living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookt upon as the dainty men in the World abounding alas in our days being according to Satans Maxim 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 Judgments whereof men are most tenacious and will not quit 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 the â— to be lovers of themselves 2 Tim. 3. v. 2 4. and lovers of their pleasures more than God and self-willed Tit. 1.7 2 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 s â—lf 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 than 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 Ordinanc â—s 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 b â—twixt him and them and their external relation to him I â—r 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 God's love and inward peace may be put in Christ's room and more sought for sometimes than 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 contentment is oft-times a great Idol and it is so when a man is so addicted to his case as he cannot abide to be troubled Thus was it with that man Luke 12.19 Soul take thee rest His E â—se was his Idol and he rested on it and made it the end of all his buildings and laying up of goods but his riches were his Idol as he grounded his expectation of rest upon that which he possessed So many idle men who frame their life so as they may not be troubled though they be no ways profitable but spend what they have making this the drift of all they do that they may have an easie life when this overswayeth them as their last end though otherwise if they were not wedded to their ease might be more profitable and often with abstaining from and neglecting of many necessary duties that they may eschew trouble it is a prevailing Idol A tenth is wandering fancies and Chimera's the mind pleasing it self with them and delighting to entertain them and pursuing them from a design to find satisfaction in them even in such things as never had nor it may be can have a being except in their own imagination and fancy such are called by S â—lomon Eccles. 6.9 The wanderings of the desire â— opposed to the sight of the eyes which others delight in as when men spend their wits and inventions on penning Romances Love-passions Stage-plays Comedies Masks Balls c. or which is more subtil yet much practised when the minds of men frame imaginary and fictitious revenge delight eminency c. to themselves The means and second causes Physitians Armies Ministers Stars and Natural Causes by which God useth to work by some called Nature are oft-times so trusted and leaned to as they are made mens Idols nay by many in these days Judiciary Astrology Palmestry c. are much studied and doted on and the Scriptures antiquated and laid aside in a great measure Next if it be asked what Idols are most subtil Ans. 1. An Idol is then most subtil when it lurketh in the heart and seateth it self principally in mens mind aim and inward contentment and they inwardly ascribe too much to such a thing and yet it may be in their external practise there is not much to discover this 2 Then are Idols most subtil when they lye in such things to which some what of fear love delight c. is allowable as in lawful things which may in some measure be lawfully loved feared and sought for 3 When they are in negatives as in Omissions Ease c. then they are more subtil than when they lye in something men positively seek after or in the Commission of something forbidden 4 When they pass under a lawful name as when Pride goeth under the name of Honesty Anxiety under the name of Lawful Care c. then they are hardly discovered 6 When sticking to one Idol the man rejecteth all others as he conceiveth out of r â—spect to God as may be instanced in the cases of a Monastick life regular obedience some singular opinion so much stuck to and laid weight on by many 6 When it is in means that have been used or are allowed by God for attaining such an end as it is hard to keep bounds in this case so it is hard to discover the Idolatry of the heart in it In all which it is to be advertised that Idolatry in these things consisteth mostly in the inordinateness of the heart and affections to them and that it lyeth not so much in our actions about them as in the manner of our acting and the circumstances accompanying us and our actions anxiety estimation excessive care love c. For clearing the difference betwixt this idolatrous love fear service and true love fear c. take these Rules 1 When our love to Creatures drowneth our love to God and maketh us to cast off duties we owe to him as in Demas 2. When in part it marreth us in the performance of duties to God as in Eli. 3. When it so taketh us up in our practise throughout the day that we give not necessary time to the Worship of God in praying reading hearing c. 4. When it indisposeth for these
one that believeth which doth as a School-master lead to Him by discovering the holy nature and will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the s â—me of utter inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting-on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indispensable necessity of an other righteousness and so of this imputed righteousness the law that is so very necessary to all men in common and to every Regenerate and unregenerate man in particular from which ere one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertinent subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would have expected soar alost in abstruse contemplations but graciously stooped and condescended to our capacity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high-flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on as more low and common as the great art of Preaching lyeth in the powerful pressing thereof insinuating of how much moment the right understanding of them is and how much Religion lyeth in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grace through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolerable proportion to such a Text and Theam it cannot but have its own excellency and that thou maist be induced to think it doth I shall need only to tell thee that it is though alass poschumous and for any thing I know never by him inten â—ed for the Press otherwise it had been much more full for he is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it sit belike at that time and in that exercise to wit Sabbath-day-morning-Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching â—abbath-afternoo ◠〈◊〉 the third chapter of the Epistle to the Colossians a subject much of the 〈◊〉 na â—ure but what he saith is material and excellent great Mr. L â—â—hams who had some excellency peculiar to himself in 〈◊〉 s â—â—k â— or writ as appeareth by his singular and some way-S â—r â—ph â—k 〈◊〉 on the Revelation wherein with Aquiline-sharp-s â—gh â—â—d â—â—s â— f â—om the â—â—p of the high mountain of fellowship with God h â—â—ath d â—â—ply p â—y â—d into and struck up a great light in several myster â—â—◠〈◊〉 â—uch hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of more than ordinary acquaintance with and experience of those several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and eff â—ct of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it the greater reality and worketh the more strongly and effica â—iously however of late by an unparallelledly-bold black-mouthed blasphemous Scribler n â—fariously nick-named Fine Romances of the secret Amours betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment pour â—d forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myr â—h is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sw â—â—t to my taste He brought me to the Banqueting-house and his B â—â—â—â—r over me was love Stay me with Flagons comfort me with 〈◊〉 for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the â—â—oods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let us see if the Vines flourish there will I g â—ve the my loves make hast my beloved and be thou like to a Roe or to a young Heart on the Mountains of Spices How fair and how pleasant art thou O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my heart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have overcome me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved us the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom having not seen ye love and whom though now ye see him not yet believing ye rejoyce with joy unspakable and full of glory That ye may with all Saints be able to comprehend what is the
breadth and length and depth and heighth a â—d to know the love of Christ that passeth knowledge Are these I say Romances are these fancies fictions and forgeries are these fables cunningly devised and told by the Non-Conformists-Preachers Did the Apostle thunder the great Anathema Maranatha against men for their not having a meer Romantick and fancied love to the Lord Jesus the execution of which dreadful doom will be 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 thereof a â—dacious â—y alleadging the English Bible to be a Book in some places erroneous in some scarce sense and of dangerous consequences loath would he be to deal so by Grand Cyrus Cleapatra and his other darling Romances 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 debas â—th under the poorly palliated pretext of exalting him affirming that his unparalleled civility and the obligingness 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 prof â—igat Impostor what would this young Divine for old Divines and even great Calvin by name amongst the rest he despiseth as a company of silly Systematicks have said and thought of the Divinity of the person and 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 dealt so roughly and roundly as he did when he called Herod a Fox and scourged the â—uyers 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 a base Impostor if not peremptorily pronounced that he had a Devil 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 sigment The Lord against whom this mouth is opened thus wickedly-wide and is by an other Rabshakeh ra â—â—ed on at such a rate of rage rebuke the Spirit which prompteth to the venting this damnable and Diabolick nay Hyperdiabolick-Doctrine for Devils believe that there is one God and tremble and that Jesus Christ is 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 and yet droll us out of all dread of being tormented on that or any other account either before the time or at it because of which its Teacher of 〈◊〉 better taught if he would humble himself to receive Instruct â—on by Famous Doctor Owen by Acu â—e 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 Alas â— 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 suppos â— 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 Jersualem 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 Parts of the Belly and Bowels 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 followed and found 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 dissect even to some of the very smallest Capillar Veins a great part of the Vast Body of the many and various Duties succinctly summed up in these Ten Words of this Holy Law A Transumpt and Dowble whereof was as Vively Written and deeply ingraven upon the fleshly tables of the Author's heart and on 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 after 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 be 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 sitter to be read and gote by roat by Children or at best to be studied by rude and ignorant beginners by Apprentices and Christians of the lowest form in Christ's 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 Religion and to have commenced masters of A â—t therein who someway disdain and account it below them to stay a while and talk with Moses at the foot of Mount-Sinai as if they could
Covenant of Works t â— them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b â—cause rested on by them to the â—r â—judice of Grace and contrary to the strain and scope of this Law complexly considered 4 Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and r â—ctitude the obligation of this Law as to that is perpetual and therefore in the expounding of it these two terms Moral and of Perpetual Auth â—rity are all one and to be taken so 2. The Judicial Law is for r â—gulating outward Society and for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3. The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but M â—rt â—a dead and may where 't is thought fit with the foregoing caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5.2 4. be revived 5 When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction so that their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be worshipped Nature teacheth it but that he is to be worshipped 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 naturally requiring obedience in some of them 6 The sixth distinction is of the Moral Law in two Tables first and second the first contains ou â— immediate worship service and obedience to God himself and is comprehended in the first four Commandments th â— s â—cond contains our mediate obedience to God in all the duties we owe to other â— in the last six they were at first so divided by the Lord hims â—lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm â—nts of the second Table are of like Authority with the first God sp â—ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat â—ly aga â—nst the first Table are gre â—ter th â—n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther â—fore 3. In Morals if th â—y be things of the same nature the duti â—s of the second Table cede and give place to the duties of the first Table when th â—y 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. 10.37 wh â—n obedience to God and obedience to our Superiours cannot consis â— we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth â—r Luke 14. â—6 4. Y â—t take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as fo â—â—elieving or pr â—s â—rving our Neighbours life in hazard we may trav â—l on the Sabbath day according to that Scriptur â— I will h â—ve M â—rcy and not Sacrifice â— and the Sabbath was made fo â— 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 T â—ble are negatively set down â—orbidding sin directly Th â—â— shalt not have an other gods c only the fourth is both negative and â—ffirmative â—orbidding sin and commanding duty directly as also the fi â—th only which is the first of the s â—cond T â—ble is affi â—mative all the r â—st are negative This disti â—ction is not so to be understood as if nothing were commanded or injoyned in negative Pr â—c â—pts or as i â— nothing were fo â—bidden in affirmative Pr â—c â—pts â—or whatever be expr â—ss â—d as forbidden the co â—â—â—ary is always in ply â—d as command â—d and whatsoever is expr â—sly commanded the contr â—ry is always imp â—yed as forbidden b â—t the disti â—ction is taken from the manner of setting them down conc â—rning which take th â—s â— Rules or G â—neral Obs â—rvations for your better understanding many wher â—o â— are in the larger Cat â—chisme 1 Howev â—r 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 contr â—ry to the si â—s forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Comm â—ndme â—t Thou shalt n â—t take the Name of the Lord thy God in v â—in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d â—y 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 neg â—tively expressed Th â—u shalt do no work or affirmative in which respect Christ c â—mprehendeth all the neg â—tiv â—s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both â—njoyn and forbid the like may be said of promises and threatnings there b â—ing in every promise a threatning and in ev â—ry threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to shew us that both are comprehended 2 Though the positive Commandmen â— or the positive p â—rt 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 Maxim 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 semper ad semper th â—t is always 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 r â—ading and hearing c. So in the fourth Commandment we are r â—quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d â—ties but we are not to be and should not be always exercised in these duties for we must abound in other duti â—s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear 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 th â— difference is this bec â—use in affi â—mative â— we are not always tyed to the a â—â—s of Duties and Graces but to the Disposition and H â—bit Habits are a Spiritual Quality a Vis or Pow â—r fitting 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 always and ever a sin but the other is not always 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 practice when the duty r â—quired tends to God â— glory unto which every thing should be done as 1 Cor. â—0 31 and when the omission of the duty may disho â—our hir â— 2 When it tends to others edification and omitting will some way stumbl â— and offend 3 When some speci â—l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h â—ve it and some indigent person offers whose necessity calls for it Gal. â— 10 So when secrecy for prayer is offered and no other more â—ecessary duty at that time is called for which we are to watch unto C â—l â— 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 practice 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 Prec â—pts 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 obs â—rved as a Copy and Patern 5 When they have not such inconveniences with them as cross â—nd hinder other Moral duties of Edification love c. for if th â—y 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 duties 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 â—â—y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o â— Negatives tying ad s â—mper 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 on the seventh day thou 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 â—6 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 his 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 â—lthiness 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 to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well 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 spiritual 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
end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o â— at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct â—fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i â— his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and worldly things It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c. it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen 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 vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 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 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 â—in 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 vve 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 a â—d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments 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 v. 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 Numb 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 despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br â—aches of the comm â—nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp â—ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s â—riketh 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 infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat 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
and to inform us that by no means we should wrong the estimation of others more then their persons and estates ere we lay aside speaking of it it will be meet to speak a little of humility and the contraries and opposits thereof That humility relateth to this Command and is comprehended under it appeareth from Rom. 12 10. Phil 2.3 And is a grace so necessary and useful to Christians that it ought especially to be headed and taken notice of It may be considered in a threefold respect 1. In respect of God this humility ought to be in reasonable creatures to God as their Creator they being nothing and less then nothing before him an â— useful or gainful for nothing to him 2. It may be considered as it respecteth others and that not in a complementing manner but as it comprehendeth our humbling of our selves in our carriage towards them and from the sense of our short-coming of them and being inferiour to them in some things wherein we preferr them to our selves Phil. 2.3 3. It may be considered not only as it moderateth us in our common carriage towards God or towards our Neighbour but also as it concerneth our selves for by it we are kept within bounds as to our thoughts of 〈◊〉 selves and what is ours or in us upon the discovery of many infirmities we are encompassed with see Rom. 12.3 Humility considered the first way is not properly contained under this Command but cometh in under the first Command of the first Table but humility in the tvvo last respects as it moderateth our thoughts and esteem of our selves and frameth our actions sutably and according to right reason in reference to others or our selves cometh in here and is enjoyned in this command and concerning it these following things are to be observed 1. This Humility of one man towards another differeth from Humility towards God because of the great disproportion that is between God and Creatures infinitely more than any that is amongst Creatures themselves there is in nothing comparison to be made vvith God neither is there any possibility of profiting him Job 35 7. but there may be comparing and usefulness too amongst Creatures which this humility taketh not away see Job 29. throughout the Chapter 2. This Humility is not opposite to magnanimity boldness and zeal but is well consistent vvith these as is clear in Christ the Apostles and others of the Saints for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds humility although it leadeth us to entertain due thoughts of our own infirmities yet it moderateth us in that also according to right reason so that the exercise of both being to be ordered according to this rule of reason as the call occasion object and particular circumstances shall require It is evident that there is no inconsistencie betwixt the two but that they may very well be in one and the same persons and at one and the same time 3. From this we may see That Humility differeth from and is somewhat else then fainting and despondencie of spirit or pensive pusillanimity in not daring to follow a call in reference to some seemingly difficult action now humility being the vertue acting according to reason this is the excess without and against reason and therefore as humility and zeal are commended so this want of valiantness for truth when called for or baseness of spirit is complained of as a sin Jer 9.3 and Moses Exod. 4.10 14. and Jeremiah chap. 1.6 are reproved for some degree of it for in every difficult good which men would aim at and the most desirable good things amongst men are often most difficult there are two things considerable 1. There is a bonum or a good thing which is desirable as for example to do some exploit to undergo some charge c. now men being bent to be ambitious covetous rash c. to attain such a good humility moderating their desires and designs according to their capacity and abilities and bridling that excess upon the one hand is of great advantage There is again in the second place in attaining such things a difficulty by which we are in hazard to be scared from and fainted in following of duty and zeal and magnanimity guard against this sustaining the man and keeping him from falling into discouragement or pusillanimous pensiveness which is the defect upon the other hand 4. This humility as a grace differeth from civility and outward yielding to another because 1. It proceedeth from a principle of conscience and upon a conscientious account viz. the inward sense and feeling of the defect of grace in our selves and the impression of our Neighbours worth 3. It is single without any approved design of pleasing men or any other consideration but purely upon the forementioned account This is the grace of humility with which the best Moralists among the Heathen were nothing acquainted they had indeed their moral vertues as remaining sparks of natures light and dark resemblances of some Gospel graces which nevertheless wanting the principle of Faith without which it is impossible to please God and not being directed to the right end the glory of God could not be acceptable to him But besides this imperfection and defectiveness in their wisdom and way the Gospel having a far more high and noble design then they could propose hath also graces that are wholly peculiar to it The work and end of moral Philosophy could be no other then to moderate passions and regulate manners in such a conformity to reason as might give unto a man void of all sense of his distance and alienation from God an in ward lying tranquility and outward transient peace whereas the project and scope of the Gospel is quite another thing viz. to reconcile and save lost sinners through faith in Christ and in him to make them partakers of holiness here and glory and happiness hereafter Hence it is that as the Gospel doth by renewing and sanctifying wholly change the old appearances of vertues into solid graces flowing from Christ the fountain and referred to God as their true end so doth it also require and bestow its proper graces such as Repentance Faith Humility and many other unto which these Moralists were altogether strangers And as to this humility it is certain that the Gospel by discovering unto us the lost and wretched condition whereinto sin had ruined us and the free and wonderful love whereby we are delivered out o â— it doth agreeably to this command teach us a lowliness â—nd sel â— denyal so unlike to any thing in the doctrine of these o â—d Moralists that it is not more proper to the spirit of the Gospel then it 's contrary pride may be called their Characteristick in as much as it is evident that these self-improvers of self became also self-magnifiers to that pitch of arrogancie that Lucretius and Seneca in the name of
bless them that curse you do good to them that hate you and pray for them which despitefully use you and confirmed all by his own most perfect example And lastly the study of that divine goodness which embraceth both good and evil just and unjust to aspire to that height of all felicity and glory in being perfect as our Father vvhich is in heaven is perfect But to proceed 2. There is a spiritual eternal life of the soul thus sin deadneth and killeth men and in this respect all vvho are unfaithful to others in the matter of their souls or vvho cause them to sin or sinfully give them occasion of sin become guilty of soul-murther so Ezek. 3.18 and 33.6 his blood will I require at thy hands saith the Lord to the Prophet Men become guilty of this not only 1. By commanding as Saul did Doeg to kill the Lords Priests and David did Joab to cause Vriah to be slain 2. By counselling and advising as Jonadab did Amnon in reference to his sister Thamar 3. By alluring and downright tempting as Tamar did Juda 4. By consenting to the sin of others or any vvise assisting countenancing or incouraging them in it as Saul vvas consenting to the death of Stephen and vvas standing by keeping the cloaths of them that stoned him and as men may be in reference to false Teachers 2 Epist. of John 10 11. 5. By giving high Provocations to others and thereby stirring them up to sin such as are reproaches opprobrious speeches chartallings and challenges to fight c. but also 6. By evil example as David vvas accessary to the sin of the Adversaries blasphemous reproaching by vvhat he did and the Apostle often insinuateth Christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under this may also be by doing vvhat hath the appearance of evil yea even by doing of things in themselves lawful but inexpedient because unseasonable and vvith offence Thus one Christian may be accessory to anothers stumbling and may sinfully hazard the destroying of these for vvhom Christ dyed as the Apostle discourseth concerning offences even in things not sinful in themselves 7. By not warning faithfully before sin be committed as is clear Ezek. 3.18 8. By not reproving after the sin is committed but suffering it to lye on our brother Lev 19.6 9. By not suiting and proportioning the reproof to the greatness of the sin but making it too soft and gentle not shewing just indignation against it which vvas Eli his guilt who though he did not altogether neglect or omit to reprove the prophanity and gross vvickedness 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 vvith 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 vvhich they are not at 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 vvith 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 ki â—ing when vve 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 Josephs 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 Joabs of Abner and Amasa or mediate as Sauls was of the Lords Priests Davids of Vriah 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 and contrary to his intention and without any previous neglect or oversight-in him proveth the hurt and death of another 2. Culpable because 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 Axe 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 happened to wound or kill any person he were not innocent but if without any inadvertencie he either knew not that it vvere loose or that any vvere about him if then it should fall off and kill his Neighbour in this case he is guiltless So vvhen the Lord commanded those vvho built houses to build battlements about the roofs of them if any person fell vvhere the battlements vvere