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
those who receive the Word in vain and for all his invitations r â—st not on him th â—se make God a Lyar and d â—spise him and his offers being unwilling that he should reign over them Here cometh in also anxiety in respect of his Providence and distrust or diffidence in respect of his Promises which is a sin qu â—stioning the fulfilling of Promises from the apprehension of some weakn â—ss in the Promiser or in means used by him to bring about the accomplishment Temerity or tempting of God is against Confidence also this is an essaying or attempting somewhat without God's Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth God's Faithfulness this of Temerity wrongeth his Wisdom in not making use of the means prescribed by him as if we would attain the end another way of our own opposite to Faith also and the profession of it are dissembling of the truth fainting in the profession thereof especially in the case of Confession by which we dishonour God and by our fearful pufillanimous and cowardly carriage some way t â—mpteth others to think that we do not indeed believe these things on which we seem by our faint deportment to lay little or no weight 3 We may instance the breach of this Commandment in what is opposite to Hope nam â—ly Desperation and Presumption or vain Confidence and because every Grace has many opposite Vices ye may see it is the easier to fail in obedience to this C â—mmandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a D â—speration and Diffidence that is good Eccles. 2.20 which is when we despair in our selves or from any thing in our selves or in the world to attain happiness or what is promised that holy Self-despair is good but that is not it which is meaned here for it is not absolute despairing but such as hath still a reservation with it If he help me not which implieth hope Presumption runneth on the other extreme looking for what is promised without taking God's way to attain it and it differeth from native and true Confidence which with peace and boldness resteth on his Word and in his way expecteth the thing promised the fault of Presumption is not that it accounteth God's mercy too great or expecteth too much from him but that it accounteth him to have no Justice nor hath it respect to his Holiness and Greatness even as Desperation faileth not in attributing to him too much Justice but in making it inconsistent with his Mercy and Promises and extending sin wants and unworthiness beyond his mercy and help as Judas and Cain did 4. For finding out of the breaches of this Commandment ye may consider the opposites to love with the whole heart such as luke-warmness Rev. 3.15 coldness of love Mat. 24. â—2 self-self-love excessive love to Creatures hatred of God not as he is good but as he is averse from sinful men prohibiting what they love and punishing them for committing sin for it is impossible for men to serve two Masters as Sin and God but the one must be loved and the other hated And is there any thing more ordinary than love to sin which is evil and hatred of God which is the great Good which appeareth in little zeal for him and little reverencing of him 5 Consider what is opposite to Fear and Reverence and there you will find much carnal security and vain confidence in it obstinacy stout-heartedness little trembling at his Word not being affected with his Judgments rashness and irreverence in his Service whereas there is a general fear in all our walk called for Prov. 23.17 We ought to be in the fear of the Lord all the day long and there is a peculiar fear called for in the Ordinances of his Worship Eccles. 12.23 Mal. 1.6 which was commended in Levi Mal. 2.5 On the other hand opposite to this is that carnal fear and anxiety which is commonly called servile and slavish fear and the fear of man which bringeth a snare Prov. 29.25 6 Look after the breaches of this Commandment by considering what is contrary to the obedience we owe to him as God and our God Now internal and external obedience may both be comprehended in this every man ought wholly to give away himself and the use of all his faculties and members for the Glory of God and to him only and to none other And this requireth a practise that is compleat both as to the inward bent of the will and heart and also as to all the external parts th â—reof which being seriously pondored O! how often will we find this Commandment broken as the particular comparing of our life with the Word and the explication of the rest of the Commandments may easily clear and discover 7 The sin of impatience which is opposite to that patience and submission we owe to God in his ways and Dispensations is one of the special br â—aches of this Commandment it is very broad and doth many ways discover it self As 1. In fretting at Events which befall us 2. In not submitting chearfully to God's way with us but repining against it 3. In wishing things had fallen out otherwise than God hath disposed 4. In limiting God and prescribing to him thinking that things might have been better otherwise 5. In not behaving himself thankfully for what he doth even when his Dispensations are cross and afflicting 8 This Commandment is broken by the many sins which are opposite to that Adoration and high esteem that we should have of God in our hearts he ought to have the Throne and be set far up in our minds and affections but oh how many are there that will not have one serious thought of him in many days and are far from being taken up with him or wondering at him and his way with sinners c. Lastly When Invocation and Prayer is slighted this Commandment is broken when he is not by calling upon him acknowledged in every thing and particularly when internal prayer in frequent ejaculations to God as Nehemiah 2.4 is neglected Now if all these were extended to our selves and these we have interest in and that in thoughts words and deeds according to all the former general rules what guilt would be found to lye upon every one of us in reference to his Attributes Relations to us and Works for us and as these hold him forth to be worshipped as such so when that is slighted or neglected it cannot but infer great guilt especially when his due is not given by such as we are to such as he is it maketh us exceedingly guilty and though the same thing be often mentioned yet it is under a divers consideration for as one thing may break more Commandments than one so may one thing divers ways break one and the same Commandment as it â—pposeth or marreth dive â—s Graces and Duties The
are exceed â—ng large tvvo things by it are especially called for 1. Love 2. Honour and vvhatever is opposite to and inconsistent vvith these i â— a breach of this Command vvherein vve are to observe 1. The object of our love and respect it is all men 1 Pet. 2.17 Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense vve must love our Neighbour as our self and this reacheth f â—r 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring or the vindicating of his name vvhen he is defamed hence Psalm 15. it is the property of an accurate vvalker not to take up an evil report against his Neighbour even vvhen it i â— brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and test â—fying of our respect for vve should love him as our selves but in giving respect and honour vve are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things desired or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a gre â—ter and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordially and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ. If 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 particular 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 though they loved many others yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them good and evil this may arise from natural relations particular obligations mutual familiarity and other special grounds 4. According to the diversity of concurrent circumstances we may sometimes wi â—â— 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 compla â—encie 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 a â—e destitute of such qualifications but if 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 slow Answ. They may arise 1. From natural relations 2. From the d â—fference that is among men in their carri â—ges humours and such like as they are less or more ingaging 3 From ex â—ernal 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 interests 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 acquis â—ing 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 consid â—red 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 forec â—ted 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
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
Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-Love is lawful what not 320 â—ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse â—tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the â— Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota â—â—e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be
what ha â—e I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Dispensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30.6 when he wanted as much as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord â—is God they had no more left at all it ' like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Cr â—atures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Cr â—atures in b â—ing addicted to them in their desires seeking exc â—ssively after them in their d â—ating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world â— John 2.15 is called an Idolater Col. 3. â— Ephes. 5.5 Thus it discovered it self in Achab who so loved N â—both's Vineyard that he could not rest without it So Demas idolized the world when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4.10 Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot g â—t Naboth's Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the world or any thing in it as we see in Demas 2 Tim. 4.10 3. Though duty be not altogether thrust out yet when love to these things marr â—th u â— in that zealous way of performing duty to God as it did in Eli 1 Sam. 2.2 â— who is said to honour and love his Children above God v. 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abraham's commendation that he loved God because he withheld not his only Son when God called for him 3 The third is wh â—n confidence and trust is placed in any thing beside God to wit excessively as before we said of love Thus when a mans protection is placed in men though Princes Ps â—l â—46 3 or in Multitudes or in Horses and Armies it is idolizing â—f them Thus rich men may make as it is Job 31.24 gold their confidence and fine gold their h â—pe that is when men account themselves secure not because God hath a Providence but because they have such means as Asa trusted to the Physitians and not to God namely in that particular the cure of his disease or as the rich man Luke 12.19 who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a Great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who profess them which could not be if they were not something too much thought of 4 The fourth way how Creatures are idolized by men is in their fear when men or events are feared more than God and fear maketh men sin or at least keepst them back from duty in less or more like those Professors who for fear of the Jews John 12.42 did not confess Christ. Thus men may idolize their very Enemie â— whom they hate when they fear more him that can kill the body than him that can destroy both soul and body Thus great men and powerful in the world are often idolized and good and well-qualified men may be made Idols also when men become so addicted and d â—voted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the â—â—ct â—ries in Corinth were and such at all times for the most part are to their L â—aders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5 The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man s â—rveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an â—dol in this respect it is said men cannot serve two Masters God and Mammon and if we yet serve men we are not the servants of Christ Gal. 1.10 This may be known 1. By what men are most excessively taken up with and most careful to fulfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are never so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans Idol These be the most ordinary ways how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in God's room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will sh â—w us any good Psal. 4.6 By this thousands are kept in bondage and turned head-long An ex â—â—ssive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3.19 a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psal. 17.14 to win their
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
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 yea punished temporally yet with a desire of and respect to their eternal welfare 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 and 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 referr it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarily 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 2 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 â—o 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 interest of Christ. 2. When it is drawn 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 desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each one 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 opposite 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 qu â—lifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals as 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 whereby good cometh or may come to the Church or Common-wealth Honour includeth the giving respect to our Neighbour in all these If it be asked If and how honour differeth from love Answ. It
proved Sinful and against the 10 Command 454 The sin of these first motions held out in many particulars 456 457 How the inordinacy of these motions discovers it self 459 How the sin of these is not sufficiently noticed 460 That men in the state of nature cannot take up the sin of these 462 How Concupiscence in a believer differs from what it is in other men 463 Confidence it in what sense it may be put in the creatur â— without sin 40 Covetousness what it is 412 How a man may endeavour to increase his estate without the guilt of it 413 Some discoveries of Covetousness 425 That in the Apostles times it brought men under Church-censure 426 What coveting is forbidden in the 10 Command 448 The prohibition of covetousness unreasonably divided by Papists into two Commands 449 Covenant every sin against God as our God in Covenant is against the 1 Command as well as sin against God as God 48 49 D DAncing the sin of it 31 375 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 297 Giving or receiving gifts on New-years day a sinfull superstitious custome 73 Despair how a breach of the first Commandment 47 48 Devill his injections when our sin when not 451 Dreams see Sleep Drunkeness the sin of it Shewed in divers respects 377 Rules for preventing in sobriety in drinking whereby one may also know when in any measure guilty 382 383 How unbecoming all and whom more especially 385 Whether on may drink excessively to provoke vomiting for health sake 386 Whether drunkeness lessen the guilt of sinnes committed in the time of it 387 Of Tipling and four-hour-singing 388 Of drinking at making of Bargaines 389 Of drinking healths 390 Of drinking at the birth of Children and when visiting women in Child â—bed 392 Of drinking at Light-wakes or dergies 393 Of the multitude of Taverns and Ale houses 194 Duells the unlawfulness of them 343 344 Duties we owe to God by the first Command summed up 28 29 These required in the 2 Command summed up 69 These required in the 3 Command summed 12 â— A summary of the Sabath duties 289 290 Why our duty to Man is as particularly required in the d â—â—alogue as our duty to God 309 F FAmily-worship wherein it consists 208 That the Scripture holds this forth is prov'd at length â—09 â—14 215 216 c. Sev â—â— r â—â—sons proving the necessity of it â—90 2 â—1 That this is required in the 4 Commandment proved various wayes 210 211 212 213 That this duty is four wayes described in Scripture 232 233 The right use and also the abuse of keeping Chaplaines 234 The great advantages of consientious going about family-duties 235 236 Fasting in what sense a part of Gods worship 108 Severall grounds of fasting 109 Twelve ordinary sinnes that goes before fasting 110 Twenty ordinary Sinnes in fasting enumerated 110 111 Thirteen Instances of ordinary failings after fasting 112 Father how to be understood in the first command 313 What Love the Father owes to the Son and what the Son to the Father 333 Whether the Father or the Magistrate should be obeyed when commanding Contrary things ibid. For â—ication the severall sorts of it with its aggravations 356 Frugality what it is Eight Characters of it 424 G GAin when lawful and honest 417 Severall wayes of dishonest gain ennumerated 402 Gods Who make unto themselves other Gods beside the Bond 41 Gluttony how against the 7 command 337 Divers considerations tending to discover when we sin in eating 338 to 382 Divers necessary Rules for regulating our eating and drinking 382 H HAtred of God how a breach of the first command 48 How every sin is interpreted hatred and every sinner a hater of God 118 How corrupting of Gods worship is reckoned hatred of God in a special manner 119 Hair how sinfully abused 364 Honour what mentioned in the 5 Command imports 315 Why Honouring our neighbour is commanded before other duties of the second table 321 Wherein honouring our neighbour consists and what it imports 322 How honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is contrary to this honour we owe to our neighbour 324 325 Whether wicked men may be honoured 326 Whether rich men should be honoured ibid. The place Jam. 2.1 2 explained 327 How the honour we ow to a good man differs from that we ow to others alike in outward respects ibid. Whether we may seek our own honour and how 328 How we should prefer another to our selves 329 Humility required by the 5 Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 334 to 340 I IDleness the sinfulness of it 295 297 Idolatry 7 distinctions of it â—31 Five wayes of more subtil hear â—-idolatry 32 How to discover each of these 33 The ordinary objects of this great idolatry Instanced in 11 particulars 35 36 What be the most subtile Idolls shewed in six particulars 37 A Twofold Idolatry especially forbidden to the Isralites and condemned in them 53 The Idolatry forbidden in the 2 command in six particulars 67 68 Jealousie what it importeth and how attributed to God 113 114 Ignorance of the Law The sad effects of it 2 How a breach of the first Command 43 Several distinctions of it explained 44 45 How it excuseth and how not 45 46 Images of any of the â— Persons in the blessed Trinity proved to be unlawfull 55 Objections answered 56 The Command forbiding Images proved to be distinct from the first 54 What Images may be lawfully made ibid When are Images of creatures abused 57 Images of Heathen Gods as Mars Cupid c. prohibited 58 Impatience how it appears how a breach of the first Command 49 Imprecations whether lawful or not 130 Incest when committed where-in the unnaturalness of it stands 356 K KNowledge of God required in the first Command 28 See ignorance L LAw the excellency and usefulness of it 1 2 How the moral Law obligeth us now 3 4 The distinction of the decalogue as a Law and as a Covenant cleared 6 How the Law was given to Adam in Innocency how to Israel and how to Believers now 15 The extent of the Law shewed in seven respects 14 15 Several wayes of abusing the Law 17 Some directions for right using of it 18 Light-wakes and deriges the sinfulness of them 73 Lots or Lotting defined 147 How the use of them concerns the 3 Command ibid. Several divisions of Lots and which of them are lawful which not 168 169 What is necessary to lawful Lotting 169 170 Cautions for preventing abuse of them ibid. Luxory lots proved unlawful 171 172 173 Some objections answered ibid. Love to God why called the first and great commandment 309 What love may be allowed to the Creature without breach of the 1 Command 40