practise in plucking ears of Corn and rubbing them as it is Luke 6 1. which was a sort of preparing and dressing of that meat insinuate the contrary neither can any thing be gathered from that place Exod. 16. 23. against dressing of meat simply but rather the contrary for the Manna that remained over what was dressed on the sixth day was to be laid up till the seventh day or the Sabbath but not till the day after the Sabbath and will it not suppose that they behooved then to dress it on the Sabbath as on other dayes by boyling at least for as to grinding of it at Mills or other wayes there was no necessity for that on the Sabbath out of some extraordinary Case or else they had needlesly laid it up and so behoved to have fires to dress it with And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile works or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for o◠can be win at on the Sabbath then a Believer is called unto on other dayes he being called to endeavour to be perfectly holy every day I Answer Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other dayes according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other dayes even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This dayes sanctification then we conceive to consist in these 1. That there is more abstractedness not onely from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day frame o◠Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises of it beyond other days and that necessarily whereas on some other dayes we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other dayes in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other dayes are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other dayes 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all dayes 5. There would be in the duties of this day more intenseness of Spirit and a further degree of spiritual affections then in these duties of other dayes because this day is purposely set apart for that end and by continuance in duties we may attain to more of a spiritual frame and because not onely the Exercises of Worship praying reading and hearing c. call to Holiness on this day as they do on other dayes but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship where as these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exulting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our Whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is 58. a special Majesty being in that days worship by levealling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted neither there are none of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to
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 Judgement 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 wayes 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 af the Word 6. Casting it all aside as to practise Ps 50. verse 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. Noâ— 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. Noâ— 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 then to our selves 17. Mis construing the Ministers end in pressing of them 18. Mis-interpreting his words 19. Mis-reporting or mis-representing them 20. Not being troubled for fruitlesness in hearing without any use but being as a stone without sence or feeling 21. Leaning oâ— 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 profane sports or jests and gybes All these wayes 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 dayes As 1. Little love to the Word or delight in the opportunities of it on such dayes 2. Too much love to some other things that procureth luke-warmness in hearing 3. Contemning occasions of hearing the Word on such dayes 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 weighted on with our absence from week-dayes Sermons 8. Mocking at them who are present 9. Dis-respecting 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 unsuitable and nor 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 seriousness when we are about to Pray 5. In letting the heart run loose when we are about other things which indisposeth for Prayer 6. In having a selfy particular end before us in our Prayers 7. In our little respecting God for strength and fitness and little looking to him for his Spirit to our selves or these who are to go before us in this duty of Prayer 8. In our little examining our selves that we may know what to Pray for and what distinctly to confess 9. In our not meditating on what we are to say that we may as to the matter of our Prayers speak in Faith 10. In aiming more to find and exercise gifts then to have grace acting in us 11 In our rushing rashly on such a weighty and spiritual duty Secondly In Prayer and 1. On the Speakers part there are divers ways whereby this Command is broken As 1. By rashness and sencelesness not exercising the spirit but the mouth telling over our Prayers as a Tale without life 2. Praying in our own strength without looking after the influence of the Spirit 3. Not drawing near to God by Faith in Christ but leaning too much on our Prayers from a secret false opinion of prevailing more with many words well put together then by exercising Faith on Christ and resting on Him as if God were perswaded with words 4. Inadvertant Praying uttering unadvised Petitions and expressions without understanding 5. Not praying humbly and with soul abasement Nor 6. Singly to please God but men seeking expressions that are pleasant rather then sensible 7. Saying many things we think not not being touched with the weight of sin when we confess it nor with the desire of holiness when we mention it counterfeiting sometimes liberty and boldness sometimes restraints and complaints more then is real 8. Limiting God in particular suits 9. Cold in what is of greatest concernment 10. Want of reverence and holy fear 11. Want of a right impression of a present God 12. Not praying for others and little respecting the condition of those we pray with or what we do of this kind is either but cold and for the fashion or if there be more apparent zeal and seriousness for others it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them 13. Desiring things for satisfying our selves more then for Gods honour 14 Breaking off before we come to liveliness and liberty having begun lazily and without life 15. Not insisting to wrestle with God when under Bands 16 Precipitating with the words before the heart ponder them or the affection be warmed 17. Posting through it as duty only for the fashion without respect to God or love to the exercise or driving at any profit by it 18. Wearying and not delighting in it 19. Not aiming at Gods presence or sensible manifestations in it or at a
as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity when God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged with access to converse with God a whole day of every week in duties of worship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command sin against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea. 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that we often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties and so at length sit quite up 6 No sin hath more sharp challenges for it and more sad Judgements avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20 21. 24. not only in temporal things â— 23. but with spiritual plagues to which they are given up v. 25. 26. You know that a man was stoned for gathering of sticks on the Sabbath Num. 15. see also Exod. 16. 28. and Ezek. 22. 8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despissing of his holy things O is it possible that a man can be well that breaketh the Sabbath or to whom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the breaches of the commands of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comparing breaches of the commands of the two Tables we would compare sins of a like nature together that is sins of presumption with sins of presumption and sins of infirmity with sins of infirmity we say that a presumptuous sin against the fourth Command if it were but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it striketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of in firmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively daâ—eth God as it were and striketh immediately against him and so is an additional high aggravation of it beside What it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the Gospel neither was it as we conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet will this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so we would be in hazard to postpone all the Laws or Commands of the first Table to these of the second but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it`s enough that we enquire what God hath done and will do and what sinners may expect from him however men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and will be for ever hereafter if they repent not We may now therefore in the close exhort beseech obtest and charge you all as in the sight of God who is a severe avenger of them that ye would be aware of the sins whereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ere they come to publick yea before it come in some respect 2 Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh but to our own condition or case As not stirring it self to be over and above that to be affected with God and his glorious works of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his worship even on his own holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and runing up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose
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
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-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
the Spiritual Holy Just and good Law the Royal Law binding uâ—to the Obedience of God our King the Law which Jesus Christ came not to destroy but to fulfil whereof he is the end for Righteousness to every on that believeth which doth as a School moster lead to Him by discovering the holy nature will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the same of uâ—â—er inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indiâ—â—â—nsable necessity of an other righteousness and so of this imputed righteousnesâ— the law that is so very necessary to all men in common and to every Regenerate and unrâ—generate man in particular from which â—re one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertiâ—â—nt subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would â—ave expectâ—d soar alost in abstruse contemplations but graciously stooped and condescended to our câ—â—â—â—ity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common as the great art of Preaching lyeth in the powerful pressing thereof infinâ—â—ting of how much moment the right uuderstanding of them is and how much Religion lyâ—â—â— in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grate through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolereable proportion to such a Text and Theam it cannot but have its own excellency and that thou maâ—st be induced to think it doth I shall need only to tell thee that it is though alass posthumous and for any thing I know never by him intended for the Press otherwise it had been much more full for â—e is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it fit belike at that time and in that exercise to wit Sabbath-day-morning Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching Sabbath afternoons on the third chapter of the Epistle to the Colossians a subject much of the same nature but what he saith is material and excellent great Mr. Durhams who had some excellency peculiar to himself in what he spoke or writ as appeareth by his singular and some way Sâ—raphick comment on the Revelation wherein with Aquiline-sharp-sightedness from the top of the high mountain of fellowship with God he hath deeply pryed into and struck up a great light in several mysterious things much hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of morâ— than ordinary acquaintance with and experience of thâ—se several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and effect of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it tâ—â— greater reality and worketh the more strongly and efficaciously however of late by an unparalieledly-bold black mouthed blasphemous Scribler nefariously neck named Fine Romances oâ— the secret Amouts betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment poured forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myrrh is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sweet to my taste He brought me to the Banqueting-house and his Banner â—ver me was love Stay me with Flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the floods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let 〈◊〉 see if the Vines flourish there will I give the my loves make hast my beloved be thou like to a Râ—e or to a young Heart on the Mountains of Spices How fair and how pleasant art thâ—â— O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my â—eart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have over come me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved 〈◊〉 the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom â—aving not seen ye love whom though now ye see him
not yet believing ye rejoyce with joy unspeakable full of glory That ye may with all Saints be able to comprehend what is the breadth and length depth heighth and to know the love of Christ that passeth knowledge Are these I say Romances are thâ—se fancies factions and forgâ—ries are these fables cunningly devised and told by the Non conformists-Preachers Did the Apostle thunder the great Anathema Maâ—anâ—â—hâ— against men for their not hâ—â—ing a meer Romantick end fancied love to the Lord Jesus the execution of which dreadful doom will â—e a solid proof of its reality and a sad reproof for denying it to be so Dare the most proud petulant perverse and prodigiously profane prater pretending but to the name of a Christian say it If these most real love Communications and intercourses betwixt the Lord Christ and the believing Soul be but Romances then the whole Bible whereof these make so considerable and so comfortable a part may be reckoned a Romance which be like this Romantick Divine will not so much demurr making small account therefore and audaciously alleadging the English Bible to be a Book in some places erroneous in â—ome scarce sense and of dangerous consequences loath would he be to deal so by Grand Cyrus Cleopatra and his other darling Romanceâ— if there be no real but Romantick and fained love betwixt Christ and the Christian then no real Christianity no real Christ whom this new Doctor dreadfully deâ—aseth under the poorly palliated pretext of exalting him affirming that his unparalleled civility and the obliginness of his deportment seems to be almost as high an evidence of the Truth and Divinity of his Doctrine as his unparalleled miracles were otherwise he would be a base and proâ—â—igâ—t Impostor what would this young Divine for old Divines and even great Calvin bâ— name amongst the rest he despiseth as a company of â—â—lly Systematicks have said and thought of the Divinity of the person end Doctrine of blessed Jesus if when on earth he had more frequently as he might and probably would have done under the same circumstances spoke and deals so roughly and roundly as he did when he called Herod a Fox and scourged the buyers and sellers out of the Temple and had seemed to be as uncivil and of as little obliging a Deportment as his harbinger John Baptist he would be like have doubted of his Divinity and deemed him but â— baâ—e Impostore if not peremptorily pronounced that he had a Divel No real Redemption no real Redeemer no real misery no real mercy no real Heaven no real Hell but ah the real acting of its story will easily and quickly refute this Romantick conception of it And in fine no real God All is but one intire fine Romance fable and figment The Lord against whom this mouth is opened thus wickedly wide and is by an other Rabshâ—keh railed on at such a rate of rage rebuke the Spirit which prompteth to the venting this damnable and Diabolick nay Hyper diabolick Doctrine for Devils believe that there is one God and tremble and that Jesus Christ 〈◊〉 the Son of God whom even in his state of humiliation they acknowledged to be so and from the dread of him deprecated his tormenting them before the time but this Desperado would on the matter drive us into a disbelief of both yet droll us out of all dread being tormented on that or any other account either before the time or aâ— it because of which its Teacher of late better taught if 〈◊〉 would humble himself to receive Instruction by Famous Doctor Owen by Acute Master Marvel and by the Grave author of The Fulfilling of the Scriptures in his Second Part deeply deserves not only to be cast out of the Protestant Churches but to be hissed and chased out of the Christian World And as appears finally by that Divinely Politick and Profoundly Wise Treatise of Scandal in General and of Scandalous Divisions in Particular which both Preachers and Professors of the Gospel should read and read again in these sad Times wherein Alass there is so much Offence given and so great a readiness to take Offence Of none of which Treatises nor of any other so brief a Treatise on the Commands this piece will I humbly suppose be found to fall much if any thing at all short wherein the Light of the Glory of the Lord in the Face of Jesus Christ that shined in upon the heart of his Servant hath so brightly and radiantly darted forth it s Beams that he hath clearly shewed us the 7. Abominations of our Hearts and by digging hath discovered Great Abominations and Greater and yet Greater than these He that searcheth Jerusslem with Candles hath by putting the Candle of the True Meaning of the Law of the Lord into his Hand made him go down and search into the very Inward Parâ—s of the Belly and Bâ—wels of the Corruption of our Nature and to Ransack the most Retired Corners of the Closse Cabinet of the Deep Deceitfulness and Desperate Wickedness that is lodged and locked up in our Hearts He hath given to him as it were the end of the Clew of Search whereby he hath â—ollowed and sound us out in those many Turnings and Traversings Windings and Wandrings of the Labyrinth of this great Mystery of Iniquity that worketh in us He hath therein also marvellously helped him with Exquisite Skill as it were Anatomically to diffect even to some of the very smallest Câ—pillar Veins a great part of the Vast Body of the many various Duties succinctly summed up in these Ten Words of this Holy Law A Transumpt and Double whereof was â—s Vâ—vely Written and deeply ingraven upon the fleshly tables of the Author's heart and one the whole of his Visible Deportment as readily hath been on many of the Sinful Sons of Adam Not to detain thee long Let me for provoking and perswading to consider what the Blest Author being now dead yet speaketh in this Choyse Treatise and more especially to the Inhabitants of Glasgow now the Second time only say that amongst many other distempers of this declined and degenered Generation there is a great itching aster some new and more notional and a loathing of old and more solid and substantial things in Religion whereof this is a Demonstration that though there â—e very few subjects more necessary and useful than what is treated of here yet there is almost none more generally slighted as being a very common and ordinary subject and but the Ten Commands fitter to be read and gote by râ—â—t by Children or at best to be studied by rude and ignorant beginners by Apprentices and Christians of the lowest form in Chrisâ— School then by Professors of greater knowledge and longer standing who suppose themselves and are it may be supposed by others to have passed their Apprentiship to be grown Deacons in the Trade of Religioâ— and to have commenced masters of Art therein who someway disdain and account