his indignation P. 2. And though such perjur'd mens falshood he now kept 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 't is 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. 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 charity 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 2 dly 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. The fourth Commandment requireth the keeping holy to God such set-times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto himself 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. 'T is 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 to 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. From the beginning of the world to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the World which is the Christian Sabbath 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 Christian 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 the Apostles time yet by consequence the matter of fact is clear A. 60. 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 and spending the whole time in publick and private exercises of Gods Worship except so much as is to be taken up in the works of necessity and mercy 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 week 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 Hearing 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. The fourth Commandment forbiddeth the omission or careless performance of the Duties required and the profaning the day by Idleness or doing that which is in it self sinful or by unnecessary thoughts words or works about worldly employments or recreations To. 2. Hom. VIII For the transgression and breach of the sabbath-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. Lords-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 that 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 'T is said neither thou nor thou c. A. 62. The Reasons annexed to the fourth Commandment are Gods allowing us six days of the week for our own employments his challenging special propriety in the seventh his own example and his blessing the Sabbath-day To. 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 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
day e 1 Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that ye may know that ye have eternal life What benefits do Believers receive from Christ at their resurrection f Heb. 12.23 And to the spirits of just men made perfect g Phil. 1.23 Having a desire to depart and to be with Christ. h 1 Thes. 4.14 Them also which sleep in Iesus will God bring with him i Isa. 52.7 He shall enter into peace they shall rest in their beds each one walking in his uprightness k Job 19.26 And though after my skin worms destroy this body yet in my flesh shall I see God What benefits do Believers receive from Christ at the Resurrection l 1 Cor. 15.43 It is sown in dishonour it is raised in glory m Mat. 10.32 Whosoever shall confess me before men him will I also confess before my Father which is in Heaven n 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is o 1 Thes. 4.17 And so shall we ever be with the Lord. What is the duty which God requireth of man p Mic. 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 What did God at first reveal unto man for the rule of his obedience q Rom. 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 Where is the Moral Law summarily comprehended r Deut. 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 What is the sum of the Ten Commandments s Mat. 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 What is the Preface to the Ten Commandments t Exod. 20.2 What doth the Preface to the Ten Commandments teach us u Deut. 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 What is the first Commandment What is required in the first Commandment w 1 Chron. 28.9 And thou Solomon my Son Know thou the God of thy Father x Deut. 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 y Mat. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve What is forbidden in the first Commandment z Psal. 14.1 The fool hath said in his heart there is no God a Rom. 1.20 So that they are without excuse 21. Because that when they knew God they glorified him not as God b Psal. 81.11 But my people would not hearken unto my voice and Israel would none of me c Rom. 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 What are we especially taught by these words before me in the first Commandment d Psal. 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 What is the second Commandment What is required in the second Commandment e Deut. 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 f Deut. 12.32 What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it What is forbidden in the second Commandment g Deut. 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 Horâ—â— 16. Lest you corrupt your selves and make you a graven Image h Col. 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 What are the Reasons annexed to the second Commandment i Psal. 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 k Psal. 45.11 He is thy Lord and worship thou him l Exod. 34.14 Thou shalt worship no other God for the Lord whose name is jealous is a jealous God Which is the third Commandment What is required in the third Commandment m Psal. 92.2 Give unto the Lord the glory due unto his Name n Rev. 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 o Eccles. 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 p Psal. 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 q Job 36.24 Remember that thou magnifie his work which men behold What is forbidden in the third Commandment r Mal. 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 What is the reason annexed to the third Commandment s Deut. 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 Which is the fourth Commandment What is required in the fourth Commandment t Deut 19.30 Ye shall keep my Sabbath and reverence my Sanctuary I am the Lord. Deut. 5.12 Keep the sabbath-Sabbath-day to sanctifie it as the Lord thy God hath commanded thee Which day of the seven hath God appointed to be the weekly Sabbath u Gen. 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 w Act. 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 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
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 't is 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 when God doth threaten to punish this Sin to the third and fourth Generation 3. 'T is here implyed that this Sin is a hating of God when 't is said of them that hate me in reference to Idolaters 2 dly 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. 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 any 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. The third Commandment requireth the holy and reverent use of Gods Names Titles Attributes Ordinances Word and Works 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 Expl. 54. In this 't is 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 A. 55. The third Commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known 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 or 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. 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 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
to Water Cream Salt Oyl and Spittle c. Nor diminishing from the other As they do when they deprive the people of the Cup. 2 They differ in their order for Baptism is the first Sacrament of the Gospel because it is to be administred when a Christian or the Infant of one or both believing Parents is solemnly to be admitted a member of Christ's visible Church but the Lord's Supper is to follow this 3 In frequency Baptism is to be administred but once because a man can be born but once spiritually as well as naturally and this Sacrament is a seal of this spiritual birth when the inward Baptism of the Holy Ghost is accompanied with the outward of Water which by the way being both inward and outward may be called the Doctrine of Baptisms but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul may and must be often because we often stand in need of it 4 In the form of administration Baptism being in the Name of Father Son and Holy Ghost because we are to be baptized into all the three persons in the Godhead but the Supper in these words take eat this is my body c. 5 In Baptism is sealed to us and represented our dying unto sin and living unto righteousness especially in those of years-that are baptized but in the other Sacrament Christ dying for our sin is represented and confirmed to us 6 Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace 7 In Baptism we solemnly engage to be the Lords and to be entirely his and in the Supper we renew this engagement and not only our renewal of our vow but our Baptismal vow should be frequently and seriously considered especially in a time of Temptation and Apostacy A. 95. Baptism is not to be administred to any out of the visible Church till they profess their faith in Christ and obedience to him but the Infants of such as are members of the visible Church are to be baptized Engl. Artic. XXII The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the institution of Christ. Expl. 95. 'T is here observeable that Baptism is not to be administred 1 st to Infidels or unbelievers whilst such as Jews Turks and Pagans for those are not to be solemnly admitted into the visible Church who have no precedent right by virtue of the Covenant of Grace to such admission but 2 dly 'T is to be administred to these two sorts of persons 1 Those who have not yet been baptized and do make a credible profession of their faith in Christ and obedience to his Gospel which was required of converted Gentiles in order to their Baptism and will be of converted Jews when they are to be re-ingrafted into the true olive yet is this no plea for the practice of Anabaptists who defer the Baptism of their Children till they can make a profession of their faith where one or both the Parents is a visible member of the Church For 2 Infants of visible professors are to be look'd upon as members of the Church visible and there are to enjoy this Church priviledge else such Infants would be in a worse condition now than formerly A. 96. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Gods appointment his death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by faith made partakers of his body and blood with all his benefits to their spiritual nourishment and growth in grace Artic. XXVIII It is a Sacrament of our Redemption by Christs death Insomuch that to such as rightly worthily and with faith receive the same the bread which we break is partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be prov'd by holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions Expl. 96. When 't is here said the Lord's Supper is a Sacrament we are to understand no more by a Sacrament then that 't is a seal of the righteousness of faith so that those persons who do run to the righteousness of works or or of the Law in order to justification they run out of the tenour of the Covenant of Grace in which only the righteousnâ—ss of faith is sealed to the believer More particularly in this great Gospel-ordinance of the N. T. We have 1 the Sacramental signs Bread and Wine not Bread only or Wine only but both hereby noting that we have in Christ whatever is needful whether for support or comfort to life everlasting 2 The thing outwardly represented by these two elements sc. Christ's body and blood by the Bread his body so that the Papists who stick so close to the letter might with as much shew of reason conclude that Christ's body was turned into Bread as that the Bread was turned into his body And by the Bread broken is signified his body being wounded and broken and by the Wine his blood and by the pouring forth of the Wine the shedding forth of his blood without which no remission 3 The Sacramental actions sc. giving and receiving whereby is noted not only that he gave himself for sinners but that he gives himself to believers and that as by the bodily hand they receive the Bread and Wine so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel 4 The spiritual signification of the whole sc. the righteousness of Christ and all the benefits of his Mediatory undertaking made over and sealed to them in the Covenant of Grace who do by faith apply these to themselves so that every worthy Communicant may say Christ dyed for me c. 5 The authoritative design of all this to this very end and purpose by Christ himself who alone can appoint Gospel Sacraments because he alone can bestow that Grace of which Sacraments are but the Conduit pipes 6 That worthy Receivers are partakers of Christ's body and blood not in a gross and corporal but in a spiritual manner for if the Bread were the real body or flesh of Christ which we eat in this Sacrament then it would be no Sacrament at all because the sign and thing signified would be really the same 7 The advantages hereof are the pardon of sin sealed assurance of God's love spiritual joy comfort refreshment nourishment and growth in Grace A. 97. It is required of them that would worthily partake of the Lords Supper that they examine themselves of