subtil and dangerous Idols 5. Give some rules whereby ye may try this sin of Idolatry even when it is most subtil And 1. Idolatry may be distinguished 1. Into Idolatry against the first Commandment when worship is not directed to the right but to the wrong object and Idolatry against the second Commandment which striketh against the prescribed manner of worshipping God We are now to speak to the first 2. This Idolatry is either 1. Doctrinal or Idolatry in the Judgement when one professedly believeth such a thing beside God to have some Divinity in it as Heathens do of their Mars and Jupiter and Papists do of their Saints Or 2. It is practical when men believe no such thing and will not own any such Opinion yet on the matter they are guilty of the same thing as covetous men c. The first taketh in all Heathens Turks Hereticks that by their Doctrines and Opinions wrong the true God or his worship The second taketh in all self-seeking ambitious covetous and voluptuous persons c. who fall in with the former in their practise though not in Opinion 3. It may be distinguished into Idolatry that hath something for its object as the Egyptians worshipped Beasts and the Persians the Sun or Fire and that which has nothing but mens imaginations for its object as these who worship feigned Gods in which respect the Apostle saith an Idol is nothing 1 Cor. 8. 4. 4. We would distinguish betwixt the objects of Idolatry and they are either such as are in themselves simply sinful as Devils prophane men or they are such as are good in themselves but abused and wronged when they are made objects of Idolatry as Angels Saints Sun Moon c. 5. Distinguish betwixt Idolatry that is more gross and professed and that which is more latent subtil and denied This distinction is like that before mentioned into Opinion and practise and much coincideth with it 6. Distinguish betwixt Heart-Idolatry Ezek. 14. Exod. 14. 11. 12. and 16 2 3. and external Idolatry the former consisteth in an inward heart-respect to some Idol as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places the other in some external Idolatrous gesture or action In practical Idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects and the letting them out excessively upon lawful objects Thus men are guilty of Idolatry with sinful objects when they love and covet another mans House Wife or Goods when things unlawful and forbidden have the heart Again men are guilty of Idolatry in making lawful objects Idols as when by excess or inordinateness of love to their own Means Wife House c. they put them in Gods room as Nebuchadnezzar did with Babylon Dan. 4. 30. So then in the former sense men make their lusts or sins whatever they be their Idols Gluttons that serve their appetite Drunkards their drunkenness make their Bellies and Appetite their Idol for to whatever men yield themselves to obey they are servants unto that which they obey Rom. 6. 16. An Idol is something excessively esteemed of and Idolatry is the transferring of Gods due outwardly or inwardly to what is not God whether we esteem it God or not We shall first speak of practical Heart-Idolatry especially when lawful things are made Idols which is the most subtil kind of Idolatry and that which men most ordinarily fall into And it may be cleared these five wayes by all which men give that which is due to God unto Creatures There are five things that are incontrovertibly due to God to wit 1. Estimation and honour above all 2. Love with all the heart 3. Confidence and trust 4. Fear and reverence 5. Service and obedience First then men commit Idolatry when any thing even any lawful thing getteth too much respect from them so that their happiness is placed in it and they can less abide to want it in effect whatever they may say in words then Communion with God himself When men have such an excessive esteem of Wife Children Houses Lands great Places c. and when they are taken from them they cry as Micah Judge 18. 24. Ye have taken away my Gods from me and what have I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Despensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30. 6. when he wanted asmuch as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord his God they had no more left at all its like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Creatures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Creatures in being addicted to them in their desires seeking excessively after them in their doating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world 1 John 2. 15. is called an Idolater Coloss 3. 5. Ephes 5. 5. Thus it discovered it self in Achab who so loved Naboths Vineyard that he could not rest without it So Demas idolized the World when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4. 10. Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot get Naboths Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the World or any thing in it as we see in Demas 2 Tim. 4. 10. 3. Though duty be not altogether thrust out yet when love to these things marreth us in that zealous way of performing duty to God as it did in Eli 1 Sam. 2. 24. who is said to honour and love his Children above God vers 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abrahams commendadation that he loved God because he with-held not his only Son when God called for him 3. The third is when confidence and trust is placed in any thing beside God to wit excessively as before we said of
is not consistent with his absolute Perfection Purity and Holiness as that he doth or can do wrong change not keep his Promises or not guide the World wisely that he hath any bodily shape or may be comprehended 3. When what is due to God as Faith Hope Love Fear c. is given to Creatures whether to Idols litterally or to Men to Saints Angels Ordinances as the Sacraments Stars Herbs Gold Physicians c. when too much weight is laid on them or any thing not agreeing to them is ascribed to them by which Witchcraft Charming Covetousness Judicial Astrology c. are reproved as drawing the hearts of men away from the living God If it be asked May not some things in the World be loved and may not some confidence be placed in men means c. I answer Love may be given to some things and naturally is called for to some things but 1. Not simply but with subordination to God not for themselves but out of obedience to God and as they may be usefull to us in helping us to honour him and as they are his gifts 2. We are not excessively to love or rest on these but so as from love to God we be ready to quit yea to hate them as Christ speaketh of Father and Mother Luke 14. 26. Again there may be some kind of confidence given to some things but 1. Not simply nor 2. For themselves 3. Nor alwayes 4. Nor in all things but 1. This confidence must be subordinate to Gods appointment 2. It must be with dependance on his blessing for making means effectual and so may we expect health from Meat Drink Physick c. for they are looked on as means conducing to such an end and yet it is the Lord alone that must be rested on 3. There may be comparative confidence whereby men lean more to one mean then to another as more to a skillful Physician then to an unskillfull and more to an Army as to overcoming an Enemy then when it is wanting because that confidence is in some external thing and concerneth not Salvation and but compareth means amongst themselves as they are ordinarily made use of by God for attaining these ends but in this case the means are not simply confided in Next we are to consider that this Command may be broken all these ways in four respects 1. In Doctrine as when men maintain such things as dishonour God or give his due to Creatures and do teach them Matth. 5 33. to 38. 2. By Opinion or Judgement as suppose men should not vent and publish such things yet if they in their heart think or believe so Psal 14. v. 1. 3. Though it come not to a setled judgement but only reacheth the imaginations so that loose unbecoming thought of God or misapprehensions derogatory to him are entertained as Psal 50. 21. Acts 17. 29. 4. In practise when men live as if there were no God Psal 36. v. 1. as if he were not omniscient just c. these do indeed deny him whatever be their profession to the contrary Tit. 1. 16. Thus all propane men who live loosly are guilty as also formal Hypocrites who rest on the out-side of duties Therefore in the third place we are to consider that this Commandment in the extent thereof doth condemn 1. All gross Idolaters of any sort who usually are mentioned under the name of Heathens 2. Jews who worship not the true God in his Son Jesus Christ 3. All Hereticks that deny the Godhead of any of the Persons as Sabellians who make but one Person Arrians who make Christ a Made-God Photinians who make him a pure Man and all that make a plurality of Gods or that lessen the Divine Attributes and give to Saints Gods due in Adoration or Invocation or in a word whoever contradict any Truth or maintain any Errour for thereby they fasten it upon God and his Word and wrong him who owneth no such thing And to these may be added all ignorant persons who know not God 4. All prophane men whether Atheists in heart or in practise disobedient persons indeed denying God and not giving him his due which is obedience whatever in words they profess concerning him 5. All Hypocrites who give him but an an outside service and so are not in their obedience sinćere and perfect as before him 6. All Compacters with the Devil who consult him or who leave Gods way and seek to come to the knowledge of any thing by an unlawful way which is 1. To meddle with Gods Secrets when he has not revealed them 2. It is to be beholden to Gods Enemy the Devil for revealing such things 3. It is a making use of an unwarrantable mean which has no blessing Promised to it therefore cannot be used as a mean with subordination to God even though the matter enquired after by such means or by the Devil be such as he may know 7. All charming by words herbs or such means as God hath not appointed for that end or which have no Natural and Physical Efficacy for bringing it forth as in seeking health from Witches when there must be words so often repeated or they must be said fasting or going backward c. all laying weight on these or the like circumstances without any reason 8. All Spells fearing of events and using superstitious means to prevent these as laying bits of Timber at doors carrying a Bible meerly for a Charm without using it esteeming dayes and times unlucky and unfortunate these draw men off from God to some other thing Of this sort is all Divining by Lots Stars Rods or any other way not having a Warrant to find out some secret or to know something that is to come it being Gods Property and Prerogative to declare what is to come Isai 41. for when there is no Efficacy no Reason in the mean used the Effect must be looked for either from God or from the Devil Now when God has neither put it naturally in the mean nor by his revealed Will any way warranted it as sometimes he doth as when he appointed Washing in Jordan for curing Naamans Leprosie and Anointing in the Primitive times for healing the Sick it cannot be from him Hence sometimes one Charm or word to one at one time will do what it never doth to another These means have alway some circumstance in word or action immediately and explicitly or implicitly flowing from the Devil which may be good in it self yet has no force for the end and so draweth men to own the Devils Institution which is exceeding derogatory to the honour of God 4. We gather the breaches of this Commandment from the duties that are required in it such as Faith Love Obedience Hope Fear Knowledge c. in which we may fail these ways in the general 1. When we want these Graces or perform not these duties required 2. When they are counterfeited and not real as when our humility is not real our prayers
the Spiritual Holy Just and good Law the Royal Law binding uâ—to the Obedience of God our King the Law which Jesus Christ came not to destroy but to fulfil whereof he is the end for Righteousness to every on that believeth which doth as a School moster lead to Him by discovering the holy nature will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the same of uâ—â—er inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indiâ—â—â—nsable necessity of an other righteousness and so of this imputed righteousnesâ— the law that is so very necessary to all men in common and to every Regenerate and unrâ—generate man in particular from which â—re one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertiâ—â—nt subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would â—ave expectâ—d soar alost in abstruse contemplations but graciously stooped and condescended to our câ—â—â—â—ity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common as the great art of Preaching lyeth in the powerful pressing thereof infinâ—â—ting of how much moment the right uuderstanding of them is and how much Religion lyâ—â—â— in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grate through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolereable proportion to such a Text and Theam it cannot but have its own excellency and that thou maâ—st be induced to think it doth I shall need only to tell thee that it is though alass posthumous and for any thing I know never by him intended for the Press otherwise it had been much more full for â—e is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it fit belike at that time and in that exercise to wit Sabbath-day-morning Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching Sabbath afternoons on the third chapter of the Epistle to the Colossians a subject much of the same nature but what he saith is material and excellent great Mr. Durhams who had some excellency peculiar to himself in what he spoke or writ as appeareth by his singular and some way Sâ—raphick comment on the Revelation wherein with Aquiline-sharp-sightedness from the top of the high mountain of fellowship with God he hath deeply pryed into and struck up a great light in several mysterious things much hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of morâ— than ordinary acquaintance with and experience of thâ—se several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and effect of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it tâ—â— greater reality and worketh the more strongly and efficaciously however of late by an unparalieledly-bold black mouthed blasphemous Scribler nefariously neck named Fine Romances oâ— the secret Amouts betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment poured forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myrrh is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sweet to my taste He brought me to the Banqueting-house and his Banner â—ver me was love Stay me with Flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the floods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let 〈◊〉 see if the Vines flourish there will I give the my loves make hast my beloved be thou like to a Râ—e or to a young Heart on the Mountains of Spices How fair and how pleasant art thâ—â— O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my â—eart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have over come me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved 〈◊〉 the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom â—aving not seen ye love whom though now ye see him
143 Fasting in what sense a part of Gods worship 69 Seâ—eral grounds of fasting ibid. Twelve ordinary sins that goes before fasting 70 71 Twenty ordinary sins in fasting ennumeratâ—d 71 72 Thirteen Instances of ordinary failings after fasting 72 Father how to be understood in the fifth command 191 Whâ—â— Loâ—e the Father owes to the Son and what the Son to the Father 104 Whether the Father or the Magistrate should be obeyed when commanding contrary things ib. Fornication the several sorts of it with its aggravations 217 Frugality what it is Eight Characters of it 255 G. GAin when lawful and honest 250 251 Several wayes of dishonest gain â—nnumâ—rated 241 Gâ—ds Who make unto themselves other Gods beside the Lord. 26 Gluttony how against the 7 Command 226 Divers considerations tending to discover when we sin in eating 227. to 229. Diver's necessary Rules for râ—gulâ—ting our eating and drinking 22â— H. HAtred of God how a breach of the first Command 3â— Hâ—â— every sin is interpreted hâ—â—red and every â—â—enâ—r a hatred of God 75. 76 How â—orrupting of Gods worship is reckoned hatred of God in a special manner 76 Hair how sinfully abused 223 Honour what mentioned in the fifth Commandment imports 192 193 Why Honouring our neighbour is commanded before other dutiâ—s of the second table 197 Whâ—râ—in honouring our neigâ—bour câ—nsists and what it imports ibid. Hâ—w honour differeth from love ibid. Whether outward expressions of honour be alwayes necessary ibid. What is centrary to this â—â—nour we owe to our neighbour 198. 199 Whether wicked men may be honoured 199. 200 Whether rich men fâ—ould be honoured 200 The place Jam â— 1 2. explained ibid. How the honour we owe in a good man differs from that we owe to others alike in outward respects ibid. Whether we may seek our own honour and how 201 How we should prefer another to our selves 201. 202 Humility required by the fifth Command a threefold Consideration of it How the Pagan moralists were strangers to it The advantages of it In what things its most necessary The opposites of it 205. to 208 I. IDleness the sinfulness of it 181 182 Idolatry 7. distinctions of it 19 20 Five wayes of more subtile heart idolatry 20 How to discover each of these 20 21 The ordinary objects of this great idolatry Instanced in 11. particulars 22 What be the most subtile Idols shewed in six particulars 24 A Twofold Idolatry especially forbidden to the Israelites and condemned in them 34 The Idolatry forbidden in the second command in six particulars 43. 44 Jealousie what it importeth and how attributed to God 72 73 Ignorance of the Law The sad effects of it 1. 2 How a breach of the first Command 28 Several distinctions of it explained ibid. How it exâ—useth and how not 29 Images of any of the 3 Persons in the blâ—ssed Triniâ—â— proved to be unlawful 35 Objections answered 35 â—6 The Command forbidding Images proved to be distinct from the first 34 What Images may be â—awfully made ibid. When are Images of creatures abused 36 Images of Heathen Gods as Mâ—rs Cupid c. prohibited 37 Impatience â—ow it appears and how a breach of the first Command 31 Imprecations whether lawful or not 83 Incest when committed and wherein the unnaturalness of it stands 216 K. KNowledge of God required in the first Command 18. See ignorance L. LAw the excellency and usefulness of it 1 How the moral Law obligeth â—s now 2 The distinction of the decalogue as a Law and as a Covenant cleared 4 How the Law was given to Adam in innocency how to Israel and how is Believers now 10 The extent of the Law shewed in seven respects 9 Several wayes of abusing the Law 11 Some directions for right using of it ibid. Like-makes and drâ—gies the sinfulness of them 47 Lots or Lotting defined 106 How the use of them concerns the third Command 107 Several divisions of Lots and which of them are lawful which not 107. 108 What is necessary to lawful Lotting 1 8 Cautions for preventing abuse of them 108 109 Lusory Lots proved unlawful 109 110 111 Some objection an wered ibid. Love to God why called the first and great commandment 188 What Love may be allowed to the Creature without breath of the first Command 25 Whether we ought to Love all man alike 194 In what respects may we make a difference ibid. What are the grounds of a lawful difference in our Love 195 How Love to the Godly differeth from common Love to others ibid. How we may love wicked men ibid. What self love is lawful what not 196 Lust how early it entred into the world 214 Several degrees of unnatural Lusts 216 See Concupiscence Lye what it is and when one is guilty of it 263 Four sorts of Lyes 264 How many wayes we wrong our neighbour by Lying 264. 265 Of Lying in Court of Justice how the Judge and how the Advocate may be guilty as well â—s a false witness 267 Life the taking away of our own cleared to be forbidden in the sixth Command 209 How many wayes one may be guilty of this ibid. How we may sin against the bodily Life of others 210 How against the Life of their souls 210 211 How against their Life of contentment 211 M. MArriage how many wayes men sin in Contracting of it 218 How one may sin against the seventh Command even in a Married state ibid. How one may sin in dissolving of Marriage 218 219 Mother vvhy mentioned in the first Command 192 Moral all the precepts in the decalogue not moral in the same sense 5 See Sabbath Murther several distinctions of it 212 How its committed in the heart how iâ— words gestures deeds 212 213 How Magistrates may be guilty of it ibid. Self Murder how forbidden 109 See Life N. NAme what is meant by the Name of God 77 What it is to take this Name in vain 78 What is necessary to the reverent mentioning of the Name of God ibid. Why the taking of this Name in vain is so peremptorily prohibited 79 Eight ordinary wayes of taking the Lords Name in vain 102. 103 How the Name of God is taken in vain in ordinances and duties 103 How to prevent this sin in duties 104 How â—oâ— know vvhen guilty of it 104 106 Why the taking of God Name in vain iâ— so threatened and punished even beyond other sins 115. 116 How it comes that this sin is so ordinary 116 117 Directions for the prevention of it ibid. Neighbour to be honoured and loved 191 How vve should love and honour our neighbour 193. 194 See honour and love O. OAth five things to be considered in it 80 How one Oath differs from an asseveration 81 That its unlawful to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and assertory Oaths and between promissory Oaths and Vows shewed 83 84 A threefold matter of an Oath and a threefold occasion of swearing ibid. Of expresse
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandements are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with not thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches then from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3. For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psalm 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7. 14. which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7. 12. which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be discomformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1. 5. and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must flow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1. 8. The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to see Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Matt. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denyed 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 Tim. 1. 19. it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1. The first direction is ye would look on it as Gods Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2. Be much in prayer for grace to take up its meaning David Psal 119. 18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the meaning thereof 3. In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deuv 5. 1. 2. we knowing no more in Gods account then what we endeavour honestly to practise and not aiming at practise indisposeth both for understanding and practise and makes men exceeding careless 4. As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1. â—8 and therefore it is caâ—â—ed a Glass Jam. 1. 23. 24. and ye would look in it so as ye may know what manner of persons ye are and may know what sports are upon you 5. When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practise but in sense feeling and conscience Rom. 5. 20. and follow these Convictions by repentance till they necessitate you to flye to Christ and leave you there 6. Take help from Christs Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if concionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be subject to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and althought it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of Gods people or to their humbling and stirring up unto repentance if it be rightely decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this
contentment is oft-times a great Idol and it is so when a man is so addicted to his ease as he cannot abide to be troubled Thus was it with that man Luke 12. 19. Soul take thee rest His Ease 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 wayes 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 case 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 Solomon Eccles 6. 9. The wanderings of the desire 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-playes 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 dayes 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 Answ 1. An Idol is then most subtil when it lurketh in the heart and scateth 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 somewhat 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 then 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 5. When sticking to one Idol the man rejecteth all others as he conceiveth out of respect to God as may be instanced in the cases of a Monastick liâ—e 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 so that when we are praying or hearing the heart is carried away after Creatures and the mind is taken up with some other thing then God as Ezekiel 33. 31. 5. When they too much and very unnecessarily haunt the heart in meditation or when we lye down or rise and at such times when our thinking on such imployments contributeth not to the furtherance of them it sheweth that they have too much of the heart when they possess it alwayes and when it is seldom taken up actually with better things but these steal in easily and at all times It may appear now 1. How common this sin of Idolatry is 2. How great guilt and hazard men are lying under thereby because 1. Few are convinced of it 2. Many years Idolatry lyeth together upon the Consciences of many 3. There is little repentance for it though many ways one may insensibly slide into it It is not so very useful or needful here particularly to enquire what Idol is predominant and hath chief room if these three things be granted 1. That there may be and are many Idols often at once as Legions distracting the man and swarming in his heart 2. That successively they may be changed according to mens tentations and conditions 3. That men should study the mortification of all and the giving God his due so as none be spared for if any one be spared none at all are mortified slain It would become Believers and it would be their advantage to think much upon such Scriptures as these Isaiah 30. 22. And ye shall be my People and I will he your God Luke 14. 8. VVhen thou art bidden of any man to a wedding sit not down in the highest room l st a more honourable man then thou be bidden of him 1 Corinth 10. from vers 5. to vers 15. And that they would study conformity to them and learn to abhor Idols yea all Creatures in so far as they become Idols to them We are now further to prosecute the Branches of this Commandment which is a Key to all the rest and because Gods Soveraignity is holden forth here there is no sin that may not be reduced to it as being a disobedience to this Soveraign God We shall first permit some general wayes whereby it is broken then insist in some particulars More generally it is broken three wayes as hath been said already 1. By derogating from God that which is his due so all contempt of him disobedience to him wronging his infinite Attributes as if he were not Omnipotent Omniscient Infinite c. denying of his Providence in less or more are breaches of this Commandment Thus he is wronged when he getteth not everyway that which is his due 2. By attributing to God what
things which do not so immediately concern God such as Chronologick Questions some Prophecies Cases c. which yet are recorded in Scripture 2. They may be guilty of less or more ignorance in respect of the degree so some men are absolutely ignorant others are doubtful only and not confirmed in the knowledge of the truths of God who yet have not contrary impressions of these things as others have 3. There are divers kinds of ignorance in men some are guilty of wilful ignorance some are negligent and some even the best are labouring under the remainder of natural blindness who yet are not negligent If it be asked whether ignorance can excuse a man and how far it excuseth Ans 1. There is no ignorance properly so called that excuseth wholly pro toto it being of it self sinful and men being obliged to know what is sin and what not neither can ever men do that out of Faith which they do in ignorance and know not if it be in it self sinful or lawful this is to be understood in respect of ignorantia Juris non facti of the ignorance of the Law and not of the ignorance of the Fact as they call it for men may sometimes be ignorant of this and yet be Innocent as when one is cutting with an Axe and it falleth off the Helve c. but in respect of the Law there is no invinciable ignorance that can excuse any for their not knowing Gods mind because they are obliged to know it 2. Ignorance that is wilfully entertained with neglect of means that might help it is so far from excusing that it doth aggravate the faults occasioned thereby because in that case there are two faults that concur 1. Ignorance 2. Another sin produced thereby 3. Ignorance natural or proceeding from paucity of means or less occasion to learn though it doth not fully yet in part excuseth Hence it is said they that know not the Masters will shall be beaten with few stripes but Corazin and Bethsaida and other places having plenty of means shall not in the least be sheltered under that excuse Matth. 11. 22 23 24. 4. In some things we would distinguish betwixt sinning ex ignorantia out of ignorance and sinning ignoranter ignorantly one may do a thing out of ignorance as Paul persecuted the Church that would not have done it had he known it it was not malice but ignorance that led Paul to that sin of persecuting this excuseth in part but to do a thing ignorantly is when a man is more immediately the cause of his own ignorance as when by drunkenness passion hatred malice c. a man is so blinded and prejudiced that he cannot discern what is duty and what is sin So some of the Pharisee were who might have seen that Christ was God and to be acknowledged as such but prejudice marred it Thus a sin considered in it self may be less which being considered more compleatly will be found a far greater guilt as suppose one in drunkenness swear commit Adultery or in passion commit Murder the Murder or Adultery considered in themselves as done in drunkenness or passion are less then when done in soberness or deliberately yet these sinâ— being compleatly considered the person is more guilty because he hath Murder and Drunkenness or Murder and Passion both to answer for which Drunkenness or Passion he caused to himself by his unwatchfulness and all the effects that follow upon these are to be imputed to him both as the actor and procurer of that which is the occasion or rather the cause of them Thus ye see how many wayes ignorance breaketh this Commandment 2. We shall instance the breach of it in what is opposite to Faith or Confidence which floweth from Faith to wit unbelief diffidence temerity or tempting of God which floweth from unbelief and is opposite to Faith the infidelity of Heathens and Jews and the Atheism of such as believe not the Word Thus also Hereticks who abuse it and Apostates who fall from the truth thereof and are opposerâ— of it are guilty of this sin as also those who receive the Word in vain and for all his invitations rest not on him these make God a Lyar and despise 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 questioning the fulfilling of Promises from the apprehension of some weakness 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 Gods Warrant without which none can lawfully undertake any thing that of Diffidence wrongeth Gods 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 pusillanimous and cowardly carriage some way tempt 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 namely 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 Commandment Desperation wrongeth many Graces it is twofold either total from want of Faith or partial from weakness of Faith There is also a Desperation 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 Gods 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 Gods 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 Revel 3. 15. coldness of love Matth. 24 12. self-love excessive
of the Judgement to come 36. When there is not an accepting of Christ 37. When there is not imploying of him 38. When there is not reverence in removing from our hearing of the word After hearing also there are many wayes whereby we are guilty of the breach of this Command 1. Forgetting what we have heard 2. Letting the heart unnecessarily look back again to other objects and follow other thoughts and not meditating on what hath been heard 3. Not comparing what we have heard with the Scriptures 4. Not following the Word with prayer for the watering of it 5. Needless falling to other discourses immediately after the hearing af the Word 6. Casting it all aside as to practise Ps 50. verse 6. to 23. 7 Fretting at some things that have been spoken 8. Spreading Censures Or 9. Commendations of the thing Preached or of the instruments that Preached as if that were all 10. Noâ— following the Word with self-searching Prayer and fruits suitable endeavouring to practise what is required 11. Not trembling at its threatnings nor forbearing what was thereby discharged 12. Not helping others to make use of it 13. Noâ— repenting of faults committed in the time of hearing 14. Little delight in remembring of it 15. Finding out shifts to put by its directions or challenges 16. Applying them to others rather then to our selves 17. Mis construing the Ministers end in pressing of them 18. Mis-interpreting his words 19. Mis-reporting or mis-representing them 20. Not being troubled for fruitlesness in hearing without any use but being as a stone without sence or feeling 21. Leaning oâ— hearing as if having been in the Church were a piece of holiness though no fruit follow on it 22. Prophane abusing words of Scripture or phrases used in preaching in mens common discourse much more when they are mixed in wanton and profane sports or jests and gybes All these wayes men may sin when they come to hear the Word they sin also by absence when they come not neglecting the opportunities of the Gospel there are also divers sins which men are often guilty of in reference to hearing even on week dayes As 1. Little love to the Word or delight in the opportunities of it on such dayes 2. Too much love to some other things that procureth luke-warmness in hearing 3. Contemning occasions of hearing the Word on such dayes 4. Improvidently bringing on a necessity on our selves that we cannot hear 5. Caring little to have a Ministry whereby we may be instructed at all times and therefore we want such occasions 6. Setting our selves and using our wits to discourage the Ministers we have 7. Not being weighted on with our absence from week-dayes Sermons 8. Mocking at them who are present 9. Dis-respecting the Ordinance for some worldly or personal respects preferring any small trifle thereto c. 2. Let us instance the breach of this Command in publick prayer which is a part of worship which very nearly concerns the glory of God and certainly when it is wronged through the unsuitable and nor right discharging of this duty this Command is in a special way broken We shall not here look to every thing but especially to what concerneth publick Prayer indeed we fail also in secret Prayer and in giving Thanks both alone and in our Families 1. By contempt of this excellent Ordinance many slight Prayer in secret and in their Families Jer. 10. ult which is a clear breach of this Command as well as neglecting it in publick when men do not countenance Sermon or Prayer though at the same time walking Idlely in the Street or in the Fields 2. By casting up of Prayer to others reproaching it calling it Hypocrisie and those who use it Hypocrites 3. By mocking the Spirits work in Prayer 1. Before we come to Prayer we sin 1 By not watching to keep the heart in a frame for Praying always 2. By not watching over every opportunity that we may have for Prayer whereby many occasions are lost 3. In not longing for opportunities of Prayer 4. In not stirring up our selves to seriousness when we are about to Pray 5. In letting the heart run loose when we are about other things which indisposeth for Prayer 6. In having a selfy particular end before us in our Prayers 7. In our little respecting God for strength and fitness and little looking to him for his Spirit to our selves or these who are to go before us in this duty of Prayer 8. In our little examining our selves that we may know what to Pray for and what distinctly to confess 9. In our not meditating on what we are to say that we may as to the matter of our Prayers speak in Faith 10. In aiming more to find and exercise gifts then to have grace acting in us 11 In our rushing rashly on such a weighty and spiritual duty Secondly In Prayer and 1. On the Speakers part there are divers ways whereby this Command is broken As 1. By rashness and sencelesness not exercising the spirit but the mouth telling over our Prayers as a Tale without life 2. Praying in our own strength without looking after the influence of the Spirit 3. Not drawing near to God by Faith in Christ but leaning too much on our Prayers from a secret false opinion of prevailing more with many words well put together then by exercising Faith on Christ and resting on Him as if God were perswaded with words 4. Inadvertant Praying uttering unadvised Petitions and expressions without understanding 5. Not praying humbly and with soul abasement Nor 6. Singly to please God but men seeking expressions that are pleasant rather then sensible 7. Saying many things we think not not being touched with the weight of sin when we confess it nor with the desire of holiness when we mention it counterfeiting sometimes liberty and boldness sometimes restraints and complaints more then is real 8. Limiting God in particular suits 9. Cold in what is of greatest concernment 10. Want of reverence and holy fear 11. Want of a right impression of a present God 12. Not praying for others and little respecting the condition of those we pray with or what we do of this kind is either but cold and for the fashion or if there be more apparent zeal and seriousness for others it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them 13. Desiring things for satisfying our selves more then for Gods honour 14 Breaking off before we come to liveliness and liberty having begun lazily and without life 15. Not insisting to wrestle with God when under Bands 16 Precipitating with the words before the heart ponder them or the affection be warmed 17. Posting through it as duty only for the fashion without respect to God or love to the exercise or driving at any profit by it 18. Wearying and not delighting in it 19. Not aiming at Gods presence or sensible manifestations in it or at a
Hearing in that which we pray for 20. Being more desirous of Liberty in publick then in private 21. Fretting when we are put or kept under Bonds 22. Growing vain and light when it goeth well with us and turning carnal and unwatchful when we get liberty 23. Impertinent use-making of Scripture-words either ignorantly or vainly 24. A secret expectation of something for our Prayer and so resting upon the work done as if there were merit in it 25. Using expressions not easily understood 26. Using undecent gestures and scurrile expressions 27. Not observing Gods dispensation to us nor his dealing with our souls in the time of Prayer that we may conform our suits accordingly as we find many of the Saints have done who end in Songs after they had begun sadly 28. Not praying with fervency for Christs Kingdom and for Jews and Gentils 29. Exercising gifts rather then grace when we pray These are Sins upon the Speakers part Next ye should consider the sins of them that joyn And beside what is general and common in the duty of praying we fail often in joyning And 1. In this that many think When another prayeth they need not pray but let the Speaker be doing alone 2. When we observe not what is spoken that we may go alongst in what he prayeth for and be upon our watch that we may joyn and that we may do it in judgement 3. The mind waving or wavering and we hearing but not praying 4. Censuring the words or gestures of the Speaker 5. Fixing our eyes or minds on some other things and giving way to other thoughts that may divert from joyning 6. Sleeping in time of Prayer 7. Confusedness in that exercise and not distinctly joyning with what agreeth to our selves and our own case nor with what agreeth to others joyning with it for them 8. More cold and indifferent in what concerneth others then in what concerneth our selves 9. More careless of being heard and answered when we speak not as if we were less concerned thinking it enough to be present although in our heart we joyn not and not being affected with the prayer of another nor acting Faith in it we soon weary when others pray 10. Not being edified by the praying of another nor taking up our sins in his Confessions nor our duty in his Petitions 11. Much Hypocrisie in such duties while we seem to be joyning but are doing nothing 12. Not endeavouring to have affections suitable to what is spoken stirred up in us 13. Not praying that the Speaker may be suitably guided and helped in bringing forth Petitions that may answer our wants 14. More indifferent that another who speaketh as mouth for the rest want liberty then when we are put to speak our selves although it be Gods Ordinance 15. Not rightly touched with any expression we cannot joyn with but rather stumbling at it 16. Our being ignorant of the meaning of many expressions through our own fault so that we cannot joyn in them 17. Muttering words of our own and not joyning with what is said 18. Indistinctness in consenting or saying Amen at the close Thirdly After Prayer both Speaker and Joyners fail 1. That they watch not over their hearts but soon return to other things as if then they might take liberty 2. Not waiting for an answer nor observing whether Prayers be answered or not 3. Not being thankful for Answers when they come Nor 4. Intreating and pressing for an answer if it be delayed 5. Not reflecting on our failings whether in speaking or joyning 6. Not remembring what we have uttered in Prayer but presently returning to a carriage that is very unlike those things we have been speaking before Him 7. Not keeping up a frame for new opportunities of Prayer 8. Not pressing after a constant walk with God betwixt occasions of Prayer 9. Resting on Prayer after we have done and thinking something of it if we seem to have been helped to Pray 10. Carnally heartless and displeased if it hath been otherwise 11. Not being humbled for the sinfulness and defects of our Prayers 12. Not having recourse by Faith to the Blood of sprinkling for pardon of these sinful defects We are to consider how men break this Command in Praise and Thanksgiving And here there is failing in general 1. In the utter neglect of this necessary duty alace what of that duty do we in secret and yet it is singularly for Gods honour and as clear a duty as Prayer 2. In mocking praise often by prophaning Psalms for our carnal mirth 3. In neglecting and slighting of it though not altogether yet by unfrequent going about it 4. In accounting it to be almost no duty at all and in being but little challenged for slighting of it or for irreverent using of it Secondly We sin before we go about this duty 1. In not preparing for it 2. In not praying for the Spirit to fit and enable us to Praise 1 Cor. 14. 15. and for a fixed heart for that work Psalm 108. 1. 3. In our not aiming at a spiritual disposition for such a spiritual duty 4. In our not endeavouring for a right impression of the Majesty of God And 5. For clearness of our interest in him And 6 For an impression of the excellency of his way and meaning of his Word all which are exceeding necessary unto the right performance of this duty and without them we cannot Praise suitably Thirdly We are guilty of many faults in the time of praising 1. Doing it without respect to Gods glory and for the fashion only 2. Hypocrisie not praising him with the whole heart performing it only with the lips when the heart is away 3. Ignorance when we want understanding of the words we express 4. No suitable impression of Gods greatness and goodness upon our hearts when we praise 5. Not aiming at Communion with God in this duty as desiring minding and hoping to praise him for ever 6. Not being taken up with Spiritual and Heavenly delight in him and in the work of his praise 7. Lightness laughing or mainly affecting of and carnally doting upon some tone or voyce more then being suitably affected with the matter and making melody in the heart to the Lord. 8. Forgetting what we do sing and not knowing or considering what it is we sing the heart not being present nor fixed 9. Not being constrained by love to praise but some custome or natural Conscience constraining us to it 10. Not offering up our praises in and through Christ Jesus Heb. 13. v. 15. 11. Soon satisfied in our praising as if we were little troubled to be fitted for it and because little of our selves lyeth in it we are the less careful how we discharge it but stint and limit our selves to some certain customary matter which puts us to few prayers before and makes but few challenges after 12. Not intermixing ejaculatory prayers in our praisings 13. Much Hypocrisie when we sing the cases of others or their thoughts
and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgement of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may suitably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God Fourthly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod 28. 38. It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be and what a sum will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart now many times may they be multiplyed Ah! how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant then is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be premitted As 1. That God hath thought good alwayes to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within the same Hebr 6. 18. Secondly Although the nature of the Covenant alter the Sacrament in respect of our use making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4. 11. Thirdly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner Fourthly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both
3. After receiving the Lords Supper And first Before receiving there are many failings As 1. Ignorance of the end and nature of this Ordinance 2. Not studying to know it Nor 3 To have the heart rightly affected with it 4. Not endeavouring to keep up a high esteem and holy reverence of the wonderful Love of God in giving of his Son and the Sons condescending Love in coming to dye for Sinners 5. Not seeking to have the Covenant clearly closed with by Faith before it be sealed by the Sacrament 6. Not endeavouring to have all by-gone quarrels removed and our Peace established 7. Not searching our way that we may be well acquainted with our condition so as we may have the distinct knowledge of it when we come 8. Not carefully endeavouring a suitable frame of heart by Prayer Meditation and Reading 9. Not praying for a blessing either for him that administreth or for those who are to joyn with us to prevent their sin 10. Not minding their instruction who are under our charge 11. Not presently renewing if before closed with and consented to our Covenant before our partaking 12. Not sequestring our hearts from other things for that end 13. Not fearing to miss the thing offered and to contract guilt instead of getting any good 14. Not searching after the sins of former Communions and other sins and repenting of them 15 What we ayme at in these not ayming at them in Christs strength 16. Not ayming and endeavouring constantly to walk with God and keep commuuion with him in all duties that we may have the more access to communion with him in this Ordinance 17. Not laying aside of rooted prejudices and secret malice Nor 18. Admonishing such whom we know to lye under any offence of that kind that they may repent and reform 19. Unstayedness in our ayming at communion with God in it or coming to it more selâ—ily then out of due regard to the glory of God Secondly In our going about this Ordinance there are many faults that usually concur As 1 Our giving too little respect or too much to it as is said before of the Sacraments in general 2. Our not exercising Faith in the present time according to the Covenant and Christs Institution 3. Want of Love to constrain us and want of that Hunger and Thirst that should be after Christ 4. Want of that discerning of the Lords Body which should be so as 1. To put a difference betwixt Bread and Wine in the Sacrament and common Bread and Wine in respect of the end 2. To put a difference betwixt this Ordinance and Christ himselâ— who is signified and exhibited by it 3. To lay in some respect a further weight on this then on the Word only though it be some way of that same nature 4. To put a difference betwixt this Sacrament and other Sacraments and so discerning it it is to conceive of it rightly 1 In respect of its use and end according to its Institutiou 2. In respect of our manner of use-making of it not only by our senses or bodly Organs but by Faith and the faculties of the Soul looking upon and receiving Christs Body in that Ordinance and feeding on it there as in the Word and more clearly and sensibly for the Sacraments do not give us any new thing which the Word did not offer and give before but they give the same thing more clearly and sensibly 3. In respect of the blessing not only waiting for a common blessing for sustaining the Body by that Bread and Wine but for a spiritual blessing to be conferred by the spirit to the behoof of the soul 4. It s so to discern it as to improve it for obtaining real communion betwixt Christ and us by a spiritual feeding as it were upon his own Body so that when there is any short-coming in these in so far the Lords Body is not discerned 5. We sin in going about this Ordinance by want of Reverence when we come without Holy thoughts and a Divine frame and without Love ravishing the heart which 〈◊〉 most suitable at such a time much more do we sin when we come with carnal loose or idle thoughts or any unreverent gesture or with light-like apparel or carriage in coming or sitting 6. By want of Love to others and sympathy with such as are Strangers to Communion with Christ 7. By not distinct closing with Christ or renewing our Covenant with him or ingaging of our selves to him 8. By stupidly or senselesly taking the Elements without any affection and by being heartless in the work and comfortless because we want sense 9. By not cheâ—ring our selves by Faith that we may obtain and win to sense and by pressing too little at sense or comfort 10. By not improving this Ordinance in reference to the general ends of a Sacrament or the particular ends we should ayme at in this Sacrament As 1. Fellowship with Christ himself 2. Communion in his Death and Sufferings 3. The sense of these and the comfort of them 4. The lively commemoration of Christs Death and Sufferings and of the Love he had to us iâ— all these for the stirring up of our Love again to him 5. The strengthening of our selves in the way of Holiness by strength drawn from him by Faith 6. Minding his glory and the setting forth thereof with respect unto and hope of his coming again 7. Particular ingaging of our affections one to another 8. Ingaging our hearts by serious resolutions to make for Suffering Lastly We â—iâ— here by not reflecting on our hearts in the mean time that we may know whâ—â— they are doing noâ— putting up Ejaculatory Prayers to God in the time receiving the Sâ—crâ—â—ent with our hand and yet not receiving him in that mean by Faith 〈◊〉 the heart nor feeding on him and satisfying our selves with him really present in that mean for he is to our Faith really present there as well as in his Word 3. After Communicating there is a readiness to slip and fall into these faults 1. Irreverent and Carnal removing from the Table 2. Forgetting what we were doing and falling immediatly to loose words or thoughts 3. Not reflecting on our by past carriage to see what we were doing and what frame we were in and what we obtained 4. Not repenting for what was wrong in every piece of our way and carriage 5. Not following on to obtain what we yet miss and not still waiting for the blessing even after we are come away 6. Not being thankful if we have obtained any thing 7. Fretting and fainting if we have not gotten what we would have 8. Or being indifferent and careless whether we get or want 9. Carnallyloose after Communions â—s if we had no more to do 10. Vain or puffed up if we think we have attained any thing 11. Little or no keeping of Promise made to God but continuing as before 12. Digressing on the commendation or censure of what was heard or seen
practise in plucking ears of Corn and rubbing them as it is Luke 6 1. which was a sort of preparing and dressing of that meat insinuate the contrary neither can any thing be gathered from that place Exod. 16. 23. against dressing of meat simply but rather the contrary for the Manna that remained over what was dressed on the sixth day was to be laid up till the seventh day or the Sabbath but not till the day after the Sabbath and will it not suppose that they behooved then to dress it on the Sabbath as on other dayes by boyling at least for as to grinding of it at Mills or other wayes there was no necessity for that on the Sabbath out of some extraordinary Case or else they had needlesly laid it up and so behoved to have fires to dress it with And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile works or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for o◠can be win at on the Sabbath then a Believer is called unto on other dayes he being called to endeavour to be perfectly holy every day I Answer Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other dayes according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other dayes even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This dayes sanctification then we conceive to consist in these 1. That there is more abstractedness not onely from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day frame o◠Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises of it beyond other days and that necessarily whereas on some other dayes we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other dayes in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other dayes are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other dayes 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all dayes 5. There would be in the duties of this day more intenseness of Spirit and a further degree of spiritual affections then in these duties of other dayes because this day is purposely set apart for that end and by continuance in duties we may attain to more of a spiritual frame and because not onely the Exercises of Worship praying reading and hearing c. call to Holiness on this day as they do on other dayes but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship where as these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exulting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our Whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is 58. a special Majesty being in that days worship by levealling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted neither there are none of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to
Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is noâ— so binding of the Conscience by Nature's light So much for the Object of thus Duty The Duty it self here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expresions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Image or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13 17. 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles 10 20. 6. It comprehendeth a holy fear and aw that should be joyned with it Lev. 19. 3. Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet 3. 6. 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2. 9. saluting c. Col. 4. 15. 3. In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6. 1. is drawn from this Command which presseth obedience upon men according to their relations 4. In our means communicating thereof when it is called for so tribute to whom tribute is due Rom. 13. 7. and double honour to the Elders that rule well 1 Tim 5. 17. acording to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities Gen. 9. 21. 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alwayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme Father and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them so that word is still true Acts 4 19. It is better to obey God then man man is only to be obeyed in the Lord Ephes 6. 1. And thus refusing to comply with unjust commands is not disobedience to Parents but high obedience to God the refusal being conveyed respectfully and after the due manner Again the branches of this Command are exceeding large two things by it are especially called for 1. Love 2 Honour and whatever is opposite to and inconsistent with these is a breach of this Command wherein we are to observe 1. The object of our love and respect it is all men 1 Pet. 2. 17. Honour all men love the Brotherhood our Neighbour here in the largest sense comprehending all men 2. Consider that the act of love and honour that is required is most intense we must love onr Neighbour as our self and this reacheth far 3. Consider that it taketh in all that is our Neighbours his name fame credit and estate c. but especially love to his salvation because in this mostly doth his concernment lye 4. It taketh in all midses or means that are for his true honouring â—r the vindicating of of his name when he is defamed hence Psalm 15. it is the property of an accurate walker nâ—t to takâ— up an evil report against his Neighbour even when it is brought to him and laid before him 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect for we should love him as our selves but in giving respect and honour we are to prefer others to our selves to love our Neighbours as our selves importeth the kind and reality of our love we are to love him no less truly then our selves for we also come in here as the objects of our own love but we are some way to honour him beyond our selves If it be asked How can that be 1. That one should love all men Should we love them all alike and equally And 2. ought we to prefer every man to our selves To the former we say 1. This Command requireth as to the object that we love all men excluding none from our love good or bad while they are within the roll of men capable to be prayed for friend or enemy for we should love them that hate us and bless them that curse us 2. As to the main things destred or the subject matter of our wishes for them our love should be alike toward all our love being a willing of good to others we should desire the greatest good to all men that is peace with God Christ Heaven Sanctification Repentance c. that lead to it there is here no inequality nor two Heavens a greater and a lesser to be the subject matter of our wishes and desires 3. If we consider our love as to the act of loving in the kind of it it is equal we being called to love sincerely cordialy and with the whole heart perfectly every man If ye ask then Wherein is there any difference allowed Answ If
when we declare a thing otherwayes then we know or think it to be and as no man can lye for himself for his own safety so can he not for anothers thus to lye even for God is a fault and accounted to be talking deceitfully and wickedly for him when â—o keep off what we account dishonourable to him we will assert that he may or may not do such a thing when yet the contrary is true Job 13. 4. 7. 3. There is jâ—cosâ—m mendacium when it is for sport to make others laugh and be merry which being sinful in it self can be no matter of lawful sport to make others laugh 4. We may add one more and that is mendacium temerarium when men lye and have no end before them but through inadvertency and customary loosness speak otherwayes then the thing is this is called the way oâ— lying Psal 119. 29. and is certainly sinful as when they told David when Aâ—non was killed that all the Kings sons were killed being too hasty in concluding before they had tryed 3. Consider lyes or untruths either in things doctrinal or in matters of fact In things doctrinal so false Teachers and their followers are guilty who teach and believe lies so such Teachers are said 1 Tim. 4. â— to speak lyes and so when they foretel vain events this is a high degree of lend lying on the Lord to say he meaneth or sayeth another thing then ever he thought or then ever came into his heart and to pretend a commission from him when he giveth no such commission In matters of fact men are guilty when things are said to be done when they are not done or otherwayes done then they are done indeed 4. We may consider this sin in mens practise either in reference to God so hypocrisie and unanswerableness to our profession is lying Psal â—8 36. and Isa â—9 13. or we may consider it as betwixt man and man which is more properly the scope here Again we may consider the wronging of a man three wayes 1. By false reports speaking what is indeed untruth 2. By â—aiâ— reports which tend to his shame so Deut. 5. 20. this Command is repeated in these words Thou shalt not take up any witness as it is in the original against thy neighbour 3. When the reports are malicious whether they be true or false and intended for that end that our neighbour may lose his good name Further consider it in reference to the person guilty either as he is 1. the raiser or carrier of a tale true or false yet tending to the prejudice of his neighbour thus he is the maker of a lye or 2. as he is a hearer or receiver of tales Prov. 17. 4. Thus he is to lying as a resetter is to theft and would not men hear tales few would carry them whereas when men will hearken to lyes especially great men all their servants ordinarily become wicked tale-bearers and whisperers or 3. as he is the sufferer albeit he be not the venter of a lying tale to pass on his neighbour so he loveth a lye as it is Revel 22. 8. or but faintly purgeth him of it but letteth it either lye on him or possibly taketh it up and repeateth it again which is condemned Psalm 15. 3. where a man that taketh up an evil report of his neighbour even when others possibly have laid it down is looked upon as a person who shall never dwell with God Thus one inventeth alye another venteth and outeth it and a third resetteth it like coyners spreaders and resetters of false money for that one said such a thing will not warrant our repeating of it again 5. We may consider wrongs done to our Neighbour by words as unjust and without all ground and so a lye is a caluâ—â—ty as was that of Zâ—ba made of his Master Mephibosheth this is in Latin calumnia or when there is ground yet when they are spoken to his prejudice this is convitium if especially in this they suffer for the truths sake or if after repentance former faults be cast up to a person as if one should have called Paul a blasphemer shall even after his conversion and repentance of this was Sâ—imei guilty by railing on David 6. Both these sorts of lyes are either spoken or received and not afterward rejected as David too hastily received that false report made of Mephibosheth by his servant Ziba and thinking it not unlikely because the reporter made it seem to be so did therefore conclude it was truth and did not reject it afterwards or when at first received yet after upon better information it is rejected 7. Again this wronging of our neighbour by words is either of him when absent and this is backbiting which often is done under pretence of much respect that the report may stick the faster in such like words as these He is one I wiâ—h well and should be loath â—o have him evil reported of but this is too evident this is the truth c. this is susurrare to whisper Or it is of him when present so it is a reproach and indignity or upbraiding 8. Again this backbiting and reproaching is either direct so that men may easily know we hate such persons or it is indirect granting some what to his commendation and using such prefaces as in shew bear out much love but are purposely designed to make the wound given by the tongue the deeper such persons are as butter in their words but as sharp swords in their hearts this is that dissembling love which David complaineth of 9. Sometimes this reproaching and slandering of our Neighbour is out of spleen against him and is malicious sometimes out of envy to raise and exalt ones self on the ruines of another this is grassari in famam proximi sometimes it is out of design thereby to insinuate upon them whom we speak unto as to signifie our freedom unto them to please them or praise them by crying down another that is to serve the itching humour of such who love the praise of others when it may be we know no faults of those we speak to yet never open our mouth to them of one of these nor are we free with them anent them if the things be true 10. We may break this Command by speaking truth 1. For an evil end as Doeg did Psal 52. 2. 2. by telling something that is truth out of revenge 3 When it is done without discretion so it shameth more then edifieth Christs word is Matth. 18. 15. Tell him his fault betwixt thee and him alone and we on the contrary make it an upcast to him this certainly is not right 4. When it is minced and all not told which if told might alleviate or construed and wrested to a wrong end as did the witnesses who deponed against Christ 11. We may break this Command and fall in the extremity of speaking too much good of or to our neighbour as well as by
Accuser or Pursuer when unjustly he seeketh what doth not belong unto him or chargeth another with what he should not or justly cannot 6. By the Defender when he denyeth what he knoweth or minceth it c. And by all of them when business is delayed and protracted through their respective accession to it as well as when justice is more manifestly wronged this is the end of Jeâ—â—ros advice to Moses Exod. 18. 23. that the people may return home being quickly and with all convenient diligence dispatched which to their great loss and prejudice many wayes the unnecessary lengthening of Processes obstructeth and maketh Law and Lawyers appointed for the ease and relief of the people to be a grievous and â—exatious burthen to them for which men in these stations and capacities will have much to answer to God the righteous Judge of all the Earth when they shall be arraigned before his terrible Tribunal where there will be no need of leading witnesses to prove the guilt since every mans conscience will be in place of a thousand witnesses neither will the nimblest wit the eloquentest tongue the finest and smoothest pen of the most able Lawyer Judge Advocate Notary or Litigant that shall be found guilty there be able to fetch himself fair off O then all the fig-leaves of their fairest and most flourishing but really frivolous pretences wherewith they palliate themselves will be instantly blown away by the breath of that Judges mouth and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this Command then the greatest stretches of Wit and highest strains of Eloquence made use of to the prejudice of truth and justice will be found and pronounced to be poor filly and childish wiles yea very fooleries and bablings after which they will not speak again but laying their hands on their mouths eternally keep silence It will therefore be the wisdom and advantage of the guilty in time to take with it and resolving to do so no more to betake themselves for the pardon of it to that Advocate with the Father even Jesus the Righteous who throughly pleadeth and without all peradventure or possibility of loosing it doth alwayes carry the Cause he undertaketh to plead In sum that which in this Command in its positive part is levelled at as the scope thereof is the preserving and promoting of truth honest simplicity and ingenuity amongst men a sincerely and cordially loving regard to the repute and good name of one another and a sweet inward contentation joyful satisfaction and complacency of heart therein with a suitable love to and care for our own good name The Tenth Commandment Exodus 20. 17. Thou shalt not covet thy Neighbours house thou shalt not covet thy Neighbours Wife nor his man-servant nor his maid-servant nor his â—x nor his ass nor anything that is thy Neighbours VNto all the other Commands the Lord hath subjoyned this for mans humbling and deep abasement in his fight and it reacheth further in then all of them being as the words bear not about any â—ew object for it is concerning wife house c. but about a new way of acting in reference to that object and condemning directly a sin not so condemned in any other of the fore-going five Commandments so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest In it we have to consider 1. the act 2. the object The act is not to coâ—et the Apostle expresseth it Rom. 7. 7. Thou shalt not lust which implyeth an inordinateness in the heart as being dissatisfied with what it hath and so the positive part is contentment and satisfaction with a mans own lot Hebr. 13. 5. Let your conversation be without covetcusness and be content with such things as ye have so that whatsoever motion is inconsistent with contentment and inordinately desireth or tendeth to a change of our condition falleth in as condemned here The object is instanced in some particulars generally set down such as our Neighbours house his wife then his servants c. under which as the general following cleareth are comprehended all that concerneth him his place and credit or any thing that relateth to any of the former Commands Thou shalt not grieve that he is well nor aim at his hurt nor be discontent that thy own lot seemeth not so good And as for the reason why this Command is added its scope holdeth it forth which seemeth to be this I not onely require you as if the Lord had said not to steal from him and not to let your mind run loose in covering what is his as in the eighth Command not only to abstain from Adultery or determined Lust in the heart as in the seventh Command and not onely the abstaining from wronging of his life as in the sixth Command and of his name that way spoken of in the ninth Command or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth Command but I require such holiness that there be not any inordinate lust or motion entertained not having a being in the heart although it never get consent but on the contrary that in reference to all these Commands in your carriage towards your Neighbour there be in you a full contentation with the lot that God hath carved out to you without the least inordinate motion or inclination to the contrary which may either be inconsistent with love to him or with contentment and a right composure of spirit in your selves From this we may see that this Command is unreasonably and unjustly divided by Papists into two Commands the one relating to the Neighbours house the other to his wife and what followeth For 1. this concupiscence or lust looketh not onely to the seventh and eighth but to the fifth and sixth and ninth Commands there being an inordinate affection towards thy Neighbours life and honour or estimation also and it is instanced in these two because they are more discernible and common This then sheweth that God taketh in this inordinateness of the heart under one Command in reference to whatsomever object it be otherwayes we behoved to say that either the Commands are defective or that there is no such inordinateness to other objects of other Commands which is absurd or by the same reason we must multiply commands for them also which yet the adversaries themselves do not 2. The Apostle Rom. 7. 7. comprehendeth all inordinateness of heart towards whatsomever object it be in that Command Thou shalt not lust which is as Thou shalt not deâ—iâ—e his wife so nothing else what is thy Neighbours 3. The inverting the order which is here in Deut. 5. 21. where the wife is put first not the house sheweth that the Command is one otherwayes what is ninth in the one would be tenth in the other and contrarily
and so there is a secret discontent against our Neighbour which often runneth to envy or at least to a discontent that it is not so with us and that we are behind in that but especially in spiritual things we take liberty for these discontented wishes also grudgings that another is free and we are crossed come in under the sin here forbidden as also that which is spoken of Eccles 12. 12. of much reading and making many books when one is desirous inordinately either to have or to make many books to vent his knowledge by especially when it levelleth at what others have done This inordinacy that is in the motions of the heart appeareth much 1. In the beginnings and stirrings of passions and discontent which often never come abroad but yet are deep breaches of this Command either as marring that loving and kindly frame which we ought to carry towards others or as inconsistent with that inward serenity and tranquility that we should conserve in our selves that dumpishness which is ordinarily to be seen in passionate and discontented persons often proceeding from or tending to one of these two passion or discontent 2. It appeareth in bargains as when we hear of a good bargain or good marriage which another hath gotten or some good event or issue he hath had in such or such an undertaking there is a secret grudge that we have not got it or that we have not had such success 3. That thoughtiness and anxious carefulness which often is in bargains making how they may be sure and most for our advantage is we conceive especially pointed at here there is a suitable carefulness which simply and in it self is consistent with lawful diligence but this anxiety sinfully accompanieth it through our inordinacy in it 4. It sheweth it self in those many ruings and repentings which often are after things are done and wishings they had not been done which are not simply sinful when there is reason for them but as they are carking and inordinate as for most part they are in us We ought to grieve with after grief and sorrowful sharp reflection for the sin of what we do in all these above said and others such like but its repining against God and his infinitely wise government to grudge at dispensations events and consequents which are meer providences 5. This inordinacy of heart motions doth much appear in the vexing after-thoughts of and reflections upon any thing we have done not so much because of its sinfulness as because of its bringing shame upon us or because of its unsuitableness to what our humour aimed at and upon this account we are discontented and have an inordinate and unsatisfied desire of having it other wayes done and so discontent is the proof and evidence of this Lust discovering it where it is for because our desire though possibly it be confused and for any good as it is Psalm 4. 6. is not fulfilled therefore is heaviness and discontent whereas if it were satisfied there would be quietness So then we conceive this Command as to its positive part doth 1. Require love to our Neighbour and complacency in his prosperous condition and all such motions as are inconsistent with it are here forbidden though they never come to act and being such as we would not have any others entertaining towards us 2. Contâ—ntinent so that discontent discouragement fainting heaviness anxiety disquietness and not resting satisfied with our own lot which is forbidden Hebr. 13. 5. are condemned here 3. A holy frame of heart a delight in the Law of God and conformity to it Ram. 7. 22. Hence these motions are counted opposite to it which were in Paul although he wrestled against them as was said and are the Imaginations of mens hearts but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God is called for here 4. It requireth compleat conformity to the Law of God and exact and perfect love to and delight in him Thus this Command is broken when there is any stirring of heart inconsistent with perfect love to him and his Law But obedience is given to it when we put off the old man and put on the new man created after God c. Col. 3. 9. 10. and attain unto a stayed composed established and fixed heart so much commended in Scripture For the difference of this Command from the for mer Commands is not in the object but in the act lust for determinate lust for instance looketh to the seventh Command but here a sort of vaging unsetledness in the thought that cannot be called adultery as not partaking of that name yet really is Lust is forbidden and so also vain wanderings upon Ideas and notions come in here under the name of Lust and are sinful being inconsistent with a composed frame of heart To close up all let us consider a little these words Rom. 7. 7. I had not known lust except the lâ—w had said then shalt not covet I shal onely premit this one-word that it is somthing peculiar to this Command that men in nature come not the length of taking it up Paul before conversion knew that the consented to desire of an unlawful thing was sin but be knew not this narrow bounding of men to be intended in this Command In the words then you may take up these three 1. That there is a great sinfulness and inordinacy in Folks hearts even in the least things which oft-times they take no notice of 2. That generally men in nature do not advert to this and are never throughly humbled under it 3. That there is such an indwelling lust as this which is spoken of here even in the heart of the Believer and obedience to this Command will be as seriously aimed at by him and he will be as much troubled and affected with the breach of it as of any of the other Commands As to the first I shall first interrogate you a few things 1. How often is your mind stirring and reeling like the raging Sea 2. How often or rather how seldom can ye say that these motions and stirrings are conform to the Law of God or consisting with true love to God and delight in him and in his Law Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for and cannot tell how they come in nor how they go out which yet are all breaches of this Command 3. How often do ye take notice of them or are suitably affected with them 2. For further conviction of the sinfulness of this consider the extent of the Command 1. A man by the breaking of this Command may be guilty of the breach of all the rest 2. It s extensive in respect of the occasions a man hath to break it his eye will look to nothing but this lust will take occasion from it to sin the hearing of such and such a thing will by means of
we consider 1. The effects of this Love they may and ought to be more manifested towards one then another we are to pray more for one then another to communicate and to distribute more to one then to another according to the opportunities we have and according to the particulare relations and callings that God putteth us in for beside our general relation to all men we have particular relations to some beyond others hence may a man do more for his Children and these of his own house then for others so may we pray for some men more and oftner as their necessity is concerned and as they may be more useful 2. In respect of frequencie our Love may and ought to vent it self more frequently towards some then others and so it differeth from that general Love we owe to all 3. In respect of sympathy we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others and so our love ought to affect us more and stir more sensibly in reference to some then others as in the case of a woman toward her Child and of one dear friend to another such was the sympathy between Jonathan and David who thought they loved many others yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them good and evil thus may arise from natural relalions particular obligations mutual familiarity and others special grounds 4 According to the diversity of concurrent circumstances we may sometimes wish temporal good to one and sometimes temporal rods to another providing alwayes it be out of a true desire of and respect to their spiritual good 5 In respect of complacencie and delight accompanying the Act of loving there may be a difference for there may be much more delight and satisfaction in loving one then another as there appeareth more of holiness in one then another so godly men love even natural men if of good parts civil and friendly more then others that are destitute of such qualifications but it men be also gracious they not only love them the more but also acquiesce the more and have the greater complacencie in them on that account If it be asked from whence these differences as to the effects of our love do flow Answ They may arise 1. From natural relations 2. From the difference that is among men in their carriages humours and such like as they are less or more ingaging 3. From external circumstances of acquaintance familiarity or particular ingagements 4. From favours so men may love their benefactors more in the forementioned sense then others 5. From civil relations and intrests 6 They may arise from a religious and christian interest and relation so we are to love the godly not only more then other men in the world but also we are to love them 1. on another account than we love others to wit because they are such because they are true members of the same body are loved of God and have his Image shining in them 2. With more delight and acquieseing complacencie as David doth Psal 16. 3. 3. There should be another way of venting our love to them then to others both in spiritual and temporal things thus loving the Brotherhood is distinguished 1 Pet. 2. 17. from loving or honouring all men so also the houshold of faith Gal. 6. 10 is especially to be considered in our love If it be asked then How differeth love to the godly from common love Answ That there is a difference is clear from the forcited Scriptures Psal 16. 3. 1 Pet 2. 17. and from 2 Pet. 1. 7. where brotherly kindness is distinguished from charity In a word then it differeth 1. In it's acquiescing complacencie though there may be some sort of complacencie comparatively in others yet simply and properly it is to be exercised toward the godly 2. It is on another account as is said to wit as they are loved of God love to them runneth in another channel and hath another spring and rise Matth. 10 ult 3. It should be in a more high and intense degree as to its exercise because God is more concerned in them and though good should be done to all yet especially to this houshold of Faith And the manifestation of our love even towards the godly may be less or more according as less or more of God appeareth in them or in their way If it be further asked How we can love wicked men and if their being such should not marr our love to them Answ We speak not here of such as are debarred from the prayers of the people of God and who are known to have sinned the sin which is against the Holy Ghost nor do we speak indefinitely of final enemies these according to all being excluded from our love But we say that other particular wicked men as to their persons whatever hatred we may bear to their evil deeds are to be loved in the forementioned sense yet their wickedness may 1. marr complacencie in them that they cannot nor ought not to be delighted in nor with pleasure conversed with 2. It may marr the effects of love in the evidences and manifestations of them for that Christians may yea and sometimes should keep up all or most testimonies of it from some is clear from the Apostles direction enjoyning the noticing of some that they may be ashamed 2 Thess 3. 14. 3. It may marr love in ordering its exercises yea and occasion the seemingly contrary effects as their wishing for and doing of some things temporally adverse and cross to them for their greater shame and humiliation as is evident in the Psalmists prayer Psalm 83. 16. Fill their faces with shame that they may seek thy name O Lord so some out of love are to be corrected ye punished temporally yet with a desire of and respect to their eternal wealfare If it be yet asked If and how one is to love himself Answ Self-love is so connatural to us that in effect it is the mediate result of our sense of life and consequently the very relish endearment of all enjoyments the spring of self preservation and the best measure pointed out by our Lord himself of the love and duty that we owe to others which as it is the mean whereby we taste and see that God is good and how great his goodness is to us so it ought principally to refer it self and all its pleasing objects to him as the fountain of all who is indeed Love but yet it is that wherein ordinarly men do much exceed as especially these following wayes 1. They exceed in it when themselves are proposed as the end of their own actions as it is â— Tim. 3. 2. when their own things sway more with them and are sought more by them then 1. the things of God to which the first place is alwayes due and 2. then publick things and the things of