subtil and dangerous Idols 5. Give some rules whereby ye may try this sin of Idolatry even when it is most subtil And 1. Idolatry may be distinguished 1. Into Idolatry against the first Commandment when worship is not directed to the right but to the wrong object and Idolatry against the second Commandment which striketh against the prescribed manner of worshipping God We are now to speak to the first 2. This Idolatry is either 1. Doctrinal or Idolatry in the Judgement when one professedly believeth such a thing beside God to have some Divinity in it as Heathens do of their Mars and Jupiter and Papists do of their Saints Or 2. It is practical when men believe no such thing and will not own any such Opinion yet on the matter they are guilty of the same thing as covetous men c. The first taketh in all Heathens Turks Hereticks that by their Doctrines and Opinions wrong the true God or his worship The second taketh in all self-seeking ambitious covetous and voluptuous persons c. who fall in with the former in their practise though not in Opinion 3. It may be distinguished into Idolatry that hath something for its object as the Egyptians worshipped Beasts and the Persians the Sun or Fire and that which has nothing but mens imaginations for its object as these who worship feigned Gods in which respect the Apostle saith an Idol is nothing 1 Cor. 8. 4. 4. We would distinguish betwixt the objects of Idolatry and they are either such as are in themselves simply sinful as Devils prophane men or they are such as are good in themselves but abused and wronged when they are made objects of Idolatry as Angels Saints Sun Moon c. 5. Distinguish betwixt Idolatry that is more gross and professed and that which is more latent subtil and denied This distinction is like that before mentioned into Opinion and practise and much coincideth with it 6. Distinguish betwixt Heart-Idolatry Ezek. 14. Exod. 14. 11. 12. and 16 2 3. and external Idolatry the former consisteth in an inward heart-respect to some Idol as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places the other in some external Idolatrous gesture or action In practical Idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects and the letting them out excessively upon lawful objects Thus men are guilty of Idolatry with sinful objects when they love and covet another mans House Wife or Goods when things unlawful and forbidden have the heart Again men are guilty of Idolatry in making lawful objects Idols as when by excess or inordinateness of love to their own Means Wife House c. they put them in Gods room as Nebuchadnezzar did with Babylon Dan. 4. 30. So then in the former sense men make their lusts or sins whatever they be their Idols Gluttons that serve their appetite Drunkards their drunkenness make their Bellies and Appetite their Idol for to whatever men yield themselves to obey they are servants unto that which they obey Rom. 6. 16. An Idol is something excessively esteemed of and Idolatry is the transferring of Gods due outwardly or inwardly to what is not God whether we esteem it God or not We shall first speak of practical Heart-Idolatry especially when lawful things are made Idols which is the most subtil kind of Idolatry and that which men most ordinarily fall into And it may be cleared these five wayes by all which men give that which is due to God unto Creatures There are five things that are incontrovertibly due to God to wit 1. Estimation and honour above all 2. Love with all the heart 3. Confidence and trust 4. Fear and reverence 5. Service and obedience First then men commit Idolatry when any thing even any lawful thing getteth too much respect from them so that their happiness is placed in it and they can less abide to want it in effect whatever they may say in words then Communion with God himself When men have such an excessive esteem of Wife Children Houses Lands great Places c. and when they are taken from them they cry as Micah Judge 18. 24. Ye have taken away my Gods from me and what have I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Despensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30. 6. when he wanted asmuch as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord his God they had no more left at all its like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Creatures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Creatures in being addicted to them in their desires seeking excessively after them in their doating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world 1 John 2. 15. is called an Idolater Coloss 3. 5. Ephes 5. 5. Thus it discovered it self in Achab who so loved Naboths Vineyard that he could not rest without it So Demas idolized the World when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4. 10. Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot get Naboths Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the World or any thing in it as we see in Demas 2 Tim. 4. 10. 3. Though duty be not altogether thrust out yet when love to these things marreth us in that zealous way of performing duty to God as it did in Eli 1 Sam. 2. 24. who is said to honour and love his Children above God vers 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abrahams commendadation that he loved God because he with-held not his only Son when God called for him 3. The third is when confidence and trust is placed in any thing beside God to wit excessively as before we said of
Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is noâ— so binding of the Conscience by Nature's light So much for the Object of thus Duty The Duty it self here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expresions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Image or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13 17. 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles 10 20. 6. It comprehendeth a holy fear and aw that should be joyned with it Lev. 19. 3. Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet 3. 6. 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2. 9. saluting c. Col. 4. 15. 3. In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6. 1. is drawn from this Command which presseth obedience upon men according to their relations 4. In our means communicating thereof when it is called for so tribute to whom tribute is due Rom. 13. 7. and double honour to the Elders that rule well 1 Tim 5. 17. acording to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities Gen. 9. 21. 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alwayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme Father and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them so that word is still true Acts 4 19. It is better to obey God then man man is only to be obeyed in the Lord Ephes 6. 1. And thus refusing to comply with unjust commands is not disobedience to Parents but high obedience to God the refusal being conveyed respectfully and after the due manner Again the branches of this Command are exceeding large two things by it are especially called for 1. Love 2 Honour and whatever is opposite to and inconsistent with these is a breach of this Command wherein we are to observe 1. The object of our love and respect it is all men 1 Pet. 2. 17. Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense we must love onr Neighbour as our self and this reacheth far 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring â—r the vindicating of of his name when he is defamed hence Psalm 15. it is the property of an accurate walker nâ—t to takâ— up an evil report against his Neighbour even when it is brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect for we should love him as our selves but in giving respect and honour we are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things destred or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a greater and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordialy and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ If
143 Fasting in what sense a part of Gods worship 69 Seâ—eral grounds of fasting ibid. Twelve ordinary sins that goes before fasting 70 71 Twenty ordinary sins in fasting ennumeratâ—d 71 72 Thirteen Instances of ordinary failings after fasting 72 Father how to be understood in the fifth command 191 Whâ—â— Loâ—e the Father owes to the Son and what the Son to the Father 104 Whether the Father or the Magistrate should be obeyed when commanding contrary things ib. Fornication the several sorts of it with its aggravations 217 Frugality what it is Eight Characters of it 255 G. GAin when lawful and honest 250 251 Several wayes of dishonest gain â—nnumâ—rated 241 Gâ—ds Who make unto themselves other Gods beside the Lord. 26 Gluttony how against the 7 Command 226 Divers considerations tending to discover when we sin in eating 227. to 229. Diver's necessary Rules for râ—gulâ—ting our eating and drinking 22â— H. HAtred of God how a breach of the first Command 3â— Hâ—â— every sin is interpreted hâ—â—red and every â—â—enâ—r a hatred of God 75. 76 How â—orrupting of Gods worship is reckoned hatred of God in a special manner 76 Hair how sinfully abused 223 Honour what mentioned in the fifth Commandment imports 192 193 Why Honouring our neighbour is commanded before other dutiâ—s of the second table 197 Whâ—râ—in honouring our neigâ—bour câ—nsists and what it imports ibid. Hâ—w honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is centrary to this â—â—nour we owe to our neighbour 198. 199 Whether wicked men may be honoured 199. 200 Whether rich men fâ—ould be honoured 200 The place Jam â— 1 2. explained ibid. How the honour we owe in a good man differs from that we owe to others alike in outward respects ibid. Whether we may seek our own honour and how 201 How we should prefer another to our selves 201. 202 Humility required by the fifth Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 205. to 208 I. IDleness the sinfulness of it 181 182 Idolatry 7. distinctions of it 19 20 Five wayes of more subtile heart idolatry 20 How to discover each of these 20 21 The ordinary objects of this great idolatry Instanced in 11. particulars 22 What be the most subtile Idols shewed in six particulars 24 A Twofold Idolatry especially forbidden to the Israelites and condemned in them 34 The Idolatry forbidden in the second command in six particulars 43. 44 Jealousie what it importeth and how attributed to God 72 73 Ignorance of the Law The sad effects of it 1. 2 How a breach of the first Command 28 Several distinctions of it explained ibid. How it exâ—useth and how not 29 Images of any of the 3 Persons in the blâ—ssed Triniâ—â— proved to be unlawful 35 Objections answered 35 â—6 The Command forbidding Images proved to be distinct from the first 34 What Images may be â—awfully made ibid. When are Images of creatures abused 36 Images of Heathen Gods as Mâ—rs Cupid c. prohibited 37 Impatience â—ow it appears and how a breach of the first Command 31 Imprecations whether lawful or not 83 Incest when committed and wherein the unnaturalness of it stands 216 K. KNowledge of God required in the first Command 18. See ignorance L. LAw the excellency and usefulness of it 1 How the moral Law obligeth â—s now 2 The distinction of the decalogue as a Law and as a Covenant cleared 4 How the Law was given to Adam in innocency how to Israel and how is Believers now 10 The extent of the Law shewed in seven respects 9 Several wayes of abusing the Law 11 Some directions for right using of it ibid. Like-makes and drâ—gies the sinfulness of them 47 Lots or Lotting defined 106 How the use of them concerns the third Command 107 Several divisions of Lots and which of them are lawful which not 107. 108 What is necessary to lawful Lotting 1 8 Cautions for preventing abuse of them 108 109 Lusory Lots proved unlawful 109 110 111 Some objection an wered ibid. Love to God why called the first and great commandment 188 What Love may be allowed to the Creature without breath of the first Command 25 Whether we ought to Love all man alike 194 In what respects may we make a difference ibid. What are the grounds of a lawful difference in our Love 195 How Love to the Godly differeth from common Love to others ibid. How we may love wicked men ibid. What self love is lawful what not 196 Lust how early it entred into the world 214 Several degrees of unnatural Lusts 216 See Concupiscence Lye what it is and when one is guilty of it 263 Four sorts of Lyes 264 How many wayes we wrong our neighbour by Lying 264. 265 Of Lying in Court of Justice how the Judge and how the Advocate may be guilty as well â—s a false witness 267 Life the taking away of our own cleared to be forbidden in the sixth Command 209 How many wayes one may be guilty of this ibid. How we may sin against the bodily Life of others 210 How against the Life of their souls 210 211 How against their Life of contentment 211 M. MArriage how many wayes men sin in Contracting of it 218 How one may sin against the seventh Command even in a Married state ibid. How one may sin in dissolving of Marriage 218 219 Mother vvhy mentioned in the first Command 192 Moral all the precepts in the decalogue not moral in the same sense 5 See Sabbath Murther several distinctions of it 212 How its committed in the heart how iâ— words gestures deeds 212 213 How Magistrates may be guilty of it ibid. Self Murder how forbidden 109 See Life N. NAme what is meant by the Name of God 77 What it is to take this Name in vain 78 What is necessary to the reverent mentioning of the Name of God ibid. Why the taking of this Name in vain is so peremptorily prohibited 79 Eight ordinary wayes of taking the Lords Name in vain 102. 103 How the Name of God is taken in vain in ordinances and duties 103 How to prevent this sin in duties 104 How â—oâ— know vvhen guilty of it 104 106 Why the taking of God Name in vain iâ— so threatened and punished even beyond other sins 115. 116 How it comes that this sin is so ordinary 116 117 Directions for the prevention of it ibid. Neighbour to be honoured and loved 191 How vve should love and honour our neighbour 193. 194 See honour and love O. OAth five things to be considered in it 80 How one Oath differs from an asseveration 81 That its unlawful to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and assertory Oaths and between promissory Oaths and Vows shewed 83 84 A threefold matter of an Oath and a threefold occasion of swearing ibid. Of expresse
on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturaly requiring obedience in some of them 6. The sixth distinction is of the Moral Law in two Tables first and second The first contains our immediate worship and service and obedience to God himself and is comprehended in the first four Commandments the second contains our mediate obedience to God in all the duties we owe to other in the last six they were at first so divided by the Lord himself for there are Ten in all Dent. 4. 13 From this distinction take notice 1. That all the Commandments of the second Table are of like Authority with the first God spake all these words yea as it appears from Acts 7. 38. it was our Lord Jesus 2. The sins immediately against the first Table are greater then those against the second for this cause Matth. 22. 38. the first is called the First and Great Commandment Therefore 3. In Morals if they be things of the same nature the duties of the second Table cede and give place to the duties of the first Table when they cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14. 26. Matth. â—0 37. when obedience to God and obedience to our superiours cannot consist we are to obey God rather then man Acts 4. 19. and we are to lore the Lord and hate Father and Mother Luke 14. 6. 4. Yet take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as for relieving or preserving our Neighbours life in hazard we may travel on the Sabbath day according to that Scripture I will have Mercy and not Sacrifice and the Sabbath was made for man and not man for the Sabbath c. 7. The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first Table are negatively set down forbidding sin directly Thou shalt not have an other gods c. only the fourth is both negative and affirmative forbidding sin and commanding duty directly as also the fifth only which is the first of the second Table is affirmative all the rest are negative This distinction is not so to be understood as if nothing were commanded or injoyned in negative Precepts or as if nothing were forbidden in affirmative Precepts for what ever be expressed as forbidden the contrary is alwayes in plyed as commanded and whatsoever is expresly commanded the contrary is alwayes implyed as forbidden but the distinction is taken from the manner of setting them down concerning which take these Rules or general Observations for your better understanding many whereof are in the larger Catechism 1. However the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contray to the sins forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Commandment Thou shalt not take the Name of the Lord thy God in vain it implies a Command reverently to use his Name So to remember to keep Holy the Satbbath day implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is negatively expressed Thou shalt dâ—no work or affirmative in which respect Christ comprehendeth all the negatives under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both enjoyn and forbid the like may be said of promises and threatnings there being in every promise a threatning and in every threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to show us that both are compredended 2. Though the positive Commandment or the positive part of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxime that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to the exercise of the duties enjoyned negatives again oblige both somper and ad semper that is alwayes and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer reading and hearing c. So in the fourth Commandment we are required to sanctifie the Sabbath by wating on Ordinances c. This makes these still duties so as to pray hear c. are still duties but we are not to be and should not be alwayes exercised in these duties for we must abound in other duties also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor sear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of the difference is this because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality a Vis or Power sitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is alwayes and ever a sin but the other is not alwayes called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practise when the duty required tends to Gods glory unto which every thing should be done as 1 Corinth 10. 31. and when the omission of the duty may dishonour him 2. When it tends to others edification and omitting will some way stumble and offend 3. When some special Providences meet and concur to give opportunity for such a duty as for instance the giving of Aims when we have it and some indigent person offers whose necessity calls for it Gal. 6. 10. So when secrecy for prayer is offered and no other more necessary duty at that time is called for which we are to watch unto
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandements are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with not thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches then from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3. For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psalm 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7. 14. which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7. 12. which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be discomformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1. 5. and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must flow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1. 8. The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to see Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Matt. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denyed 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 Tim. 1. 19. it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1. The first direction is ye would look on it as Gods Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2. Be much in prayer for grace to take up its meaning David Psal 119. 18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the meaning thereof 3. In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deuv 5. 1. 2. we knowing no more in Gods account then what we endeavour honestly to practise and not aiming at practise indisposeth both for understanding and practise and makes men exceeding careless 4. As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1. â—8 and therefore it is caâ—â—ed a Glass Jam. 1. 23. 24. and ye would look in it so as ye may know what manner of persons ye are and may know what sports are upon you 5. When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practise but in sense feeling and conscience Rom. 5. 20. and follow these Convictions by repentance till they necessitate you to flye to Christ and leave you there 6. Take help from Christs Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if concionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be subject to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and althought it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of Gods people or to their humbling and stirring up unto repentance if it be rightely decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this
3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3 To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Sons condescending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by-gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledge of it when we come 8. Not carefully endeavouring a suitable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15 What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep commuuion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selâ—ily then out of due regard to the glory of God Secondly In our going about this Ordinance there are many faults that usually concur As 1 Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ 4. Want of that discerning of the Lords Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2. To put a difference betwixt this Ordinance and Christ himselâ— who is signified and exhibited by it 3. To lay in some respect a further weight on this then on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1 In respect of its use and end according to its Institutiou 2. In respect of our manner of use-making of it not only by our senses or bodly Organs but by Faith and the faculties of the Soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not offer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding as it were upon his own Body so that when there is any short-coming in these in so far the Lords Body is not discerned 5. We sin in going about this Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which 〈◊〉 most suitable at such a time much more do we sin when we come with carnal loose or idle thoughts or any unreverent gesture or with light-like apparel or carriage in coming or sitting 6. By want of Love to others and sympathy with such as are Strangers to Communion with Christ 7. By not distinct closing with Christ or renewing our Covenant with him or ingaging of our selves to him 8. By stupidly or senselesly taking the Elements without any affection and by being heartless in the work and comfortless because we want sense 9. By not cheâ—ring our selves by Faith that we may obtain and win to sense and by pressing too little at sense or comfort 10. By not improving this Ordinance in reference to the general ends of a Sacrament or the particular ends we should ayme at in this Sacrament As 1. Fellowship with Christ himself 2. Communion in his Death and Sufferings 3. The sense of these and the comfort of them 4. The lively commemoration of Christs Death and Sufferings and of the Love he had to us iâ— all these for the stirring up of our Love again to him 5. The strengthening of our selves in the way of Holiness by strength drawn from him by Faith 6. Minding his glory and the setting forth thereof with respect unto and hope of his coming again 7. Particular ingaging of our affections one to another 8. Ingaging our hearts by serious resolutions to make for Suffering Lastly We â—iâ— here by not reflecting on our hearts in the mean time that we may know whâ—â— they are doing noâ— putting up Ejaculatory Prayers to God in the time receiving the Sâ—crâ—â—ent with our hand and yet not receiving him in that mean by Faith 〈◊〉 the heart nor feeding on him and satisfying our selves with him really present in that mean for he is to our Faith really present there as well as in his Word 3. After Communicating there is a readiness to slip and fall into these faults 1. Irreverent and Carnal removing from the Table 2. Forgetting what we were doing and falling immediatly to loose words or thoughts 3. Not reflecting on our by past carriage to see what we were doing and what frame we were in and what we obtained 4. Not repenting for what was wrong in every piece of our way and carriage 5. Not following on to obtain what we yet miss and not still waiting for the blessing even after we are come away 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have 8. Or being indifferent and careless whether we get or want 9. Carnallyloose after Communions â—s if we had no more to do 10. Vain or puffed up if we think we have attained any thing 11. Little or no keeping of Promise made to God but continuing as before 12. Digressing on the commendation or censure of what was heard or seen
others even in the cases wherein these do require the preference 2. When it is terminated on the wrong object as when they run out in the immoderate pursuit of bodily and temporal things caring more if not only for the body neglecting the better part 3. When it is laid out for the pleasing of corrupt self and the making of provision for the Flesh to fulfil its Lusts Rom. 13. 14. Self love under these considerations is corrupt and to be guarded against Answ 2. Self love or love to our self is allowable when qualified with the following properties 1. When it is subservient and subordinate to higher ends and can hazard it self and deny it self for Gods honour for a publick good yea and in some cases out of respect to the good of others also so a righteous man should and when at himself will do much though with his own hazard for a Christian friend for the safety or edification of the Godly or in defence of the inte rest of Christ 2. When it is drawen out after spiritual things and it 's on these mostly that pains are taken as how to grow in grace to have a good conscience to have the soul saved sin mortified c. 3. when outward things are desired for the former ends as when we pray Give us this day our daily bread that we may promove these ends being willing to want them when they may not stand with these ends and desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each on oweth to another that they may give each other due honour as the first effect of love and the great band of all the other commands and enjoyned duties of the second Table God being pleased to provide for that respect and honour that is due from one man to another as well as for the security of their persons and estates yea in some respect he preferreth this Command to wit that one hurt not another in their honour and estimation to these other relating to their persons and estates and therefore he requireth honour in the first place and afterward injoyneth the duties of not killing not stealing c. And although every man doth love respect and estimation among others yet there is nothing wherein more liberally and even prodigally men incroach upon one another then by the neglect and denyal of this duty and by the contrary sin though it be most directly op posite to love and that general equity commanded whereby we should Do to others as we would have them to do to us Therefore we conceive the Lord hath preferred this to the other five Commands and hath so backed it with a promise and also set it down positively Honour thy Father c. for this end that we may know it is not enough not to despise them if they be not also positively honoured by us even as it is not enough not to prophane the Lords day by common and unnecessary works if we do not positively sanctifie it And it is not for nought that this duty is so much pressed being a main bond of Christian and Civil Fellowship keeping folks within the just bounds and limits which God hath set unto them If it be asked What this duty of honouring our Neighbour doth include Answ It doth include these five things 1. Respect to our Neighbours person 2. to his place 3. to his qualifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals a riches credit with others c. so David honoured Nabal 5. in respect of mens actions as they deserve or as they have done or atchieved any thing where by good cometh or may come to the Church or Commonwealth Honour includeth the giving respect to onr Neighbour in all these If it be asked If and how honour differeth from love Answ It differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether ontward expressive evidences of honour are alwayes to be given to the persons honoured Answ Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of Company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into dissimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or other wayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ Under honour are comprehended 1 Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determin a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithes to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodness yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when
neglect or omit to reprove the prophanity and gross wickedness of his Sons yet did not reprove at that rate of holy severity called for and answerable to their atrocious and villanous wickedness he frowned not on them and dealt not roughly with them as he should have done as is clear by comparing 1 Sam. 2. 22. 23. 24. 25. with 1 Sam. 3. 13. 10. By rash putting men in Offices for which they are not all or not competently qualified and so cannot but in all probability sin much in them especially in the Office of the Ministry 1 Tim. 5. 22 11. By not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others and to restrain them from it as Eli is on this account challenged by the Lord 1 Sam. 3. 13. 12. By broaching venting teaching and spreading heresies and false doctrine thus Antichrist is notoriously and primely guilty of this sin of soul-murther as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same and likewise all that tolerate and do not restrain them whose Office obligeth them to it according to their power All these and other ways may men be accessory to other mens sins and so make themselves guilty of this great and cruel sin of Soul-murther This sort of murther aboundeth and is very rife and yet is in an especial manner forbidden by this command and the prevention of it accordingly called for it being a greater evidence of love to our neighbour to be careful of his soul then of his body the one being more pretious then the other and however false Prophets teachers and seducers seem ordinarily to be most tender of mens persons and most desirous to please them yet are they in this sort horridly guilty of their murther 3. There is a life of contentment consisting in the tranquillity of the mind and the calm frame of a quiet spirit with comfort joy and chearfulness to this purpose saith Paul 1. Thess 3. 8. I live if ye stand fast in the Lord and it is said of Jacob Gen. 45. 27. when he heard that Joseph lived his spirit revived as if it had been dead before because of his great heaviness arising from the supposed death of his Son thus we become guilty of this Sin of killing when we obstruct or interrupt the spiritual comfort and joy or the inward contentment of our neighbour by fear heaviness disquietness discouragement c. whereby his life is made bitter and his tranquillity impaired and so his hurt procured or furthered As Josephs brethren did not only become guilty of his blood but of weighting their Father and deadning as it were his spirit which afterwards at the news of Josepths being alive revived so people may be guilty against their Ministers when they make them do their work not with joy but grief as it is Heb. 13. 17. Again Murther as it respecteth the bodily life of our Neighbour is either immediate as Cains was of Abel Joahs of Abner and Amasa or mediate as Sauls was of the Lords Priests Davids of Uriah and Achabs of Naboth Again killing may be considered either as purposed such as Cain's was of Abel and Joab's of Abner and Amasa or not purposed which again is twofold 1. Innocent which is even by the Law of God every way so and is indeed no breach of this Command as when a man following his duty doth that which beside contrary to his intention without any previous neglect or oversight in him proveth the hurt death of another 2. Culpable bcause although it do proceed beyond the purpose of the person yet it is occasioned and caused by a culpable negligence As suppose one were hewing with an Ax which he either knew or might have known to be loose and the head not well fastened to the helve did not advertise those about him of it if by flying off it happend to wound or kill any person he were not innocent but if without any inadvertencie he either knew not that it were loose or that any were about him if then it should fall off and kill his Neighbour in this case he is guiltless So when the Lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were the Master was free if the battlements were not he was guilty Murther is also either to be considered as committed after provocation or without all provocation which is a great aggravation of the sin though the provocation maketh it not cease to be a sin Further it may be considered as it is the murther of evil and wicked men or of good and religious men and that on the account of their Religion which is a most horrid aggravation of the murther Lastly this murther is either ordinary as of meer equals or inferiours or extraordinarly aggredged by the quality of the person murthered whether he be a supperiour as a Magistrate a Parent or whether he be of a near Relation as a Brother or Kinsman c. We come a little more particularly to consider the extent nature of the sin forbidden here which is not certainly to be understood of taking the life by publick Justice or in a lawful or just War or in necessary and pure self-defence that we may the better understand the contrary duty commanded It implyeth then a hurting which we may consider 1. as in the heart 2. as in the mouth or words 3. as in gestures 4. as in deeds for we take it for granted that it reacheth further then the gross outward act as by Christs exposition of it in Matth. 5. is incontrovertibly clear The heart is the fountain spring and treasure of all evil in it breedeth all evil and from it proceedeth this murther Matth. 15. 19. he that in heart hateth his brother is a murtherer 1 John 3 15. In a word whatever is opposite to love in the heart is a breach of this Command As 1. hatred which is malitious and simply wisheth ill to our Neighbour and only because we love him not with out any other reason as one wickedly said No amo te Zabidi nec possum dicere quart Hoc tantum possum dicere non amo te So Cain hated his Brother without cause 2. Anger that supponeth a pretended wrong and is desirous of revenge because of ingratitude pretended in justice c. 3. Envy whereby we are grieved with the good of another supposing though groundlesly that it obstructeth ours and therefore we seek to overturn it Anger is cruel and wrath outragious but who can stand before Envy saith Solomon There is often secret hatred on this ground more irreconcileable then where many and grave reasons can be given 4. Rage which presseth reveng beyond what is condign though it follow it lawfully as to outward means 5. Sâ—vitia or
and unbeseeming Christians these spoken of drinkings and tipplings are which are of that nature that we can neither in faith pray for nor promise our selves a blessing upon them from God they being neither in season nor for a right end And no doubt when the Lord cometh such as have been given to these sins will wish they had been other wayes exercised Thus much for this Seventh Command The Eighth Command Exodus 20. 15. Thou shalt not Steal VVE come now to consider this Eight Command Thou shalt not steal In the former the Lord restrained the lust of the flesh and mens abusing of their bodies In this he regulateth them in the use of their riches and estates and setteth bounds to the lust of the eye and the covetousness of the heart The scope of the Command in general is to regulate us in reference to the outward estate of our selves and others that we fail not either in wronging or in ordinate and excessive profiting them or our selves And miscarriages of this nature are comprehended under this of stealing to make them the more odious From the general scope of the Command we may see 1. That the Lord alloweth property amongest his people otherwayes there could be no stealing 2. That men have not liberty to manage these things of the world according to their meer pleasur and arbitrement but there are rules set to them by which they are to be governed in reference to them and there is religion in buying and selling and such like as well as there is in praying and hearing the word though the things be of a different nature For opening the Command Consider 1. the sin forbidden stealing with the positive duty comprehended under it 2. Consider its extent as to the kinds of theft Consider how theft may be said to be committed 4. You may consider more particularly some particular sins prohibited and duties commanded and Questions that may be moved concerning them as about Charity or giving Alâ—â— Usuray making of bargains or contracts pursuing of iches c. The sume of this Command we may gather from Ephes 4. 28. Let him that stole steal no more but rather let him labour working with his bands the thing which is good that be may have to give to him that needeth 1 Thess 4. 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Lev. 19 11. 13. 35. 36. Ye shall not steal neither deal falsly neither lie one to another Thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shalt not abide with theâ— all night â—ntill the morning Ye shall do no unrightâ—oâ—sâ—â—sâ— in Judgment in 〈…〉 in weight or in measure just ballances just weights a just epâ—aâ— and â— just â—ine shall ye have I am the Lord your God which brought you out of the land of Egypt Theft is most strictly defined to be the taking away of that which iâ— anothers â—e not knowing it and that to his â—urt but more generally we take it to be any inordinatnese in referance to riches either by wronging our neighbour or profiting our selves and that whether it be in the attaining retaining or using of them this thought in few words yet comprehendeth mâ—ch 1. Then we call that inordinateness when men mistaking the right end for which and the golden mediocrity according to which riches are to be employed they do fail either in the excess by transgressing the just bounds or in the defect or making use of wrong midesses for attaining the end Hence the love of moâ—ey or of riches being the root of all evil becometh Idolatry when riches are made the â—ltimate end and pursued and made use of only to satisfie the lust of the eye or when this love of money is made subservient to some other lust as to the pride of life thus the love of money is inordinate as to its end when it is for an end without and beyond that which is convenient for us 2. We may be inordinate by our being too vehement in our desires after riches so that we will be rich as it is 1 Tim. 6. 9. we resolve it and must be so by any means as it were which is most dangerous and by being desirous of too much keeping no proportionable measure but being sometimes in the excess spending ouâ— time in seeking more then is convenient sometimes in the defect trifling away much time in the lazy careless and negligent pursuit of what is convenient 3. There may be inordinateness in the mideâ—â—eâ— made use of for attaining or retaining riches either by an unlawful way of conquest simply or by that which is such in some respects as by unlawful callings and such like All which unlawful wayes may be reduced to these three â—apina furtuâ—â— and turpe â—â—cruâ— rapinâ— theft and fiâ—thy Iuerâ— of which more afterward Again this inordinateness we say is when either our Neighbours estate or our own is wronged his may be wronged when ours is not advantaged as by destroâ—ing firing and the like out of hatred and maâ—iâ—â— yea it may be wronged by our negligence when possibly he and our selves are both wronged yet this is condemned in Scripture and Exod. 22. 5. sequent the Lord provideth Laws annent it It may be also in reference to the profiting our selves or our neighbour or bettering of our own estate or his there is no doubt inordinateness in getting keeping and using that which belongs to us or to our neighbour as when we get it without right or its due price by anothers folly or negligence c. To proceed a little we shall consider the sin forbidden in this Command as drawn to these three forementioned heads râ—pinâ— furturn turpe luâ—ruâ— Râ—pine inclâ—deth violence of all sorts both by land and that either by more petty parties as robbers plunderers c. or such as are more strong and able to carry their point as Conquerâ—rs Generalâ— of Armiâ—s c. medling with that which is not theirs which is robbery in the Lords account Hab. 1. 6. And by Sea this is called paracy It was a true and sharp answer which a Pirate did give to Alexander as is recorded who being taken by him and asked How he could or durst live that way replyed He did only what he himself did save that Alexander â—ereft â—en of kingdoms â—e but of a little of their means be with more strength on the land followed his point be with lesâ— upon the sea Of which Piracy whether caping or robbing poor innocent Sea faring mens goods as it is now used by many I wish all Capers and their Confederates in all Christian Kingdoms and Common-wealths would seriously consider and would to this purpose take notice of what the eminently learned Groâ—ius saith in his Book de jure belli pacit lib. 3. cap. 18. sâ—ct 2. but more especially
and so there is a secret discontent against our Neighbour which often runneth to envy or at least to a discontent that it is not so with us and that we are behind in that but especially in spiritual things we take liberty for these discontented wishes also grudgings that another is free and we are crossed come in under the sin here forbidden as also that which is spoken of Eccles 12. 12. of much reading and making many books when one is desirous inordinately either to have or to make many books to vent his knowledge by especially when it levelleth at what others have done This inordinacy that is in the motions of the heart appeareth much 1. In the beginnings and stirrings of passions and discontent which often never come abroad but yet are deep breaches of this Command either as marring that loving and kindly frame which we ought to carry towards others or as inconsistent with that inward serenity and tranquility that we should conserve in our selves that dumpishness which is ordinarily to be seen in passionate and discontented persons often proceeding from or tending to one of these two passion or discontent 2. It appeareth in bargains as when we hear of a good bargain or good marriage which another hath gotten or some good event or issue he hath had in such or such an undertaking there is a secret grudge that we have not got it or that we have not had such success 3. That thoughtiness and anxious carefulness which often is in bargains making how they may be sure and most for our advantage is we conceive especially pointed at here there is a suitable carefulness which simply and in it self is consistent with lawful diligence but this anxiety sinfully accompanieth it through our inordinacy in it 4. It sheweth it self in those many ruings and repentings which often are after things are done and wishings they had not been done which are not simply sinful when there is reason for them but as they are carking and inordinate as for most part they are in us We ought to grieve with after grief and sorrowful sharp reflection for the sin of what we do in all these above said and others such like but its repining against God and his infinitely wise government to grudge at dispensations events and consequents which are meer providences 5. This inordinacy of heart motions doth much appear in the vexing after-thoughts of and reflections upon any thing we have done not so much because of its sinfulness as because of its bringing shame upon us or because of its unsuitableness to what our humour aimed at and upon this account we are discontented and have an inordinate and unsatisfied desire of having it other wayes done and so discontent is the proof and evidence of this Lust discovering it where it is for because our desire though possibly it be confused and for any good as it is Psalm 4. 6. is not fulfilled therefore is heaviness and discontent whereas if it were satisfied there would be quietness So then we conceive this Command as to its positive part doth 1. Require love to our Neighbour and complacency in his prosperous condition and all such motions as are inconsistent with it are here forbidden though they never come to act and being such as we would not have any others entertaining towards us 2. Contâ—ntinent so that discontent discouragement fainting heaviness anxiety disquietness and not resting satisfied with our own lot which is forbidden Hebr. 13. 5. are condemned here 3. A holy frame of heart a delight in the Law of God and conformity to it Ram. 7. 22. Hence these motions are counted opposite to it which were in Paul although he wrestled against them as was said and are the Imaginations of mens hearts but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God is called for here 4. It requireth compleat conformity to the Law of God and exact and perfect love to and delight in him Thus this Command is broken when there is any stirring of heart inconsistent with perfect love to him and his Law But obedience is given to it when we put off the old man and put on the new man created after God c. Col. 3. 9. 10. and attain unto a stayed composed established and fixed heart so much commended in Scripture For the difference of this Command from the for mer Commands is not in the object but in the act lust for determinate lust for instance looketh to the seventh Command but here a sort of vaging unsetledness in the thought that cannot be called adultery as not partaking of that name yet really is Lust is forbidden and so also vain wanderings upon Ideas and notions come in here under the name of Lust and are sinful being inconsistent with a composed frame of heart To close up all let us consider a little these words Rom. 7. 7. I had not known lust except the lâ—w had said then shalt not covet I shal onely premit this one-word that it is somthing peculiar to this Command that men in nature come not the length of taking it up Paul before conversion knew that the consented to desire of an unlawful thing was sin but be knew not this narrow bounding of men to be intended in this Command In the words then you may take up these three 1. That there is a great sinfulness and inordinacy in Folks hearts even in the least things which oft-times they take no notice of 2. That generally men in nature do not advert to this and are never throughly humbled under it 3. That there is such an indwelling lust as this which is spoken of here even in the heart of the Believer and obedience to this Command will be as seriously aimed at by him and he will be as much troubled and affected with the breach of it as of any of the other Commands As to the first I shall first interrogate you a few things 1. How often is your mind stirring and reeling like the raging Sea 2. How often or rather how seldom can ye say that these motions and stirrings are conform to the Law of God or consisting with true love to God and delight in him and in his Law Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for and cannot tell how they come in nor how they go out which yet are all breaches of this Command 3. How often do ye take notice of them or are suitably affected with them 2. For further conviction of the sinfulness of this consider the extent of the Command 1. A man by the breaking of this Command may be guilty of the breach of all the rest 2. It s extensive in respect of the occasions a man hath to break it his eye will look to nothing but this lust will take occasion from it to sin the hearing of such and such a thing will by means of
love Thus when a mans protection is placed in men though Princes Psalm 146. 3. or in Multitudes or in Horses and Armies it is idolizing of them Thus rich men may make as it is Joh 31 24. gold their confidence and fine gold their hope that is when men account themselves secure not because God hath a Providence but because they have such means as Aâ—a trusted to the Physicians and not to God namely in that particular the cure of his disease or as the rich man Luke 12. 19. who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who possess them which could not be if they were not something too much thought of 4. The fourth way how Creatures are idolized by men is in their fear when men or events are feared more then God and fear maketh men sin or at least keepeth them back from duty in less or more like those Professors who for fear of the Jews Ioh. 12. 42. did not confess Christ Thus men may idolize their very Enemies whom they hate when they fear more him that can kill the body then him that can destâ—oy both soul and body Thus great men and powerful in the World are often idolized and good and well-qualified men may be made Idols also when men become so addicted and devoted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the Sectaries in Corinth were and such at all times for the most part are to their Leaders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5. The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man serveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an Idol in this respect it is said men cannot serve two Masters God and Maâ—mon and if we yet serve men we are not the Servants of Christ Gal. 1. 10. This may be known 1. By what men are most excessively taken up with and most careful to fullfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are ne ver so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans â—dol These be the most ordinary wayes how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in Gods room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will shew us any good Psalm 4. 6. By this thousands are kept in bondage and turned head long An excessive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3. 19. a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psalm 17. 14. to win their living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookâ— upon as the dainty men in the World abounding alace in our dayes being according to Satans Maxime ready to give skin for skin and all they have for their life and aiming at no more Job 2. 4. Thus Satan thought to have found out Job when his riches were quite gone thus he tempted the Lord Christ to provide Bread in an anxious way and thus fear of want captivateth many 3. The third great Idol which is comprehensive some way of all is a mans life his Honour Credit Reputation good Name and Applause in the World his own Will Opinion Tenets Judgements whereof men are most tenacious and will not quite sometimes as the Proverb is an inch of their will for a span of their thrift Thus men are said to live to themselves 2 Cor. 5. 15. in opposition to living unto God when self-respect swayeth them to be lovers of themselves â— Tim. 3. vers 2. 4. and lovers of their pleasures more then God and self-wiâ—â—ed Tit. 1. â—â— Pet. 2. 10. Ah who are free of this The fourth is Men of Parts c. who have done or may do some considerable good or evil to one or have something in them eminent beyond others These oft-times in regard of the fear love or trust men place in them are made great Idols The fifth is Lawful Contentments as Houses Wives Children unto which men are often too much addicted and with which they are often too much taken up even sometimes with that which is in it self very little and so they prove their Idols A sixth is Self-righteousness mens prayers their repentance blameless walking c. these may get and often get more of their confidence and weight of their Eternal Peace then they should So the Jews laid the great stress and weight of their Salvation upon this Idol Rom. 10. 3. The seventh may be outward Ordinances in purity external forms and profession of Religion when men rest upon these and press not after the Power as the Jews who cryed up the Temple of the Lord the Covenant betwixt him and them and their external relation to him Jer. 7. 4. c. The eighth is any gift of God which he hath bestowed on men such as Beauty Strength Wit Learning when men who have them lay too much weight on them or think too much of them yea Grace it self the sense of Gods love and inward peace may be put in Christs room and more sought for sometimes then Christ himself Now when these are rested on delighted in and he slighted or when they are missed and he not delighted in then they are Idols Ninthly Ease quietness and a mans own
we consider 1. The effects of this Love they may and ought to be more manifested towards one then another we are to pray more for one then another to communicate and to distribute more to one then to another according to the opportunities we have and according to the particulare relations and callings that God putteth us in for beside our general relation to all men we have particular relations to some beyond others hence may a man do more for his Children and these of his own house then for others so may we pray for some men more and oftner as their necessity is concerned and as they may be more useful 2. In respect of frequencie our Love may and ought to vent it self more frequently towards some then others and so it differeth from that general Love we owe to all 3. In respect of sympathy we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others and so our love ought to affect us more and stir more sensibly in reference to some then others as in the case of a woman toward her Child and of one dear friend to another such was the sympathy between Jonathan and David who thought they loved many others yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them good and evil thus may arise from natural relalions particular obligations mutual familiarity and others special grounds 4 According to the diversity of concurrent circumstances we may sometimes wish temporal good to one and sometimes temporal rods to another providing alwayes it be out of a true desire of and respect to their spiritual good 5 In respect of complacencie and delight accompanying the Act of loving there may be a difference for there may be much more delight and satisfaction in loving one then another as there appeareth more of holiness in one then another so godly men love even natural men if of good parts civil and friendly more then others that are destitute of such qualifications but it men be also gracious they not only love them the more but also acquiesce the more and have the greater complacencie in them on that account If it be asked from whence these differences as to the effects of our love do flow Answ They may arise 1. From natural relations 2. From the difference that is among men in their carriages humours and such like as they are less or more ingaging 3. From external circumstances of acquaintance familiarity or particular ingagements 4. From favours so men may love their benefactors more in the forementioned sense then others 5. From civil relations and intrests 6 They may arise from a religious and christian interest and relation so we are to love the godly not only more then other men in the world but also we are to love them 1. on another account than we love others to wit because they are such because they are true members of the same body are loved of God and have his Image shining in them 2. With more delight and acquieseing complacencie as David doth Psal 16. 3. 3. There should be another way of venting our love to them then to others both in spiritual and temporal things thus loving the Brotherhood is distinguished 1 Pet. 2. 17. from loving or honouring all men so also the houshold of faith Gal. 6. 10 is especially to be considered in our love If it be asked then How differeth love to the godly from common love Answ That there is a difference is clear from the forcited Scriptures Psal 16. 3. 1 Pet 2. 17. and from 2 Pet. 1. 7. where brotherly kindness is distinguished from charity In a word then it differeth 1. In it's acquiescing complacencie though there may be some sort of complacencie comparatively in others yet simply and properly it is to be exercised toward the godly 2. It is on another account as is said to wit as they are loved of God love to them runneth in another channel and hath another spring and rise Matth. 10 ult 3. It should be in a more high and intense degree as to its exercise because God is more concerned in them and though good should be done to all yet especially to this houshold of Faith And the manifestation of our love even towards the godly may be less or more according as less or more of God appeareth in them or in their way If it be further asked How we can love wicked men and if their being such should not marr our love to them Answ We speak not here of such as are debarred from the prayers of the people of God and who are known to have sinned the sin which is against the Holy Ghost nor do we speak indefinitely of final enemies these according to all being excluded from our love But we say that other particular wicked men as to their persons whatever hatred we may bear to their evil deeds are to be loved in the forementioned sense yet their wickedness may 1. marr complacencie in them that they cannot nor ought not to be delighted in nor with pleasure conversed with 2. It may marr the effects of love in the evidences and manifestations of them for that Christians may yea and sometimes should keep up all or most testimonies of it from some is clear from the Apostles direction enjoyning the noticing of some that they may be ashamed 2 Thess 3. 14. 3. It may marr love in ordering its exercises yea and occasion the seemingly contrary effects as their wishing for and doing of some things temporally adverse and cross to them for their greater shame and humiliation as is evident in the Psalmists prayer Psalm 83. 16. Fill their faces with shame that they may seek thy name O Lord so some out of love are to be corrected ye punished temporally yet with a desire of and respect to their eternal wealfare If it be yet asked If and how one is to love himself Answ Self-love is so connatural to us that in effect it is the mediate result of our sense of life and consequently the very relish endearment of all enjoyments the spring of self preservation and the best measure pointed out by our Lord himself of the love and duty that we owe to others which as it is the mean whereby we taste and see that God is good and how great his goodness is to us so it ought principally to refer it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarly men do much exceed as especially these following wayes 1. They exceed in it when themselves are proposed as the end of their own actions as it is â— Tim. 3. 2. when their own things sway more with them and are sought more by them then 1. the things of God to which the first place is alwayes due and 2. then publick things and the things of