31. 13. it is a Sign betwixt me and you in your Generations that ye may know that I am the Lord who sanctifie you Ye shall therefore keep the Sabbath for to you it is holy Nor will the Masters allow it to have pertained to the Gentiles Some exempt even Proselytes of the House from the obligation of this Precept but how that exemption can be brought to consist with those words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stranger that is within thy Gates I see not CHAP. VI. The Fifth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Honour thy Father and thy Mother c. THat this Precept among those that are as it were imprinted upon the mind of man by Nature and Legible by the light of right reason not the least was first given to the Israelites in Marah we have the Authority of the Babylonian Gemara where in titulo Sanhedrin cap. 7. sect 5. we read Decem praecepta acceperunt Israelitae in Mara Septem quae Noachidarum fuere jam vero adjecta sunt Iudicia Sabbatum parentum honos That it obtain'd among the Egyptians also and was by them placed next after the Precept of divine Worship is evident from the funeral Apology used among them wherein the Libitinarius personating the defunct saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I have ever honour'd those who begat my body And that the same was taught also in the School of Pythagoras who learned all his Doctrines from the Egyptian Priests is equally manifest from the Golden Verses where immediately after the precept of Worshipping the Godsfollows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honour thy Parents But long before the days of Pythagoras was this Law placed in the Temple of Ceres Eleusinia if we may confide in the testimony of Porphyry who from Hermippus in De Abstinentia p. 1. and 399. saith as St. Ierom hath translated the place Iovinian l. 2. p. 528. Xenocrates Philosophus de Triptolemi legibus apud Athenienses tria tantum praecepta in templo Eleusinae residere scribit honorandos Parentes venerandos Deos carnibus non vescendum And Socrates in Xenophon Memorabil l. 2. p. 743. saith Civitas ingratitudinis alterius rotionem non habet neque datur actio in eam verùm si quis Parentes non honorârit actio adversùs eum scribitur Magistratum capessere non permittitur For in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisition made into the manners and life of those who were to be admitted to Magistracy they were interrogated first if they were descended for three generations at least on both sides from Athenian Citizens and Secondly if they had duely honor'd their Parents Because he that is impious toward his Parents cannot be judged pious toward his Country Nor toward God neither saith Menander in this distick Qui patrem incilat voce maledicit patri At in hoc se parat at ipsi maledicat Deo To return to the Egyptians doubtless the Sons among them shew'd all Signs of filial respect and honour to their Fathers while they lived since they piously venerated them even after their decease and paid a kind of religious reverence to their dead bodies to that end preserv'd by precious Embalmments as if death could not cancel their bonds of gratitude nor fate extinguish their Sentiments of natural piety Whence that honourable testimony given of them by the Prince of Antiquaries Diodorus the Sicilian lib. 1. pag. 58. Sanctissimè receptum est inter Egyptios ut appareant Parentes aut Majores ad eternam habitationem translatos impensius honorasse Whereto he adds that it was Lawful for them in case of necessity to pawn the dead bodies of their Parents but those who redeem'd them not were punish'd with highest infamy and contempt during life and after death with privation of Sepulture Nor were the Egyptians the only Nation that taught and urged obedience and honor to Parents from the dictates of Nature For the grave Plutarch de Philadelphia saith Omnes dicunt atque canunt primum ac praecipuum honorem post Deos Parentibus destinasse Naturam Naturae legem Nor is there is the whole World any People so Barbarous and Savage but by mere natural instinct they understand that honour and reverence are due to Parents Wisely therefore did Philo Iudaeus account this Precept now confirmed at the promulgation of the Decalogue the last of the first Table and placed in confinio utriusque His reason this Natura Parentum videtur esse confinium immortalis mortalis essentiae Immortal because a Father by begetting resembles God the Genitor of all things and in the violation of it he puts the highest inhumanity most detestable to God and man feritatis primas ferunt qui Parentes negligunt And in truth this Law is the cement of human society For he that loves and reveres his Parents will requite their care with good education of his Children love his Brethren and Sisters as branches of the same Stock with himself cherish and assist all his kindred as descendent from the same progenitors whence flows that whole Series of consanguinity and natural relation and whence was the most ancient Original of Nations Cities and Towns when Tribes and numerous Families conjoyn'd themselves into Societies under the Government of their Heads After this when men conven'd from many places they began by common consent to constitute Kings and Governours by the example of Parents to whom the ancients therefore gave the most proper and obliging name of Fathers For which reason in the Roman Laws and in those of other nations the crime of Majesty which we call High Treason is put before all other crimes as most pernicious to the peace and safety of the Common-wealth and for the same reason is this Precept of Honouring Parents put before the rest that respect human society Here God hath been pleased to name and certainly as He is the Author of Nature and maker of all Children in the Mothers Womb so is He the most equal Judge the Mother as well as the Father Whereas the Laws of this kind made by Men provide almost for Fathers only as the Persian Law commemorated by Aristotle and the Roman described in the Digests and Institutions mentioned first by Epictetus then by Simplicius and Philo de legatione And though in collisu the right of the Father be the better by reason of the prevalency of his Sex for which God gave the Husband dominion over the Wife yet certainly obedience and reverence which are here signified by the word Honour are from Children due to both In the same word is comprehended also the duty of Thankfulness and a grateful requital as much as in Children lyeth for indeed a full requital can never be made to Parents for the great blessing of existence and life given by them to Children as both Aristotle and Philo have observ'd quomodo enim ab aliquibus genitus eos
vicissim generare possit And as God was pleased for mans imitation to impress upon mute Animals visible characters of almost all virtues of justice clemency chastity fidelity friendship c. not of all in all but of each in particular species so hath He given for an example of filial love and piety to men the Storks which sustain and nourish their Parents when they are grown old and weak For this also is comprehended in the first word of this Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour which in its chief sense signifies to nourish as appears from the 1 Timothy 5. 3. Honour Widows that are Widows indeed i. e. relieve their wants and contribute to their maintenance And so the Hebrews interpret that text in Numbers 22. 17. I will promote thee unto very great honour So Cicero Officior 1. treating of duties to Kindred and near relations saith Necessaria praesidia vitae debentur his maxime And Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We shall highly honour Parents if we most readily serve them with the Ministry of our body and the help of mony Here I cannot but take notice of a strange distinction made betwixt Sons and Daughters by the Egyptians in their Law of nourishing Parents labouring of old age or poverty and recorded by Herodotus l. 2. 35. Nulla est necessitas filiis alendi parentes nolentibus sed filiabus summa etiamsi nolint Sons are under no necessity to feed and sustain their Parents against their own will but Daughters are most strictly bound to nourish them though against their will An odd Law this to impose the burden upon the weaker Sex and exempt the stronger and the more admirable to me because no reason is added to it by Herodotus nor can I fix my conjecture upon any that is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may be well with thee This is here added out of Deuteronomy for explication sake or perhaps ascribed on the margin from that place in Epist. to the Ephesians 6. 1. 3. many such additional clauses being found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou mayst live long Here Abenesdras noteth that God is wont when He forbids any thing to annex the penalty where He commands the reward as in this place But St. Paul in the just now cited place to the Ephesians noteth this more that this is the first Commandment with promise The Law in direct words promiseth only temporal felicity as St. Ierom observes l. 2. Commentar in Epist. ad Galat. 1. Dialog contra Pelagium and St. Austin de Civit. Dei l. 10. cap. 15. And of temporal felicity the principal part is long life Which is generally promis'd to those that keep the Law as in Levit. 18. 5. and 25. 18. and in Deuter. 6. 17. 18. and in Ezech. 20. 11. some expound the Hebrew words That they may prolong thy days namely thy Parents by their favour and prayers to God But I fear lest this interpretation be too Subtile and adhere rather to the Seventy and other Interpreters who take the Hebrew word though of an active form in a passive sense viz. That thy days may be prolonged To Absolom violating this precept his days were cut off or shortned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the Earth or in the Land Life in exile is not life but a long death Therefore God promiseth to obsequious and dutiful Children a long life and that too at home in their own Country And Ezechiel enumerating the causes of deserved exile puts the contempt of Parents in the head of the Catologue chap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Land This also hath been added from Deut. 8. 7. but deservedly For that Land was in those days truly good and singularly fertil abounding with Milk Honey and Corn and other Fruits and the only Land that produced Balsam which it continued to do in good plenty down to the days of Pliny who therefore praised it and doth even at this time though in less quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Lord thy God will give thee The present for the future as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will come Matth. 3. 2. It must be something great and highly estimable that God confers as a donative upon the posterity of those whom he loved above all others and to whom he promised to give it But as God promises great blessings to those that observe this Precept so on the contrary He threatneth grievous punishment to those that contemn and revile their Parents namely death by decree of the Judge if the matter be by sufficient testimonies prov'd against them Exod. 21. 15. 17. and if the matter be not brought to publick notice divine wrath Deut. 27. 16. than which nothing is more dreadful and from which Good Lord deliver us CHAP. VII The Sixth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery IN the Hebrew this Precept is placed next after that against Murder and the Greek Copies also now keep the same order in the rehersal of the Decalogue in Deuteronomy But lest any should think this transposition of these two Precepts a thing recent I must observe that Philo in his time read them as we now do and that he gives this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that among unjust facts Adultery is the greatest And again after he hath with admirable eloquence described the many evil consequents of this crime he saith Meritò Deo hominibus exosa res adulterium inter crimina ordinem ducit meaning the crimes that are injurious to men Nor did the ancient Christians read them otherwise following the Greek Codes as appears from Tertullian de pudicitia who saith Eo amplius praemittens Non maechaberis adjungit non occides Oneravit utique maechiam quam homicidio anteponit c. Wherefore whenever the Ancients bring in these Precepts in another order they bring them out of Deuteronomy not out of this place of Exodus Let us then since we may do so without injury to the diligence of the Masorets follow the Greek Edition which we have taken into our hands and which may be defended not only by its antiquity but also by this probable reason That many of the Hebrew Women preferr'd Chastity to life and that in the judgment of Aristotle the crimes that proceed from the desire of pleasure are more hainous than those that come from anger Abenesdras thinks that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath committed Adultery all unlawful Venery and simple Fornication is signified but we find that among the Hebrews that word is every-where taken only in the sense of Adultery and so translated in this and other places by the Greek Latin and other Interpreters True it is indeed that in the Mosaic Law there is an interdict that there should be no Whores in the People of Israel and that Incests and Marriages with strange Women that worshipped false Gods
Learned Iobus Ludolfus Hist. Ethiopic Lib. 3. cap. 5. num 82. speaking of the singular Honour and Veneration they have for the Blessed Virgin Mother saith Eam tanto prosequuntur affectu ut parum illis videatur quidquid Ecclesia Romana in ejus honorem excogitavit tantùm nullas ei statuas erigunt Picturis contenti So that being in all things true Iacobites they follow the example of the Greeks who judged Pictures of Saints more innocent than Images Of the Muscovites who yet boast themselves to be the only true Christians in the world since they only are baptized whereas others are but sprinkled Olearius assures us That they Universally give their Saints and their Images the Honour due to God alone and that the Vulgar among them place all Religion in the Honours and Veneration they exhibit to Images teaching their Children to stand with profound respect and to say their Prayers before those Images for which the Parents have most Devotion Herein therefore they have degenerated from the Greek Christians from whom they preâ—end to have deriv'd their Faith Doctrin and Sacred Rites ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor Worship them If by this Law God permitted not the Honour that was wont to be given to Eminent Men to be exhibited I do not now say to but before Images or in places where they stood He thought it more unfit for his People to be permitted to do before Images any of those things which the Custom of Nations had made proper to the honour of a Divine Numen whether true or only believ'd to be such Here the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed of ample signification but when spoken with relation to any thing is wont to be by the Greeks translated as well by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey and sometimes also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister unto But because when the same is used of things Divine the same Interpreters render the sense of it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence sprung up that difference with the Latine Christians more than the Greek use Otherwise if propriety be consider'd there is no more in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from Psal. 2. 11. compared with 1 Thess. 1. 9. in both which places what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that in Heb 9. 4. is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But where the Writer Treats of things Divine whether truly such or only thought to be such there the Hebrew Word here used is wont to signifie particularly those things which by receiv'd Custom through all the East and that which after was diffused through all Graecia and wider too were used in Divine Worship whether true or false namely Sacrifices Oblations and Incense For these properly are the things which whensoever they are used in honour of any but the true God the Hellenists or Iews speaking Greek and as well the Apostles themselves as Apostolic Writers following the Hellenists express by ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Worship or Service of Idols And in this Apostolic sense Idolatry is as Tertullian describes it Quicquid ultra humani honoris modum ad instar divinae sublimitatis attollitur Now both the Rites of which we have just now spoken and all bowing before Images are prohibited to the Hebrews because the Precept of throwing down and breaking Images in Countries not within their Jurisdiction or Dominion had no place as the Hebrew Doctors rightly observe With whom agrees that in the LX. Canon of the Eliberin Council Si quis Idola fregerit ibidem fuerit occisus quatenus in Evangelio non scriptum est neque invenitur sub Apostolis unquam sactum placuit in numero Martyrum eum non recipi Of the same judgment was St. Austin who 2. Contra literas Petiliani saith Non enim auferenda Idola de terra quod tanto ante futurum praedictum est posset quisquam jubere privatus And the African Synod under Honorius and the younger Theodosius which Petitions the Emperours to take away the reliques of Idols through all Africa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am the Lord thy God a jealous God This clause belongeth not only to this second Precept but also and principally to the First to the Second so far as that is inservient to the First By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified The Supream Lord I who have Soveraign Right and Empire over thee The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Strong Mighty Potent appositely because mention of Revenge immediately follows in the next Comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly impatient of a Rival as appears in the Law concerning the Jealous Husband Numb 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiting the iniquity of the Fathers upon the Children The Hebrew word here Interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddens or rendring signifies visiting as our Translation rightly hath it and is usually taken in the sense of vindicating and accordingly by the Greeks very often expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Revenge But here is not treated of all Sins but of that Sin in particular which is committed about false gods as appears from the antecedents and the consequents This sin therefore as committed against his Divine Majesty God Revenges not only in those who have Committed it but also in their Posterity namely by delivering them up into miserable Servitude which He by the right of his Supreme Dominion over all Men can do without any the least iniustice To give Authority to this Explication we bring that place in Levit. 26. 39. And they that are left of you shall pine away in their iniquities in your Enemies Lands and also in the iniquities of their Fathers shall they pine away with them We bring also the example of Zion Lam. 5. 6. We have given the hand to the Aegyptians and to the Assyrians to be satisfied with bread Our Fathers have sinned and are not and we have born their Iniquities c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the third and fourth Generation Even to the Grand-childrens Grand-children This is a proverbial speech used also by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he transmits Revenge to the Fourth Generation And by the Poets Et nati natorum qui nascentur ab illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of those that hate me Because properly the Evil touches the Posterity the Punishment the Parents St. Chrysostom Homilia 29. ad 9. Genes Nulla poena plus adfert doloris quà m si quis ex se natos sui causâ in malis esse videat And Tertullian Duritia populi ad talia remedia compulerat ut vel posteritati suae prospicientes legi divinae obedirent In Sacred Writ they are said to hate God particularly who Worship false Gods so that Maimonides denies that
to the Ephesians To the Third of not swearing or vowing by Gods holy Name in vain they refer whatever we are taught in the New Testament concerning the great Reverence due to the Divine Name in Matth. 6. 9. so great that out of respect thereunto we ought to abstain from all swearing unless in matters highly pertaining to the honor of God as in Matth. 5. 34. and Iames 5. 12. To the Fourth of keeping holy the Sabbath they refer the Christians certain hope of a most tranquil and happy life to come assured by that in Hebrews 4. from the First verse to the 11 th Whereof a certain tast is in the mean time given in that peace of Conscience which St. Paul so justly preferrs to all other enjoyments in this transitory life when Romans 5. 1 2. he saith Being justified by faith we have peace with God c. To the Fifth commanding honour to be given to Parents the Christians refer all the Evangelical Mandates of giving civil honour and obedience within the limits of Divine Commands to Kings and Governours and all that are put in Authority under them Such are given in Rom. 13. from verse 1. to 8. in 1 Tim. 2. 1 2 and 3. in 1 Pet. 2. 13. Of obedience to Masters in Ephes. 6. 3. and Coloss. 3. 22. Of honour and obedience to Husbands in 1 Corinth 11. 3. 1 Coloss. 3. 18. in 1 Pet. 3. 1 and 2. in 1 Tim. 2. 12. in Tit. 2. 9. Also to Pastors or Ministers of the Gospel in 1 Tim. 5. 17. in Hebr. 13. 17. and in 1 Pet. 5. 5. and to others of Eminent quality in Rom. 13. 7 and 8. To the Sixth by which Adultery is prohibited are accounted the Evangelic Interdicts against all sorts of unnatural lusts all scortation or whoring all uncleanness and polution Venereal of whatsoever kind or degree such as are promulged in St. Matth. 15. 19. in Mark 7. 21. in Acts 15. 20. in Rom. 1. 19. in 1 Cor. 6. 13. and 2 Cor. 12. 21. in Gal. 5. 19. in Ephes. 5. 3. in Coloss. 3. 3. in 1 Thess. 4. 3. and 2 Thess. 2. 3. Also all Divorces unless in the case of Adultery as in Matth. 5. 32. and 19. 9. To the Seventh interdicting Homicide are referr'd all animosities anger hatred and malice the seeds of fights and murders condemned and forbidden in Matth. 5. 22. 43 44 45. and the following comma's in Eph. 4. 31. in Coloss. 3. 8. in 1 Tim. 2. 8. in Iames 1. 20. in 1 Ep. of Iohn 3. 15. and in other places of the New-Testament To the Eighth against Theft are reduced those most equitable Precepts by which Christians are not only forbidden to infer any damage loss or detriment upon others but obliged on the contrary to do good to all men even to their enemies to the best of their faculties and power Such we find in Matth. 5. 44. in Luke 6. 35. in 1 Cor. 6. 7. and 8. in 2 Cor. 7. 2. in 2 Coloss. 3. 25. in Ephes. 2. in 1 Pet. 4. 18. in Rom. 5. 14. in Galat. 5. 22. in 2 Thess. 1. 11. Under the Ninth by which it is made criminal to give a false Testimony are listed the Precepts by which we are commanded to shun all falshood lying and deceit in speech and to be highly studious of veracity and faith in all conversation and transactions Such are recorded in Iohn 8. 44. Ephes. 4. 24 25 26. 1 Iohn 2. 21. Coloss. 3. 9. Rom. 3. 4. 1 Tim. 1. 10. 1 Cor. 5. 8. The Last prohibiting Concupiscence is by Christians so far extended as that no permission is to be indulged to the motions of the mind that sead to unlawful counsels designs and actions but that they ought to be checkt and extinguished so soon as we perceive them to arise within us as appears both from the places already cited in 5 th Art of the Chapt. next precedent and in Mark 4. 19. Gal. 5. 24. 1 Pet. 2. 11. And this Mortification of our sensual appetites is what the Holy Scripture intends by crucifying killing and putting off the old man in Coloss. 3. 5. and 9. Rom. 6. 6. Ephes. 4 22. and what Lactantius l. 6. c. 18. adviseth when he saith Priùs tamen quà m commotio illa prosiliat ad nocendum quoad fieri potest maturius sopiatur The Three allurements of these sensual Motions are Pleasure Pride Riches in the judgment of St. Iohn 1 Epist. 2. 16 and 17. To whom Philo consenting deduceth all Sins and Mischiefs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one fountain viz. the desire either of Money or of Honour or of pleasure To conclude the Sum of all the hitherto recited Precepts of the Mosaic somewhat more obscurely indeed and with many shadows intermixt but of the Evangelical most openly and brightly is no more but this that God be loved above all things and that every man be loved as our selves This is the sole scope as of the Law and the Prophets so also of the Gospel Witness Psal. 15. Esai 32. 15. Mich. 6. 8. Matth. 22. 37 38 39 40. Mark 12. 30 31. Luke 10. 27. Rom. 13. 8 9 10 and 11. 1 Cor. 8. 3. and 13. 2. Gal. 5. 14. 1 Tim. 1. 5. 1 Pet. 1. 22. Iam. 2. 8. 1 Iohn 2. 10. and 3. 17. and 4. 7 8 9. and 2. 12. 20. By this Love faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operating Gal. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfect Iam. 2. 22. Without it and the works thereof it is a dead Faith Iam. 2. 20. This Love therefore let us pray to God to give unto and increase in us for His Sons sake by the Holy Spirit Amen From this Harmony of the Mosaic and Evangelic Laws I might take occasion to enquire also into the things in which these differ from and excel those and thence to shew how incomparably more noble in it self and more agreeable to the Spiritual Nature and proper affections of a Rational Soul the Christian Religion is than the Iudaic or any other hitherto known in the World Which would not be difficult to me to do since various Arguments offer themselves to every considering man from the excellency of the Reward by God Himself promised and infallibly assured to all true and sincere Professors of Christianism viz. eternal Life and immutable Felicity after a joyful Resurrection from the singular Sanctity of its Doctrine and Precepts as well concerning the true and most congruous Worship of God in Spirit and from pure Love as concerning all the Offices of Humanity due from us to our Neighbour though our Enemy the Mortification of all sensual Lusts and unjust desires nay the contempt of all temporal goods in comparison with eternal from the Divine Virtues inculpable life miraculous works patient sufferings and certain Resurrection of Christ the Author of it and in fine from the wonderful Propagation thereof whether we consider the infirmity simplicity and obscurity of the Men that in the first times
whom they pleased before the Law 10. The Right of Divorce instituted by Moses 11. Polygamy permitted to the Hebrews both before and after the Law 12. The Hebrews not permitted to lie or marry with Gentiles not Proselytes 13. Eunuchs Bastards excluded from Matrimony with Israelites 14. The Right of Proselytes and Libertines 15. The Maid-Servant not permitted to Marry before she was made absolutely Free by Redemption or Manumission 16. Nor the Man-Servant until the Christians gave them jus Conjugii Article 1. Theft Interdicted among the Egyptians whose Singular Law concerning Robbery is recited 2. Theft of what kind soever forbidden also to the Sons of Noah by Law Natural and 3. By the Mosaic to the Hebrews 4. Fraudulent removing of ancient Land-marks Theft 5. Punishment of various frauds among the Egyptians 6. All fraud even in words unlawful to the Hebrews 7. The difference betwixt the Right of an Hebrew and of a Gentile as to pilfering things of small Value 8. Satisfaction for damage always to be made by the Mosaic Law and to whom 9. The Law of restoring things lost explicated 10. An unequal Price unlawful 11. Punishment of Theft Capital not from the Law of the Hebrews but from that given to the Sons of Noah 21 The Mosaic Interdict of Theft deduced from Law Natural 13. Vsury unlawful to the Hebrews among themselves lawful to the Gentiles 14. Gain from Games unlawful to an Hebrew Artic. 1. The administration of Justice by Iudges prescribed first by Natural Law after by the Mosaic 2. Courts Iuridical not constituted before Moses 3. The contrary not evident from the Traditions of the Rabbins nor from the Scripture 4. Nor from the Example of Simeon and Levi and of Iudah in the cause of Thamar 5. The Right of a Gentile in the Common-wealth of the Hebrews as to Judgments in foro Article 1. Eating of Blood Interdicted first to Noah and after to the Israelites 2. The reason of this Interdict 3. The Law against eating of any thing that died of it self and of any Member torn off from an Animal alive and the reason thereof 4. Examples of such cruelty carnage in Bacchanals Article 1. The Mosaic Law of all written Laws the most ancient 2. Moses the Wisest of all Law-givers 3. The Writers design method in the eâ—suing explication of the Decalogue 4. Why God is here call'd The Lord. 5. That the Law was given not immediately by God Himself but by an Angel in the Name of God 6. Why the Angel that pronounced the Law said I am the Lord c. 7. Why the Writer of the Law saith all these Words 8. God's peculiar Right to the Title of Supream Lord of the Israelites 9. The Preface to a Law ought to be brief and full of Authority 10. Why God in these Precept chose the number Ten. 11. Why the Law was given in the Wilderness 12. Why it is here said Thy in the singular number Article 1. Why it is here said Other Gods beside me 2. Gods distinguish'd into two Classes 3. The Celestial Luminaries the first false Gods 4. Kings and Queens deified after death the Second false Gods 5. Whence it was that Brutes came to be worship'd as Gods 6. Honor due to good Angels and what 7. Signs of honour proper to God not to be exhibited to good Angels 8. Civil Veneration of Kings not unlawful 9. Extirpation of Polytheism the principal design of this Precept 10. The Unity of God manifest by the Light of Nature Article 1. In what sense the word Idol is always used in holy Scripture 2. That Idolatry was founded upon an opinion that Images Magically consecrate were animated by Daemons and therefore vocal 3. Teraphim used chiefly for Divination 4. Teraphim how made 5. Of what Materials 6. What were the Silver Shrines of Diana of the Ephesians 7. Why graven Images of Animals were by God interdicted to the Hebrews 8. That God reserv'd to himself a right of exception to this Law from the Instances of the Cherubims and of the Brazen Serpent Erected by His Command 9. Images of the Stars also interdicted by this precept and that to prevent Polytheism 10. to admonish men That the Invisible God cannot be represented by Images 11. What Pictures fall under this interdict 12. That the Christians have not thought themselves indeterminately obliged by this Law 13. What is here signified by Adoration of Images 14. Different Opinions of Christians about honour exhibited to Saints before their Images Pictures 15. The true sense of the Word Idolatry 16. Private Men among Christians ought not to pull down Idols * 17. That God revenges Idolatry only to the third and fourth Generation and that by delivering up the Posterity of Idolaters into miserable Servitude 18. Who are properly said to hate God 19. Why God is here said to shew mercy unto Thousands 20. Who are by God call'd Pious and who Righteous Men. Article 1. Why it is here said the Name of the Lord not my Name * 2. Perjury interdicted chiefly by this Precept and 3. Threatned to be severely punish'd by God Himself 4. The Sanctity of an Oath 5. Why God threatneth to revenge Perjury by Punishments inflicted by Himself Article 1. The precept of keeping holy the Sabbath distinguish'd from the precept of resting from Labour upon the Sabbath as by the causes so also by the times 2. The different interpretations of Grotius and Selden of the word Remember reconciled 3. Testimonies of the Sabbath observ'd anciently by Gentiles also 4. Why the primitive Christians held their Assemblies upon the Sabbath day 5 The Lords day not Surrogated into the place of the Sabbath 6. why the Greeks and Latins use the word Sabbata not Sabbatum 7. Labour upon Six days of the Week not commanded but only permitted 8. Why God fixed the Sabbath upon the Seventh day 9. Why he by many words inculcated this Precept 10. Who are to be understood here by Thy Son and thy Daughter 11. Humanity of Masters towards Servants here intimated 12. Some goodness and mercy to be exercised also toward Brutes by this Precept 13. Who is here meant by The Stranger that is within thy gates * 14. Why the Stranger was by this Law obliged to abstain from Labour upon the Sabbath 15. Why God made the Universe in Six days 16. What is to be understood by His resting upon the Seventh day * 17. How the true Seventh or Sabbatical day was first made known to the Hebrews 18. The honour of the number Seven deriv'd from the Aegyptian Mathematicians 19. The Septenary number of days observ'd by Gentiles in their Feasts 20. The Number Seven of solemn respect in the Mosaic Rites in other Mysteries 21. The weekly Circle of Days deriv'd by the Aegyptian Astrologers from the Seven Planets 22. Bede's reason why in the planetary denomination of the Seven days of the week the natural order of the Planets was not observ'd 23. Why Saturn was made Lord of the Seventh day 24. The Antiquity of the planetary denomination of the Seven days and conclusion of this chapter Article 1. That this Precept was anciently observed by the Egyptians the Pythagoreans and 2. the Athenians 3. Honour and reverence given by the Egyptians even to the dead bodies of their Parents 4. Other Nations also honour'd Parents 5. Excellency and usefulness of this Law 6. The right of Mothers to honour and reverence from their Children 7. Children by this Law obliged to relieve their Parents in want 8. Longaevity the reward of filial reverence 9. The Penalty added to this Law Article 1. Murder a Crime against God Nature and Civil Laws 2. Exempts from this Law Article 1. Theft injurious to private Men and hurtful to the Public * 2. The necessity and utility of this interdict 3. Theft of a Man capital among the Hebrews Article 1. Who is here to be understood by Neighbour 2. The form of Adjuration used by the Hebrew Judges to Witnesses and to the Accused 3. False Testimony a hainous Crime 4. The Punishment of a False Witness among the Hebrews Article 1. What is here meant by Concupiscence according to the interpretation of the Hebrew Masters 2. Acts indirectly tending to the gratification of lusts interdicted by this Precept 3. As also the simple purpose to fulfil them 4. Concupiscence without effect no Sin according to the judgment of the Rabbins 5. But condemn'd by the Christians who are obliged to purity of mind 6. Not to covet any thing that belongs to another the Sum of all Moral Precepts