there may be too an useful way of men's im- The Romish division of this into two, is parting their observation of this kind one to so grossly absurd, and so contrary both to another concerning the good and evil, the the voice of antiquity and reason, that it abilities more or less that they remark in the needs not stay us much to shew it such. world; but truly it is hard to find such as The thing forbidden is one, Thou shalt not can do this aright, and know they agree in covet; and if the several things not to be their purpose with honest, harmless minds, coveted divide it, it will be five or six, as intending evil to none, but good to them- well as two. Though it be Peter's pretendselves, and admitting of nothing but what ed sword makes the division, yet certainly suits with this. Amongst a throng of ac- it is not Paul's aglarou, not a dividing of quaintance a man shall, it may be, find very the word aright, but cutting it, as it were, few by whose conversation he may be really beside the joint. The truth is, they would bettered, and that return him some benefit never have mistook so far as to have offered for the expense of his time in their society. at this division, were they not driven upon it Howsoever, beware of such as delight in by an evil necessity of their own making; vanity and lying, and defaming of others, because they have quite cut out the second, and withdraw yourselves from them, and set they are forced, for making up the number, a watch before your own lips; learn to know to cut this in two. This is but to salve a the fit season of silence and speech, for that first wrong with a second, it is vititum prime is a very great point of wisdom, and will concoctionis quod non corrigitur in secunda, help very much to the observing this precept, as they speak; having smothered one comto give your tongue to be governed by wis- mandment, they would have this divided, as dom and piety; let it not be as a thorny bush, the harlot the living child. The subject of pricking and hurting those that are about this commandment, that which it forbids, you, not altogether a barren tree, yielding is not, I confess, original sin in its nature nothing, but a fruitful tree, a tree of life to and whole latitude; no, nor all kind of sinyour neighbour, as Solomon calls the tongue ful motions immediately arising from it, but of the righteous. such as concern human things, belonging And let your hearts be possessed with to this second table as their rule; as is clear those two excellent graces, humility and in all the particulars named in the command. charity, then will your tongue not be in dan-ment, and the general word that closes it inger of hurting your neighbour; for it is pride cluding the rest, and all other things of that and self-love makes men delight in that. kind-Nor any thing that is thy neighThose are the idols to which men make sa-bour's: Nor is it needful (with others) for crifice of the good name and reputation of the distinguishing this precept from the rest, others. The humble man delights in self- to call this concupiscence here forbidden, disesteem, and is glad to see his brethren's only the first risings of it in the heart, withname flourish. It is pleasing music to him out consent, whereas the other commandto hear of the virtues of others acknowledged ments forbids the consent of the will. I conand commended, and a harsh discord to his ceive there is no danger to say, that both lowly thoughts to hear any thing of his own. are forbidden, both in this and the rest, but And the other, charity, thinks no evil, is in this more expressly. so far from casting false aspersions on any, For what great necessity is there of such that it rather casts a veil upon true failings subtle distinguishing? May not this be and blemishes: Love covers a multitude sufficient, that what is included in the other of sins; it is like God's love that begets commandments duly understood, it pleased it, which covers all the sins of his own chil-the Divine Wisdom to deliver in this last dren.

PRECEPT X.

Thou shalt not covet, &c.

more expressly, that none might pretend ignorance, and so to provide for the more exact observance of justice and equity amongst men in their actions, by a particular law given to the heart, the fountain of them, regulating it in its disposition and motions, even the very stirrings of it, which do most discover its disposition?

IT is a known truth, that there is no sound] And that this is no tautology, nor a sucure of diseases without the removal of their perfluous labour, unsuiting the exquisite breinward cause; therefore this second table of vity of this law, we shall easily confess, if the law, containing the rule of equity for the we consider that natural hypocrisy and selfredress of unrighteousness in men's dealing indulgence that is in men, that makes them one with another, doth in this last precept still less regard the temper and actings of of it strike at the very root of that unrighte- their hearts, than their outward carriage, ousness, the corrupt desires and evil con- notwithstanding this express commandment cupiscence of the heart: Thou shalt not concerning it. How much more would eovet, &c. they have thought their thoughts, at least

such as proceed not to full consents, ex- There are three transgressions, say the empted from the law, if there had been Talmudists, from which a man can no nothing spoken of them, but they only in-day ever in this life be free; the thoughts cluded in the other precepts. We know how of sin, wanderings in prayer, and an evil the doctors of Rome extenuate the matter, tongue.

and how favourable their opinion is in this Certainly the due sight of these would point, notwithstanding this clear voice of the abate much of those gay thoughts that any law of God condemning all concupiscence. can have of themselves, and from the best The apostle St. Paul confesses ingenuously and most sensible would draw out the aposhis own short-sightedness, though a Phari- tle's word, O wretched man that I am! see instructed in the law, that unless the Who shall deliver me? &c. Rom. vii. 24. law had said, Thou shalt not lust, Rom. There is nothing that doth more certainly vii. 7, he had not found it out in the other both humble and grieve the godly man, than commandments, nor known the sinfulness the sense of this; and because till then it of it. will not cease to vex him, nothing makes

This all-wise Lawgiver knew both the him more long for the day of his full deliverblindness of man's mind, and the hypocrisy ance, and makes him cry, Usquequo? Doand deceitfulness of his heart, and therefore mine, usquequo? O how long? O Lord, takes away all pretext, and turns him out of how long? all excuse, giving this last commandment 2. We are taught by this commandment expressly concerning the heart, and so teach- that great point of spiritual prudence, to obing him the exact and spiritual nature of all the rest.

serve the beginnings and conception of sin within us, and to crush it then when it is This commandment pursues the iniquity weakest, before it pass on in its usual gradaof man into its beginning and source. Our tion, as the apostle St James makes it, James Saviour calls the evil heart, an evil treasure:i. 14, 15. If it draw us away but to hear it is an inexhaustible treasure of evil, yea it it, it will entice us, take us with delight, diminisheth not at all, but increaseth rather and then it will by that work us to conby spending; the acting of sin, confirming sent, and having so conceived, it will bring and augmenting the corrupt habit of it in forth sin, and sin finished will bring forth the heart. "Out of this evil treasure issue death.

forth those pollutions that defile the whole 3. Because (as we see) the very concupis man-evil thoughts, murders, adulteries," cence itself, though it proceed no further, &c. Matt. xv. 19. pollutes and leaves a stain behind it: this

It is not proper here to speak at large of calls for our diligence, to seek that renovathe first motions of sin in general, and of tion and habitual purity of heart infused from the way to distinguish (if any such can be above, and the daily increase of it, being given as certain) the injections of Satan; evil beguti, that may free us more and more from thoughts darted in by him, and such as that depraved concupiscence and the defilespring immediately from that corruption that ments of it. Think it not enough to cleanse concern the subject: only this we ought to the tongue and the hands, but, above all, observe, as pertinent and useful, that if we endeavour for cleanness of heart, and that did consider the purity of the law of God, will keep all the rest clean. James iv. 8; and the impurity of our own hearts, the con- Jer. iv. 14. tinual rising of sinful concupiscences within us, that stain us and all our actions, this would lay us a great deal lower in our own opinion than usually we are: "The law is spiritual, but I am carnal, sold under sin," says the Apostle.

The concupiscence particularly here forbidden, we see, is an inordinate desire, or the least beginning of such a desire of those outward things that belong not to us-Thy neighbour's house, &c. ; for all breach of the other commandments of this second table Men think it is well with them, and they have their rise and beginning from such deplease themselves to think so, and glory in sire; therefore this is set last, as the hedge it, that their whole life hath been outwardly to guard all the rest from violation: for cerunblameable, and, possibly, free from the tainly he that flies the least motion of a secret commission of gross sins: but they that wrongful thought, will never proceed to any are thus most spotless should look a little injurious word or action. So, then, this deeper inward upon the incessant workings commandment is broken by the least envious of vain, sinful thoughts, that at least touch look upon any good of others, or the least upon the affection, and stir it somewhat, bendings of mind after it for ourselves, and and consider their hearts naturally like by that common mischief of self-love, as the boiling pots, still sending up of this scum of evil concupiscence, and as a fountain die, inquiunt Talmudici, nunquam in hac vita libe Tres sunt transgressiones, a quibus homo nullo casteth forth her waters, as Jeremiah speaks, rabitur: cogitationes reccati, attentio orationis; (i. e. this bitter poison-spring still streaming forth, quod nunquam satis attento per omnem attentionem orare possit ;) et lingua mala. BAVA. Bosca. f. and even in the best not fully dried up. 1342.

3. Consider that no outward condition

very thing that gives life to all such undue it is true in matter of estate, as of our gar-
desires, and by that common folly of discon-ments, not that which is largest, but that
tent at our own estate, which begets a wish-which fits us best, is best for us.
ing for that of others; and this, though it
be not joined with an express desire of their hath contentment in it of itself; this must
loss or hurt, yet because it is the seed and arise from somewhat within. Men see the
principle of injustice, therefore it is sinful, great attendance and train of servants that
and here forbidden.
wait upon princes and other great persons,
And, on the contrary, much of the observ- but they see not the train of cares and per-
ance of this precept lies in that avtagasia, plexing thoughts that many times go along
that contentedness and satisfaction of mind too, and are more inseparable attendants than
with our own estate, which will surely keep any of the rest: they see their fine clothes
us free from this disordered coveting. There- and stately buildings, but they see not the
fore primely labour to have that wise and secret malcontents and vexations that dwell
sweet contentation dwelling within you, and with them, and are the very linings of their
banish all contrary thoughts, by these and rich apparel. Light things often discontent
other such-like considerations.
them: look but on their very pastimes and
recreations; they are sometimes as much
troubled with disappointment in those, as the
poor man is wearied with his labour. It was
not a much greater cross that vexed Haman ;
all his advancement availed not without Mor-
decai's courtesy: a strange disease, that he
felt more the pain of another man's stiff knee,
than the contentment of all his honours. But
whoso knew their deeper vexations would ad-
mire them less, when crossed in their ambi-
tion or friends, or the husband and wife not
finding that harmony of dispositions and af-
fections: few or none but have something
that a man would willingly leave out, if he
were, for his wish, to be in their condition.
The shorter and surer way, then, to content-
ment is, to be contentedly what he is.

1. If you do indeed believe that it is the
sovereign hand of God that divides to the
nations their inheritance, as Moses speaks,
Deut. xxxii. 8, and so likewise to particular
men, that he carves to every one their condi-
tion and place in the world, you cannot but
think he hath done it more wisely than men
could do for themselves. They could never
agree upon it; every man would think it
best for himself to be in the best and highest
condition, and that is not possible; but it is
best for the making up of the universe, that
there be those differences God hath made,
and from the highest to the lowest he hath
set each one in that station he thought good.
There is not a common soldier in an army
but would wish to be a commander, and so
if each might have his will, all would com- 4. Consider those that are below yon, and
mand and none obey. The like holds in in a far meaner condition, and by that argne
masters and servants, and in all such other yourself not only to contentment, but to
differences. So, then, seeing those differ- thankfulness. We pervert all: when we look
ences are in the world, and seeing it wholly below us, it raises our pride; and when above
belongs to Him that rules the world to dis- us, it casts us into discontent : might we not
pose of them, our part is no more but con- as well contrariwise draw humility out of the
tentedly to accept of his disposal, and one, and contentment out of the other?
to serve him in the station where he hath
set us.

5. Seek to be assured that God is yours; then whatsoever others possess, you will be 2. If you be such as have evidence you sure not to covet it, nor envy them. Those are the children of God, then you know he that have most, you will pity, if they want doth not only allot your condition wisely, but him; and those that have him, you will have withal in peculiar love and favour; he per- no envy at them for sharing with you, but fectly knows what outward estate is particu- love them the more for that Infinite Good larly fittest for you, and will conduce most is enough for all that choose him, and none to your highest good, and will not miss to do so but those whom he hath first chosen in give you that and no other. And certainly eternal love.

1

A

DISCOURSE

ON

MATTHEW Xxii. 37-39.

Jesus said unto him, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thy neighbour as thyself.

THE wisdom and meekness of our Saviour all in his hands, it is at his disposal, and that is the more remarkable, and shines the which he disposes elsewhere as here, (Thou brighter, by the malice of his adversaries; shalt love thy neighbour as thyself, it is and their cavils and tempting questions oc- not taken off from him, but abiding still in casion our benefit and instruction: Thus him, as in its natural place: as light doth in the sun, flows forth from him by such an emanation as divides it not; as beams flow forth from the sun and enlighten the air, and yet are not cut off from it.

here.

We see the words are the sum of the whole law, and they are taken out of the book of the law: they are called two commandments; the former is the sum of the first, the latter of the second table. Thou shalt love the Lord thy God, &c. That is, says our Saviour, the first and great commandment. Our first obligement is to God, and, through him and for his sake, to men: The second like to it.

So, then, the second is like unto the first, because it springs from it, and depends on it; it commands the same affection: love in the former placed on God, and in this extended from him to our neighbour. And like in this too, that as the former is the sum of the first table, and so the first and great commandment; so this is the sum of the second table, and therefore next unto it in greatness and importance.

1.

All the precepts that can be found in the law and prophets are reducible to these, and all obedience, depends upon this love. Consider this, how those are the sum of this law. 2. Particularly in themselves.

Seems it not rather contrary than like to the former? Whereas in the former, the whole stream of love is directed in one undivided current towards God, this other commandment seems to cut up a new channel for it, and to turn a great part of it to men-? -Thy neighbour as thyself. No, they are not contrary, if we take them right; yea, they do not only agree, but are inseparable; they do Not only because it is love facilitates all not divide our love, but they set it in its right obedience, and is the true principle of it, that course; first wholly to God, as the sovereign makes it both easy to us, and acceptable to good, and only for himself worthy to be loved, God; but besides this, that love disposes the and then back from him it is, according to soul for all kind of obedience, this very act his own will, derived downwards to our neigh- of love is in effect all that is commanded in bour; for then only we love both ourselves the law. For the first laid to the first table, and others aright, when we make our love it is so much one with the first commandto him the reason and the rule of both. So, ment, that it expresses most fitly the positive then, our love is to be immediately divided of it, opposite to that which is there forbidden betwixt him and our neighbour, or any creature, but is first all to be bestowed on him, and then he diffuses, by way of reflection, so much of it upon others as he thinks fit; being

Minus enim te amat, qui aliquid præter te amat, et non propter te. Incipiat home amare Deum, et

non amabit in homine nisi Deum. AUGUSTINE,

"Thou shalt have no other Gods before me, but thou shalt have me alone for thy God, or bestow all divine affection, and all worship that is the sign and expression of it, thy God with all thy heart, &c. And if upon me only: Thou shalt love the Lord thou lovest me alone, thou wilt not decline

to any kind of false worship, that were to It was an high enormity of self-love that vitiate thy affection, and to break that con- brought forth the very first sin of mankind; jugal love and fidelity to which thou art that was the bait that took more than either bound by covenant, being my people as by a the colour or taste of the apple, that it was spiritual marriage." Therefore is idolatry desireable for knowledge; it was in that the so frequently called, in the phrase of the main strength of the temptation lay, Ye shall prophets, Adultery and uncleanness: and in be as gods knowing good and evil. And the letter of that commandment, the Lord was it not deep self-love to affect that? And uses that word, which in its usual sense is it is still thus, though we feel the miserconjugal, and relates to marriage, I am a able fruits of that tree: the same self-love jealous God; and in the close of that pre- possesses us still, that to please our own hucept expresseth particularly this affection of mour and lusts, our pride or covetousness, or love, as particularly interested in it, though voluptuousness, we break the law of God, extended to all the rest-I shew mercy to thousands of them that love me.

Is it not a genuine property of love to honour and respect the name of those whom we love? and therefore it is altogether inconsistent with the love of God to vilify and abuse his name.

They that understand the true use of that holy rest of the sabbath-day, to know that it frees the soul, and makes it vacant from earthly things for this purpose, that it may fully apply itself to the worship and contemplation of God, and converse with him at greater length. Then certainly, where there is this entire love to God, this will not weigh heavy, will be no grievous task to it; it will embrace and gladly obey this commandment, not only as its duty, but as its great delight; for there is nothing that love rejoices in more than in the converse and society of those on whom it is placed, would willingly bestow most of its time that way, and thinks all hours too short that are spent in that society. Therefore not only they that profanely break, but they that keep it heavily and wearily, that find it rather a burden than a delight, may justly suspect that the love of God is not in them; but he that keeps His day cheerfully, and loves it, because on it he may more liberally solace and refresh himself in God, may safely take it as an evidence of his love to God.

the law of piety, and of equity and charity to men. Therefore the apostle, foretelling the iniquities and impieties of the last times, that men shall be "covetous, boasters, &c., and lovers of pleasures more than lovers of God," sets that on the front, as the chief, leading evil, and the source of all the restlovers of their ownselves: lovers of themselves, therefore covetous; and lovers of themselves more than lovers of God, because lovers of their ownselves, 2 Tim. iii. 2. Therefore this is the sum of that which God requires in his holy law, the reforming of our love, which is the commanding passion of the soul, and wheels all the rest about with it in good or evil.

And its reformation is in this, recalling it from ourselves unto God, and reflecting it from God to our brethren; loving ourselves sovereignly by corrupt nature, we are enemies to God, and haters of him, and cannot love our neighbours but only in reference to ourselves, and so far as it profits or pleaseth us to do so, and not in order and respect unto God: the highest and true redress of this disorder, is that which we have here in two precepts as the substance of all; first, that all our love ascend to God, and then what is due to men descend from thence, and so passing that way, it is purified and refined, and is subordinate and conformed to our love of him above all, which is the first and great commandment.

Here we have the supreme object of love, to whom it is due, the Lord thy God, and the measure of it, which is indeed to know no measure, with all thy heart, all thy soul, and all thy mind; for which in Deut. vi. 5, thy strength; Luke hath both: the difference is none, for all mean that the soul, and all the powers of it, unite and combine themselves in their most intense and highest strength to the love of God, and that all the workings of the soul, and actions of the whole man, be no other but the acting and exercise of this

Now, that after the same manner the love of our neighbour is the sum of the second table, the apostle St. Paul proves for us clearly and briefly, Rom. xiii. 9, 10. All the commandments touching our neighbour are for guiding him from evil and injury. Now, Love worketh no ill to his neighbour, therefore it is the fulfilling of the law. He that truly loves his neighbour as himself, will be as loth to wrong him as to wrong himself, either in that honour and respect that is due to him, or in his life or chastity, or goods or good name, or to lodge so much as an unjust desire and thought, because that is the begin- love. ning and conception of real injury. In a He accounts nor accepts of nothing we word, the great disorder and crookedness of can offer him, if we give not the heart with the corrupt heart of man, consists in self-love; it; and he will have none of that neither, it is the very root of all sin both against God unless he have it all; and it is a poor all when and man; for no man commits any offence, • Modus est nescire modum, subtilius ista distinbut it is some way to profit or please himself.guere facile est magis quam solidum.