The Main Principles of the Christian Religion in 107 Articles, Chapter 2

The Main Principles of the Christian Religion in 107 Articles · Chapter 2

p. 72CHAP. II. Of things to be done in the Ten Commandments; with a short Explanation of 46 A. from 38 to 85.

A. 39.What is the duty which God requireth of man? THE duty which God requireth of man, is obedience to his revealed Will.ppMic. 6.8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.?Mic 6:8

To. 1. Hom. V. The good works God hath commanded his people to walk in, are such as he hath commanded in the holy Scripture; and not such works as men have studied out of their own brain, of a blind zeal and devotion without the word of God: And by mistaking the nature of good works, man hath most highly displeased God, and hath gone from his Will and Commandments. To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do, and with all your endeavour apply your selves to follow the same.

Expl. 39. By obedience to the revealed Will of God, we are in the general to understand, the conformity of our wills, affections, words, and actions to the preceptive or commanding Will of God; for all this is comprehended in that one Scripture, Fear God, and keep his Commandments, p. 73for this is the whole duty of man. It is the will of Gods command which doth declare and require what is our duty; but as for the secret will of Gods eternal purpose, though it be a rule to himself, whereby he acts, yet it neither is nor can be the rule of our actions, because not known to us, nor indeed curiously to be enquired after; nor is it barely the revelation of Gods will that makes it our duty to observe it, but the revelation of it to this very end and purpose, that man do willingly conform to it.

A. 40.What did God at first reveal unto man for the rule of his obedience? The Rule which God at first revealed to man for his obedience, was the Moral Law qqRom. 2.14. For when the Gentiles which have not the the Law, do by nature the things contained in the Law; these having not the Law, are a Law unto themselves. 15. Which shew the work of the Law written in their hearts.Rom 2:14.

To. 2. Hom. X. Let us esteem the holy Table of Gods Word, — appointed by him, to instruct us in all necessary works, so that we may be perfect before him in the whole course of our life. To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man, ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that, than to search out Gods holy Commandments and to keep them.—Which we should know, to separate or sever Gods Commandments from the commandments of men.—In keeping the Commandments of God, standeth the pure, principal, p. 74right honour of God, and which wrought in faith, God hath ordained to be the right trade and pathway to heaven.

Expl. 40. When it is here said, that the Moral Law was at first, i. e. in a state of innocency, revealed to man, i. e. to our first Parents in Paradise; we are not to understand, that this revelation was visible to the eye, as afterwards the writing of it was in two Tables of Stone; nor to be heard by the ear, as when it was first given by God in Mount Sinai: But it was at first revealed inwardly. i. e. it was imprinted in the hearts and minds of our first Parents, (except that positive prohibition of eating the forbidden fruit); yet being in a great part blotted out, was afterwards written in two Tables of Stone.

A. 41.Where is the Moral Law summarily comprehended? The Moral Law is summarily comprehended in the Ten Commandments rrDeut. 10.4. And he wrote on the Tables according to the first writing, the Ten Commandments. Mat 19.17. If thou wilt enter into life, keep the Commandments.Deut 10:4Matt 19:17.

Ham. V. Christ rehearsing the Commandments, declared, that the Laws of God be the very way that doth lead to everlasting life, and not the Traditions and Laws of men. So that the works of the Moral Commandments of God, be the very true works of Faith, which lead to the blessed life to come. To. 2. Hom. II. —Containing the immutable Law and Ordinances of God, in no age or time to be altered, nor of any p. 75persons, of any Nation, of any age to be disobey'd.

Expl. 41. By a Law in the general, we are to understand, the Will of the Lawgiver requiring duty: But here by the Moral Law we are to understand, (1.) More generally, the revealed Will of God, of what man is to believe and do in order to salvation. (2.) More particularly, the Decalogue, which is the sum of all Moral Laws, which are scattered up and down in the Scripture. And this Decalogue (or Ten Words, or Ten Commandments) may be called Moral, (1.) Because of the universality of it; for the Decalogue doth oblige all mankind, it being that very Law, for substance, which was written in very legible Characters in the heart of Adam, and is not quite blotted out of the minds of the veryest Gentiles in the world. (2.) It doth oblige at all times. (3.) The whole man, for it requires as well the internal obedience of the soul, and all its powers and faculties, as outward obedience of the body.

A. 42.What is the sum of the Ten Commandments? The sum of the Ten Commandments, is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as our selves ssMat. 22.37. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great Commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thy self. 40. On these two Commandments hang all the Law and the Prophets.Matt 22:37.

Hom. 5. p. 3. Mark diligently what Gods will is that you should do, and with all your endeavour apply your selves to follow the same. …, You must have assured faith in God, and give your selves wholly unto him, love him in prosperity and adversity, and dread to offend him ever more. Then for his sake love all men, — Cast in your mind, how you may do good unto all men to your power, and hurt no man.

p. 76Expl. 42. The sum of these Ten Commandments, or Ten Words, we may take in one Word, and 'tis Love, for Love is the fulfilling of the Law; and this Love is threefold, (1.) To God, and this must be in the highest degree, or more than we are to love either our selves or neighbours; yea this later love, in comparison of that we ought to have unto God, should be as no love at all comparatively, for he is to have all our heart, soul, strength, mind; yet (2.) Our love to our selves must have the next place; for though our love of charity to others must be real, yet this charity must begin at home: However (3.) We are to love our neighbour as our selves, not for the degree, but for the kind of our love, it must be real and hearty, and without dissimulation.

A. 43.What is the Preface to the Ten Commandments? The Preface to the Ten Commandments is in these words, I am the p. 77Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage ttExod. 20.2.Exod 20:2.

To. 2. Hom. II. — Before he came to the matter that he would specially warn them of, and as it were for a Preface to make them to take the better heed unto it. Hom. xxi. p. 6.—The Bishop of Rome,—left the poor people should know too much, he would not let them have as much of Gods word, as the Ten Commandments wholly and perfectly, withdrawing from the Second Commandment, that bewrayeth his impiety by a subtile Sacriledg.

Expl. 43. Whereas in this Preface, God makes use of rational motives to the obedience of his Commands, this doth discover, (1.) The infinite condescention of God, who is pleased to inform our judgments of the reasonableness of his Commands, before he lays his Commands upon our persons. (2.) That men should not be unreasonable in their Commands (as suppose Parents or other Governours), sith God is here pleased to add Reason to his Soveraignty.

A. 44.What doth the Preface to the Ten Commandments teach us? The Preface to the Ten Commandments teacheth us, That because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his Commandments uuDeut. 11.1. Thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his Commandments alway. Luk. 1.74. That we being delivered out of the hands of our enemies, might serve him without fear. 75. In holiness and righteousness before him, all the days of our lives.Deut 11:1Luke 1:74.

p. 78To. 1. Hom. V. p. 2. Christ,— reprov'd the Laws and Traditions made by the Scribes and Pharisees, which were not only for good order of the people (as the Civil Laws were), but they were set up so high, that they were made to be right and pure worshipping of God, as they had been equal with Gods Laws, or above them; for many of Gods Laws could not be kept, but were fain to give way unto them. This arrogancy God detested, that man should so advance his Laws to make them equal with Gods Laws, wherein the true honouring and right worshipping of God standeth, to make his Laws for them to be left off. God hath appointed his Laws, whereby his pleasure is to be honoured.—They were not content to have them called by the name of other Temporal Laws; but called them holy and godly Traditions; and would have them not only esteem'd for a right and true worshipping of God (as Gods Laws be indeed), but also for the most high honouring of God, to which the Commandments of God should give place. And for this cause did Christ so vehemently speak against them.

Expl. 44. In the matter of the Preface we have these things observable, (1.) That God is therefore the supreme Lawgiver, because he is the supreme Lord of the whole Creation. As God by vertue of his Soveraignty may himself do with his Creatures what he will, by the same right he may command them to do what he will. (2.) That God can easily enable men to do what he commands them; for that very power that commands his creatures p. 79into being, can also command them into action. (3) That the bonds of the Covenant should be as the cords of love, and the bands of a man, sweetly to draw men to obedience; when once we are listed into the number of Gods people by Baptism, we are under a more special obligation to obey God not only as our Creator, but as our Father. (4.) That deliverances call for duties; and if a corporal deliverance of the Israelites was an obligation upon them to obey the God of Israel, much more should that spiritual deliverance from the Egyptian slavery of sin be an obligation upon them to obey God.

Rules to be observed for the understanding of the Moral Law, or the Ten Commandments.

1 Rule, That Christ the Lawgiver is the best Interpreter of Moses; or that the Gospel is the fullest and clearest Interpreter of the Law. The Writings of the Prophets are many times good Expositions of the Law of Moses. But the Writings of Christ and his Apostles are far more clear and full. In reference to Christ we have a known instance in the 5th of Mat. passim. And the Apostles frequently in their Epistles, as when we are commanded to shun all occasions of evil, to love the Lord Jesus in sincerity, and our neighbour without dissimulation, and not to defraud him any way, &c.

p. 802 Rule, That the Law is perfect, Psal. 19.7. as (1.) In it self, not admitting of any additional Precepts in the Gospel, which are generally obliging to all Christians which were not obliging before that Christ came in the flesh. For as for those three Precepts of the Gospel, for a man, (1.) To deny himself. (2.) To take up his Cross; and (3.) To follow Christ; they are rather interpretations and instances of that honour and love we are to have for Christ as God, which is required in the First Command, than any additions obliging, which did not oblige before; nay David himself did in some respect deny himself, take up his Cross, and follow Christ; the middle of these had place when he said, The reproaches of those who reproached thee are faln upon me; and so Moses deny'd himself, and Caleb and Ioshuah followed the Lord fully. (2.) The Law is perfect in its extent and comprehension, in regard of the subject, for it doth command the whole Soul in all its powers and faculties; for it doth require the understanding to know, the judgment to approve that which is good; the will to chuse it, the memory to retain it, and the affections to pursue and enjoy it; and upon this account it is said, that the Law is spiritual.

3 Rule, Whatever the Law commands, it doth forbid the contrary; as when it commands us to honour our Parents, it doth forbid us to dishonour them; and whatever the Law p. 81forbids it commands the contrary; as when it forbids us to take the name of God in vain, it requires us to use any of the names, or titles, or ordinances of God with reverence.

4 Rule, When the Law commandeth a duty, (as suppose to worship God) it doth require us to make use of means, occasions, motives and encouragements to it: and when the Law forbids (ex. gr. worshipping of Images), it doth also forbid the occasions, appearances and inducements of any evil.

5 Rule, Where a promise is annexed (ex. gr. that the days may be long in the Land, &c.) there the contrary threatning is included; and where a threatning is annexed, there the contrary promise is included.

6 Rule, That the duties of the second table must give place to the indispensable and necessary duties of the first table, when they cannot both be performed together, as the love of Parents must yield to the love of God; but in things ceremonial, the duties of the first table must yield to the moral duties of the second; as sacrificing to works of mercy towards man.

A. 45.What is the first Commandment? The first Commandment is, Thou shalt have no other Gods before me.

Expl. 45. These words are the first command, and not those, I am the Lord thy God, (as some p. 82would have them) in which there is nothing commanded, but only a declaration, who and what that God is who does command.

A. 46.What is required in the first Commandment? The first Commandment requireth us to know ww1 Chron. 28.9. And thou Solomon my Son, Know thou the God of thy Father.1 Chr 28:9, and acknowledge God to be the only true God, and our God xxDeut. 26.16. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his Commandments, and his judgments, and to hearken to his voice.Deut 26:16, and to worship and glorifie him accordinglyyyMat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve.Matt 4:10

Homil. II. p. 3. Let us take heed and be wise, O ye beloved of the Lord, and let us have no strange Gods, but one only God, who made us when we were nothing, the Father of our Lord Jesus Christ, who redeemed us when we were lost, and with his Holy Spirit doth sanctifie us. Homil. V. p. 3. Have an assured Faith in God, and give your selves wholly unto him, love him in prosperity and adversity, and dread to offend him ever-more. To. II. Hom. xvij. What availeth it the wisemen of the world to have knowledg of the Power and Divinity of God—where they did not honour and glorifie him in their knowledges as God? Hom. VI. whom we are to love with all our heart, i. e. that our heart, mind, and study be set to believe his Word, to trust in him, and to love him above all other things that we love best in Heaven or on Earth.

Expl. 46. In the first Commandment there are p. 83these 4 things required, (1.) Knowledg of God, as namely, that he is the Creator and Governor of the world, being the supream Lord and Law giver; as also, that he is infinitely perfect in his Nature, Attributes, Word, and Works. (2.) Faith, which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word, and in a relyance upon him as such. (3.) Obedience, (which in reference to this command, doth principally consist in the conformity of Man's will to the Will of God. (4.) Love to God implyed in these words [before me].

A. 47.What is forbidden in the first Commandment? The first Commandment forbiddeth the denying zzPsal. 14.1. The fool hath said in his heart there is no God.Ps 14:1, or not worshipping and glorifying the true God as God aaRom. 1.20. So that they are without excuse. 21. Because that when they knew God, they glorified him not as God.Rom 1:20and our God bbPsal. 81.11. But my people would not hearken unto my voice, and Israel would none of me.Ps 81:11, and the giving that worship and glory to any other which is due to him alone ccRom. 1.25. Who changed the truth of God into a lye, and worshipped and served the creatures more than the Creator, who is blessed for ever.Rom 1:25.

To. 1. Hom. VIII. Whoever in time of reading Gods Word, studieth for the glory and honour of this World, is turned from God, — and hath not a special mind to that which is commanded and taught of God; is turned from God, although he doth things of his own p. 84devotion and mind, which to him seem better and more to Gods honour. To. 2. Hom. xvi. p. 2. It may be boldly and with a safe conscience pronounc'd of the Bishops of Rome, namely, that they have forsaken and daily do forsake the Commandments of God, to erect and set up their own Constitutions.

Expl. 47. More particular, this Commandment doth forbid these and the like sins; as (1.) Ignorance of God, when men either do not know, or will not consider who God is, and what he would have them do. (2.) Atheism, both in judgment, when men are wavering and doubting about the Being of God, and therefore disputing against it; and in practise, when men live as if there were no God. (3.) Idolatry, which consists either in the worship of a false God, or in worshipping the true God in a false manner, by mingling the corrupt traditions or fancies of men in the worship of God; or in worshipping more Gods than that one God who made the world, and is Father, Son, and Holy Ghost, God blessed for ever. (4.) Mens being ashamed of, or being negligent in the profession of the true Religion. (5.) The wilful omission of any known duties of Religion, as prayer, meditation, praising God, &c. (6.) Wilful infidelity, when men do not believe God, or take him upon his word, or do reject and contemn his commands, promises, or threatnings. (7.) All blasphemous and misbecoming thoughts of God whatsoever; as also all errors and misapprehensions concerning God, or any of those revelations he has given p. 85of himself. (8.) All disobedience to his revealed Will. (9.) All unsuitable affections to himself, or any thing that bears his stamp, as his Ordinances, Day, Providences, and People. (10.) All unmindfulness and forgetfulness of God. (11.) All carnal presumption, pride, tempting of God, relyance upon and seeking to unlawful means for help in any distress, this being accompany'd with the forsaking of and apostacy from the true God. (12.) All impatience and discontent under any evil; as also mens ascribing that which is good to any thing besides himself, who is the fountain of all good.

A. 48.What are we especially taught by these words [before me] in the first Commandment? These words [before me] in the first Commandment teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other GodddPsal. 44.20. If we have forgotten the name of our God, or stretched out our hands to a strange God. 21. Shall not God search out this?Ps 44:20

To. 2. Hom. I. The eternal and incomprehensible Maiesly of God, the Lord of Heaven and Earth, whose seat is in Heaven, and the Earth is his footstool,—calleth upon his people, to mark, and take heed, and that upon the peril of their souls, to the charge which he giveth them,—Thou shalt worship the Lord God, and him only shalt thou serve. Adjoining penalty to the transgressors, p. 86and reward to the obedient,—to move to obedience and observing this the Lords great Law,— which might ingender fear in our hearts of disobedience herein, being in the Lords sight so great an offence and abomination.

Expl. 48. Here is further clearly intimated, (1.) That God would have the first room in our estimation. (2.) In our affections, i. e. that we prize and love him above all.

A. 49.What is the second Commandment? The second Commandment is, Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thy self unto them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation, of them that hate me, and shewing mercy unto thousands of them that love me, and keep my Commandments.

To. 2. Hom. I. The Scriptures use the two words (Idols and Images) indifferently for one thing alway. They be words of divers things (Gr. & Lat.), but one in sense and signification in the Scriptures, and matters of of Religion. — Wherefore our Images, if publickly suffer'd in Temples and Churches, be indeed none other but Idols, as unto which Idolatry hath been, is, and ever will be committed.—Hath it not been preach'd unto p. 87you since the beginning, &c. How by the Creation of the World, and the greatness of the work, they might understand the Majesty of God, the Creator and Maker of all, to be greater than that it should be express'd or set forth in any Image or bodily Similitude. And that in the First Table, and the beginning thereof,—is this Doctrine aforesaid (not briefly touch'd, but) at large set forth, and that with denunciation of destruction to the contemners and breakers of this Law, and their posterity after them.

Expl. 49. We have here principally observable, (1.) The order; (2.) The matter of the Commandment. From the order, we are to observe, that God doth prefer the inward worship of the heart, which is required in the first Command, to the outward worship of the body, which is here principally directed, that the later, or that of the body, without the former is but hypocritical; and the former without the later but partial; so that God is to be worshipp'd with all our bodies and spirits. Those therefore who do present their bodies in Idol-worship (as that of the Mass) and yet plead they keep their hearts for God, are here condemned. (2.) The matter, or argument and scope of the Command, i. e. to prevent all miscarriages and abuses in bodily worship, and to instruct men how they may present their bodies as well as their souls a living sacrifice, holy and acceptable to God. Yet to prevent mistakes about what is forbidden in this Command, we are to note these two things. (1.) That not all making of p. 88Images or Pictures, or likenesses of the creatures is here forbidden; for then it would follow, that a man might not so much as frame an Idea in his own fancy of one mans being like another, contrary to the very notion of truth, which is nothing else but a conformity betwixt the mind and the object. (2.) Nor is all civil use, or historical representations of things to the eye (which is so helpful to the understanding and memory) here forbidden.

A. 50.What is required in the second Commandment? The second Commandment requireth the receiving, observing eeDeut. 32.46. Set your hearts unto all the words which I testifie among you this day, which ye shall command your children to observe, to do all the words of this Law. Mat. 28.20. Teaching them to observe all things whatsoever I have commanded you.Deut 32:46Matt 28:20, and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word ffDeut. 12.32. What thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it.Deut 12:32.

Hom. II. p. 3. Let us honour and worship for Religions sake none but God; and him let us worship and honour as he will himself, and hath declared by his word, that he will be worshipp'd and honoured, not in, nor by Images or Idols, which he hath most straitly forbidden; neither in kneeling, lighting of Candles, burning of Incense, — to believe that we should please him for all these be abomination before God; but let us honour and worship God in spirit and in truth, fearing and loving him above all things, trusting in him only, calling upon him, p. 89and praying to him only, praising and lauding of him only, and all other in him. Hom. XX. He requireth a sincere and pure love of godliness, and of the true worshipping and serving of God, i. e. that forsaking all manner of things that are repugnant and contrary to Gods will, we do give our hearts unto him.

Expl. 50. In the general, is here required that the bodily worshipping of God be performed only in such a manner, both for substance and circumstances, as God doth require or allow, or at least is not expresly and consequentially contradicted in his word. More particularly▪ (1.) It doth require our utmost and constant care and endeavour, to observe and preserve all holy Ordinances, and external Church-priviledges in their purity and freedom from all manner of corrupt mixtures in any kind, whereby God is provoked; fasting, prayer, thanksgiving, hearing, reading the Word, singing of Psalms, administration and participation of Gospel-Institutions, as the Sacraments, Swearing, the Discipline and Censures of the Church, Maintenance of Gospel Ministers, &c. (2.) All outward decency in such external Rites and Ceremonies as are warrantably used in Religion, especially in publick. (3.) All outward reverence in gesture, speech, and behaviour, in the worship of God. (4) All disapproving, detesting, and loathing all manner of Idolatries, Will-worship, superstition, together with all the monuments, and occasions, and appearances thereof.

p. 90A. 51.What is forbidden in the second Commandment? The second Commandment forbiddeth the worshipping of God by Images ggDeut. 4.15. Take ye therefore good heed unto your selves; for ye saw no manner of similitude in the day that the Lord spoke unto you in Hor…. 16. Lest you corrupt your selves, and make you a graven Image.Deut 4:15, or any other way not appointed in his Word hhCol. 2.18. Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puss't up by his fleshly mind.Col 2:18.

To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked, the same is written and required not in one but in sundry places of the word of God,—Neither could the notableness of the place, being the very beginning of the very loving Lords Law, make us to mark it.—So that if either the multitude or plainness of the places might make us to understand, or the earnest charge that God giveth in these places move us to regard; or the horrible plagues, punishment, and dreadful destruction, threatned to such worshippers of Images or Idols, setters up or maintainers of them, might ingender any fear in our hearts, we would once leave and forsake this wickedness, being in the Lords light so great an offence and abomination. —p. 3. Images and Image-worshipping were in the primitive Church (which was most pure and incorrupt) abhorr'd and detested as abominable, and contrary to true Christian Religion.—p. 3. Idolatry cannot be separated from Images any long time, but as an unseparable accident, or as a shadow follows the body when the Sun shineth, so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches. —It is not possible to keep men from Idolatry, if Images p. 91be suffer'd publickly; —the Images of God, our Saviour, the Virgin, the Apostles, Martyrs, and others of notable holiness, of all others most dangerous.

Expl. 51. More particularly this command forbiddeth (1.) absolutely and altogether the making of any kind of Images of God, or of any person in the Trinity (at least) as God. (2.) It forbiddeth all making of Images in order to the worshipping of God in them or by them, or any way abusing them in the true Religion, as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere. (3.) All the means and direct occasions of Idolatry, all inventions, traditions, and corruptions of men in Gods worship, or about the worship of God. (4.) All manner of witchcraft, or consulting those that have familiar Spirits. (5.) All worshipping of Images, as well as of God before them, together with all that religious respect that is given to them, as in shrining, cloathing them, &c. (6.) All prophaning, neglecting, opposing, or contemning of the worship and Ordinances of Christ; as also all kind of Simony and Sacriledg.

A. 52.What are the Reasons annexed to the second Commandment? The Reasons annexed to the second Commandment, are Gods Soveraignty over us iiPsal. 95.2. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms. 3. For the Lord is a great God, and a great King above all Gods.Ps 95:2Ps 3, his propriety in us kkPsal. 45.11. He is thy Lord, and worship thou him.Ps 45:11, and the zeal he hath to his own Worship llExod. 34.14. Thou shalt worship no other God; for the Lord whose name is jealous, is a jealous God.Exod 34:14.

p. 92Hom. II. p. 1. Concerning none other matter did God give more, or more earnest and express Laws to his people than those that concern the true worshipping of him, and the avoiding and fleeing of Idols, and Images, and Idolatry, for that both the said Idolatry is most repugnant to the right worshipping of him, and his true glory, above all other vices, and that he knew the proneness and inclination of mans corrupt kind and nature, to that most odious and abominable Vice.

Expl. 52. The reasons here annexed are such as are attempered and suited to those two affections in man; namely, [fear and hope] which are the two hinges upon which all Religion doth turn; for (1.) here is a severe threatning to move and stir up that passion of fear which may prevent or restrain our disobedience to this command, or at least to scare us from continuing in any kind of Idolatry, Superstition, &c. which it doth forbid. And in this threatning, we have (1.) The hainousness of the Sin forbidden; for 'tis here intimated spiritual Whoredom, because God is here represented as jealous over his people that are entered into a marriage-Covenant with him; under the notion of a Husband that is inraged with jealousie in reference to the unchast behaviour of his Wife. (2.) In the punishment threatned, the grievousness of the sin is intimated; p. 93when God doth threaten to punish this Sin to the third and fourth Generation. (3.) 'Tis here implyed, that this Sin is a hating of God, when 'tis said (of them that hate me) in reference to Idolaters. (2dly,) We have here a gracious promise for the encouraging of hope to the careful observers of this command; and in this promise there is observable, (1.) Gods love to them in shewing mercy to thousands of them. (2.) Their love to God in keeping his commands; and consequently the love of the world or any thing more than God is flat Idolatry, and the Apostle doth call covetousness by that name.

A. 53.Which is the third Commandment? The third Commandment is, Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain.

Hom. VII. Almighty God, to the intent his holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatning punishment unto him that irreverently abuseth it by swearing, forswearing, and blasphemy.

Expl. 53. The infinitely wise God very well knowing that if any seem to be Religious and bridleth not his tongue, that man's Religion is vain; he doth therefore in this command lay a restraint upon man's tongue, that it may not p. 94any way break forth to the dishonour of his great name; for although God does give a particular command for the direction of the tongue in reference to our neighbour, sc. the ninth Command, yet he doth provide for his own honour first in this third command.

A. 54.What is required in the third Commandment? The third Commandment requireth the holy and reverent use of Gods Names mmPsal. 92.2. Give unto the Lord the glory due unto his Name.Ps 92:2, Titles, Attributes nnRev. 15.3. Great and marvelous are thy works, Lord God Almighty, just and true are thy ways thou King of Saints. 4. Who shall not fear thee, O Lord, and glorifie thy Name?Rev 15:3, Ordinances ooEccles. 5.1. Keep thy feet when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools.Eccl 5:1, Word ppPsal. 38.2. I will worship towards the holy Temple, and praise thy Name for thy loving-kindness, and for thy Truth's for thou hast magnified thy Word above all thy Name.Ps 38:2, and Works qqJob 36.24. Remember that thou magnifie his work which men behold.Job 36:24.

Artic. 39. As we confess vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and Iames his Apostle: So we judg, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth in a cause of Faith and Charity, so it be done according to the Prophets teaching, in justice, judgment, and truth. —Thus an Oath (if it have with it these three conditions) is a part of Gods glory, which we are bound by his Commandments to give unto him.

p. 95Expl. 54. In this 'tis observable, that when the abuse of Gods name in any kind whatsoever, is here forbidden; the Religious and reverent use of it is thereby commanded. Now by Gods Name we are in the general to understand that whereby he is in a peculiar manner made known to us, and distinguished from all false Gods whatsoever, just as a man is made known by his name, and distinguished from all other men; not but that more men may have the same name, but that there doth belong some peculiar property to a man of such a particular name, whereby he is known from every body else: and so though there be Gods many, and Lords many in name; yet to us there is but one God, who by something or other in his Titles, attributes, words and works is distinguished from all other Gods: ex. gr. when we call God (wise) we are to understand that he is infinitely so; and consequently distinct from all his creatures hereby. Then next for his Ordinances, Word, and Works; they must be holily and reverently used (that is, with a serious sense of his Divine Majesty) whether these be used in our thoughts, words or actions; but most especially this command requireth, that when we take Oaths or make lawful vows, we do it from such principles, in such a religious manner, and to such right ends, as that the Name of God be thereby honoured.

p. 96A. 55.What is forbidden in the third Commandment? The third Commandment forbiddeth all profaning, or abusing of any thing whereby God maketh himself knownrrMal. 2.2. If ye will not hear, and if you will not lay it to heart, to give glory unto thy Name, saith the Lord of Hosts, I will even send a curse upon you.Mal 2:2

Hom. VII. He forbiddeth all vain swearing and forswearing, both by God and by his creatures, as the common use of swearing, in buying, selling, and our daily communication.—When men do swear of custom, in reasoning, buying, and selling, or other daily communications (as many be common and great swearers), such kind of swearing is ungodly, unlawful, and forbidden by the Commandment of God, for such swearing is nothing else but taking of Gods holy Name in vain. To. 2. Hom. X. p. 2. Let us not be scorners, jesters, and deriders of the Scripture, for that is the uttermost token and shew of a Reprobate, of a plain enemy to God his Wisdom.

Expl. 55. Here is forbidden in the general, all manner of prophanation, or abuse of any name of God, as any of his Titles, as wise, good, holy, &c. any of his works, as those of Creation or Providence; his Word written or preached; any of his Ordinances, as Prayer, Preaching, Sacraments; as when we make any unhandsom reflection upon any of these in our words or carriage; or do not use them at all when we should, and when we do not as we ought: more particularly here are forbid; (1.) All rash Oaths, whether before a Magistrate, p. 97or in a mans private passion. (2.) All horrid and prophane Oaths, as when men swear Wounds, Blood, &c. and use their Dammees and Sinkmees. (3.) All blasphemous Oaths, ex. gr. All such wherein the name of God, or Christ are prophanely abused. (4.) All mincing or contracting of Oaths; and here some tell us, that I marry, is but the contracting of I by St. Mary, though some use it only as an expletive. (5.) All mock-Oaths, or apeing of them. (6.) All injurious and perjurious Oaths. (7.) All cursing, &c. (8.) All violation of lawful Oaths, Vows, Covenants. (9.) All wilful forbearing of Oaths in necessary cases. (10.) All prophane scoffing, &c.

A. 56.What is the reason annexed to the third Commandment? The reason annexed to the third Commandment is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment ssDeut. 28.58. If thou wilt not observe to do all the words of this Law, that thou mayest fear this glorious and fearful Name, the Lord thy God. 59. Then the Lord will make thy plagues wonderful.Deut 28:58.

To. 1. Hom. VII. The most holy Name of God being commonly used and abused, vainly and unreverently talk'd of, sworn by, and forsworn to the breaking of Gods Commandment, is the procurement of his indignation. P. 2. And though such perjur'd mens falshood he now p. 98kept secret, yet it shall be open'd at the last day, when the secrets of all mens hearts shall be open'd to all the world.—Almighty God will be a swift witness against them,—and the curse shall enter into the house of the false and perjur'd man.

Expl. 56. In the reason of the command 'tis intimated. (1.) That God in a special manner is the avenger of those that abuse his name. (2.) The certainly of this vengeance. (3.) That men are apt to be remiss in punishing this Sin.

A. 57.Which is the fourth Commandment? The fourth Commandment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattel, nor the stranger that is within thy gate. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it.

Expl. 57. This command being the fourth in order, is the last of the first Table, or of those commands which do concern piety towards God, and in the amplification of it, doth require p. 99charity and mercy towards man, especially towards inferiours, (as Son, Daughter, Servant, &c.) and therefore in requiring both duties of piety and mercy, it doth as it were glew both the Tables of the Law together. As to the matter of the Command, (1.) Here is a Preface to be noted, Remember; as if God should have said, though you should forget all the other Nine Commands (which I would not have you to do neither), yet be sure you forget not this. In which [Remember] there is imply'd, (1.) The importance of the Command, that it doth import no less than the whole Religion and duty of man towards God, and therefore to be remembred. (2.) The aptness of men to forget this Command, both because the doctrine of it is not to be learnt from the light of nature (at least not so clearly as the other Commands), and because the duties of it do much cross the grain with corrupt nature. (2dly,) The thing to be remembred is the Sabbath-day, or that day of Rest (which God has appointed) from all manner of employment and business, except works of duty to God, charity to man, and of absolute necessity, relief, or mercy towards the inferiour creatures. How it is to be remembred, we have in the next A.

A. 58.What is required in the fourth Commandment? The fourth Commandment requireth the keeping holy to God such settimes p. 100as he hath appointed in his Word, expresly one whole day in seven, to be a holy Sabbath unto himselfttDeut 19.30. Ye shall keep my Sabbath, and reverence my Sanctuary. I am the Lord. Deut. 5.12. Keep the Sabbath-day to sanctifie it, as the Lord thy God hath commanded thee.Deut 19:30Deut 5:12

To. 2. Hom. VIII. It appeareth to be Gods good-will and pleasure, that we should at special times, and in special places, gather our selves together, to the intent his name might be renowned, and his glory set forth in the Congregation and Assembly of his Saints.—And therefore by this Commandment, we ought to have time, as one day in the week, wherein we ought to rest, yea from our lawful and needful works.

Expl. 58. 'Tis in this A. expressed in the general, how the Sabbath is to be kept holy, as also any other day (as suppose) of Fasting or Thanksgiving, which man doth appoint according to Gods will. Now to sanctifie a day (and particularly the Sabbath) is to employ it wholly and solely to that use for which it is sanctified, or set apart by God, whether it be in reference to the publick or private exercises of Religion. And it must be the whole Sabbath-day (yet with a merciful respect to nature and the constitution of mens bodies, for God will have mercy and not sacrifice) beginning at the dawning of the day, because Christ the Sun of Righteousness then rose, and it is to continue till midnight, for so long was Paul engaged in Sabbath-exercises, Act. 20. 7,—10. This is the time required by this Law, but if men have not strength of body p. 101to continue so long, so there be in them a willing mind, God will accept of what strength they have, and not what they have not.

A. 59.Which day of the seven hath God appointed to be the weekly Sabbath? From the beginning of the world to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath uuGen. 2.3. And God blessed the seventh day, and sanctified it, because that in it he had rested from all his work, which God created and made.Gen 2:3, and the first day of the week ever since to continue to the end of the World, which is the Christian SabbathwwAct. 20.7. And upon the first day of the Week, when the Disciples came together to break bread, Paul preached unto them. Rev. 1.10. I was in the Spirit upon the Lords day.Acts 20:7Rev 1:10

To. 2. Hom. VIII. Remember saith God, that thou keep holy the Sabbath-day, upon which day, as it is plain in Act. 13. the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Commandment doth not bind Christian people, as touching the precise keeping the seventh day, after the manner of the Iews; for we keep now the first day, which is our Sunday (Dominical or Lords-day) and make that our Sabbath, i. e. our day of rest, in honour of our Saviour Christ, who as upon that day rose from death, conquering it triumphantly; yet notwithstanding, whatsoever is found in the Commandment appertaining to the Law of Nature, as a thing most godly, most just, and needful, for the setting forth of Gods glory, it ought to be retained and kept of all good Christian people.—If we will be children of our heavenly Father, we must be careful to keep the p. 102Christian Sabbath, which is the Sunday, (i. e. Dominical or Lords-day), not only for that it is Gods express Commandment, but also to declare our selves to be loving children, in following the example of our gracious Lord and Father,—This Example and Commandment of God, the godly Christian people began to follow immediately after the ascension of our Lord Christ,—chusing a standing day, not the Seventh, which the Iews kept; but the Lords-day, the day of the Lords Resurrection, the day after the Seventh day, which is the First day of the week.

Expl. 59. The old Sabbath (as we see by this A. was the seventh day of the week in order, that is, the Iews did observe our Saturday; for their seventh-day-Sabbath, and the reason of it is expressed in the command; sc. God rested from Creation-work that day. But the morality, or indispensable and perpetual obligation of this command doth not necessarily require the seventh in order, for that is Ceremonious and abrogated together with the Iewish Sabbath: but it doth necessarily require the keeping holy of a seventh day for number, or a seventh part of the week to be spent in Sabbath-duties, which seventh part is now by the Resurrection of Christ upon the first day, and by his own immediate authority (or by that which he gave to his Apostles) fixt upon that first day, (now commonly called our Sunday, or Dominical, i. e. Lords-day) and no other even to the end of the world. Though there be no express mention made of this change from the last to the first day in Scripture, there being no question moved about it that we read of in p. 103the Apostles time, yet by consequence the matter of fact is clear.

A. 60.How is the Sabbath to be sanctified? The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations as are lawful on other days xxLev. 23.3. Six days shall work be done, but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein.Lev 23:3, and spending the whole time in publick and private exercises of Gods Worship yyPsal. 92.1. A Psalm or Song for the Sabbath-day. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most High. 2. To shew forth thy loving-kindness in the morning, and thy faithfulness every night.Ps 92:1, except so much as is to be taken up in the works of necessity and mercy zzMat. 12.11. What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will not he lay hold on it, and list it out? 12. How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-day.Matt 12:11.

To. 2. Hom. VIII. God hath given express charge to all men, that upon the Sabbath-day, which is now our Sunday (i. e. Lords-day) they should cease from all weekly and work-day labour, that like as God himself rested and consecrated it to quietness and rest from labour, so Gods obedient people should use the Sunday (i. e. Lords-day) holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of Gods true Religion and service. — Thus it may plainly appear, that Gods will and Commandment was to have a solemn time, and standing day in the p. 104week, wherein the people should come together, and have in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obedient people.— St. Iohn saith, Rev. 1. I was in the spirit on the Lords-day. Since which time Gods people hath always, in all Ages, without any gain-saying, used to come together upon the Sunday, to celebrate and honour the Lords blessed name, and carefully to keep that day in holy rest and quietness, both man, woman, child, servant, and stranger.

Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be (1) by an holy rest, by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness, (as if their bodies were not to move though it be to the Church) upon this day; but this rest must be from all kind of imployment, whether it be of body or mind which doth any way indispose a man for or distract him in the service of God; whether such actions, thoughts or words be in themselves sinful, which men ought to forbear and rest from at all times; or in themselves lawful, as the cares, thoughts, and business of a mans honest calling, they are to be forborn this day, and much more all kind of recreations, whether lawful or no. (2) By exercising our selves unto godliness, not only in those duties of Religion which we perform on other days either alone, or with others, as Prayer, reading Scripture, and other good Books, holy Conference, but in those duties also which are more peculiar to this day, as p. 105Hearing, Meditation, receiving of the Sacraments, Singing of Psalms, &c. and thus the whole day is to be spent, except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God, and not such necessity as men make for their own gain or pleasure, and in works of mercy.

A. 61.What is forbidden in the fourth Commandment? The fourth Commandment forbiddeth the omission or careless performance of the Duties required aaMal. 1.13. Ye said also, behold what a weariness is it? and ye have snuffed at it, saith the Lord of Hosts; and ye brought that which was torn, and the lame, and the sick; thus you brought an offering, should I accept this at your hands, saith the Lord?Mal 1:13, and the profaning the day by Idleness, or doing that which is in it self sinful bbEzek 23.38. They have defiled my Sanctuary in the same day, and have profaned my Sabbaths.Ezek 23:38, or by unnecessary thoughts, words, or works, about worldly employments or recreations ccIsa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable, and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.Isa 58:13.

To. 2. Hom. VIII. For the transgression and breach of the Sabbath-day, God hath declared himself much to be grieved, as Num. 15. but alas! the wicked boldness of those that will be accounted Gods people, who pass nothing at all of keeping and hallowing the Sunday (i. e. p. 106Lords-day)—They, though there be no extream need, must drive and carry,—row and ferry,—buy and sell on the Sunday (i. e. Lords-day), they use all days alike. The other, though they will not travel, nor labour, as on the week-day, yet they will not rest in holiness, as God commandeth; but they rest in ungodliness and filthiness, prancing in their pride, pranking and pricking, pointing and painting themselves to be gorgeous and gay; they rest in excess and superfluity, in gluttony and drunkenness, like Rats and Swine; they rest in brawling and railing, in quarrelling and fighting; they rest in wantonness, in toyish talking, in filthy fleshliness: So that it doth evidently appear, that God is more dishonoured, and the Devil better serv'd on the Sunday (i. e. Lords-day) than upon all the days in the week beside.—The Beasts which are commanded to rest on the Sunday (i. e. Lords-day) honour God better than this kind of people; for they offend not God, they break not their holy days.

Expl. 61. More particularly this command forbiddeth (1) all unpreparedness for the Sanctification of the Sabbath. (2) All forgetfulness of the day or duties of it, and both these in that one word [Remember.] (3) All negligent omission or performance of any Sabbath-exercise, as Prayer, hearing the Word, Meditation, &c. (4) All direct prophaning of the Sabbath by doing nothing, or by bodily sloth; for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods. (5) All manner of words, thoughts, affections, cares, designes, and actions which do directly tend to: (1) Worldly profit and gain, as journeys, fairs, markets, and all manner of buying and selling, except of p. 107that of which there is a real and present necessity towards the sustenance of mans life. (2) To sensual pleasure, as all manner of gaming, bowling, idle talking and walking, and all such kind of visits as have more of Complement than of real necessity in them, more of recreation in them to the body or carnal mind, than of Religion towards God, or of charity towards our neghbour. (6) All manner of servile works, not only in reference to Supeperiors and Governours, but also in reference to those that are under their care and charge, for that all excuses for worldly or sinful employment may be taken away from all persons: 'Tis said neither, thou, nor thou, &c.

A. 62.What are the Reasons annexed to the fourth Commandment? The Reasons annexed to the fourth Commandment are, Gods allowing us six days of the week for our own employments ddExod. 31.15. Six days may work be done, but in the seventh is the Sabbath of rest. 16. Wherefore the children of Israel shall keep the Sabbath.Exod 31:15, his challenging special propriety in the seventh eeLev. 23.3. Ye shall do no work therein, it is the Sabbath of the Lord in all your dwellings.Lev 23:3, his own exampleffExod. 31.17. It is a sign between me and the children of Israel for ever; for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.Exod 31:17, and his blessing the Sabbath-day ggGen. 2.3. And God blessed the seventh day, and sanctified it.Gen 2:3.

p. 108To. 2. Hom. VIII. Like as it appeareth by this Commandment, that no man in the six days ought to be slothful or idle, but diligently to labour in that state wherein God hath set him. —So God doth not only command the observation of this holy day, but also by his own example doth stir and provoke us to the keeping of it. Wherefore, O ye people of God! lay your hands upon your hearts, repent and amend this grievous and dangerous wickedness, stand in awe of the Commandments of God, gladly follow the example of God himself, be not disobedient to the godly order of Christs Church, used and kept from the Apostles time to this day. Fear the displeasure and just plagues of almighty God, if ye be negligent, and forbear not labouring and travelling on the Sabbath-day or Sunday (i. e. Lords-day), and do not resort together, to celebrate and magnifie Gods blessed Name, in quiet, holiness, and godly reverence.

Expl 62. The reasons are here ranked under three heads, (1) the equity of the thing commanded, God allowing us six days for our honest and ordinary employments we may well give him one in seven, and be content to spend that cheerfully in his service, (Six days shalt thou labour, &c.) (2) From Gods Propriety in this day, this is the day which the Lord hath made, or instituted and appointed, Psal. 118.23. And may he not do what he will with his own, may he not enjoy it to be spent in his service if he please. (3) From Gods example in resting the seventh day; not that we are therefore to rest on the seventh day in order, because God did so after he had created the world and all things therein; but that we are to spend (according to the tenour of this p. 109Command, a seventh day which is now our Dominical, or Sunday, in an holy rest unto the Lord. (4) From Gods end in blessing, and sanctifying this day, or in setting it a-part to holy uses, namely that we should so use it, and thereby receive the blessing of the Sabbath from the Lord of the Sabbath.

A. 63.Which is the fifth Commandment? The fifth Commandment is, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

Expl. 63. This command which is here called the fifth, is by the Apostle called the first Commandment with promise, Ephes. 6.1, 2. (i. e.) to which this promise of long life is expresly made, it being also the first command of the second Table.

A. 64.What is required in the fifth Commandment? The fifth Commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and relations, as Superiors hhEph. 5.21. Submitting your selves one to another in the fear of God. 22. Wives submit your selves unto your own Husbands, as unto the Lord. Eph. 6.1. Children, obey your Parents in the Lord. 5. Servants, be obedient to them that are your Masters according to the flesh. Rom. 13.1. Let every soul be subject to the higher powers. Eph 6.9. And ye Masters do the same things unto them, knowing that your Master also is in heaven.Eph 5:21Eph 6:1Rom 13:1Eph 6:9, Inferiors i, or Equals kkRom. 12.10. Be kindly affectioned one to another with brotherly love, in honour preferring one another.Rom 12:10.

p. 110To. 1. Hom. V. p. 3. Obey all your Superiours and Governours, serve your Masters faithfully and diligently▪ as well in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by Gods Commandments. Hom. X. p. 2. Every degree of people in their vocation, calling, and office, hath appointed them their duty and order; some are in high degree, some in low; some Kings and Princes, some Inferiors and Subjects, Ministers and People, Masters and Servants, Fathers and Children, Husbands and Wives, &c.

Expl. 64. Here is requir'd (1) something in general of all, that they give to all that honour which is due unto them in their different places and relations, whether they be Superiors in age, parts, gifts, or authority, who are there so called by that obliging name of parents, that men may yield what is due unto such with all child-like and filial respect, and because in the beginning Parents were Magistrates; or Supeperiors in power; or whether they be equal to us or our Inferiors image, power, &c. for in both these capacities there is due to them love, gratitude, and such offices of Christianity, civility, or friendship which are suitable and proper to them. (2) Something in special is required from Children to be given to their natural Parents; and 'tis all expressed in this one word (honour). And 'tis observable p. 111that the command is laid on all Children, of both sexes, and of what age, or rank soever though they be Children of Princes and Nobles; and the honour due unto natural father and mother, or to those who are in their stead, as father and mother-in-law, grand-father or Grand-mother, Uncle or Aunt, Guardian, Tutor, &c. It is (1) the honour of respect or love, both in heart, words and behaviour; for this law on Children is a law of love, and as it requires that they love one another, so also that they love their Parents. (2) The honour of Reverence, (i. e.) Children must fear as well as love their Parents, they must stand in awe of them as being under their authority, and that thereby they may be kept from offending their Parents. (3) The honour of Obedience which proceeds from both the other; 'tis love or fear that makes Children obey. Now in order to this Obedience the rod of correction is a scepter so needful in Parents hands, that Solomon reckons that Parent to hate his child that doth not use it, Prov. 13.24. (4) The honour of help or recompence, (i. e.) As Parents need help, and the child is able or hath opportunity to do it, he or she must thankfully requite thereby their labour of love.

A. 65.What is forbidden in the fifth Commandment? The fifth Commandment forbiddeth the neglecting, or doing any thing against p. 112the honour and duty which belongeth to every one in their several places and relations llRom. 13.7. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. 8. Owe no man any thing, but to love one another.Rom 13:7.

To. 1. Hom. V. p. 3. Disobey not your Fathers and Mothers, but honour them, help them, and please them to your power. Hom. X. St. Paul threatneth no less pain than everlasting damnation to all disobedient persons, to all resisters. — p. 2. Yet let us believe undoubtedly (good Christian people) that we may not obey Kings, Magistrates, or any other (though they be our own Fathers), if they would command us to do any thing contrary to Gods Commandments. p. 3. And here let us take heed, that we understand not these, or such other like places (which so straitly command obedience to superiours, and so straitly punished rebellion and disobedience to the same) to be meant in any condition of the pretended and coloured power of the Bishop of Rome. For truly the Scripture of God alloweth no such usurped power, full of enormities, abusions, and blasphemies.—He ought therefore rather to be called Antichrist, and the Successor of the Scribes and Pharisees, than Christ's Vicar, or St. Peters Successor.

Expl. 65. But more particularly in reference to natural Parents (or those who stand in their room) these miscarriages are forbidden to Children. (1) All manner of contempt of the persons of Parents, especially when by reason of old age, sickness, or natural infirmities, they are not able to manage their Parental authority either as they ought, or have done, or when by the Providence of God their repute p. 113or estate is low in the world. (2) All slighting of their good instructions, example, counsel, directions, reproof and correction. As God would not have his own chastening and instruction despised, so neither that of Parents, and therefore he calls that child a fool, (by the mouth of Solomon) a scorner, and bruitish, who is guilty hereof. (3) All slighting of Parents commands, and of their pleasure whether in reference to duty to be performed by them, whether in matters civil or religious; or in reference to the disposal of themselves in Marriage, or in any calling, place and employment. (4) All slighting of the tenderness and watchfulness of Parents, by doing that on purpose which doth either disturb their passions, or disquiet their minds. (5) All mocking, deriding, or imitating their weaknesses and misbehaviour, or any way disgracing them, as Absalom did his fathers government, and as Cham did in discovering his fathers nakedness. Much more (6) here are forbidden all cursing of them, and bitter railing at them. (7) All such carriage in Children as does not redound by way of reflection, as well as what does not tend directly to the Parents honour.

A. 66.What is the Reason annexed to the fifth Commandment? The Reason annexed to the fifth Commandment is, a promise of long life and prosperity (as far as it shall serve p. 114for Gods glory, and their own good) to all such as keep this Commandment mmEph. 6.2. Honour thy Father and thy Mother (which is the first Commandment with promise). 3. That it might be well with thee, and that thou mayest live long on the earth.Eph 6:2.

To. 1. Hom. X. p. 3. By obedience to our superiours, shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in this world, and after this life enjoy a better life. To. 2. Hom. XXI. p. 3. Good and obedient Subjects are in Gods favour, and be partakers of peace, quietness, and security, with other God's manifold blessings in this world, and by his mercies through our Saviour Christ, of life everlasting also in the world to come.

Expl. 66. In the general, we have one great reason from the promise of prosperity and long life, particularly annexed to this Command; in which promise there are two things, (1) The peculiarity of the blessing promised to the obedience of this Command, for obedient children may be sure of the blessing promised, when it may be a blessing. (2) The greatness of the blessing, for of all temporal blessings 'tis the greatest, sc. life; and then here is that which is so sweet to nature in this life, 'tis long life and prosperous withal, otherwise it would not be a blessing. Yet more particularly, obedience to Parents is indispensable, because (1) God requires it in the next place to that which he claimeth for himself; and has therefore plac'd this Law next to the Commands of the first Table. (2) The Law of Nature doth in a peculiar manner require this p. 115in all Nations, even the most blind and barbarous; yea instinct of Nature in the brute creatures doth teach them some kind of respect to their Sires and Damms.

A. 67.Which is the sixth Commandment? The sixth Commandment is, Thou shalt not kill.

Expl. 67. The fifth Command did concern special duties to special persons, sc. the obedience of Children towards their Parents; but this Command doth reach all persons in general; and the end of it is not only to preserve mans life, but humanity it self, and therefore this [Thou] in the prohibition doth forbid murder to all persons.

A. 68.What is required in the sixth Commandment? The sixth Commandment requireth all lawful endeavours to preserve our own life nnEph. 5.28. So ought men to love their Wives, even as their own bodies. 29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it.Eph 5:28, and the life of others ooPsal. 82.3. Defend the poor and fatherless. 4. Deliver the poor and needy. Job. 9.13▪ The blessing of him that was ready to perish, came upon me.Ps 82:3Job 9:13.

Hom. V. p. 3. Cast in your minds, how you may do good unto all men, unto your power, and hurt no man. —Oppress not, beat not, neither hate a…; but help and succour every man as you may▪ yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Hom. VI. Cherish good and harmless men,—and encourage with rewards to do well.

p. 116Expl. 68. Now in order to this end, these things may be very helpful, (1) Humanity, or a general respect of kindness towards all, whether in offices of love or of pity. (2) A slowness to anger, after the example of God, whom we so much provoke; and this is called lenity, or meekness of spirit, for which Moses was so eminent. (3) A study to be quiet, both outwardly from all brawling and contention; and inwardly from all revengeful thoughts, purposes, passions; as also a diligent care in outward demeanour, to avoid all occasions, temptations, and practices which do tend to stir up wrath. (4) Placableness, or an easiness to be reconciled, and to forget and to forgive injuries and affronts. (5) A readiness to use all lawful and proper means to defend our own or neighbours life, as we are called to it by the Law of Nature, Humanity, and Religion, as we are in a capacity to do it. (6) Such a chearfulness of spirit as tends to the health of the body. (7) Christian temperance and moderation in the use of the creatures, in bodily labour, and lawful recreations. (8) A conscientious care to use such Physick (as is prescribed by those who are skilful therein) which is either for the preservation or recovery of health. (9) Care to save our own and others souls.

A. 69.What is forbidden in the sixth Commandment? The sixth Commandment forbiddeth p. 117the taking away of our own life ppAct: 16.28. Paul cried with a loud voice, saying, Do thy self no harm., or the life of our neighbour unjustly qqGen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed.Gen 9:6, and whatsoever tendeth thereunto rrProv. 24.11. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain. 12. If thou sayest, Behold we know it not, doth not he that pondereth the heart, consider it?Prov 24:11.

To. 2. Hom. XXI. p. 3. Robberies and murthers of all sins are most loathed of most men, being against the second Table of Gods Law. To. 1. Hom. VI. Delay not rebukes and punshments of those that offend, but give them in due time, lest they fall headlong.

Expl. 69. Here (1) Negatively, This Command forbids not (1) All kind of war, for some is lawful. (2) Nor the execution of publick justice in capital punishments upon capital offenders. (3) Nor self-defence, against violence in some cases. (4) Nor moderate anger, where there is just cause, as ex. gr. in the case of reproof, and upon the like warrantable occasions. But (2) Positively, Here is forbidden, (1) Self-murther, both direct, as a mans hanging, drowning, stabbing, &c. himself; indirect, as surfeiting, drunkenness, and the neglect of any lawful means for the preservation or repair of health; as of meat, drink, physick▪ &c. (2) Murder of our neighbour, (1) Directly, when wittingly and out of hatred (and without a just call) a man doth either by himself, or by means of another, take away the life of his neighbour. (2) Murtherous thoughts, and hatred p. 118of him without a cause. (3) All inhumanity and unmercifulness, or want of compassion. (4) All neglect of, or the withdrawing of our lawful defence. (5) All quarrelsom broyls and brawlings. (6) All Duels, because in this case men wrest the Sword of Justice out of the Magistrates hand, that they may carve out justice (or rather revenge) for themselves. (7) All provoking speeches and behaviour.

A. 70.Which is the seventh Commandment? The seventh Commandment is, Thou shalt not commit adultery.

Hom. XI. By the which [Adultery], although it be properly understood of the unlawful commixtion or joining together of a married man with any woman beside his wife, or of a wife with any man beside her husband; yet thereby is signified also all unlawful use of those parts which be ordained for generation.

Expl. 70. As the former precept did concern the life, so this doth concern the chastity of our neighbour. And as natural and regular selflove should be the rule and standard of our love to our neighbour, according to which we are to act in the preservation of his life; so that love we ought to have to our selves, and that care we ought to have for the preservation of our own chastity, we ought also to have for the preservation of our neighbours chastity, otherwise we do not love our neighbour as our selves.

p. 119A. 71.What is required in the seventh Commandment? The seventh Commandment requireth the preservation of our own ss1 Thes. 4.4. That every one of you should know how to possess his vessel in sanctification and honour.1 Thess 4:4, and our neighbours chastity ttEph. 5.11. And have no fellowship with the unfruitful works of darkness, but reprove them rather. 12. For it is a shame even to speak of those things which are done of them in secret.Eph 5:11, in heart uu1 Tim. 2.22. Flee also youthful lusts, but follow righteousness, faith, charity.1 Tim 2:22, speech wwCol. 4.6. Let your speech be alway with grace, seasoned with salt.Col 4:6, and behaviour xx1 Pet. 3.2. While they behold your chast conversation with fear.1 Pet 3:2.

To. 1. Hom. XI. Christ doth not only establish the Law against Adultery, and make it of full force; but teacheth us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents.

Expl. 71. Here is (1) something required in the general, and that is the utmost endeavours to preserve chastity amongst all persons, and that honourable state of marriage from all the lusts of uncleanness, for as well the bodies of others as our own, are, or should be, the consecrated Temples of the Holy Ghost, and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness. (2) In particular, for this chastity is required (1) In heart, or soul, as it comprehends all the powers and faculties thereof, with all the inward actings of these; as, (1) That in the understanding p. 120the thoughts be pure, chast, and clean; and that whatever things are honest, in order to the preservation of chastity, we think on these things. (2) That the will do make its choice accordingly. (3) That the memory be a faithful Register only of the rules, and laws, and examples of modesty and chastity, and not to keep the Records of lust, nor to be Master of the Rowls to the spirit of uncleanness. (4) That nothing be represented upon the stage of fancy, but what doth become godliness and honesty. (5) That the affections do hug and embrace nothing that is defiled with the impurity of lust. (2dly,) Here is required chastity in speech, that mens discourse and communication be such as doth tend to promote and preserve good manners, to credit the Gospel, and to give good example to others (especially the younger sort of people), as the Holy Ghost (that Spirit of purity) has left us an example of purity in speech, when he speaks only of that (which considered in it self) has nothing of guilt, but only something of that natural shame upon it which was bequeathed to us by our first Parents; ex. gr. he knew her, he covered his feet, &c. Iudg. 3.24. 1 Sam. 1.19. (3 dly,) In behaviour, that our gestures, postures, garb, apparel, company, dyet, and whole demeanour be such both before God and men, as becomes the purity of that Gospel which does not only teach to deny worldly, but also to abstain from p. 121all fleshly lusts, to avoid the appearance of them, and to hate the very garment spotted with the flesh.

A. 72.What is forbidden in the seventh Commandment? The seventh Commandment forbiddeth all unchast thoughts yyMat. 5.28. Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.Matt 5:28, words zzEph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient.Eph 5:4, and actions aaEph. 5.3. Fornication and all uncleanness, let it not be once named amongst you.Eph 5:3.

To. 1. Hom. V. p. 2. Commit no manner of adultery, fornication, or other unchastness, in will, nor in deed, with any other mans wife, widow, or maid. Hom. XI. Here is whoredome, fornication, and all other uncleanness forbidden, to all kinds of people, all degrees, and all ages without exception.

Expl. 72. (1) By unchast thoughts, we are to understand all impure and unchast motions of the Soul in any of its faculties, as also all the cherishing and indulging of these inwardly and secretly, as by consent, allowance, keeping them in mind with delight, and acting them in the fancy. (2) In unchast words is here forbidden, all kind of Ribaldry, Bawdry, Balladry, Romances, and Love-songs, and all such wanton discourses as are either plainly unchast, or at least immodest, and such as do not become the tongues or pens of those who profess godliness; or at the best are such as have a direct tendency to the violation of modesty, if not p. 122of chastity. (3) By actions we are to understand not only all acts of uncleanness, as adultery, fornication, sodomy, bestiality, self-pollution, &c. but also all that which doth open a gap to any lusts of uncleanness, as polygamy, unlawful marriages, divorces, and dispensations; all stews and naughty houses; all undue delays of marriage where there is not the gift of continence; all wanton dalliance, dancings, plays, and all such painting of the face, or pampering of the body, which have a natural tendency to inflame, or provoke filthy lust.

A. 73.Which is the eighth Commandment? The eighth Commandment is, Thou shalt not steal.

Expl. 73. This command concerns the goods as the next does the good name of our neighbour.

A. 74.What is required in the eighth Commandment? The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves bbRom. 12.17. Provide things honest in the sight of all men. Prov. 15.23. Be thou diligent to know the state of thy flocks, and look well to thy herds.Rom 12:17Prov 15:23, and others ccLev. 25.35. If thy brother be waxen poor, and faln in decay with thee, then thou shalt relieve him. Phil. 2.4. Look not every man on his own things, but every man also on the things of others.Lev 25:35Phil 2:4.

p. 123Hom. V. Bestow your own goods charitably, which you get duly, as need and case requireth. Hom. VI. Bear good will and heart unto every man, to use our selves well unto them, as well in words and countenances, as in all our outward acts and deeds.

Expl. 74. As in all the commands which concern our neighbour, the grand principle is to be love to him; so in all (but especially here) the rule of our duty must be that golden rule of righteousness, do as you would be done by. Now next to the promoting of our own estate or welfare in the world, we must endeavour our neighbours welfare, we must not only love him as our selves, but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means; more particularly here is required, (1.) Personal cared about a mans own estate or goods, for charity begins at home. (2.) Truth and faithfulness about what is committed to our charge by others. (3.) Commutative justice between man and man, in bargaining contracting, buying and selling, and in rendring to every one his due, and in due time; as also in borrowing, bartering, chaffering and changing. (4.) Restitution of what we wrongfully detain of anothers goods, either to the person from whom they are detain'd, or to his heirs and executors if we be able, or else to acknowledg our fault to them, and to beg their pardon. (5.) Lending freely and not looking for any thing again, especially where interest is to the impoverishing of our neighbour. ▪6▪ Charity p. 124to the relief of the poor. (7.) Hospitality to strangers. (8.) Diligence and faithfulness in an honest, calling not only that a man may provide for himself or his friends or family, but that he may have to give to him that needeth, (9.) That all this be done with singleness of heart as to the Lord Christ, and with love to others as to our selves.

A. 75.What is forbidden in the eighth Commandment? The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own dd1 Tim. 5.8. If any provide not for his own, and especially for those of his own house, he hath denyed the faith, and is worse than an Infidel. Prov. 28.19. He that followeth after vain persons, shall have poverty enough.1 Tim 5:8Prov 28:19, or our neighbours wealth, and outward estate eeProv. 21.6. The getting of Treasures by a lying tongue, is a vanity tossed to and fro of them that seek death. Job 20.19. Because he hath oppressed, and hath forsaken the poor: because he hath violently taken away a house which he builded not. 29. Surely he shall not feel quietness in his belly.Prov 21:6Job 20:19.

To. 2. Hom. XXI. Thefts and robberies are most pernicious to society. Hom. XVII. p. 2. So many as increase themselves by usury, by extortion, by perjury, by stealth, by deceits and craft, they have their goods of the Devils gift.

Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command, which is the preservation of Livelihood, in order to the sustentation of life, whether our own or others, and consequently all p. 125that which doth hinder the performance of the foremention'd duties doth directly tend to the neglect of them. Particularly it doth forbid (1.) inwardly; and that (1.) all covetous desires of what is not our own, heart-deceit, cheating contrivance, though never executed. (2.) All overvaluing worldly things. (3.) Envy at the prosperity of another, because he is richer than we. (4.) All over-eager pursuit of worldly things, confidence in them, distracting cares about them, and inordinate grief for the loss of them. (5.) All discontentedness with our present lot and condition. (2.) Outwardly; (1.) all kind of robbery and stealth whether by force or fraud; and hither may be refer'd, (1.) That common practise amongst some of men-stealing, as also the enticing away of Servants from their Masters. (2.) The receiving and buying of stoln goods; the receiver is worse and the buyer little better than a thief, when he knows or suspects them to be stoln. (3) False weights, measures, lights, removing of land-marks &c. (4.) All monopolies to raise the price. (5.) All kind of cheating by game, and here many times the sin is double, sc. the game it self and cheating by it, or any such like jugling by sleight of hand. (6.) All cosenage in words. (7.) All acts of unfaithfulness in contracts, bargains, or in matters of trust publick or private. (8.) Sacriledg, or the taking away of that which is devoted to pious uses, together with all unjust p. 126alienations. (9) Needless protracting of Law-suits. (10.) All such engagements as (by suretiship, &c.) are to a mans own prejudice. (11.) All forestalling of markets, and hoarding up against a dearth to the prejudice of the publick. (12.) All injustice in any kind, whether by griping, usury, oppression, or any other unlawful way.

A. 76.Which is the ninth Commandment? The ninth Commandment is, Thou shalt not bear false witness against thy neighbour?

Expl. 76. For the government of the tongue in reference to God we have the third Commandment, and for the guidance of it in reference to our selves and others we have this Commandment, for though our neighbour here be only mention'd yet our selves must not be exclued, and therefore regular self-care for our own good name is to be the rule of our care to preserve his good name.

A. 77.What is required in the ninth Commandment▪ The ninth Commandment requireth the maintaining and promoting of truth between man and man ffZech. 8.16. Speak ye every man the truth to his neighbour.Zech 8:16, and of our own gg1 Pet. 3.16. Having a good conscience, that whereas they speak evil of you, as of evil-doers, they may be ashamed that falsly accuse your good conversation in Christ. Act. 25.10. Then Paul said, I stand at Cesars judgment seat; to the Iews have I done no wrong.1 Pet 3:16Acts 25:10▪ and our neighbours good name hh3 Joh. 12. Demetrius hath a good report of all men, and of the truth it self; yea, and we also bear record.3 John 1:12, especially in witness bearing iiProv. 14.5. A faithful witness will not lye. 25. A true witness delivereth souls.Prov 14:5.

p. 127To. 1. Hom. XII. p. 3. If we be good and quiet Christian men, let it appear in our tongues. If we have forsaken the devil, let us use no more devilish tongues.

Expl. 77. The scope and drift of this Commandment most directly and expresly is the preservation of truth, but in subordination to the preservation of love to our neighbour, there being nothing that doth tend more to the violation of this affection, than the belying of him. The general duty therefore which this Commandment requires in reference to our neighbour is to speak the truth in love, yet more particularly as this Command is broken, so it is to be kept both inwardly and outwardly: (1.) Inwardly, and then it doth require (1) love, both to the truth and to our neighbour; because this twofold love is a good means for the preservation of our neighbours good name. (2.) An high and just value and esteem of our neighbours credit and reputation. (3.) Charitable thoughts concerning him, 'till we have grounds to the contrary. (4.) Willingness to hear well, and unwillingness to hear ill of him. (5.) A hearty rejoicing at good, and sorrowing for evil reports of him. (2dly,) Outwardly, is required, (1) Silence concerning our neighbour, or the not revealing of secrets, p. 128when either his good name, or a mans own good conscience is in danger to be prejudiced thereby; for to reveal a secret (where the concealing of it is not either much to the damage of others, or of the party who would have it kept a secret) would be a violation both of Christian fidelity, and of humane society, and of the laws of friendship. (2.) Here is outwardly required our just defence of our neighbour, by speaking well of him, (1) so far as the truth of the matter will bear it. (2) As we have a fit opportunity. And (3) a due call to speak on his behalf, but especially in witness bearing before a Magistrate; for in such a case a man is to say the whole truth, or all that is material (even in circumstances themselves) for the just vindication of his neighbours good name; and nothing but the truth, not that which is partly true and partly false. (2.) To do (as well as speak) what we can according to our place and capacity, and to use our utmost interest for his defence, though there might be something of pains, charge, or hazzard in such Christian and neighbourly endeavours. (3.) That a man do discourage and rebuke tale-bearers, flatterers, slanderers, and false accusers, especially when we observe that what they say is from malice, prejudice, and bitterness, and hath very little of probability in the matter.

p. 129A. 78.What is forbidden in the ninth Commandment? The ninth Commandment forbiddeth whatsoever is prejudicial to truth kkRom. 3.13. With their tongues they have used deceit.Rom 3:13, or injurious to our own llJob 27.5. God forbid that I should justifie you; till I dye, I will not remove my integrity from me.Job 27:5, or our neighbours good name mmPsal. 15.3. He that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour.Ps 15:3.

To. 1. Hom. XII. p. 3. He that hath been a malicious slanderer, now let him be a loving comforter.—He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided from you.

Expl. 78. More particularly, here is forbidden something (1st,) Inwardly, as (1) All uncharitable and censorious thoughts concerning our neighbour; for we are to love our neighbour, and charity thinketh no evil. (2) All supercilious and disdainful thoughts, as of the meanness of his person, the weakness of his parts, gifts, &c. (3) All ungrounded suspitions and over-credulousness, or a readiness to open the ear to any body that shall but open his mouth against him. (4) All such inordinate passions as (hatred, wrath, &c.) are suitable to such a bad and unchristian temper of mind. (2dly,) Outwardly, is here forbidden, (1) False testimony against him, whether privately unto some private person in our discourse, or publickly b…fore a Magistrate, when a man is to speak p. 130or to swear in truth, judgment, and righteousness. (2) The suborning or procuring of others to be false witnesses against him. (3) Pleading for an evil cause, for this is to defend injustice, and to be the Devils advocate. (4) Uncharitable censures. (5) Unjust verdicts and sentences. (6) Any kind of endeavours to suppress or hinder the course of justice and truth by undue silence. (7) Speaking the truth unseasonably, especially when it tends to detraction, reproach, and slander; for to report the sins of others without just cause, is really a reproach, as from the reporter, though the matter be true; if it be done without malice, and in order to his reformation, such report is not sinful, because here only a less good is neglected for procuring a greater. Yet is it no defamation to speak of anothers mans failings, when they are the common talk of publick fame, or markt out by the sentence of the Judg, or the notoriety of the fact. (8) Forgeries, whether of writing or tales. (9) Harsh misconstructions and interpretations of other mens words, intentions, or actions. (10) Flattering, and undervaluing of others. (11) All malicious aggravations, or unjust excuses and extenuations of others faults. (12) All such whisperings, reviling, and rash speaking, whereby either truth, charity, or the good name of others is wronged. (13) All raising and receiving false reports, and the rejoicing in the disgrace of p. 131another. (14) All mental reservations, and Jesuitical equivocations, or any other way whereby our own good name, or credit and conscience, and the good name of others, as well as truth it self and Religion, is wronged▪

A. 79.Which is the tenth Commandment? The tenth Commandment is, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his oxe, nor his asse, nor anything that is thy neighbours.

Expl. 79. This Command doth concern the frame and temper of the inward man, whether it be in reference to God, to our selves, or to others; and the main scope of it is to preserve heart-purity, yea to bring faln man (if it were possible on this side the heavenly Paradise) to that primitive rectitude and original righteousness wherewith he was created, and which was not only the perfection but the glory of mans nature.

A. 80.What is required in the tenth Commandment? The tenth Commandment requireth full contentment with our own condition nnHeb. 13.5. Let your conversation be without covetousness, and be content with such things as ye have:Heb 13:5, with a right and charitable frame of spirit towards our neighbour, and all that is his ooRom. 12.15. Rejoice with them that do rejoice, and weep with them that weep. 1 Cor. 13.4. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not it self, is not passed up. 5. Doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil. 6. Rejoiceth not in iniquity, but rejoiceth in the truth▪Rom 12:151 Cor 13:4.

p. 132To. 1. Hom. V. p. 3. Covet not wrongfully, but content your selves with that which you get truly, and also bestow your own goods charitably, as need and case requireth.

Expl. 80. This Command requires in the general, yet in a more direct and express manner internal obedience to all the other nine Commands; or a universal regularity in mans nature, principles, inclinations, inward motions and affections towards God and man. Obj. But will some say, this Command therefore seems to be needless, or supernumerary, because every other Command doth require that holy and regular frame of heart which is suitable to it self, and the duties which it requires from the outward man. Answ. This Command is added not only as a universal declaration, but also as an universal confirmation of what God requires (as to the rectitude or due temper of soul) in all the other Commands together, and therefore 'twas necessary to be added to all the rest; so that this Command is of a further reach than all the former, being it requires universal rectitude, or original righteousness towards God and man. Obj. But then this Law would require that which is impossible. p. 133Answ. The Law must not cease to be perfect, because man is impotent, or not able to perform. Man has wilfully lost this power; yet the Law must not therefore lose its purity or perfection. Yet (2) this frame of soul is not impossible to mans rational nature, though to corrupted nature. (3) Though the rigour of the Law doth still require perfection, yet the grace of the Gospel doth accept of sincerity in and through Christ. But more particularly, (1) This Command requires distinction of propriety, or that a man should know what belongs to him as his own. (2) Contentedness of mind with a mans present condition and lot, till God is pleased in his good providence to make his way plain before us, for the alteration or bettering of our condition; now Gods way of providence is known by this, that it never contradicts his revealed will in his word, and in that it never destroys the eternal principles of righteousness and justice betwixt men. (3) It requires a charitable frame, i. e. that we be so far from envying him, or coveting what is his, that we rather wish and pray heartily, that both he and his may prosper, as well as we, or what belongs to us.

A. 81.What is forbidden in the tenth Commandment? The tenth Commandment forbiddeth all discontentment with our own estate pp1 Cor. 10.10. Neither murmur ye as some of them also murmured, and were destroyed of the destroyer.1 Cor 10:10, envying or grieving at the good p. 134of our neighbour qqGal. 5.5. Let us not be desirous of vain-glory, provoking one another, envying one another.Gal 5:5, and all inordinate motions and affections to any thing that is his rrCol. 3.5. Mortifie therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.Col 3:5.

To. 2. Hom. XXI. p. 3. Coveting or desiring of other mens Wives, Houses, Lands, Goods and Servants, willing to leave unto no man any thing of his own.

Expl. 81. This Command forbiddeth all manner of lust or concupiscence, whereby the nature or heart of men is polluted and defiled, so that original lust or concupiscence which Paul had not known to be sin but by this Law, is plainly forbidden by this Law, Thou shalt not covet, Rom. 7.7. Neither is only the fountain-lust, or the depraved inclination of corrupt nature here forbidden, but also all the streams that proceed from it; as the lusts of the flesh, as luxury, or the lust of the eye as gain, or the pride of life as glory, scil. vain-glory. Yet further, here is forbidden (1st,) Discontentedness of mind, when men repine and murmure at Gods providence, as if he did wrong, those complainers, when he gives either more or better of this worlds goods to others than he does to them; which wicked temper doth arise, (1) From mens covetousness. (2) From p. 135pride, which would pull down other mens estates to a mans own level; but these two levelling principles being destructive to propriety as well as society, are here forbidden. (3) From a double mistake: As (1) concerning the nature of these things, as if a mans happiness did consist in the abundance of these things. (2) Concerning Gods government of the World, as if he did not govern the World in wisdom and righteousness. Qu. But may not a man lawfully desire more of this Worlds goods than he has already? Answ. Yes; Provided (1) his desire of what he wants be without murmuring and repining. (2) With cheerful submission to the will of God. And (3) with subordination to Gods glory; neither is contentment of mind, at all inconsistent with such regular desires. (2dly,) Envying at the prosperity of others is here forbidden: For (1) This is against charity, which requires we should love our Neighbours as our selves, and which should rather rejoice than grieve at the good of others. (2) And that golden Rule of Righteousness, Do as you would be done unto. (3) Against the example of God himself, who rejoiceth in the prosperity of his servants. (3dly,) Here is forbidden all inordinate motions and affections towards worldly objects; as love, delight, zeal, &c. in or for the enjoyment; and impatience, vexation, immoderate grief for loss or disappointments.

p. 136A. 82.Is any man able perfectly to keep the Commandments of God? No meer man since the Fall, is able in this life perfectly to keep the Commandments of God ssEccles. 7.20. For there is not a just man upon earth, that doth good, and sinneth not.Eccl 7:20, but daily doth break them in thought ttGen. 8.21. The imagination of mans heart is evil from his youth.Gen 8:21, word uuJam. 3.8. The tongue can no man tame, it is an unruly evil, full of deadly poyson.Jas 3:8, and deed wwJam. 3.2. In many things we offend all.Jas 3:2.

Artic. XIII. Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of congruity; yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. Hom. III. p. 2. We have neither faith, charity, hope, patience, chastity, nor any thing else that good is, but of God, and therefore those virtues be called the fruits of the Holy Ghost, and not the fruits of man. —Truly there be imperfections in our best works.—Let us therefore not be asham'd to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection, even in all our best works. To. 2. Hom. XVII. The holy company (of Saints in heaven) confesseth constantly, that all the goods and graces wherewith they were endued in soul, came of the goodness of God only. It is meet therefore to think, that all spiritual goodness cometh from God only.

Expl. 82. When 'tis said no meer man since the fall, &c. 'Tis clearly imply'd that before the fall man had power to keep the Law of God perfectly; but now since the p. 137fall he has not this power in this life, neither (1) in his corrupt estate before conversion, nor (2) in his regenerate after conversion. (1st,) Not in his corrupt estate, for though men unconverted either to Christianity (as the Gentiles) or to Christ (as all prophane Christians) may by the power of nature, and freewill; or by the help of common grace, be able to do some things contained in the Law, which in themselves considered are good for the matter▪ yet not in a right manner, because not from a right principle, true grace; and not to a right end, Gods Glory, nor by a right rule, the Law of God in the spiritual meaning of it. Nor (2dly,) in his regenerate state here in this life; for (1) his knowledg of his duty is but in part, And how can he do it perfectly when he does not know perfectly? (2) His grace imperfect, Ex. gr. faith, love, &c. because mingled with more or less of the opposite corruption.

A. 83.Are all the transgressions of the Law equally hainous? Some sins in themselves, and by reason of several aggravations, are more hainous in the sight of God, than others xxJoh. 19.11. He that delivered me unto thee, hath the greater sin.John 19:11.

Hom. V. p. 3. Christ saith, Wo be unto you, for you devour widows houses under colour of long prayers, therefore your damnation shall be greater.—You make them children p. 138of hell worse than your selves be. Hom. VIII. p. 2. Children of unbelief of two sorts, who despair and presume; and both these sorts of men be in a damnable state; as the one should believe the promises, so the other the threatnings; not over-boldly presume of Gods mercy, and live dissolutely.

Expl. 83. If we consider sin only with reference to the Infiniteness of Gods majesty who is thereby provoked, in this respect all sins are equally hainous, because all against an Infinite Majesty; but if we consider them either in their own nature as transgressions or in their several circumstances, then some sins are greater, or more hainous than others; for though every sin be a transgression of the Law of God, yet every Law of God, doth not equally, and so directly and immediately concern the Glory of God and the salvation of man; neither is every Law so clearly promulgated, or made known: Besides, there are some aggravations in the sin it self, as when it is not only in the heart, but in word and deed; so the greater the scandal, the greater the means to prevent it, the greater the person by whom, and against whom, the greater the sin; as also it may receive its aggravations from many circumstances, as time; when a man is drunk upon the Lords day; place, as to cut a purse in the Church, or at the Bar before the Judg; Company, as to be debauch'd in Civil, or prophane in Religious company.

p. 139A. 84.What doth every sin deserve? Every sin deserveth Gods wrath and curse, both in this life, and that which is to comeyyGal. 3.10. Cursed is every one that continueth not in all things that are written in the book of the Law, to do them. Mat. 25.41. Then shall he say unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels.Gal 3:10Matt 25:41

Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience, horribly fall away from God, thereby purchasing unto our selves (if he should deal with us according to his justice) eternal damnation.

Expl. 84. Every sin being a breach of the Law deserves the curse of the Law, or the penalty which is due to the sinner upon every the least sin, and that penalty is death; not only temporal, but spiritual and eternal; or the wrath of God to be inflicted upon the sinner both here and hereafter. Obj. But if every sin deserve hell, then this would seem to take away the difference in punishments? Answ. No, for this doth not ly in the duration of the punishment, for that will be eternal to all who come into that state where the worm never dyes, and the fire never goeth out; but it will be in the degrees of the punishment; some belike shall lose more good, and endure more evil or torment than others.