THe second Table doth enjoyn the duties of Charity and Justice towards our neighbour.
Against this we sin when we do not love our neighbours, with such true, unfeigned love as our selves, when we do not deal so with others, (Mat. 7.12) as we desire they should deal with us; when we do not pray for them, and endeavour their good as our own.
In the fifth Commandment are forbidden the Vices which concerne the relations of Superiours. Inferiours.
So that we sin against this by not behaving our selves answerably to our several relations; Not modestly and gravely to our Inferiours, going before them in an example of good life; Not humbly and dutifully to our Superiours, (1 Pet. 2.13) not submitting to them for conscience sake, (Rom. 23.1, 2) as being ordained of God; Not thankfully to our Benefactors, either not remembring, or not acknowledging, or not esteeming, or not requiting them as we might.
Subject to envy, and extenuate those special gifts of others, whereby they have attained any preheminence above our selves.
Hitherto likewise appertain the vices which do more particularly concern the relations of
Parents: Not educating, instructing, chastising their children so carefully; Not providing, and praying for them as they should.
Children: Not loving and reverencing their Parents, not submitting to them, not being so thankful towards them as they might.
Husband: Not behaving himself as a Head to govern, instruct and cherish his wife.
Wife: By being irreverent, unquiet, not an helper, but an hinderer of her Husbands good.
Masters: Not careful in directing, governing, punishing, rewarding their servants.
Servants: Disobedient, slothful, unfaithful, answering again, murmuring.
Aged: Not sober and grave, not wise and exemplary in their carriage.
Younger: Irreverent towards the persons of the Ancient, neglecting of their good counsels and examples.
Superiours; in gifts, whether inward of the minde, or outward of the estate, in respect of Nobility, Riches, &c. abusing of their gifts unto scorn, pride, oppression; Not doing so much good as the advantage of their abilities and places does require.
Inferiours; Either too much disdaining, or too much flattering those above them.
Magistrates: Want of diligence and uprightnesse in the discharge of their places.
Subjects: Not so respective, serviceable, submissive, as they should.
Teachers: Negligent in taking all occasions of instructing, reforming others by Counsel. Example.
Learners: Not teachable, inquisitive, &c.1 The sixth Commandment doth forbid all those sins which are against the health and welfare of our own, or our Neighbours Bodies. Souls.
So that we sin against this, not only by outward acts of violence · but also by an aptnesse to entertain prejudices and misconceits against others; By rash, immoderate anger, injurious, (Mat. 5.22·) revengeful thoughts, secret grudges, hatred, and implacablenesse. (1 Joh. 3.15)
By failing in those particulars which concern the maintenance of mutual peace and friendship amongst one another; By haughty, insolent carriage; Reviling, scoffing, provoking speeches.
Being senselesse and hard-hearted in the miseries of our brethren; not weeping with them that weep; not being heartily affected at those publick evils wherein we our selves are not more immediately and particularly concerned.
By wounding and murthering the souls of others through scandal Active, misguiding them, Passive, grieving them, when we encourage them in their evil courses, either by Provocation, Counsel, Example, Connivance.
By the levity and unprofitablenesse of conversing amongst others; when we do not labour to stirre them up unto holinesse, according to our several opportunities and relations; Not instructing the ignorant, comforting the weak; admonishing, exhorting, encouraging others unto well-doing.
By neglecting our own bodily health and welfare, through intemperance, immoderate passions, &c.
By being carelesse of our own souls, not providing for the dayes of death and judgement, but thrusting them farre from us, bidding those dayes care for themselves. By quenching and suppressing those holy motions that are at any time suggested unto our hearts, preferring the base things of this world before those great matters that concern eternity.
The seventh Commandment does forbid all kindes of uncleannesse,2 both of body and soul, together with the means and signes of it.
Against this we sin, not only by committing any outward act of uncleannesse either by our selves or with others; But also
By the Adultery of the heart, by having our minds full of unchast desires, (Mat. 5.28) by cherishing in our selves any lustful, unlawful affection: By delighting our thoughts in the fancy and speculation of those lusts which we have not opportunity to act.
When we do not labour to quench our fleshly concupiscence, by vigilancy over our own hearts and wayes, by avoiding all evil company, and such other occasions as may inflame us; when we are not moderate in our delights; modest in our carriages; temperate in our diet; diligent and painful in our callings.
When our eyes are full of adultery, when our eares are willingly open to filthy and uncleane communication, when our tongues are given to rotten and unsavory speeches.
When we are not wary and circumspect in avoiding all suspitions and appearances of this evil.
The eighth Commandment does forbid all those vices which do concerne our own,3 or our neighbours outward estate; as Theft, Oppression, Deceit, Sacriledge, Usury, Bribery, Prodigality.
We offend against this, not only by those external acts of theft and injustice, which humane law does take notice of, but also
By the Love of money, (1 Tim. 6.10) which is the root of all evil, by being discontent at our estates, greedy of gain, full of restlesse and insatiable desires after these earthly profits.
When we are not so strict, and conscionable in the means of getting wealth, either negligent and idle in those callings, wherein we should provide for our selves and our families; or else too much hastening to be rich, by violence and oppression, (Prov. 28.20) craft, or over-reaching, by being unfaithful in our words and promises; Not so upright and sincere in our dealings with others, not conscionable in paying their dues.
When we are not wise and moderate in the use of these outward things; Not so discreet in laying out the Talents committed to our stewardship; too sparing, and parsimonious unto good purposes; too lavish about dishonest and unnecessary occasions.
The ninth Commandment does forbid those vices, which concern our own,4 or our neighbours reputation, as Slander, Credulity, Hearing of tale-bearers, Censuring, Sinister suspitions, Flattery, Silence in defending, &c.
Against this we sin, not only when we do publickly concur with others in false judgement against our neighbours; But also
When we are not charitable in our speaking, hearing, thinking of others.
Subject to reviling, scornful, slanderous speeches, very ready to speak ill, and to spread the faults of our neighbours, when it does no way concern us, or is like to benefit others.
Willing to entertain Back-biters, Tale-bearers, Scoffers, ready to listen unto any report that tends unto the defamation of others, too much affected unto flattering tongues and deceitful lips; Busie, and medling in the affairs of others where we are not concerned.
Full of Credulity, and rash belief, in judging of ill rumours, too liable unto uncharitable suspitions, apt to interpret good things ill, and doubtful matters in the worst sense.
Not so careful in upholding our neighbours credit, by admonishing, exhorting, rebuking him, according to our Callings and opportunities.
Subject to arrogant, high conceits of our selves, and yet very negligent in those ways wherby we may establish our reputations; Not labouring to be such as we would seem to be; Not endeavouring to keep a good conscience before God, and a good report before men; Not avoiding all appearances of evil.
5 The tenth and last Commandment does forbid any concupisence against our neighbour, though before the consent of the will; whether by covetousnesse, self-love, evill thoughts, envie.
Against this we sin, when we have not such a holy disposition in our mindes unto the duties of charity, as God hath required.
When we are apt to favour and entertain the temptations that are suggested to us.
When our mindes are full of evill fancies and wicked perturbations, arising from our corrupted natures.
When we delight our selves in any evill imagination, keeping it close,6 and rolling it in our thoughts, though our mindes (perhaps) do not consent to the acting of it.
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