due in Adoration or â—nvocation or in a word who â—ver contradict any Truth or maintain any Errour for th â—reby they fasten it upon God and his Word and wrong him who owneth no such thing And to these may be added all ignorant persons who know not God 4. All prophane men whether Atheists in heart or in practice disobedient persons indeed denying God and not giving him his due which is obedience whatever in words they
carve 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 d â—â—ies 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 than 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 Images to the false Gods which the Canoanites 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 ver 8. which holdeth forth this scope Ye shall not do every man what seemeth right in his own eyes with what followeth and With ver 30. 31 See th â—u enquire not how these Nations worshipped their gods to wit by Images c. as â—f ye would do so to the Lord no bat ver 32. Whatsoever thing I command you observe to do it tho â— 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 than 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 the common reckoning of the ancient Jewes 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 what is forbidden in this Commandment and how we break it in our ordinary practice T â—en 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1. If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind be to be given to them We say for Answer 1 That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks th â—n real Pictures these I s â—y are not simply unlawful but are so when they are abused so Solomon made images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may he made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth polute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshi â—ped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembrancers of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6.19 contrary to this Commandment 2. Because God discovered hi â—self Deut. 4.15 16. c by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be deroga â—ory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1.22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can i â—vent therfore it is said by the Lord Isaiah 40.8 To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned ver 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like a Sun shining with beam â— and the Lords Name Jeh â—va in it or any other way this 〈◊〉 most abominable to s â—e and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the Godhead exceedingly and although the Son was and is Man having taken on him that nature and united it to his Godhead yet he is not a meer man therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which is God and man And if it be s â—id mans soul cannot be painted but his body may and yet that picture representeth a man I answer it doth
informing the mind than for reforming the heart and life 13. When there is carping at the VVord or censuring of it rather than our selves 14. When 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. When we are not present as before God to hear as Cornelius was Act. 10.33 16. When we itch after novelty of expressions or words or things rather than thirst after the sincere Milk of the Word that we may grow thereby 17. When these novelties are more entertained and laid weight on than 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 Jam. 2. v. 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 Sormon 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 somthing even though Scripture unseasonable 24. VVhen there is insisting on good thoughts that tend to divert from hearing 25. VVhen 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 28. When there 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 than in God or a respecting of Him or our own profiting 29. When we do not look upon and make use of the Preached Word as a means to convert but only as a mean to conform 30. When we do not make use of Promises offered in Preaching and directed by God to us by an Authorized Ambassador and do not so lay weight on them as from him 31. When we reject the many sweet offers of the Gospel and come not to the Marriage of the King's Son 32. When we do grieve Gods Spirit who presseth it upon us 33. When we tread under-foot Christs Blood by our little esteem of it 34. When we give no credit to nor lay due weight upon threatnings 35. When we have not the Faith of Gods Providence or of the Judgment-to-come 36. When there is not an accepting of Christ. 37. When there is not imploying of him 38. When there is not reverence in removing from our hearing of the word After hearing also there are many ways whereby we are guilty of the breach of this Command 1. Forgetting what we have heard 2. Letting the heart unnecessarily look back again to other objects and follow other thoughts and not meditating on what hath been heard 3. Not comparing what we have heard with the Scriptures 4. Not following the Word with prayer for the watering of it 5. Needless falling to other discourses immediately after the hearing of the Word 6. Casting it all aside as to practice Psal. 50. v. 6. to 23. 7. Fretting at some things that have been spoken 8 Spreading Censures Or 9. Commendations of the thing Preached or of the instruments that Preached as if that were all 10. Not following the Word with self-searching Prayer and fruits suitable endeavouring to practise what is required 11. Not trembling at its threatnings nor forbearing what was thereby discharged 12. Not helping others to make use of it 13. Not repenting of faults committed in the time of hearing 14. Little delight in remembring of it 15. Finding out shifts to put by its directions or challenges 16. Applying them to others rather than to our selves 17. Misconstruing the Ministers end in pressing of them 18. Misinterpreting his words 19. Misreporting or misrepresenting them 20. Not being troubled for fruitlesness in hearing without any use but being as a stone without sence or feeling 21. Leaning on hearing as if having been in the Church were a piece of holiness though no fruit follow on it 22. Prophane abusing words of Scripture or phrases used in preaching in mens common discourse much more when they are mixed in wanton and profain sports or jests and gybes All these ways men may sin when they come to hear the Word they sin also by absence when they come not neglecting the opportunities of the Gospel there are also divers sins which men are often guilty of in reference to hearing even on week days As 1. Little love to the Word or delight in the opportunities of it on such days 2. Too much love to some other things that procureth lukewarmness in hearing 3. Contemning occasions of hearing the Word on such days 4. Improvidently bringing on a necessity on our selves that we cannot hear 5. Caring little to have a Ministry whereby we may be instructed at all times and therefore we want such occasions 6. Setting our selves and using our wits to discourage the Ministers we have 7. Not being waited on with our absence from week-days Sermons 8 Mocking at them who are present 9. Disrespecting the Ordinance for some worldly or personal respects preferring any small trifle thereto c. 2. Let us instance the breach of this Command in publick prayer which is a part of worship which very nearly concerns the glory of God and certainly when it is wronged through the unsutable and not right discharging of this duty this Command is in a special way broken We shall not here look to every thing but especially to what concerneth publick Prayer indeed we fail also in secret Prayer and in giving Thanks both alone and in our Families 1. By contempt of this excellent Ordinance many slight Prayer in secret and in their Families Jer. 10. ult which is a clear breach of this Command as well as neglecting it in publick when men do not countenance Sermon or Prayer though at the same time walking Idlely in the Street or in the Fields 2. By casting up of Prayer to others reproaching it calling it Hypocrisie and those who use it Hypocrites 3. By mocking the Spirits work in Prayer 1. Before we come to Prayer we sin 1. By not watching to keep the heart in a frame for Praying always 2. By not watching over every opportunity that we may have for Prayer whereby many occasions are lost 3. In not longing for opportunities of Prayer 4. In not stirring up our selves to
is here in the Word and Sacraments they are abused in their use when misapplyed yet still the Institution being kept they are the Ordinances of God Thus was the Temple said to be prophaned when it was made more common in it's use than was allowed yet was it still the Temple of the Lord And so admission of scandalous persons may thus be called a polluting of the Sacraments but not essentially in themselves 2d Consider Pollution with reference to persons who are admitted and so the Sacraments may be polluted 1. By grosly scandalous persons 2. By Hypocrites 3. By Believers not exercising their Graces the Sacrament is polluted by and to all these because as to the Pure all things Lawful are pure so to the Vnclean and Vnbelieving nothing â—â— Pure their Mind and Conscience being D â—filed Thus their Praying Sacrificing Hearing Plowing c. all is unclean and by proportion to Believers though in a good and clean state yet in an evil and unholy frame The Sacrament may be said in some sense to be unclean and polluted by them to themselves 3d. As to the Office-Bearers who are the admitters the Sacrament cannot be prophaned Essentially the Institution being kept pure yet may they sin and be guilty of prophaning it by opening the Door wider than Christ has allowed and not keeping the right bounds And Ministers may so sin in promiscuous applying of the Promises and Consolations of the Covenant as well as in applying it's Seals and both these are sins to them yet these cases would be excepted 1. When such a scandal is not made known to them Scandalous persons may be admitted because they are not bound to look on them as such till discovered 2. When such scandals cannot be made out judicially though possibly they be true in themselves they may though against the inclination and affection of the admitters be admitted yet not against their Conscience because that being a high censure in Christs house his Servants are not to walk arbitrarily for that would bring confusion with it but by Rules given them whereof this is one not to rec â—ive an accusation but un â—er two or three Witnesses 3. When by some circumstances it proveth not edifying but â—ather hurtful to the Church or the Persons concerned As 1. When the scandal is in such a matter as is not expresly determined in the Word but is by consequence to be deduced from it as suppose it be meant such a point of truth as â—as Divines that are godly dissentient in it or in such a practise suppose perjury as is evil indeed in it self but by deduction and consequence which is not so clear to be applyed or it is in such things as affect not a natural Conscience as Fornication Drunkenness and Adultery c. do or in such things as contradict not expresly any Truth And 2. When the scandal of these sins is by universality become little among men or there is not easie access in an edifying way to decide in them or censure them there is still a right and a wrong in these which a Minister in Doctrine may reprove y â—t 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 â— 5. c. he commandeth to be excluded or excommunicated 2. Such as by corrupt Doctrine made Schisms and mis-ledd the People in factions to the prejudice of the Apostle's Authority and Doctrine chap. 3. v. 3. c. Deceitful Workers 2 Cor. â—1 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 ledd into factions 1 Cor. 13. 1 2 3 4. these he end â—avoureth 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 is 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 be 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 ways deal fairly 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 sight of God commend themselves to every mans Conscience 4. Let us consider if this Ordinance be polluted to the joynt-Receivers suppose that some are sinfully admitted by the Office-bearers of the Church And we say that it i â— not a pollution or sin to them to partake with such for the Sacrament may be blessed to them notwithstanding as Christ's Ordinance even as when the Word is unwarrantably applyed in promises and admonitions so that Pearls are cast before Swine yet supposing some tender souls to be present they may meddle warrantably with that abused Word as God's 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 one Nature and are polluted or made use of one and the same way only the difference is in this That the one usually is doctrinally wronged the other disciplinarily 2. Because-that unwarrantable admission of others is not the Communicator's but the Minister's sin therefore it cannot wrong them more than want of preparation in others who come 3. Any others sin cannot loosen me from my Obligation to a
Relation to God and are his Servants 6. Because as none of these things are God to take Order with us if we swear falsly so none of them are so ours as we can lay them in Pledge for the least Change to be made upon them in Case our Oath be not true none of them can be added unto or diminished from by us We cannot make one of our Haires Black or White and therefore ought not to swear by our Head much-less can we quiet our Conscience or increase our Faith that we should so freely swear by these That place Mat. 5.36 cleareth this For that of Mat. 23.16 17. c. speaketh of the Obligation of an Oath sinfully made as to that manner of swearing which yet still bindeth but it warranteth not the making of such Oaths A. 3d. Quest. is What is to be judged concerning Asseverations such as In Conscience good Faith as I shall answer c. as I am a Christian as I have a Soul to be saved and such like Answer 1. We think there is no Question but if these were rightly and in the due manner made use of they might be lawfully used as Scripture cleareth 2. Yea we think If any Oaths be made use of these would first he used and a man may be called to use one of these when he is not directly to swear 3. Therefore we think they cannot be used but in necessity when less will not serve and should be used with Fear Reverence Understanding and the other Qualifications And that therefore they sin who in Common Discourse rash â—y and vainly use them which we conc â—ive to be forbidden here and when they are not Conscientiously used they lead men to a greater Degree of the sin here discharged as we see some begin with Asseverations then idle Oaths and then Imprecations as Peter sinfully did Mat. 26. Reason 1. All these Asseverations are reductible Oaths and imply the contrary imprecations in them Thus Let me not be esteemed a Christian nor have a Soul to be saved which must relate to God for executing these therefore being indirect Oaths they ought to be used as Oaths and belong to this Command 2. Because the very end of any vehement Asseveration is to confirm what is said further than an ordinary Assertion can Now in so far it is an Oath it being proper to an Oath to confirm what is spoken and seeing it agreeth with an Oath in the Essentialls they must be materially one though Asseverations be pronounced in another Form 3. Vain Asseverations are against that Rule Mat. 5.37 Jam. 5.12 Let your Communication be Yea Yea and Nay Nay and what-ever is more in ordinary Communication is Evil And it cannot be denyed but this is more and therefore needless and sinful 4. We do not find Asseverations such as My Conscience beareth me Witnesse to 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 inure 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 Bona Fide and Mala 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 than an ordinary Lyar against the Nineth Command Yea would he not be thought Infamous in breaking his Good Faith Therefore it is more than 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 Asserions and therefore the Challenges of dealing Falsly in these will bite 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 in this Command than at first appearâ—t â— 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 if that be not Truth or the like 2. Such as are used against others I speak by private Persons as Shame fall thee Divel 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 S â—â—iptures having such Patterns in them but with great Caution Circumspection and Tenderness 2. Cursing of others by private Persons out of Passion or Revenge is simply prohibited and that in 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 â—nvocated 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 for mentioning the Divel in such Imprecations as Divel 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 so you betake you to the Devil praying him employing him rever â—â—cing and worshipping him as if he were just to Execute you 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 Abominable 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 Ah! 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 differeth from an Assertory Oath And 1. They agree in this that
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 impossibly 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 Justic ◠Beside that it draweth on a necessity either of breaking that Oath and so of being perjured or of going on to fulfil it and so of being doubly perjured 3. Men are Forsworn and Perjured when they fulfil a Wicked Oath as Herod did Mat. 14 in beheading John the Baptist for though he seemed not to over-turne 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 Vinculu ◠Aequitatis a Bond of Aequity there being Nulla Obligatio But ad Officium no Obligation but to Duty to be Vinculum Iniquitatis a Bond of Iniquity And so thwarteth with the very end wherefore such Oath 's 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 harken to Abigail's 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 hopeful to gain by it 2. We say notwithstanding in some Cases that the Judg may admit such to swear especially in Publick Scandals 1. Because none can certainly know but God may constrain them to swear Truth 2. Because it is his way left to decide all Controversies and a Judge cannot eschew it when it lyeth on him to put a close to such a Controversie at which he cannot win by any other means though great Prudence is to be used in proceeding in such a case especially it being of that Nature as is in Scripture appointed to be decided by Oath as Exod. 22.17 The great question is concerning a promissory Oath if in any case it may be made void and cease to oblige or in what cases that may be That every Oath bindeth not according to the Letter we suppose needeth no reasons to clear and confirm it There are two ways in general how the obligation of an Oath promissory ceaseth 1. When the Oath it self is null and never had any obligation 2. When by some other thing intervening there is a loosing from the obligation which the Oath once had That it may be clear that notwithstanding of this Oaths are of a most strict Obligation having the great and dreadful Name of God interposed in them and that many things what-ever weight be layed on them by men that way do not loose from it such as these following which we shall put by in the first place 1. No mans temporal loss in Goods Name or Estate will loose him from his Oath nor make it null and voyd Psal. 15. ult 12. that our ingagement by Oath is to somthing of its own nature indifferent will not loose us though there be here no other tye upon us to the thing and that without the Oath we were free yet the Oath once engaged in will tye us as is clear from that same 15th Psal. For an Oath is of its own nature Obligatory and according to Numb 31. Persons at their own dispose must do even in such cases as they have bound their Souls 3. Though we were engaged in the Oath by the deceit and guile of others the deceit being circumstantial only yet if the thing be not sinful it bindeth us as is clear in that Oath to the Gibeonites wherein the deceit was such 4. Though by fear or violence the Oath hath been extorted yet the matter being lawful it bindeth because of the honour of God's Name interposed 5. Though it was sinful as to the manner and rashly made at first as that with the Gibeonites was yet is it binding if lawful in the matter there being a great difference betwixt juramentum illicitum an Oath unlawfully come under as to its manner and juramentum de Re illicitâ an Oath in an unlawful matter 6. Though we could devise and find out some interpretation or meaning of the words of the Oath that might seem to make for loosing us from its obligation yet if that was not meaned at the first tendering of the Oath but otherwise understood by him that did take it it will not absolve nor excuse from the guilt of Perjury To put afterwards a new gloss on it because an Oath is stricti juris and will not admit for any respect nor on any account of interpretations prejudicial to the native truth of it lest it should be found to be according to Psal. 24. a Swearing deceitfully 7. Though there may be a good meaning and intention in reversing the Oath and going cross to it men not doing so for a particular end of their own but for a publick good as is supposed yet that will not absolve from the obligation of the Oath nor from the guilt of Perjury as is clear in God's punishing Saul's Family for breaking that Oath with the Gibeonits even though he did it out of his Zeal to the Children of Israel and Judah as the Scripture expresly affirmeth 2 Sam. 21.2 8. Though the Oath be conceived by a Creature as at least the immediate object of it and so sinfully made in that respect yet being made it tyeth from respect due to God who shineth in his Creatures Math. 23.19 20 21. 9. Though the thing become impossible if that impossibility might have been prevented by our searching our selves as far as in
as other sins which pleasure or profit may push men on to there is ordinarily here none of these but either simple Atheisme or prophane custom that maketh it so much the worse that it is customary The second reason why the Lord thus threatneth and punisheth that sin is that he may thereby vindicate his own holiness and imprint the awe and terribleness of this great and dreadful Name the Lord our God upon the hearts of all it being one of the greatest benefits bestowed or which can be bestowed upon men to wit the manifestation of the Name of God when it cometh to be abused being the abuse of the best thing and so the greatest abuse it is the more severely avenged and thus one way or other the Lord will have his Holiness and Greatness known amongst all his Creatures and therefore whosoever shall think little of his Blessed and Holy Name here and thereupon upon baffle and prophane it God shall make them think more of it hereafter when he riseth up to take Vengeance 3. He so threatneth and punisheth it because men take a liberty and latitude in it in formal Praying rash Swearing Jestings Writings Tenents Disputes Plays by Lots c. and therefore he putteth the greater stamp of his Indignation on it either to restrain them from that liberty or to make them smart for it and men also but very seldom severely punish it therefore He himself will If any should ask the cause why men do ordinarily take so little notice of this Command and so generally sin against it I-confess it may be at the first wondered at considering that it has such peremptory threatnings and is very often followed even here in this world and in the sight of men with shame and visible judgments and that there is ordinarily no profit nor credit nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it as are to other sins and that yet notwithstanding all this men should so frequently sin this way must be also as wonderful as it is abominable But we may conceive it to proceed from these Causes 1. Much Atheism and the little heart-esteem that there is of God and of his Majesty the little Faith that there is of his dreadful Justice and severe and peremptory execution of his threatnings little of these within maketh men careless to be watchful and what wonder if this break forth when in his heart the man sayeth There is no God then this followeth as is clear Isa. 37. in Sennacherib who when once he saith Who is the Lord then he treadeth on his Name 2. There is a natural pride and stout-heartedness in men 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 than 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 raigneth 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 God's righteous Judgment 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 or 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 Judgment shall be set 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 guiltless 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 mens study to prevent it fear to name the great and dreadful Name of our Lord the 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 God's Greatness and to have your heart filled with his awe if his fear be in the heart there will be â—â—pressions 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 Judgment 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
Civil right amongst men so that one man hath right to such a piece of Land another not both these rights a wicked man may have and both Land and such right to it good men may often want in particular cases So that if there were a civil contest betwixt a good man and a wicked for some Land or other such thing the qualifications of the persons would neither make the right of the one better or more valid nor of the other worse or less valid as we may see Lev. 19.15 3. There is a right by grace which sanctifieth the former rights and putteth a man in case not only warrantable before men but also before God to make use of the creatures so th â—t he may see and visit his Tabern â—cle and take the moderate use of any lawful refreshment and not sin Job 5.24 The man hath not only his daily bread but hath it by Gods promise and upon this ground we pray Give us this day our daily bread this right is peculiar to a Believer and godly man which none other posses â— what they will can lay claim unto for godliness and no other thing Hath the promise both of this life and of that which is to come 1 Tim. 4 8. therefore we may upon good ground say that Godliness is great gain If it be yet further asked But what advantage have godly men by these temporal promises Ans. This is not their advantage to be alway abounding in these outward things that is neither so de facto and eventually nor were it meet it should be so but 1. they have a prom â—se of what is needful and useful simply even of temporal things which no wicked man hath they shall Psal. 84. want no good thing yea though lyons suffer hunger Psal. 34.10 yet they that seek the Lord shall not want any good thing 2. They may pray for these things so far as they are needful and may confidently expect them and go to God for them by vertue of that right ere they get them so Matth. 6.11 It is our daily bread by allowance and promised before we get it 3. If a natural man abound he cannot promise himself the continuance of meat till the end of his life no not so much as his dinner to morrow nor life till then but if a Believer live he may expect the continuance of as much food as shall be necessary for him if he have nothing he may confidently promise himself both life and food to morrow if either or both of them be needful more nor a wicked man that hath more wealth health and outward protection can do 4. He may promise himself the blessing and the sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creatures or in their scarcity because he 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 far 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 Guides 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 though 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 withal 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 Christian and truly godly 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 adorn 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 may be clearly gathered from Luke 3.10 11 12 13 14. Tit. 2. v. 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 Magistrate 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 obeyed 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 estimation 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 an â— 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-coming 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 bounds as to our thoughts of 〈◊〉 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 tvvo last respects as it moderateth our thoughts and esteem of our selves and frameth our actions sutably and according to right 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. This Humility of one man towards another differeth from Humility towards God because of the great disproportion that is between God and Creatures infinitely more than any that is amongst Creatures themselves there is in nothing comparison to be made vvith God neither is there any possibility of profiting him Job 35 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 vvith 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 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 persons and at one and the same time 3. From this we may see That Humility differeth from and is somewhat else then fainting and despondencie of spirit or pensive pusillanimity in not daring to follow 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 bonum or a good thing which is desirable as for example to do some exploit to undergo some charge c. now men being bent to be ambitious covetous 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 3. 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 nevertheless 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 viz. to reconcile and save lost 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 o â— it doth agreeably to this command teach us a lowliness â—nd sel â— denyal so unlike to any thing in the doctrine of these o â—d 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
of practising it when known which pride doth not Thus we see both how exte â—sive and how necessary to Christians in whatsoever station they are this excellent grace of humility is which is a special ornament of Christians and a notable piece of beautiful conformity to meek and lowly Jesus THE SIXTH COMMAND Exodus 20.13 Thou shalt not kill IN the fifth Command the Lord generally prescribed humility and that respect which is to be shown by every one to another in their several stations and relations he proceedeth now more particularly to give directions in these things that are most dead and necessary to men first in the matter of life command sixth 2. In the matter of chastity and temperance Com. 7. 3. In what concerneth their Estate Com. 8. 4. In what concerneth truth and more especially our neighbours name Com. 9. Lastly in what concerneth the inward frame of our hearts towards our own estate and the estate of others Com. 10. For understanding this Command Thou shalt not kill we may consider 1. It 's Object 2. It 's act to kill 3. It 's subject to speak so Thou As for the first this Command cannot be considered as relating to Beasts as if they were not to be killed because God gave man all the Beasts for his use to feed on them Gen. 9.3 and we are to eat of whatever is sold in the shambles by his allowance whose is the earth and the fulness thereof I Cor. 10 25. Beside man in all these Commands is properly directed in reference to his Neighbour and not to beasts Yet I grant by striking a beast a man may offend as 1. when that stroke wrongeth his Neighbour to whom that beast belongeth 2. when in our striking there is 1. unreasonableness as if we would require that capacity in a be â—st that is in reasonable creatures and so are ready to offend when they answer not our expectation 2. when there is a breaking out into anger and passion at brutes as when a horse rydeth not well a Dog runneth not well a hawk flyeth not well c. which speaketh an impotency in us who are so easily mastered by irrational passions which will sometimes also seize upon us even in reference to senseless and lifeless Creatures when they do not accommodate us to our mind â— 3. when there is bitterness and cruelty in striking Something of this the Lord reproveth by making Balaams Ass speak and rebuke the madness of that Prophet who unreasonably smote the Ass and wished he had had a Sword to kill her Numb 22.29 whereas a just 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 vvhich 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 pattern that we ought to walk by in loving others We may be guilty of the breach of this Command in reference to our selves by omissions as well as by commissions 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 seeming dangers by wilful or careless overusing of known unwholesome food by excessive and immoderate toyl by spending and wasting the body with unchastness by drunkenness and gluttony vvhereby many more are destroyed then with the Sword according to the common saying plures gulâ quà m gladio pereunt and many other vvays If we consider this command vvith respect to others vve may conceive it in reference to a threefold life which vve 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 vvhatever cometh from us that vvrongeth that either directly as stroaks challenges or appeals c. or indirectly if it vvere but by keeping back something that is in our power to give vvhich 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 ex â—uses of a seeming Obligation in the point of honour or necessary defence Yet vve are sure that the judgment of God vvhich is according to truth by pointing out on the part as vvell of the accepter as of the appealer these ensuing irregularities â—do condemn the thing as exceeding sinful As 1. Impotency of mind and excess of passion vvhich 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 vvhich is given to him both for punishing and protecting And 4. An invasion of Gods â—ight of vengeance vvhich he hath so expresly reserved to himself and from this the accepter observing ord â—nar â—ly no more moderament in his defense than there vvas necessity for the engagement hath no excuse more than the challenger so that in effect although the mediate rise may be thought to be on the appealers part yet the sin is common land is in a vvord a plain complication of hatred against our neighbour contempt against the Laws and Powers and God who hath appointed them â—and a bold and desperate despising and rashing upon Death Judgment and Eternity vvhich do so immine â—tly attend all such rencounters O how much more heroick and noble were it for men to approve the wise and great King â— choice 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 vvho is higher than the Princes of the earth who commands us Love your Enemies
increase by the Law we may and sometimes should be below or within it but never above or without it Yea 2. the rules of charity and equity are not to be broken as they are when other the poor are not lent unto for the supply of their necessity or only on the same tearms with the rich this is against the Law Ex. 22. Deut. 15. and what the Lord saith Luke 6.34 35. commanding to lend without expectation of any thing when the borrowers case calleth for it 3. No increase would be exacted from these that neither gain by increasing or retaining their own portion but when what is gained is imployed for their necessary sustentation or when without their desire and not by negligence they are put to straits or cannot command their ovvn or their ovvn is but little and vvill not bear their giving of increase and sustain themselves too in this case it is their life and bread nothing is to be exacted as it is Deut. 23. 4. Folks vvould not so empty their hands by lending to rich folks all if they may spare any as to be incapacitated to lend freely to the poor for so men may frustrate the great end of this Command and fail against the rules of Charity 5. There is unlavvful Vsury and to be guarded against vvhen men consider not vvhat use the borrovver maketh of money hovv he debaucheth and spendeth it if so be their increase be sure or consider not if by emergent providences the borrovver vvithout his ovvn fault lost much for equity saith that consideration ought to be here and vve should not be svvayed only by our ovvn gain 6. Folks vvould not make a trade of this ordinarily vvhich is but for necessity either to inrich themselves or to keep themselves idle and to prejudge lavvful Callings It vvould be either vvhen anothers necessity calleth for it or our inability othervvayes to trade vvarranteth it as if it be by vveakness or under-age and the like as is that of Orphans Widovvs Ministers and others vvho by their stations are kept up from other tradings and yet allovved to provide for their families vvho may othervvayes do may not cannot so plead for exception 7. Folks vvould be svvayed to lend or not lend not according to their ovvn security only but also according to the borrovvers necessity and their ovvn duty as the Lords vvord Luke 6.35 plainly hold forth THE NINTH COMMAND Exodus 20.16 Thou shalt not bear false witness against thy neighbour THE Lord having in the foregoing Commands directed us how to walk with others in reference to their honour life chastity and estate Now because men and human 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 Coloss. 3.9 lye not one to another Ephes. 4.25 Speak every man the truth c. and v. 15. Speak the truth in love because if otherwayes spoken it is contrary to the scope of this Command which is the preservation 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 sorts 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 opposit 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 Psal. 15.2 this is the first rule whereby lying is discerned if our speech be not answerable to the inward conception which it pretendeth to express and this is that which they call formale mendacium 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 conception to the thing it self and so men must be careful to have their thoughts of things sutable to the things themselves that they may the more falsly 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 a material lye and a breach of this Command that requireth truth in mens words both as to matter and manner That we may sum up this Command which is broad into some few particulars we may consider it first as it is broken 1. in the heart 2. in the gesture 3. in right 4. in word First in heart a man may fail 1. By suspecting others injustly this is called evil surmizing 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 jealousie when this suspition is mixed with fear of prejudice to some interest we love so Herod was jealous when Christ was born and the neighbouring Kings when Jerusalem was a building There is I grant a right suspition such as Solomon had of Adonijah and wherein Gedaliah failed in not crediting Johannans information anent Ismaels conspiracy against his life 2. By rash judging and unjust concluding concerning a mans state as Jobs friends did or his actions as Eli did of Hannah saying that she was drunk because of the moving of her lips or his end as the Corinthians did of Paul when he took wages they said it was covetousness and when he took not they said it was want of love see Rom. 14.4 and 2 Cor. 12.4 c. 3. By hasty judging too soon passing sentence in our mind from some seeming evidence of that which is only in the heart and not in the outward practice this is but 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 Jobs friends did and as the Barbarians suspected Paul when they saw the Viper on his hand to be a murtherer Acts 25.4 Thus the King Ahasuerus trusted Hamans calumny of the Jews 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 sinistrous 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 Ezra 5 6. Neh. 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 vvherein this sin is subjected vvhether they be only or meerly vvords or also put in vvriting 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 vvhen it is hurtful to another and so designed as vvere the lies of those that bare vvitness against Christ and of Ziba against Mephibosheth 2. There is officiosum mendacium or an officious lye vvhen it is for a good end such â—vas the Midvvives lye Exod. 1.9 thus the denying of a thing to be even vvhen the granting of it vvould infer hurt and damage to another is contrary to truth and vve ought not to do evil that good may come of it and it overturneth the end for vvhich speaking vvas appointed vvhen vve declare a thing othervvayes then vve knovv or think it to be and as no man can lye for himself for his ovvn safety so can he not for anothers thus to lye even for God is a fault and accounted to be talking deceitfully and vvickedly for him vvhen to keep off vvhat vve account dishonourable to him vve vvill assert that he may or may not do such a thing vvhen yet the contrary is true Job 13.4 7. 3. There is jocosum mendacium vvhen it is for sport to make others laugh and be merry vvhich being sinful in it self can be no matter of lavvful sport to make others laugh 4. We may add one more and that is mendacium temerarium vvhen men lye and have no end before them but through inadvertency and customary loosness speak othervvayes then the thing is this is called the way of lying Psal. 119.29 and is certainly sinful as vvhen they told David vvhen Amnon vvas 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 believe lies so such Teachers are said 1 Tim. 4.2 to speak lyes and so vvhen they foretel vain events this is a high degree of leud 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 vvhen 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 othervvayes done then they are done indeed 4. We may consider this sin in mens practise either in reference to God so hypocrisie and unansvverableness to our profession is lying Psal. 78.36 and Isa. 29.13 or vve may consider it as betwixt man and man which is more properly the scope here Again we may consider the vvronging of a man three vvayes 1. By false reports speaking vvhat is indeed untruth 2. By vain reports vvhich tend to his shame so Deut. 5.20 this Command is repeated in these vvords Thou shalt not take up any witness as it is in the original against thy neighbour 3. When the reports are malicious vvhether 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 tail 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 vvould not men hear tales fevv vvould carry them vvhereas vvhen men vvill hearken to lyes especially great men all their servants ordinarily become vvicked tale-bearers and vvhisperers 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 vvhich is condemned Psal. 15.3 vvhere a man that taketh up an evil report of his neighbour even vvhen others possibly have laid it dovvn is looked upon as a person vvho shall never dvvell vvith God Thus one inventeth a lye 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 vvill not vvarrant our repeating of it again 5. We may consider vvrongs done to our neighbour by vvords as unjust and vvithout all ground and so a lye is a calumny as vvas that of Ziba made of his Master Mephibosheth this is in latin calumnia or vvhen there is ground yet vvhen 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 still even after his conversion and repentance of this vvas Shimei guilty by railing on David 6. Both these sorts of lies are either spoken or received and not aftervvard 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 vvas truth and did not reject it aftervvards or vvhen 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 backbyting 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 wish well and should be loath to have him evil r â—ported 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 bait such persons or it is indirect granting somewhat 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 ruins of another this is grassari in famam proximi sometimes it is out of design thereby to insinuate upon them whom we speak unto as to signifie our freedom unto them to please them or praise them by crying down another that is to serve the itching humour of such who love the praise of others when it may be we know mo faults of those we speak to yet never open our mouth to them of one of these nor are we free with them anent them if the things be true 10. We may break this Command by speaking truth 1. For an evil end as Doeg did Psal. 52.2 2. by telling something that is truth out of revenge 3. When it is done without discretion so it shameth more then edifieth Christs word is Matth. 18.15 Tell him his fault betwixt thee and him alone and we on the contrary make it an upcast to him this certainly is not right 4. When it is minced and all not told which if told might alleviate or construed and wrested to a wrong end as did the witnesses who deponed against Christ. 11. We may break this Command and fail in the extremity of speaking too much good of or to our neighbour as well as by speaking evil of him if the good be not true and here cometh in 1. excessive and rash praising and commending of one 1. beyond what is due 2. beyond what we do to others of as much worth this is respect of persons 3. beyond what discretion alloweth as when it may be hurtful to awaken envy in others or pride in them who are thus praised 2. praising inordinately that is before a mans self or to gain his affection and that possibly more then when he is absent and heareth not much more is it to be blamed when spoken groundlesly this is flattery a most ba â—e evil which is exceedingly hurtful and prejudicial to human Societies yet exceeding delightful to the flattered 3. we fail in this extremity when our neighbour is justified or defended or excused by us in more or less when it should not be 12. Under this sin forbidden in the Command cometh in all beguiling speeches whether it be by equivocation when the thing is doubtfully and ambiguously expressed or by mental reservation a trick whereby the grossest lyes may be justified and which is plainly aversive of all truth in speaking when the sentence is but half expressed as suppose one should ask a Romish Priest Art thou a Priest and he should answer I am no Priest reserving this in his mind I am no Priest of Baal for by giving or expressing the answer so an untruth and cheat is left upon the asker and the answer so conceived doth not quadrat with the question as it ought to do if a man would evite lying 13. This falshood may be considered with reference to things we speak of as in buying or selling when we call a thing better or worse then it is indeed or then we think it to be ah how much lying is there every day this way with many 14. Under this sin forbidden in this Command are comprehended 1. railing 2. whispering 3. tail-bearing spoken of before 4. the tatling of busie bodies that know not how to insinuate themselves with others or pass time with them but by telling some ill tail of another 5. praevarication which is the sin of persons who are unconstant whose words goe not all alike saying and unsaying saying now this way and then another way of the same thing their words clashing together and they not consisting with themselves 15. Consider falshood or false-witness-bearing as it inferreth breach of promise which is forbidden Psal. 15.4 when one performeth not what he promiseth or promiseth â—hat which he intendeth not to perform which is deceit and falshood 16. As we may sin in speaking against others so we may â—in respect of our selves many wayes 1. When we give occasion to others to speak evil of us 1 Cor. 6. 2 Cor. 6.3 2. When we are not careful to entertain and maintain a good name and by sutable wayes to wipe a way what may marr the same It is generally observed that while men have a good name they are desirous and careful to keep it and when they have lost it they grow careless of it we ought not to be prodigal of our names more then of our lives or estates for the loss of them incapacitateth us much to edifie others 3. When we vainly boast of our selves and set forth our own praise that is as if a man should eat too much honey Prov. 25.27 4. When we will not confess a fault but either deny excuse or extenuate it this Joshua exhorteth Achan to eschew 5. When we say that things are worse with us then indeed they are and deny it may be even in reference to our spiritual condition somewhat of Gods goodness to us and so lye against the Holy Ghost 6. When we are too ready to entertain good reports of our selves and to be flattered there is if to any thing an open door to this in us and as the Heathen Seneca said Blanditiae cum excluduntur placent so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in there is in us so much self-love that we think some way that men in commending us do what is their duty therefore we often think them good folk because they do so and men that do not commend us we respect them not or but little or at least less then we do others because we think they are behind in a duty by not doing so and which is very sad and much to be lamented few things do lead us to love or hate commend or discommend and that as we think not without ground more then this that men do love and commend or not love and commend us 17. We also may by with-holding a testimony to the truth by not clearing of another when it is in our power to do it be guilty of this sin But especially is forbidden here publick lying and wronging of another judicially either in his person name or estate and that 1. By the Judge when he passeth sentence either rashly before he heareth the matter and searcheth it out which Job disclaimeth asserting the contrary of himself Job 29.16 or ignorantly or perversly for corrupt ends as being bribed to it or otherwayes 2. By the Recorder writing grievous things Isa. 10.1 or making a clause in a decree sentence or writ more favourable to one and more prejudicial to another then was intended 3. By the Witnesses who either conceal truth or
ignorant of these is no sin it is a duty not to seek to know them yea curiosity in these is sinful Ignorance here is called rather a N â—science than Ignorance which implieth a privation of knowledge which men ought to have or 2. These things concerning God are such as not only in themselves may be known but such as we ought to know because they are revealed to us ignorance of these is sinful As 1. Being a disconformity to that knowledge and holiness after which God created us 2. A fruit of original sin 3. A cause of many sins 4. A disconformity to the Law which requireth us so to know and acknowledge God as he has revealed himself to us and that in his Essence in the Trinity of Persons in his Attributes Covenants works of Creation and Redemption and in his Relations to us and that we should so know him that we may thereby know our selves also And this is that great duty called for in this Commandment that we may know him and his will Again this ignorance as to these things we ought to know may be looked on as threefold according to the diversity of its causes 1 There is a natural ignorance that is the fruit of our natural corruption and blindness which hath seized on mens memories and judgments and as they think incapacitateth them to learn and indeed doth so as to the spiritual and saving up-taking of the matters of God till the eyes of the mind be opened by the power of Grace 2 There is a wilful ignorance when men have parts means and occasions whereby they may attain knowledge and yet they will not know but slight and despise the means which draweth often a judicial blindness along with it 3 There is a lazy ignorance whereby some do not wilfully reject the means of knowledge yet are so negligent that they do not actually stir themselves for attaining of knowledge Now though there be a difference among th â—se yet the least of them is sinful and will not wholly excuse it being a fruit of original sin at the best entertained by our own neglect of such means as might have more removed it And thus a dull wit or weak memory can no more simply excuse than other gross disconformities to the Law in our natures appearing in some more than others which follow upon original sin In sum men may be three ways guilty of the breach of this Law in respect of ignorance 1 As to the object matter whereof they are ignorant which may be less or more according as less or more of that is known which we should know concerning God and which he hath rev â—aled and this is especially to be understood of these substantial things more necessary to be known there being a great difference betwixt these and other 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 resp â—ct 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 invincible ignorance that can excuse any for their not knowing God's 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 â—â—razin and B â—thsaida and other places having plenty of means shall not in the least be sheltered under that excuse Mat. 11.22 23 24. 4 In some things we would distinguish betwixt sinning ex ignorantia out of ignorance and sinning ignoranter ignorantly's 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 pers â—cuting this excuseth in part but to do a thing ignorantly is when a man is more immediately the cause of his own ignorance as wh â—n by drunk â—nn â—ss 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 Ph â—risee were who might have seen that Christ was God and to be acknowledged as such but prejudice marr â—d it Thus a sin considered in it self may be less which b â—ing considered more compleatly will be found a far greater guilt as suppose one in drunkeness swear commit Adultery or in passion commit Murder the Murder or Adaltery considered in themselves as done in drunkenness or passion are less than when done in soberness or d â—lib â—rately y â—t these sins being compleatly consid â—red the p â—rson 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 â—nwatchfulness and all the effects that follow upon th â—se 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 ways 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 â—â—m â—rity or t â—mpting of God which flow â—th from unbelief and is opposite to Faith the infidelity of Heathens and J â—ws 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 opposers of it are guilty of this sin as also
those who receive the Word in vain and for all his invitations r â—st not on him th â—se make God a Lyar and d â—spise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin qu â—stioning the fulfilling of Promises from the apprehension of some weakn â—ss in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without God's Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth God's Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pufillanimous and cowardly carriage some way t â—mpteth others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3 We may instance the breach of this Commandment in what is opposite to Hope nam â—ly Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this C â—mmandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a D â—speration and Diffidence that is good Eccles. 2.20 which is when we despair in our selves or from any thing in our selves or in the world to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking God's way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth God's mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Rev. 3.15 coldness of love Mat. 24. â—2 self-love excessive love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary than love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5 Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23.17 We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles. 12.23 Mal. 1.6 which was commended in Levi Mal. 2.5 On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29.25 6 Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts th â—reof which being seriously pondored O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7 The sin of impatience which is opposite to that patience and submission we owe to God in his ways and Dispensations is one of the special br â—aches of this Commandment it is very broad and doth many ways discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to God's way with us but repining against it 3. In wishing things had fallen out otherwise than God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations are cross and afflicting 8 This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many days and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledged in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2.4 is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be often mentioned yet it is under a divers consideration for as one thing may break more Commandments than one so may one thing divers ways break one and the same Commandment as it â—pposeth or marreth dive â—s Graces and Duties The