and sanctified; Christ gave himself, his life and blood, for the redemption of his people; that he might purify unto himself a peculiar people, zealous of good works, Tit. ii. 14; and a man must be sanctified by the Spirit and grace of God, that he may be meet for the Master's use, and prepared unto every good work, 2 Tim. ii. 21.-3. They must have the Spirit of Christ, and be strengthened by him, with all might in the inward man, in order to perform them; and for this end is he promised, Ezek. xxxvi. 27.-4. They must have faith in God, and strength from Christ; they that have believed in God, in his Son, and in his promises, and in his covenant, ought to be careful to maintain good works; as they are the only persons capable of them, since faith is requisite to them; and such are under the greatest obligations to perform them and strength from Christ is necessary; in whom are both righteousness to render them acceptable to God, and strength to perform duties incumbent on them, Tit. iii. 8.-5. The apostle says, Let ours learn to maintain good works, Tit. iii. 14. Such who are the chosen generation, a peculiar people, the redeemed of the Lord, and who have drunk into the same Spirit, have obtained like precious faith, and are heirs together of the grace of life.

IV. The necessary uses for which good works are to be performed. 1. Not to procure salvation, in whole or in part; not to make peace with God, which they cannot effect; nor to make atonement for sin, for which they cannot answer one of a thousand; nor to obtain the pardon of it, which is only by the blood of Christ; nor to justify in the sight of God, for by the deeds of the law no flesh living can be justified, Rom. iii. 20, 28; the best works being impure and imperfect. Salvation in general is denied to be of works; this is the current language of Scripture. They are not in any rank and class of causes respecting salvation; they are neither efficient, nor moving, nor meritorious, nor adjuvant causes of salvation; nor even conditions of it; they do not go before any part of salvation, but are fruits and effects of it; not of election, which was before the children had done either good or evil; nor of redemption, in consequence of which the redeemed are a peculiar people, zealous of good works; nor of vocation, works before calling are not good works, and those that follow after are fruits and effects of calling grace; Who hath saved us and called us, not according to our works, &c., 2 Tim. i. 9; nor do they go before, to make and prepare the way to consummate happiness, but they follow after, Rev. xiv. 13. Yet,

II. There are uses for which they are necessary. As,-1. With respect to God, they being of his ordination, that his people should walk in them, and according to his command and will, in obedience to which it is necessary to perform them, Eph. ii. 10; as well as to testify our gratitude for mercies temporal and spiritual we receive from him; and they are to be done with a view to his glory; for hereby is our heavenly Father glorified; and we not only glorify him ourselves, but are the means of others glorifying him also, John xv. 8.-2. With respect to ourselves; as for the ornament of ourselves, to adorn our profession, and the doctrine of God our Saviour, 1 Tim. ii. 9, 10,

Tit. ii. 10; and to testify and show forth our faith to others, and to make our calling and election sure; not surer than they are in themselves, nor surer to ourselves, being certified to us by the Spirit and grace of God; but sure to others, by our good works and holy conversation, as fruits of them; which is all the evidence we are capable of giving to the world, or they are capable of receiving from us, James ii. 18.-3. With respect to others, to whom they are good and profitable, and therefore to be done, Tit. iii. 8; both by way of example, and by real benefit received through them, either in a temporal or in a spiritual way; and because they serve to recommend religion to others; and may be, without the word, a means of winning them to a liking of it; or, however, may serve to stop the mouth of gainsayers, and make them ashamed who falsely accuse the good conversation of the saints; and so prevent any just offence being given to Jew or Gentile, or to the church of God.

A COMPENDIUM OR SUMMARY OF THE DECALOGUE.

THE Commandments of the law are reduced by Christ to two capital ones; Love to God, and love to the neighbour, Matt. xxii. 36-40; and the apostle Paul says, All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, Gal. v. 14; he means the commandments of the second table of the law; and, indeed, love, as it includes both branches of it, love to God and to men, briefly comprehends every other command; and therefore with propriety it is said by him, Love is the fulfilling of the law, Rom. xiii. 9, 10; and what may serve to epitomize the decalogue, and to sum up the contents of each command, is a rule or two that may be observed; as, that the prohibition of any sin includes in it a command of the contrary virtue or duty; and so vice versa; and that the prohibition of any sin, and the command of any duty, include in them all sins and duties of the same kind or kindred, with all causes, means, and occasions thereof, as may be exemplified in our Lord's exposition of the sixth and seventh commands, Matt. v. 21-28; by which it appears, that the law is spiritual, and reaches not only to external actions, done in the body, but to inward thoughts, affections, and lusts of the mind.

The preface to the decalogue, contains arguments or motives unto obedience to the commandments in it. As,

1. That it is the Lord Jehovah, the author of our beings, the God of our lives and mercies, the sovereign Lord and Governor of the world, who enjoins it; who has a right to command his creatures what he pleases, and it becomes them to obey him.-2. He that enjoins these precepts is the Lord thy God; not only thy Creator, thy Preserver, and Benefactor, but thy covenant God; as he was peculiar to the Jews in a national sense, which laid them under great obligation to him; and if he is our God in a special sense, according to the tenor of the covenant of grace, the obligation is still the greater.-3. He is farther described, as he which have brought thee out of the land of

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Egypt, out of the house of bondage, which was only literally true of
the people of Israel; which shows that the decalogue, as to the form of
it, and as delivered through the hand and ministry of Moses, only con-
cerned that people, and was calculated for their use; though, as to the
matter of it, and so far as it is of a moral nature, and agrees with the
law and light of nature, it is equally binding on Gentiles; and if the
redemption mentioned is considered as typical of spiritual and eternal
redemption by Christ, from the bondage of sin, Satan, and the law,
the obligation to serve the Lord, and obey him, is still more strong
and forcible; see Tit. ii. 14, 1 Cor. vi. 20. The decalogue itself follows.
I. The first command is, Thou shalt have no other gods before me.
The things required in this precept are, 1. That we should know,
own, and acknowledge God, the one only true God, and none else,
Mark xii. 29.-2. That we should worship him, and him only; not
any creature with him; nor any more than he, nor, indeed, any besides
him, Matt. iv. 10, Rom. i. 25.-3. That we should exercise faith and
trust in him, hope in him, and love him, John xiv. 1. The things
forbidden by it are,1. Atheism; denying there is a God, or any of
the perfections essential to Deity, as his omniscience, omnipotence,
&c., and his providence in and government of the world.-2. Poly-
theism, or the worshipping of many gods, or more than one: as the
sun, moon, and stars, the host of heaven, and a multitude of things on
earth; either by Jews or Gentiles, 1 Cor. viii. 5, 6.3. Whatever is
trusted in, and loved as God, as wealth and riches, which to do is
idolatry, Eph. v. 5; or fleshly lusts, as the epicure, whose god is his
belly, Phil. iii. 19; or any other lust or idol set up in a man's heart,
as self-righteousness, or be it what may, Ezek. xiv. 4, and xxxvi.
25. The phrase before me, is not to be overlooked; which may either
point at the omniscience of God, in whose sight such idolatry must
very displeasing; or the placing of any object of worship by him, which
is setting up man's post by his, as Manasseh placed a graven image in
the temple itself, 2 Kings xxi. 7; or it may be rendered, Besides me,
and so excludes all other objects of worship, there being no God
but him, Isa. xliv. 8. I would just propose it, whether the words " by
may not be rendered, Besides my persons, besides the Three persons in
the Trinity, who are the one God; by frequently signifies besides, Gen.
xxxi. 50, Lev. xviii. 18, Deut. xix. 9, and may be interpreted, my
faces, or persons.

II. The second command is, Thou shalt not make to thyself any
graven image, or any likeness-thou shalt not bow down thyself to
them, nor serve them, &c., which respects the mode of worship. And,
-1. Requires, that it should be spiritual, suitable to the nature of
God, without any carnal imaginations, and external representations of
him, John iv. 23, 24, Phil. iii. 3; and that the parts of divine worship;
as prayer, praise, preaching, hearing the word, and administration of
ordinances; be observed just as delivered, without any addition to
them, corruption and alteration of them, Deut. iv. 2, 1 Cor. xi. 2. —
2. It forbids all superstition and will-worship, human traditions, pre-
cepts, and ordinances of men; and the introduction of any thing into

the worship of God, which he has not commanded, Isa. xxix. 13, Matt
xv. 8, Col. ii. 20, 22, 23; and all images, figures, and representations of
the divine Being, and of any of the persons in the Godhead; and,
indeed, making the likeness of any creature, in heaven, earth, or sea,
in order to be worshipped, and used for that purpose, and not only
images of heathen deities, which were to be broken and burnt, but
those of Christ, as a man crucified, of the virgin Mary, of angels and
saints departed, worshipped by papists. Though all pictures, paint-
ings, and sculptures, are not forbidden hereby, only such as are made
for, and used in, divine worship; but not which are for ornament, or
for the use of history; and to perpetuate to posterity the memory of
men, and their actions; otherwise there were images of things, of lions,
and oxen, and the cherubim, in the tabernacle and temple, by the
express order of God, Exod. xxv. 18, 1 Kings vi. 32, and vii. 29.-3. The
motives inducing to obey this command, are taken from God's being a
jealous God, who will not give his glory to another, nor his praise to
graven images; and from his severe punishment of the breakers of it,
and of their posterity, who tread in their steps; and from his mercy
shown to those who, from a principle of love to him, observe it.

III. The Third command is, Thou shalt not take the name of the Lord
thy God in vain. Which,-1. Requires a holy and reverend use of
the name of God; of his titles, perfections, attributes, word, and works,
even in common conversation, and especially in religious worship;
expressed by walking in his name, invocation of his name, and giving
thanks unto it.-2. It forbids a vain use of the name of God, and of
any of his titles, in common conversation, using them in a light way
and manner; all profane swearing and cursing by them, James iii. 9,
10; perjury, or swearing falsely by his name; for though an oath may
be taken lawfully, and always by the name of God, and not a creature;
yet never to be taken falsely. So likewise blaspheming the name of
God is a breach of this precept, Lev. xxiv. 14.-3. The argument
moving to the observation of it, is taken from the guilt incurred by it,
and the punishment inflicted for it; The Lord will not hold such guilt-
less, Zech. v. 4, Mal. iii. 5.

IV. The Fourth command respects the time of worship; the keep-
ing a day holy to the Lord; and requires that it should be after six
days' labour, Exod. xx. 9; that it should be observed in religious
exercises, Isa. lviii. 13, Rom. xiv. 6; and as a rest from bodily labour,
from all secular business and worldly employment, excepting works of
necessity and mercy; the example urging to it is taken from God's
resting from his works of creation.

V. The Fifth command requires honour, reverence, and obedience
to be given by inferiors to superiors; as by children to parents, so by
scholars to tutors and preceptors, by servants to masters, and by
subjects to magistrates; and forbids all disrespect, contempt, irreve-
rence, and disobedience of them; which also has been treated of in
some former chapters.

VI. The Sixth command is, Thou shalt not kill. Which,-1. Requires
all due care in the use of proper means for the preservation of our lives,

and the lives of others; life is and ought to be dear to a man; self-
preservation is a first principle in nature; and every lawful method
should be used to preserve life; as food, physic, sleep, &c.; with all
just and lawful defence of it; avoiding every thing that tends to
impair health and endanger life, Job ii. 4, 1 Tim. v. 23.-2. It forbids
the taking away of life, or murder of every sort; as parricide, fratri-
cide, homicide, and suicide; for this law is against murderers of fathers,
and murderers of mothers, and manslayers, and destroyers of them-
selves, 1 Tim. i. 1; no man has a right to take away his own life, nor
the life of another; it is contrary to the authority of God, the sove-
reign disposer of life, Deut. xxxii. 39; to the law of nature, Acts xvi.
28; to the goodness of God, who gives it, Job x. 12, Acts xvii. 28;
contrary to the love a man owes to himself, and his neighbour, and is
a prejudice to the commonwealth, or public good, thereby deprived of
a member, and the king of a subject. Not but that life may be taken
away; as in lawful war, which is sometimes of God, who makes peace
and creates evil, the evil of war; and by the hands of the civil magis-
trate, who bears the sword of justice, and uses it for the punishment
of capital crimes; and it is lawful in self-defence.-3. All intemper-
ance, immoderate eating and drinking, which tend to destroy life; all
sinful anger, undue wrath, inordinate passions, quarrels, blows, conten-
tions, duellings, &c., which often issue in it, are breaches of this law,
Matt. v. 21, 22.

VII. The Seventh command is, Thou shalt not commit adultery.
Which,-1. Requires chastity, and a preservation of it in ourselves
and others, in or out of a state of wedlock; and to abstain from all
impurity of flesh and spirit; and to make use of all means to preserve
it; as lawful marriage, conjugal love, and cohabitation: it requires to
keep the body, and the members of it, in subjection; to mortify inor-
dinate affection; and to avoid every thing that tends to unchastity;
as intemperance, in the case of Lot; sloth and idleness, as in Sodom;
immodest apparel and ornament, as in Jezebel; keeping ill company,
and frequenting places of diversion, which are nurseries of vice; and
also reading impure books. 2. It forbids all the species of unclean-
ness; not only adultery, but simple fornication, rape, incest, and all
unnatural lusts, 1 Cor. vi. 18, I Thess. iv. 3, Lev. xviii. 6, 20.
3. All unchaste thoughts and desires, all adulterous looks, obscene
words, and filthy actions, rioting and drunkenness, chambering and
wantonness, are violations of this command, Matt. v. 27, 28.

VIII. The Eighth command is, Thou shalt not steal. Which,-
1. Requires that we should seek to get, preserve, and increase our
own wealth, and that of others, in a lawful way; that we should be
diligent in our callings, careful to provide for our families; and even
things convenient, honest, and reputable in the sight of all; and that
we may have somewhat to give to those in need; and that of our own,
and not be tempted to steal from others; for God hates robbery for
burnt-offering, Isa. Ixi. 8.-2. It requires justice, truth, and faithfulness
in all dealings with men; to owe no man any thing, but to give to all
their dues; to have and use just weights and measures; to be true to