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 Command 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. 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. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and relations as Superiors Inferiors i or Equals To. 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 't is all expressed in this one word honour And 't is observable that 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 't is 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. The fifth Commandment forbiddeth the neglecting or doing any thing against the honour and duty which belongeth to every one in their several places and relations 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 or 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
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. The Preface to the Ten Commandments is in these words I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage 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. 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 To. 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 into 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 5 th 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. 2 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 forbids 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
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. The Reason annexed to the fifth Commandment is a promise of long life and prosperity as far as it shall serve for Gods glory and their own good to all such as keep this Commandment 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 't is the greatest sc. life and then here is that which is so sweet to nature in this life 't is 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 in 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. 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. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others 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 Expl. 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. The sixth Commandment forbiddeth the taking away of our own life or the life of our neighbour unjustly and whatsoever tendeth thereunto 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 of 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. 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 self-love 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 A. 71. The seventh Commandment requireth the preservation of our own and our neighbours chastity
in heart speech and behaviour 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 the 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 2 dly 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 all fleshly lusts to avoid the appearance of them and to hate the very garment spotted with the flesh A. 72. The seventh Commandment forbiddeth all unchast thoughts words and actions 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 of 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. 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. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Hom. 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 to 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. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbours wealth and outward estate 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 that 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 alienations 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. 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. The ninth Commandment requireth the maintaining and promoting of truth between man and man and of our own and our neighbours good name especially in witness bearing To. 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 2 dly Outwardly is required 1 Silence concerning our neighbour or the not revealing of secrets when 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 A. 78. The ninth Commandment forbiddeth whatsoever is prejudicial to truth or injurious to our own or our neighbours good name 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 1 st 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 2 dly Outwardly is here forbidden 1 False testimony against him whether privately unto some private person in our discourse or publickly bâ—fore a Magistrate when a man is to speak or 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
the Sacraments do not become effectual c. as 1 not from any virtue in themselves for as the word is a dead letter of it self so the Sacraments are dead signs for can it be imagin'd in reason that the soul which must live for ever can be feasted fed and nourished to eternal life by a morsel of bread and a sup of wine perishing elements or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face 2 Not from any virtue in the Minister as neither 1 his piety because this can be no meritorious or procuring cause of a blessing in the Minister 2 nor his good intention for then the blessing would not only depend upon the power but also upon the will of man but the efficacy of Sacraments depends 2 dly affirmatively 1 st Upon Christs blessing grounded on his own institution and appointment for he will not be wanting to his own Ordinances 2 dly Upon the working of the Spirit or his application of them to the soul in a spiritual manner and thereby bringing to the mind of the receiver 1 the Author of Sacraments Christ 2 the impulsive cause his love 3 by representing and sealing the righteousness of Christ to the soul 4 by objective excitation of suitable affections as love gratitude 3 dly Their efficacy doth depend on the receivers faith not as a meritorious cause but as a necessary condition without which Christ will not bless them A. 92. A Sacrament is an holy Ordinance instituted of Christ wherein by sensible signs Christ and the benefits of the new Covenant are represented sealed and applied to believers Expl. 92. In the general all sound Divines do agree that a Sacrament hath these two parts 1 an outward sign such as are the objects of sense and especially of seeing for though bread and wine be objected or presented to the taste as well as to the eye and water to the touch yet the representation or the resemblance of Christs body broken and his blood shed is in seeing the bread broken and the wine poured out and the spiritual washing of the soul represented to the eye of faith by that washing of the filth of the flesh which is visibly done before the eye of the body 2 Invisible grace for the internal application of Christs benefits to the soul being of a spiritual nature cannot be seen by the eye of the body yet more particularly in this A. we have the nature and quality of a Sacrament 't is a holy Ordinance 1 it has holiness to the Lord stampt upon it and so is spiritual in its nature 2 It is instituted by Christ the holy one it is not his Holiness at Rome or rather that man of sin that can institute a Sacrament though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed The holiest man upon earth cannot appoint a Sacrament it is priviledg enough in man to celebrate it when it is instituted by God 3 It is a means for the promoting of sanctification and holiness for it is an obligation upon a Christian to holiness and though it be not a means to work conversion ordinarily at least yet it doth excite quicken and confirm grace 4 It is the seal of a holy Covenant wherein as by a Deed of free-gift all the benefits of Christs Redemption are made over and applyed to believers and wherein all the promises are Yea and Amen through Christ unto such 5 It is an Ordinance that in a most eminent manner is accompanied with the assistance influence and comforts of the Holy Ghost because at such a time the Spirit in a most remarkable manner is concerned to execute his office as the Spirit of Adoption witnessing together with the spirits of believing Receivers that they are the children of God And doth not all this holiness wherewith this Sacrament is attended require on the Communicants part a holy and solemn preparation A. 93. The Sacraments of the new Testament are Baptism and the Lords Supper Artic. XXV There are two Sacraments ordained of Christ our Lord in the Gospel i. e. Baptism and the Supper of the Lord. Confirmation Pennance Orders Matrimony and extream Unction are not to be counted for Sacraments of the Gospel To. 2. Hom. IX Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order for such purpose as He willed them to be received as visible signs expresly commanded in the New Testament whereunto is annexed the promise of free forgiveness of our sins and of our holiness and joining in Christ there be but two namely Baptism and the Supper of the Lord. Expl. 93. There are but these two not only as generally necessary but as only necessary to salvation for who was fitter to judg of the necessity or to appoint the number of Sacraments then he alone who had the sole power to appoint any Sacrament at all now 1 in the New Testament we find only these two of Christs appointment 2 These two are sufficient to the end to which they are appointed sc. to seal the Covenant of Grace 3 Though there were more extraordinary yet there were but two ordinary Sacraments under the Old Testament sc. Circumcision and the Passover 4 Only these two forementioned do correspond to these two of the Old Testament and so do not Pennance Matrimony Orders c. 5 Only these two are directed as to the manner of participation in the New Testament 6 Christs Ministers have only these two and no more in their Commission to administer and to celebrate as Sacraments sc. Baptism and the Lords Supper A. 94. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Artic. XXVII It is a sign of regeneration or new birth whereby as by an instrument they that receive Baptism rightly are grafted into the Church the promises of forgiveness of sin of our adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Expl. 94. In this A. we have 1 the general notion of Baptism It is a Sacrament i. e. a seal of the righteousness of faith and so is every other Sacrament which is a seal of the Covenant of Grace whether under the legal or evangelical dispensation 2 We have here the description of Baptism and therein the difference of Baptism from the Lord's Supper 1 In the outward signs or elements in that water in this Bread and Wine and God having been so particular and distinct in appointing these we should be as strict and careful in the use of them not adding to them the corrupt inventions of men as the Papists do add
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 How is the Sabbath to be sanctified x Lev. 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 y Psal. 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 z Mat. 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 What is forbidden in the fourth Commandment a Mal. 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 b Ezek 23.38 They have defiled my Sanctuary in the same day and have profaned my Sabbaths c Isa. 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 What are the Reasons annexed to the fourth Commandment d Exod. 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 e Lev. 23.3 Ye shall do no work therein it is the Sabbath of the Lord in all your dwellings f Exod. 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 g Gen. 2.3 And God blessed the seventh day and sanctified it Which is the fifth Commandment What is required in the fifth Commandment h Eph. 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 k Rom. 12.10 Be kindly affectioned one to another with brotherly love in honour preferring one another What is forbidden in the fifth Commandment l Rom. 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 What is the Reason annexed to the fifth Commandment m Eph. 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 Which is the sixth Commandment What is required in the sixth Commandment n Eph. 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 o Psal. 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 What is forbidden in the sixth Commandment p Act 16.28 Paul cried with a loud voice saying Do thy self no harm q Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed r Prov. 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 Which is the seventh Commandment What is required in the seventh Commandment s 1 Thes. 4.4 That every one of you should know how to possess his vessel in sanctification and honour t Eph. 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 u 1 Tim. 2.22 Flee also youthful lusts but follow righteousness faith charity w Col. 4.6 Let your speech be alway with grace seasoned with salt x 1 Pet. 3.2 While they behold your chast conversation with fear What is forbidden in the seventh Commandment y Mat. 5.28 Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart z Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient a Eph. 5.3 Fornication and all uncleanness let it not be once named amongst you Which is the eighth Commandment What is required in the eighth Commandment b Rom. 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 c Lev. 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 What is forbidden in the eighth Commandment d 1 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 e Prov. 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 Which is the ninth Commandment What is required in the ninth Commandment f Zech. 8.16 Speak ye every man the truth to his neighbour g 1 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 h 3 Joh. 12. Demetrius hath a good report of all men and of the truth it self yea and we also bear record i Prov. 14.5 A faithful witness will not lye 25. A true witness delivereth souls What is forbidden in the ninth Commandment k Rom. 3.13 With their tongues they have used deceit l Job 27.5 God forbid that I should justifie you till I dye I will not remove my integrity from me m Psal. 15.3 He that backbiteth not with