V. Honor thy Father and Mother.

 

 We may observe, that GOD first prescribes what concerns himself, and then what concerns us, which teaches us,

 

 I. That in all our actions, whether civil or sacred, GOD ought principally to be regarded; his glory ought to be our highest aim and end. This we are to seek in the first place; and for the sake and interest of this, to promote the good and benefit of men.

 

 II. It teaches us to observe our due distance from GOD. He challenges all possible reverence from us; insomuch that he will not permit so great a disparagement to his honor, as to have his concerns intermingled with ours, no, not in the same table. Men may be considered either as' under some peculiar differences, or else in their common natures. The duties that belong unto them under the first acceptation, as they are differenced into superiors and inferiors, (which are corelatives,) are prescribed in this command. There are other duties which appertain universally to all, whether they be superiors or inferiors, or equal among themselves; and these are contained in the five following precepts, all of which do respect our neighbor, either in his person, or in his exterior gifts of wealth or good name.-His person is to be considered either naturally, as he is this individual man, and so the sixth command provides for his security; or nuptially, as he is in the state of marriage, and so care is taken of him in the seventh.--If we consider him in his external gifts, so his estate and substance is secured by the eighth

 

commandment, his reputation and good name by the ninth.

 

 And has a strong fence set about him, and also about the other laws, that neither of them be violated. GOD has not only prohibited the outward acts of gross and flagitious crimes, but the inward and lurking motions to evil in our thoughts and affections, and this in the tenth commandment. In the due performance of all these consists the observance of that second great command, " You shall love thy neighbor as thyself." (Matt. 22: 39.)

 

 We may observe here a ray of GOD's infinite wisdom, in the order and method of this commandment; for after he had prescribed laws for his own honor, his next care is for the honor of our parents, because they are, next under him, the authors and original of our lives and beings. This command is very large and comprehensive, extending itself to all that are our superiors. Governors and magistrates are to be accounted and reverenced by us as fathers. ’Indeed they are patres patrier, for all government was at first domestic and paternal, and magistrates succeeding in the place and office of parents are now the public fathers, having the same power devolved on them which formerly resided in the fathers of families. Hence we read that common and successive name of the Philistines, Abimelek, which signifies, the King, my father. The master of a private family is a father, not only with respect to his children, but to his servants. And therefore we find that NAAMAN was called father by his servants: (2 Kings 5: 13.) A teacher in any art, science, or invention, is called a father. (Gen. 4: 2O, 21.) *A superior in wisdom and counsel is called a father. So in JOSEPH'S speech, "GOD has made me a father to PHARAOH." (Gen. xlv. 8.) The Ministers of the Gospel have likewise the the title of fathers conferred on them. Thus St. PAUL tells the Church, that he was their father, having begotten them through the Gospel. (2 Cor. 4: 15.) Superiors in any gift of Divine Providences whether of riches, or of age, or of knowledge, and the like, are to be reverenced and honored by us as fathers. (1 Tim. 5: 1. 2.) So that this word Father is very copious, and takes in many relations, and states of men, both in the family, and in the Church, and commonwealth.

 

 First. In the family.

 

 I. Duties of husband and wife. Common duties to be performed by both mutually are, fervent prayers to GOD, severally and together, for his blessings and graces upon them, and for wisdom to demean themselves towards each other aright. Conjugal love. Faithfulness to the bed. Communion of themselves, of

 

their estates, and habitations. Mutual bearing one another's weaknesses, with prudent and pious endeavors to heal and remove them. The nurture and education of children. 

 

 The government of their family, for whom they are to provide not only what is requisite for their corporeal good, but much more for their spiritual; and therefore they ought to observe constant family duties, and choose honest and religious servants, and, as far as in them lies, keep out the infection of evil company from entering within their doors. Husband's duties.

 

 (1.) Conjugal love. A wife is to be loved above parents. or children. A man should love his wife as his own body, as himself. (Eph. 5:) He must be as careful and tender of her good, as of his own, and resent an injury done to her, as much as if it were done to himself. By marriage two are said to be made one flesh, and no man yet ever hated his own flesh., (Eph. 5:) All violence and outrage against a wife is as unnatural, as it, would be for a man to beat and wound himself. (Ver. 25.) "Husbands, love your wives, even as CHRIST also loved the Church, and gave himself for it." CHRIST loved the Church, his spouse, though there were many blemishes and imperfections in her, and so as to leave his FATHER and cleave to his wife. He loved her better than his own life, and shed his most precious blood for her, and rather than the wrath of GOD should fall on his beloved spouse, he thrusts himself between, and receives those heavy blows on his own person. So sincerely ought men to love their wives.

 

 (2.) Provident care for her. "He ought," says the Apostle, " to nourish and cherish her, as CHRIST does the Church."

 

 (3.) Protection from wrongs and injustice.

 

 (4.) Instruction and direction. The husband is the head of the wife, even as CHRIST is the head of the Church. (Eph. 5:) Therefore as all direction and consolation is derived from CHRIST, so should the husband derive down and communicate knowledge, and comfort, and guidance to the’wife. And St. PETER requires of husbands to dwell with their wives according to knowledge, to be able to advise and inform them in all emergent cases, especially concerning GOD and their souls. But if the wife be endued with a greater measure of prudence and solid knowledge than the husband, it is then his part to hearken to her advice, and to yield, not indeed to the authority of the counsellor, as she is bound to do, but to the authority of the counsel. And this she ought to tender him with all respect and submission, not having power to enjoin, but only with modesty propounding it, and with meekness persuading him to embrace it.

 

 (5.) Tenderness and mildness towards her, not causelessly grieving her, either by speeches or actions.

 

 (6.). Giving her due respect and honor. Think honorably of her, as the person GOD saw fittest for you, and be not tempted, so much as in thought, to" believe that any other could have been so proper or beneficial to you. Speak honorably of her, not divulging any of her failings or imperfections, but giving her the due praise of those virtues and graces that are in her. Treat her honorably, neither making thyself a servant to her humor, nor making her a slave to thine; but use her as thy bosom friend, and in every thing, but authority, equal to thyself.

 

 (7.) A prudent maintaining and managing his authority. His authority over her is GOD'S, who has entrusted him with it. Therefore it is not basely to be betrayed, nor to be maintained with a rigor and tyrannical violence; but the most effectual way of keeping it up is by prudence and gravity, soberness and piety, and a staid, exemplary, and strict life. This will cause a reverent esteem in the wife, and in the whole family. And it is a hard matter for a than to be reverenced by others, who does not first reverence himself.

 

 Wife's duties. 

 

 (1.) Subjection and obedience, which is required from them as absolutely as unto CHRIST himself. (Eph. 5: 22, 23; and the Apostle enforces it by sundry reasons, as you may see, 1 Cor. 11: 3, 8, 9; 1 Tim. 2: 12, 13, 14.) This duty is frequently expressed, " Submit yourselves;" and the manner of performing it, " Be subject as to the LORD; submit in the LORD;" which phrase carries in it three things. First. A motive to obedience. It is done to the LORD.’ And though through the forward and peevish humors of the husband, she may have no other encouragement to observe and obey him; yet, to the conscientious wife, this will be encouragement enough, that the LORD will accept and reward her obedience. Marriage being a type of our mystical union to CHRIST, he especially is concerned that the duties of that relation be performed, so as to bear some proportion to that spiritual mystery. Secondly. A direction how to perform it; it must be as to the LORD. She must obey her husband, not only with a design of pleasing him, but the LORD CHRIST. It is not the husband only that commands, but the LORD, and the wife must eye his sovereign authority, through the authority of her husband: And then it will appear, that though there be no necessity in what he requires, yet there is a necessity she should perform what is required. Thirdly. The words import also a limitation of her obedience. The wife must submit and obey, but in the LORD, and as to the LORD; that is, only in lawful things, wherein by her obedience to her husband she may not offend against GOD. And excepting this, in all other cases the wife is absolutely bound to obey the will and command of her husband to the utmost of her power, even though he should abuse his authority, and command what is unnecessary and unfit, unless she can meekly persuade him to revoke his command. Nothing can excuse her obligation to obedience, but the unlawfulness or impossibility of what is enjoined.

 

 (2.) Respect and reverence, (Eph. 5: 33,) cherishing a high esteem of him, if not for his gifts and graces, yet at least, as her lord and head, superior to her by GOD's appointment; looking upon him as the person whom GOD has particularly chosen for her, as the fittest to be her head and guide, having a care to please him, endeavoring to conform herself to his inclination, having a joy in pleasing, and a grief in offending him, rejoicing when he rejoices, being sad when he mourns.

 

 (3.) Helpfulness. To his soul in furthering his graces, and wisely and opportunely admonishing him to his duty, at least by a holy and blameless conversation. To his body, by cherishing and tendering of it. To his good name, by endeavoring to augment and preserve it, reporting well of him, and silencing and convincing any scandalous rumors concerning him. To his estate; if she cannot bring in any thing to increase the stock, yet she ought prudently and frugally to manage what her husband entrusts her with, and not to waste it vainly and profusely. Nor ought she to alienate any thing from her husband, without his consent, either expressly declared, or upon good grounds supposed to be tacitly granted.

 

 (4.) Modesty in apparel and behavior, and being adorned with a meek and quiet spirit.

 

 II. Duties of parents and children.-Children are; to honor their parents.

 

 1. By reverencing them, having an awful love and a fearfulness to offend, out of the respect they bear them. And this reverence is to be expressed, both in speeches and gestures. ’Their speeches must be full of respect and honor, giving to them the highest titles that their quality and condition will admit. They must likewise be very few,.(for talkativeness is an argument of disrespect,) and very humble and submissive. They must comport themselves with all lowliness and modesty before them, in bowing the body, and showing all other external signs of respect. They must not, upon any pretence of infirmity in them, despise them either in outward behavior, or so much as in their hearts; but they are still to reverence them, and to bear with their infirmities, whether natural or vicious; and endeavor to hide and cover them like SHEM and JAPHETH; and that in such a manner as even themselves might not behold them.

 

 (2.) By obedience, active in whatsoever is not contrary to the will and law of GOD, passive in whatsoever they impose upon us that is so. Therefore we are to obey them in whatsoever honest calling and employment they will set us, and we ought not to enter into wedlock without their knowledge, or against their consent; but children have a negative vote, and ought not to be forced against their own will and consent. In unlawful commands, when it is necessary to refuse compliance, we should take care to do it in such a modest and respectful manner, that it may appear it is conscience only, and not stubbornness moves us to it; for children are not by such commands discharged from obedience, but only directed to choose the passive part of it, and to bear their wrath and choler; yea, and their punishments too, with all patience and submission.

 

 (3.) By remuneration and retribution, requiting the benefits we have received from them, so far as we are able,. and they need. When they are fallen into poverty or decay, or otherwise require assistance from us, we are obliged liberally, according to our proportion, to afford it;, but we are not to assist them in poverty and lowness of estate only, but in all their wants of what kind soever, whether weakness or sickness of body, decayedness of understanding, &c.

 

 (4.) By hearkening to their good instructions, imitating their godly practices, and praying for them. Though good instruction be for the matter of it always to be embraced from whomsoever it shall proceed; yet when it shall come from a parent, it obliges us not only because it is good, but because it is authoritative: Neither are we only to hearken to their counsel, but also to pray for them, and to imitate their holy examples. And therefore it is commended in SOLOMON, that he walked in the steps of his father, DAVID.

 

 Parents' duties respect either the temporal or spiritual good of their children. As for their temporal good, they owe. them protection and provision of necessaries and conveniences, according to the rank and degree in which the Divine Providence has set them. We are to nourish and sustain them, and to protect them from all incident evils; nor are we to provide for them only for the present, but according to our ability we are to take care for their future subsistence; and if we cannot leave them a patrimony, we are to leave them an art or calling, whereby through the blessing of GOD they may procure their own livelihood. And if we must place them out to a vocation, we must endeavor with all our prudence to fit it to their genius and inclination; still remembering, that if we piously design unto the work of the LORD, it should be those who are most pregnant, and-whom GOD has endued with the greatest gifts for so high a ministration.

 

 In respect of the spiritual good of their children. They are to present them to holy baptism, to instruct and admonish them, to educate them in the fear and knowledge of GOD, to teach them the fundamental truths and principles of the Christian religion, and in a manner most suitable to their capacity and discretion, and to form their wills, while they are flexible, to the love of piety and virtue. This way of instruction is; First, by reading to them or causing them to read the Scripture, and pointing out to them those observables, which are most agreeable to their age and apprehensions. Secondly, by catechizing and instructing them in the grounds and principal doctrines of religion. A continued, discourse is not so informing, nor does it fasten and rivet instruction into young minds so well, as Thirdly, by endeavoring to make them in love with duty, offering them rewards and invitations, and whenever they do well, encouraging them to go on.

 

 Another duty of parents is to give good examples, to set before their children the copies and patterns of-those virtues which they teach. Even a heathen satirist could say, Maxima debetur puero reverentia, we ought to reverence and stand in awe of children, that they see nothing vicious

 

or dishonest by us, not so much for the shame of it, as the example. It is the boast and glory of children to be and do like their parents, and if they think it not a part of duty to imitate their vices, yet they cannot but conclude themselves secure from reproof and correction. If neither instructions, encouragements, nor good examples, will prevail; then correction and discipline is necessary, and becomes a duty.' And let that first be tried in words, not in railing and foul language, but in. sober, yet sharp reproof; but if that fail too, then use the rod. And let this correction be given in such a manner as may be' most likely to do good, namely, Timely, not suffering the child to run on in any ill till it has got a habit, and become hardened by age or spirit against the fear and smart of correction; and moderately, not exceeding the quality of the fault, nor the tenderness of the child. Immoderate, ungoverned correction is so far from profiting children, that it often exasperates them, and makes them the more stubborn and untractable, or else it only dispirits and stupifies them; and a sour, harsh, unkind behavior will also produce the latter effect of dispiriting them. And therefore the Apostle has twice cautioned parents against this way of discipline. (Eels. 6: 4; Col. 3: 21.) Lastly, correction must not be given in anger; if it be, it will lose its effect on the child, who shall think it is corrected, not because it has, done a fault,-but because the parent is angry Whereas care should be taken to make the child as sensible of the fault, as of the smart.

 

 After children are grown up, the parent is still to watch over them in respect of their, souls; to observe how they practice the precepts which were given them, and accordingly to exhort, encourage, or reprove, as they find occasion. Another duty of parents is to bless their children. (l.) By their prayers. They are by daily and earnest prayer to commend them to GOD's protection and blessing, both for their spiritual and temporal estate. (2.) By their piety, they are to be such persons themselves, as that a blessing may descend from, them' upon their posterity. Parents' blessings _have great influence on their children, so likewise have their curses oftentimes been direfully fulfilled, not only to the ruin of the children, but the too late sorrow and repentance of the parents. Lastly. Parents should take heed that they use their power over their children, with equity and moderation, not to oppress them with unreasonable commands, only to exercise their own authority; but in all things of weight, to consider the real good of their children, and to press them to nothing which may not con, sist with that.

 

 III. Duties of masters and servants.-A servant ought, where his choice is left him free, to choose a faithful master, one that fears GOD, and will be willing to promote the spiritual good and salvation of his soul; and a master should use prudent care in the choice of his servants, choosing such as have ability to discharge their place and manage the affairs committed to them, and conscientious. ness and piety, in doing faithful service, not to them only, but to GOD, the common Master of them both.

 

 Servants' Duties. (1.) Obedience to all the lawful commands of his master, (Col. 3: 22,) even though they should be impertinent, or too imperious and tyrannical. (2.) A patient suffering their reproofs and corrections; yea, so patient as not to answer again, (Tit. ii 9,) though he has given no just cause for reproof and correction. (1 Pet. 2: 18, &c.) But if innocent, calmly, and at fit seasons, to represent unto his master the justice of his actions, and the reasons that moved him to them; and if faulty, to amend the fault he is rebuked for. (3.)'A reverential fear of his master; (1 Pet. 2: 11;) which fear is to be expressed in their words and actions, by forbearing any clamors or irreverent mutterings in, their presence; their words must be few and humble, giving them all those respectful titles that belong justly to their place and quality, by speaking well of them in their absence, concealing their infirmities; by comporting themselves with all the expressions of modesty and respect before them, and readily doing, not only what their masters shall command, but what they judge will be pleasing and acceptable to them, (Psalm cxxiii. 2,) striving not only to fulfil, but even to prevent their commands, by the readiness and respect of their obedience. (4.) Diligence in his master's affairs, fidelity and trust in what is committed to his charge, not defrauding him of the least value. (Tit. 3: 9.) Carefulness in preserving his estate, not wasting it by riotous living or negligence. (5.) Truth in all they say. (6.) Serving with a good will and in singleness of heart, not grudgingly, as of constraint, and with eye-service, but readily and cheerfully, as unto the LORD. (Eph.4:5, &c.)

 

 Masters' Duties. (1.) To use a prudent and discreet government, such as may maintain their authority, and yet not be tyrannical. Therefore it should be a master's care to demean himself gravely and awfully before his servants; his very countenance and comportment should be enough to beget reverence in them. Government consists in command and correction; but that which mostly tends to make -them effectual is good example. A master ought wisely to enjoin his servants what they should do without rigor or revilings, nor yet should he prostitute his authority by submissive entreaties. There should be such an equal mixture of mildness with gravity, and love with authority, that the servant should not only be compelled, but inclined by it to obedience. But this wisdom in commanding respects not only the manner, ’but also the matter of the command. And as to this, he ought to command nothing but what is lawful, possible, and reasonable. Though a thing be not simply impossible in itself, but only to the servant, considering his inability or employments; or if it be hugely inconvenient, or prejudicial, or unseasonable, the master ought not in conscience or prudence to exact it. Neither should any of his commands be vain and impertinent, but he should have some swaying reason sufficient to satisfy his judgment and conscience, though perhaps not always to be communicated to the servant.

 

 Correction ought to be used to stubborn and disobedient servants; but prudence must be the measure of what discipline is fit for them, according to their age, disposition, and the nature of their offence. A reproof will work more effectually on some, than stripes; and those of ingenuous spirits will either be discouraged or exasperated by too rigorous usage. No correction is to be inflicted out of pasSion or revenge, but either for reformation and amendment, or for example's sake to terrify others from the same or the like offences. But be sure that the corrections be not immoderate, and too severe. Generally reproof is the best discipline, and if they will not be amended with that, though a sharper method be lawful, and in some cases necessary, yet the most prudent course is to discharge them.

 

 (2.) Provision for the temporal and spiritual good of his servants. As to the first, he is bound to supply them with things necessary, according to the agreement and compact between them. He ought to provide food and raiment, or in lieu of any of these, faithfully to pay the agreed' wages. As to the second, every master is to be a priest and a prophet in his own family, as well as a king. He is to instruct them in the will and laws of GOD, to rectify their errors and mistakes, to pray with and for them, to direct them in the way to heaven, and to walk before them in it by his holy and pious example. GOD has entrusted thee with their souls, and will require them at thy hands. What a heavy doom will pass on thee when GOD shall demand at thy hands the souls of thy servants or children, which have perished through thy default! Let not a day pass without its stated hours of prayers in your family, and allow them time to bestow on their souls in secret. Instruct those that are ignorant, reduce those that are erroneous, admonish and rebuke with all authority those that are faulty, discard those that are contumacious and incorrigible. Let not a scorner and derider of piety and holiness remain within your doors, and be careful that both you and your family do strictly observe and sanctify the Lord'sday. Prepare your families by private duties for public, let none of them stay at home from the ordinances but on great and urgent necessity; take an account of their profiting by what they hear.; be as careful to see your family well employed in the service of GOD on that day, as to see them employed in thy own service the other days of the week, therefore be not long nor unnecessarily from them.

 

Second. In the church.

 

 I. Duties of Pastors and their Flocks. Ministers should look to it that they be rightly called, that they do not thrust themselves into so sacred a function, unless they be duly set apart thereto. " No man taketh this honor to himself, but he that is called of GOD." (Heb. 5: 4.) And GOD complains of those prophets whom he had not sent, and yet they ran; and to' whom he had not spoken, and yet they prophesied. (Jer. 23: 21.) They must have an inward call, which consists both in the gifts of the Holy Spirit, and also in the inclination of their will to use them for GOD’s glory, in this holy ministration. Now the gifts they should be endued with, are a competent knowledge in the truths of the Gospel, sanctifying grace, and an holy life and conversation.

 

 Pastor's Duties. (1.) To be good examples to the flock. (1 Tim. 3: 4:) They must be exemplary both in themselves, and their families. (Titus 1: 7, 8. 1 Tim. 4: 12.) They must be serious and circumspect in their conversation. (2.) A diligent and conscientious employing of their gifts and talents; they must be able and willing to teach, well'grounded in the knowledge and doctrine of CHRIST. They ought to be` instant in season and out of season. (1 Cor. 9: 16.

 

2 Tim. 4: 2.) Their doctrine should be sound, such as cannot be condemned. (Titus 2: 1.) It must have authority either from the express word of Scripture, or the analogy of faith, rationally deduced from Scripture. Profitable, not setting before the people unintelligible notions, of thin, airy speculations. Plain, and suited to the capacities of the hearers, as much as can be, without disgusting any; grave and solid, not slovenly and too much neglected, nor yet too;nice and sprucely dressed; powerfully, and with authority. (1 Tim. 4: 11.) They must deliver GOD's message boldly. (3.) Other duties are hospitality, according to the measure of their estates. (1 Tim. 3: 2. Titus 1: 8.) Gravity in their discourse and alt their converse, neither speaking nor doing any thing unseemly; a pious and assiduous care in visiting the sick, diligence in catechising and instructing the younger, in the principles of faith and religion.

 

 II. Duties of the people. (1.) Obedience in being persuaded bytheirgood advice and admonitions. (Heb. 13: 17.) When they propound the will of GOD revealed in his word, or in cases not so clearly determined therein, do give their judgment as those who have found mercy to be accounted faithful, they may challenge our obedience to it, in the name of CHRIST; for we find that in those particular cases wherein the Apostle had no express revelation from CHRIST, yet he prescribes to the Corinthians what he judges fit for them to do, and by that direction obliges their practice, not indeed simply and absolutely, yet so that in such circumstances as the Apostle supposes, they sinned if they had done otherwise than he directed them. (2.) To honor their Ministers, as their spiritual fathers. (1 Tim. 5: 17.) All must have that honor given them which is due to their function, but those who rule the flock well must have this honor doubled to them. Now this double honor is commonly taken for the honor of reverence, and the honor of maintenance. They are to be honored and esteemed for their office and for their work's sake, and ought to have a competent and liberal maintenance, such as may enable them to relieve the necessities of others, to provide comfortably for their own family, and to use hospitality in their houses.

 

 Persons eminent in grace, ought (1.) to beware that they do not despise their weaker brethren in their hearts, nor with a censorious austerity reject those whom GOD has received. They should beware of spiritual pride, which makes men envious towards those who excel them, and scornful towards those who fall short.; for when;`men grow conceited of their own excellencies and attainments, they will be ready to condemn other men's duties as formal. hypocrisy, and their sins as total apostasy. They will mistake the smoking flax for a reeking dunghill, and be forward imperiously to cast them out of GOD's family, though themselves were but lately received into it out of mere charity. The more eminent our graces are, the more need we have to pray and strive for humility. (2.) They should improve their grace to the benefit and advantage of others. has GOD endued thee with a clear and distinct knowledge of the mysteries of the Gospel Know that this light was given thee to diffuse and scatter abroad its rays about thee, to inform the ignorant, guide the doubting, confirm the wavering, resolve the scrupulous, reduce the erroneous, and convince the malicious opposers of the truth. Or has the HOLY SPIRIT kindled in thy breast a flame of Divine affections, and is it not to this end, that you should breathe warmth into the languishing desires of others, by holy conferences and spiritual discourses, illustrating the beauty of holiness, excellency of true piety in itself, and the reward it brings after it Or has GOD exercised thee with grievous trials and violent temptations Wherefore is it, but that you should the better know how to succor those that are tempted, and by your own experiences counsel and comfort those who are ready to sink under their load Expound to them the depths and methods of SATAN, unravel his wiles and subtilties. (2 Cor. 1. 4.) Or if you are not so fit either for instruction or counsel; yet at least, let your graces be beneficial to others, by a holy and exemplary conversation. If your graces cannot shine through your gifts, yet at least let them shine through your life, that others seeing yoi'v good works may give glory to your heavenly Father.

 

 Duty of others towards them. (1.) Highly to love and esteem them. (1 John 5: 1.) To associate with them, make them their bosom-friends, their confidants and companions. (2) To imitate their holy examples. If others outstrip you, mend your pace, endeavor to overtake them, tread in the same steps, and do your utmost to keep even with them: Envy not their graces, but emulate them. But here be sure you set your pattern right; propound those to yourselves for examples, who have fixed principles and sober practices; who are grave and solid, and in all the duties that belong to a Christian conversation, labor to do them substantially rather than ostentatiously. And yet there is no man that walks so uprightly, but that sometimes he may step awry; and therefore be not led by a blind and implicit adherence to them, but continually eye the rule, and whereinsoever they forsake that, therein forsake them.

 

 Third. In the Common-wealth.

 

 Magistrates and subjects. Subjects owe to their magistrates and rulers, (1.)_honor and reverence. First, in their thoughts, looking upon them as the lively and visible image of GOD upon earth. The Divine perfections are the highest object of our reverence; therefore as you would esteem and honor any for their wisdom or holiness; because there are some lineaments of the image of GOD, so you ought to reverence those to whom the Almighty has communicated his adorable power and authority; for this also is the image of GOD in them: Yea, though they should bear no other resemblance to GOD, neither in his wisdom nor justice; yet that authority alone with which they stand invested, challenges our respect and reverence; for in this at least they are like to GOD, and whosoever, slights and despises them, slights and despises one of GOD's glorious attributes shining forth in - them. We must not harbor any under-valuing and ill thoughts of them; but where magistrates are just and merciful, wise and holy, we ought to give them the greatest reverence that can belong to creatures, and to esteem and respect them next unto GOD himself. Secondly, in our speeches, speaking what good of them we know, and prudently concealing their vices or infirmities. Beware that you do not by misinterpretation traduce the actions of your lawful rulers, nor hearken to those who do. Thirdly, with our substance, when the necessity of their affairs and public concernments call, for supply. Tributes and public, payments are theirs, when made so by law; for the rest is ours no otherwise than by the same law.'. And though sometimes the burden may fall heavy, yet we ought freely and cheerfully to contribute. (2.) Obedience in performing their lawful commands; and where they are wicked and unlawful, in suffering what they threaten..(3.) Fervent and earnest prayer for them. (1 Tim. 2: 1.)

 

 Subordinate Magistrates. These should be men fearing GOD, men of truth, and hating covetousness. (Exod. 18: 2l.) Their chief duty is to see that the laws be executed according to their full intent without respect of persons, neither fearing to punish the. rich, nor sparing to punish the poor; making no difference between one person and another, where the cause makes none. " They should have that courage and firmness, which may make them as inflexible as the rule of justice itself is; neither being frighted by the power or threats of the great, nor softened with the cries of the mean, but moved only by the, cause. They should be divested of all passions, private subjects, private interests and affections, and be impartial in the execution of justice upon the mightiest offenders, as well as the meanest; upon their dearest friends and relations, as well as upon strangers or enemies.

 

 2. Persons excelling in the gifts of the mind, in knowledge, wisdom, &c. These ought to improve them to the good and advantage of others, to guide and advise for the benefit of mankind and the glory of GOD for these gifts, though they are not sanctifying, may be very serviceable to the church. These, though they should possess such gifts without any sanctifying and saving graces, yet are very considerable men; and our duty is to esteem and reverence them, to love their excellencies and encourage their labors, to praise GOD for them, and pray for an increase of their gifts. How much more then, when their natural and acquired endowments are joined with sanctifying grace; and the love of the truth does as much possess their hearts, as the knowledge of it does their heads

 

 3. Aged persons. Another superiority which GOD has granted some over others, is that of old age', which is of itself reverend and awful, and we ought to give due respect to it. (Ler. xix. 32. Isaiah 3: 5.) A reverend awe before them is not only a point of manners, but part of a moral and express duty. And if such respect be due to them from others, they ought to reverence themselves, and by grave, prudent, and holy actions, to put a crown of glory on their own grey heads. (Prov. 16: 31.)

 

 4. Persons excelling in riches and honor. Their duty is to be humble towards their inferiors, knowing that these are only external goods, and to communicate to the relief of others' necessities, that they may be rich in good works, and make to themselves friends of the mammon of unrighteousness. The duty of others towards them is to pay them all due respects, according to what GOD has bestowed on them, to acknowledge the riches of GOD in making them rich, and to endeavor to promote, as far as in them lies, the spiritual good of their souls. A rich man may be more universally instrumental either of good or evil, than others can: Therefore to win such a one to the faith, to, preserve him stable in it, is a most charitable work: Not. only to their souls, but to the church of CHRIST, the affairs of which may be much advanced by such a man's wealth and interest.

 

 Observe, That in all these mutual duties, it is no excuse for the one party to fail of the most conscientious and careful performance of what belongs to him, because the other does so. Concerning the promise of long life added to the precept, we may observe, that whereas the free and genuine. administration of the Gospel promises eternal life and the joys and glories of heaven to believers, the old law runs generally upon earthly and temporal blessings, which must not be so understood, as if the promises of the law were only for these earthly concernments; but because this procedure was most siitable to the whole system of that pedagogy, wherein GOD thought; fit to discipline them by types, and to lead them unto the sun by shadows. But though these promises, made to the Jews were thus typical, yet those figures were not altogether so figurative, as not to be properly understood and fulfilled. Though heaven were typified by Canaan, yet GOD's veracity would have suffered, if he had brought them to heaven, the true land of promise, and not given them their inheritance in the earthly Canaan. So likewise, that GOD might be true to his promise, it is not enough that he rewards the obedient with eternal life, but his faithfulness stands obliged to prolong their temporal life to such a duration, as may be fit at least to make a type of the, everlasting rest. Neither does the more spiritual dispensation of the Gospel look on this blessing of long life as a thing below its cognizance, but propounds it as a promise of moment; though it be now divested of its typical use, and stands for no more than itself signifies. And therefore we find that the Apostle puts a value on this fifth commandment, for this very reason, that it is the first with promise. (Eph. 6: 23.) And the same Apostle tells us, " That godliness is profitable to all things, having the promise of this life, and of that which is to come." But since this life is nothing else but a preparative to eternity, neither it nor any thing in it can be called good, but only as it relates to our eternal state. And therefore all promises of earthly blessings must necessarily imply this condition; that they shall be literally fulfilled to us, if they may promote our eternal happiness; otherwise they would not be promises, but threatenings, and that which we apprehend a blessing, would indeed prove no other to us than a snare and a curse.

 

VI. You shall not kill.

 

 THIS precept forbids all wrong and injuries to the person of another, considered naturally as he is inhimself, and that in respect of his soul as well as his body; for both are included in his person. And therefore by the second general rule, the doing all possible good of every kind to the souls and bodies of men, is enjoined. But this is not all, for the law of GOD is spiritual and searches the heart; and therefore, as our Savior himself explains this command, anger (in which is included every temper contrary to love) is likewise here forbidden; and consequently love, or an universal benevolence, is the great duty hereby required. And, as the love of ourselves is to be the standard and rule of our love to others, for thus we are commanded to love our neighbor as ourselves: it follows that the regular love of ourselves is also implied in this command, the having an earnest, zealous concern for our own happiness and welfare, the doing all we can to preserve ourselves free and vigorous, to glorify GOD in our station, and carefully avoiding whatsoever may be injurious to our own souls or bodies: All fretting, vain grief; worldly sorrows, melancholy sin; and whatsoever may' wound and hurt the soul in respect of its principal faculties of the understanding, will and affections, and in regard of its present and eternal happiness; all needless endangering of ourselves, self-murder, and whatsoever tends to injure our health, or shorten our lives. Those who destroy themselves (whether their souls or bodies) do virtually and interpretatively destroy the, whole world, because they destroy that fundamental law, which should regulate their love -to their neighbors; and which is the stated rule, according to which they should endeavor after their welfare and preservation.

 

Sins forbidden. Not only the actual sin of murder is here forbidden, but according to the fourth general rule all degrees and causes of it; such as envy, which gave occasion to the first murder committed in the world, and is a foul vice that turns the happiness and welfare of others into our misery and torment; anger, for no anger is allowed but that which is directed against sin; and the word eixn without a cause; in Matt. 5: 22, is left out in many of the Greek copies; and it seems most agreeable to the context that it should be so; prejudice against, and the rash judging of others; hatred, malice, contempt, rejoicing at the fall of others, and every unkind thought harboured in' the heart against',our neighbor. Thus far respects the inward man. In regard of our outward acts, All injuries to the soul are forbidden, such as causeless afflicting or grieving any one, drawing him into sin, which wounds and kills the soul, either directly by commanding of it, by counselling or advising to any wickedness, by enticing and alluring to it, as when we set before him the pleasure or profit' he shall reap by it, by assisting and helping him either in contriving or acting it; or indirectly, by setting an evil example, by encouragement of sin, which we are guilty of when either by approving, or at least not showing a dislike, we give him confidence to go on in his wickedness, by justifying and defending any sinful act of another, by bringing up any reproach on strict living, as those do who have the ways of GOD in derision.

 

 Injuries to the body are forbidden: Such as duels, unlawful war, all ways of procuring abortion, revenge, maiming, stripes, wounds, persuading to drunkenness, or to any thing which tends to the shortening of life, setting persons at variance, stirring them up to anger and revenge, all hurt to the body and life of another, depriving him of his liberty; murder, which we are likewise guilty of when we command or counsel it to be done, or consent to it, when we conceal it, or if we are in authority, do not punish it.

 

 All contemptuous, slighting, reviling, and reproachful language is likewise forbidden. (Matt. 5: 22.) And so are all contentions and quarrels, threatening, ill wishes or curses, and in general, whatsoever may prejudice the safety of our neighbor, or tempt us to see him perish, when it is in our power to rescue and relieve him. Unmercifulness even towards brute creatures, and cruel tormenting of them, not to satisfy our occasions and necessities, but our own unreasonable passions, may be reducible as a: sin against this commandment, for all acts of cruelty are so. We should be careful not vainly, or superfluously, or unnecessarily, or prodigally, to take away the life of the creatures; nor should we use their labor excessively, immoderately, or unseasonably, nor deny them their convenient food: We should abhor those sports that consist in torturing the creatures: •And if either noxious creatures are to be destroyed, or creatures for food to be taken, we should do it in that manner that may be with the least torture to the creatures; nor should we destroy those, creatures for recreation-sake, that either were not hurtful when they lived, or are not profitable when they are killed; ever remembering that though GOD has given us a dominion over the creature', yet it is under the law of justice and moderation. 

 

 Every killing of a man is not murder, for there are several cases, wherein though one kill another, yet he is no murderer. As, (1.) In the execution of justice. Magistrates, and such who have a lawful power and authority, may and ought to put capital offenders to death; and if they do not, GOD will charge it upon them as their sin. " Whosoever sheddeth man's blood, by man shall his blood be shed." (Gen. 9: 6.) And again, " Thine eye shall not pity, but life shall go for life." (Deut. xix. 21.) And our Savior's command not to resist evil, (Matt. 5: 39,) only forbids private revenge, and not public. If we- have in any thing suffered wrong, we ought to bring all our causess and complaints to the Magistrate, for into his hands has GOD put the sword of justice. (Rom. 13: 4.) Revenge is so sacred a thing, that none ought to intermeddle with it, but those whom GOD has appointed, for he has solemnly ascribed it to himself. " Vengeance belongeth to me, and I will recompense, says the LORD." (Heb. 10: 3O.) And he has constituted the Magistrate as his deputy in this work and office, and therefore he only ought to revenge by punishment proportionable to the nature of the crimes committed. So that to speak properly, it is only GOD and not man, that sheds the blood of wicked persons; for the Magistrate receives his commission from GOD, and does it is his Minister and servant.

 

 2. In a just and lawful War against another nation, undertaken either for necessary defense against an unjust invasion, or for recovery of what is unjustly taken away, or for punishing some great injury or wrong. For where the cause is just, the manner in which we prosecute it is warrantable, the authority which engages us in it being rightly constituted over us, we may, when it is very necessary, lawfully take up arms, and in a public war, right ourselves upon an injurious enemy; for what law is to per sons of the same nation, that war is to persons of a different nation. We read that among the penitents that came to JOHN the Baptist for instruction, when soldiers also came, he did not bid them lay down their arms, or their commissions, but gave them directions how they should demean themselves in their calling; which he would not have done, if he had thought their calling itself unlawful. Neither did our Savior, when he so highly commended the Centurion for his faith, rebuke him for his profession, but extols him for taking the ground and argument of his faith from his military calling. (Luke 7: 8, and John 18: 36.) When CHRIST was examined concerning his kingdom, he answers, " My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." Which greatly implies, that though wars and fightings were not proper means to advance the spiritual nature of the kingdom of CHRIST, yet if the methods of his humiliation had permitted him to assume the royal sceptre, his followers and servants might lawfully have fought to defend his claim and title.

 

 3. In the necessary defense of man's person, when he is suddenly assaulted by those who attempt to take away his life, and has no other means left him to secure it. In this case, there being no possibility of having recourse to a Magistrate for protection, every man is a Magistrate to himself, but it is not enough the danger be impending, but it must be instant and present, and no way of escape visible, so that a man's life is in all probability lost, if he does not.stand upon his own defense; for in all dangers that are only threatened and approaching, we ought to trust Providence, and to use our best diligence to work our escape from them.

 

Yea, we find, (Exod. 22: 2,) that GOD allows the killing of a thief, if he breaks into a man's house by night: But not so if he attempted it by day., And possibly the reason of this law might be, because when any comes upon another in the night, it might be presumed that he takes the advan-, tage of the darkness not only to steal his goods, but to mis-. chief his person. And therefore GOD allows it as lawful to kill such an one, as a part of necessary defense. From which I think we may safely conclude, that it is lawful also to kill those who attempt on our goods, when we have reason to fear they may likewise design on our persons.

 

 4. In accidental blood-shedding, when there is no intention or purpose of doing it, as when in hewing of wood, the axe should slip, and by chance kill a man. (Deut. xix.. 5.) And the like. But here we must look to it, that we be employed about lawful things; otherwise, if we be doing that which is unjustifiable, which accidentally proves to be the death of another, this cannot be excused from murder. There ought also to be a due care taken to avoid any mischief that may happen upon doing of a lawful action, by giving notice to those who come in the way of danger, and forbearing to do it whilst they are there. But in all cases where the death of another is intended, let it be upon never such violent and sudden passion, though there were no propensed malice borne them before, it is in conscience and in the sight of GOD, willful murder.

 

 Duties required. 1. In respect of the affections.

 

 (1.) We are to have a sincere kindness for all men, to wish all good to others in respect of their souls and bodies to be earnestly desirous that all men may arrive at that holiness here, which may make them capable of eternal happiness hereafter; and in regard to their bodies, we are to have the same tenderness for them as for our own, and whatsoever we apprehend as grievous to ourselves, we must be unwilling should befall another. This love will secure the mind not only from envy, malice, censoriousness, and rash judging, which have been already mentioned; but also from pride. and haughtiness, dissembling; and this is the love five are commanded to have, such as is without dissimulation, (Rom 12: 9,) and from mercenariness and self-seeking. This charity must be extended to our greatest enemies, and if it be sincere, will produce in us, (a.) Meekness, that is, a patience and gentleness towards all, in spite of all provocation to the contrary. (v.) Compassion towards all the misery of others, and joy in their prosperity.

 

 2. In respect of the actions. This charity must be expressed in actions. (1.) By humanity and courtesy of behavior towards all. - There is so much respect due to the very nature of mankind, that no accidental advantage of wealth or honor which one man has above another, can acquit him from that debt to it, even in the person of the meanest. (p2.) By endeavoring the comfort and refreshment of others, to give them all true cause of joy and cheerfulness, especially when we see any under sadness or heaviness, then to labor by all Christian means to cheer their troubled spirits. (3.) By a hearty zeal to save the life of eternal souls. We should propound to ourselves in all our converse with others, that those who have such abilities and opportunities as may make it likely to do good, should use them for instructing the ignorant, reprehending and admonishing the sinner, confirming and encouraging the weak.

 

 Every spiritual want of another should give us occasion of exercising some charity. Or if by reason of our meanness, unacquaintedness, or other circumstances, we shall, upon sober judging, think it vain to attempt any thing ourselves, we should endeavor to find out some other instrument, by whom it may be successfully done. And if, after all our endeavors, the obstinacy of men do not suffer themselves to reap any fruit from them, yet we should continue to exhort by good example, and cease not to importune GOD for them, that he will draw them to himself. (4.) By a hearty zeal to procure, promote, and preserve their temporal health, safety, liberty, happiness, and lives; that they may be better able to serve and love GOD. We are to compassionate their pains and miseries, but also to do what we can for their ease and relief. We are to feed the hungry, clothe the naked, harbour the stranger, visit the sick and imprisoned, and endeavor the enlargement of the latter in cases where it is prudent. We are to defend the lives of others, in all these instances wherein self-defense is lawful, to relieve the oppressed, and in general to lay hold of all occasions of doing good offices to the bodies of our neighbors. We may sometimes find a wounded man, with the Samaritan, and then it is our duty to do as he did.; or we may find an innocent person condemned to death, as SUSANNAH was, and then we are, with DANIEL, to, use all possible means for their deliverance.

 

VII. You shall not commit adultery.

 

 1. ADULTERY, properly taken, is a sin, committed between persons, the one, or both of them, married unto another. It is a most heinous sin, but on the married person's side most inexcusable and intolerable. It is called a great wickedness against GOD, even on the unmarried person's part. (Gen. xxxix. 9.) And the temporal punishment assigned to it is no less than death; the same punishment that belonged to murder, and greater than was inflicted for theft. (Lev. 20: 1O, Dent. 22: 22.) And though such persons may escape the judgment of men, either through the secresy of their wickedness, or the too gentle censures of the law; yet they shall not escape the righteous judgment of GOD, nor those everlasting punishments that he has prepared for them in hell. " Whoremongers and adulterers GOD' will judge." (Heb. 13: 4.)-There are two things that make adultery so exceeding heinous. The luxury and incontinency of it, in letting loose the reins to a brutish concupiscence, and yielding up the body to pollution and the soul to damnation. The injustice of it, being a deceit of the highest and most injurious nature; for it is a violation of a most solemn vow and covenant; and so adds perjury to unfaithfulness; and it is the source and cause of a spurious. birth, bringing in a strange blood into the inheritance of lawful children, whereby this unfaithfulness becomes theft, as well as perjury.

 

 But though adultery be alone mentioned in the command; yet according to the general rules laid down in the beginning, all other kinds of uncleanness are forbidden. under the name of this one gross crime. For the law of GOD is perfect, and as all manner of chastity both in our thoughts, words, and actions, is there enjoined us; so likewise whatsoever is in the least contrary, and prejudicial to a spotless chastity, and inviolate modesty, is hereby forbidden. And therefore,

 

 2. This command forbids fornication; which properly is the sin of uncleanness committed between two single persons. And though it has not some aggravations that belong to the other, yet it is an abominable sin in the sight of GOD. " Neither fornicators, nor idolaters, nor adulterers, shall ever inherit the kingdom of GOD." (1 Cor. 6: 9.) And in Rev. 14: 8, 22: 15, you may see, that fornicators are strung up with the vilest, and most infamous sinners. The Apostle reckons up this as one of the works of the flesh. (Gal, 5: 19,) and exhorts us to a careful mortification of it. (Col., 3: 5.)

 

 3. This command forbids all voluntary pollutions of either sex: All immoderate use of the marriage-bed, and all unseasonable use of it; for there are seasons when GOD and nature separate the man and wife, in this respect; and in any of these times, it is forbidden the husband to converse with the wife; as you may see, Lev. 15: 9. Immodest behavior between husband and wife, such as incites themselves, by mutual dalliances for pleasure's sake, and awakening the sleeping passions which nature had laid to rest, is another abuse of marriage license, and forbidden in this command.

 

 4. Here likewise are forbidden all unnatural lusts, and incestuous mixtures, or uncleanness between those who are related to each other,' within the degrees of kindred specified, Lev. 18:; whether the kindred be by affinity or consanguinity. And the nearer any persons are so related to us, the greater the abomination if we approach unto them; whether it be with pretence of marriage, which in this case is null and void, or without any such pretence.

 

 5. Polygamy is forbidden. And though GOD seemed to connive at this sin in the holy men of old; yet was it unlawful from the beginning, even then, when the necessity of increasing the world might seem to plead for it. And therefore the Prophet MALACHI (Chap. 2: 15) refers us to the primitive institution of marriage to show the obliquity of this practice. And the Apostle has commanded,’1 Let every man have his own wife, and every woman her own husband." (1 Cor. 7: 2.)

 

 6. All these things that may be incentives to lust, and add fuel to this fire, are likewise forbidden in this command; all impurities of the eyes, of contact, of lewd and obscene speech; all immodest spectacles, wanton actions, impure company, songs, books, and pictures; all lascivious dresses, dances, and plays; all idleness and luxurious diet, and whatsoever else may kindle, either in ourselves or others, any unchaste affections.

 

 7. Because the law is spiritual, therefore it not only forbids the gross outward acts of filthiness, but the inward uncleanness of heart; all unlawful contemplations and ideas, and evil concupiscences. For it is not enough to refrain unchaste desires from breaking forth into act; but we must also refrain our hearts from entertaining any such desires.

 

(Matt. 5: 27, 28.)

 

VIII. You Malt not steal.

 

 THIS command requires honesty and uprightness in our dealings. A virtue immediately founded upon that first practical principle, Whatsoever ye would that men should do unto you, do ye even so to them." (Matt. 7: 12.) Both GOD and nature have set up this standard in our consciences: And usually there needs no other judge of our actions towards others, than by comparing then with what in the like cases we would think just to be done towards ourselves. It may be, we are all partial to ourselves; and whilst we look only that way, we may possibly seek all advantages, though to another's detriment. But both reason and religion teach us to put ourselves in "their stead, and then to manage all our transactions with them, as we ourselves would judge just and reasonable, were their condition ours: And therefore when you deal with another, you should first be both parties to yourself. As for instance, a servant should consider with himself, what respect he would require were he in the same circumstances with his master.. Children should consider, what duty and obedience they would expect were they parents of children Subject, what honor and submission they might demand were they Magistrates; and so in any other relation. And when they have thus seriously pondered it in their own thoughts, let them perform the same duties to others: For it is a never-failing rule for the direction of our practice, that what you judgest due to thyself, were you in another man's condition, is certainly as, due to him in his own; and if you actest not accordingly, you betrayest a great deal of selfishness and sinful partiality. This is. a rule applicable to all affairs; and there is scarce one occurrence of a man's life, but he may regulate himself in it according to this direction: And indeed there is scarce need of any other. Whatsoever you have to transact with thy brother, though perhaps one may spy advantages upon him, and such, as if you should take, possibly he might never know, or be able to redress; yet take thy conscience aside, and seriously ask, Whether you couldest be content to be so dealt with thyself; and if not, whatsoever the temptation be, or how much soever you might gain by hearkening to it, reject it with scorn, as that which would induce thee to violate the first principle of common honesty. Therefore let me once again recommend it to you, (for indeed I cannot press it too often,) that you would frequently set this golden rule before your eyes, to do nothing to any other person, which, were you in his capacity, and would think unjust to be done to yourselves, and whatsoever you would expect from-others as your due, were you in their place, and they in yours, to perform the very same to them: For otherwise you cannot but condemn yourselves in your actions, whilst you do that which, upon this supposition, you cannot but be convinced is unjust, and which your selves would expect should be yielded you by others. This is a dictate of nature and right reason; this is the sum of the law and the Prophets; and all these various precepts which are given us in the Scripture for the conduct of our lives, are but as so many lines that meet all in this centre; and if we apply it to. each particular command of the second table, we shall find them all founded upon this, and to be interpreted by it. We are required to honor superiors, to abstain from murder, from adultery, from theft, from false accusations, from coveting what rightfully belongs to another; and all this according to the same measure, that we would have others to perform these duties to us. So that self, which is now the great tempter to wrong others, were it governed according to this universal maxim, would be the greatest defender of other men's rights. The most visible violation of this natural law is, by the sin' of theft, forbidden in this commandment.

 

 Theft is an unjust taking or keeping to ourselves what is lawfully another man's. He is a thief who withholds what ought to be in his neighbor's possession, as well as he who takes from him what he has formerly possessed.

 

 All theft pre-supposes a right: For where nothing does of right pertain to me, nothing can be unjustly taken or detained from me. Now here, 1. Certain it is that GOD is the great LORD and Proprietor both of heaven and earth, and of all things in them. " The earth is the Lord's, and the fullness thereof." (Psalm 24: 1.) And, " Every beast of the forest is mine, and the cattle upon a thousand hills." (Psalm 1. 1O.) "By him, and of him are all things; and for his will and pleasure, they are and were created."

 

 2. This great and absolute LORD has granted to man a large charter of the world; and when he had taken an exact inventory of those goods, with which he had furnished this great house, the universe, then he set a man to live in it as his tenant, and freely gave him the use of, and dominion over, all the works of his hands. “Replenish the earth, and subdue it, and have dominion over all the fish of the sea, and over the fowls of the air, and over every thing that moveth upon the earth." (Gen. 1: 28.) So the Psalmist, " The heaven, even the heavens, are the Lord's; but the earth has he given to the children of men." (Psalm cxv. 16.) A large and regal gift, whereby he has made over all sublunary things to men, reserving' to himself the sovereignty and supreme Lordship of all, and requiring only from man the homage and payment of obedience. Yet,

 

 3. This large charter gave,no particular property to any; neither if man had continued in this happy and innocent estate, would there have been any need of meum or tuum, or any partition of these earthly possessions, but the common blessings had been enjoyed in common; and all things which covetousness and corruption now ravin after, would have been as promiscuously enjoyed and used as the common light and air, and each particular man's share in those blessings would have been sufficient and satisfactory. But, 

 

 4. Sin entering into the. world, their desires grew immoderate after these earthly enjoyments, and their. attempts to attain them injurious to others; so that it became necessary to prescribe bounds to them, and to divide among them what before lay in common among all; that each man knowing his assigned portion, might rest satisfied with it, and be restrained from the unjust. invasion of another's right. And,

 

 Lastly. This could no otherwise be effected but by human laws, by mutual compact and agreement, declaring what should be accounted every man's right: So that it is the law which is the great determiner of property; and there is nothing mine or thine farther, than this assigns it to us.

 

 Indeed equity must sometimes interpose, to moderate the letter of the law; for, in some cases, should we rigorously prosecute our right, and insist upon every punctilio that we may call our due; this, although it would not be unjust, yet it would be justice turned into gall and wormwood; it would be a breach and violation of the law of CHRIST and of charity, which requires us rather to part with our own, in small matters, than to be vexatious or contentious in recovering or defending it.

 

 Thus you see how all right and property first came into the world. A general right by the donation of GOD, a particular right'by the sanction of laws, allotting to each man his portion, which to invade or usurp is injustice or theft. Whence it follows, that where there is no society in occupation of any part of the earth, the right accrues to the first possessor; and where things are found which appertain to none, they fall to the first seizer; for there can be no theft committed where there is no precedent title. If any therefore should providentially be cast, into some uninhabited part of the world, that general charter which GOD has given to mankind of possessing the earth, empowers them to seize it as their's; and they may lawfully make use of the blessings of it in common, till by mutual consent they divide to each their portion; but after such a partition made, to use the same liberty is no longer lawful, but theft and robbery.

 

 Thus you see what theft is; and that this law of GOD, prohibiting us to steal what is another's, does pre-suppose a law of man, which makes property, and causes things to become either ones or another's. Now, there are many kinds of thefts.

 

 1. The highest is that which is committed against GOD, by sacrilege. Now sacrilege is an alienating from GOD whatsoever he has appropriated to himself, or dedicated to his honor and service. Indeed, the alienating of what has been given to superstitious or idolatrous uses, cannot be justly branded with this black mark of sacrilege; for it was not so much given to GOD, as to ignorance and superstition: And therefore our ancestors have done well in dissolving those nests and cages of unclean birds, that were so numerous and burdensome in these kingdoms; but withal, in my judgment, would have done much better if they had converted their revenues to some public use, either for the benefit of the Church or commonwealth, rather than to their own private gain. But where any thing is indeed -consecrated to GOD, and set apart for his worship and service, it is no less than sacrilege to alienate any part of this to secular uses, or to detain it from that use. And of this GOD himself grievously complains, "Will a man rob GOD" (Mal. 3: 8, 9.) As if it were a sin so heinous that it is hardly to be supposed any man would be guilty of it. What! Not to allow that GOD his share among them who had liberally afforded them all things to enjoy! "Yet ye have robbed Ine. But ye say, Wherein have we robbed thee In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole hole nation." Certainly those things which are appointed for the worship and service of GOD, whether they be originally by Divine right or not, yet they cannot be alienated or detained without involving the persons, or the nation, that does thus, in a most direful curse: For this is no other than robbing GOD of his right. And how far these nations may be concerned in this sin, and how deeply sunk under this curse, I leave to the consideration of those who have no other interest to sway their judgments, but that of piety and honesty.

 

 2. Theft is committed against men by an unjust seizing or detaining what of right belongs to them; and this may be done either by fraud or force. And therefore our SAVIOR, in reciting the commandments, mentions them both, " Do not steal, defraud not." (Mark 10: 19.) This is a sin that God has threatened with many severe curses.

 

 One kind of theft is oppression and unreasonable exaction; and this especially is the sin of superiors towards their inferiors, taking advantage either of their weakness or their necessity, to impose unequal conditions upon them, and such as they cannot bear without their detriment or ruin, contrary to that law which GOD gave his people, " If you sell aught unto thy neighbor, or buyest aught at thy neighbor's hands, ye shall not oppress one another." (Levit. 25: 14.) Thus those who sell their lands to others at too hard a rate, so that the laborious tenant cannot subsist by his industry; those that let out money at a biting interest, or rigidly exact it from insufficient persons; great ones who fright the meaner into disadvantageous bargains, and force them, through fear, to part with what they enjoy at an under price; these, and other like, though they may not be condemned by human laws, which give too much permission to men to make the utmost advantage of their own, yet they are guilty by the law of GOD, and their sin is no less than oppression; which is a sin hateful both to GOD and man. The prophet Micah calls it, "a plucking off their skin from them, and their flesh from off their bones, and chopping them in pieces as for the pot, and flesh as for the cauldron." (Chap. 3: 2, 3.) All unmercifulness and hard dealings with others is a kind of theft; for the law of nature, and much more the law of charity, binds thee so to deal with others, that they may have no cause to complain of thee to GOD, and in the bitterness of their spirit to imprecate his wrath and vengeance upon thee.

 

 Another kind of theft is detaining from another what is his due, either by equity or compact: And how many are there whose luxury is maintained upon the entrusted goods of others, whilst the poor creditor has no other satisfaction but good words, and scarce any thing to live upon but his own tears and sighs! And how many withhold the hire of the laborer, who, when he has wearied himself out in their service, is denied that small reward which he requires for his necessary refreshment Yea, not only denying it, but even deferring it beyond the time, is a kind of theft and oppression. " You shall not oppress a hired servant that is poor and needy at his day you shall give him his hire, neither shall the sun go down upon it: for he is poor and setteth his heart upon it; lest he cry against thee unto the LORD, and it be sin unto thee." (Dent. 24: 14.) Yea, in all thy bargains and agreements, though they be never so much to thine own prejudice, you art bound to stand to them, unless the other will voluntarily release thee from the obligation. For this is one, of the -characters given of a godly person,’s He that sweareth, and covenanteth to his own hurt, and changeth -not," (Psalm 15: 4,) but upon demand is ready and willing to fulfil his agreement. How much more heinous and abominable is it, when they have already received the full value of their compact, unjustly to withhold what they have agreed to give; which is no better than to take their labor or their goods from them by violence and robbery; yea, and in one respect worse, in as much as it adds falsehood to stealth.

 

 Another kind of theft is-in buying and selling; and this is a very large and voluminous deceit For the subtlety of men have found out so many artifices to defraud one another, that to recount them is almost as hard as to escape them. Here come in the false weights and the false measures, which are an abomination to the LORD. (Prov. 11: 1.) Falso and counterfeited wares, over-commending or undervaluing of goods, for advantage, and many other unjust contrivances, which men's consciences can better suggest to them than any discourse. The Apostle has sufficiently cautioned and threatened such men: "Let no man go beyond or defraud his brother in any matter, because that the LORD is the avenger of such." (1 Thess. 4: 6.) Believe it, there is a day coming, when the false weights shall be themselves weighed, and the scanty measures measured by a standard that is infallibly true. Possibly you may deal so cunningly that those whom you over-reachest can have no advantage against thee, nor right themselves by law; but remember that the great Judge will avenge them upon thee at the last day. Then all accounts shall be balanced, and so much found resting due, which you shall certainly pay, though not to those whom you have wronged, yet to the justice of GOD, who is the great and universal creditor.

 

 There are many other kinds of thefts, as prodigality in wasting what should satisfy the just demands of others, taking of wages and rewards for what we do not endeavor conscientiously to perform, selling that which we have no right to dispose of, or things which ought not to be sold, taking bribes for-injustice, or rewards for injustice. But I shall not particularly insist upon these, and many others that might be mentioned.

 

 And thus we have seen what the negative part of this precept is. But because every negative implies in it a positive, let us see what is the duty required from us; and that is two-fold:

 

 1. That every one of us should have some calling.

 

 2. That all of us should be contented in that condition of life, wherein the Divine Providence has set us.

 

 " You shall not steal:" Therefore every man ought to have a calling, whereon he may comfortably subsist, and by his labor and industry provide at least necessaries for himself and family; for he that provideth not for his family, has denied the faith, and is worse than an infidel. Some there are who live without any calling at all. Such are like idle drones, and consume the labors of others, lazy vagabonds, to whom the greatest charity would be correction; who only serve to devour misplaced alms, and defraud the truly poor of their relief; yea, if I would rank with these, a company of superfluous, debauched gentlemen, I think I should do them no great injury; such, I mean, who are neither serviceable to God nor their country, who have nothing of true worth and gentility in them, but are the most unprofitable members in the commonwealth, and good for nothing but to kill and destroy one another. I know there is no necessity for manual labor to those whom God has liberally endowed with earthly blessings; but yet they may have a calling, and within their own sphere may find employment enough to take up their time and thoughts, and such as may make them the most beneficial men on earth, and truly honored and loved by others; for by their authority, their example, the ampleness of their revenues, and the dependence that others have upon them, they may be as influential to promote goodness and virtue, as too commonly they are to promote vice and villainy; but yet withal, if they should condescend to some stated vocation; it would be no disparagement to their gentility; for certainly ADAM was as much a gentleman and had as large demesnes as any of them, and yet GOD thought fit to place him in Eden, that he might dress and keep the garden.

 

But as some have no employment, so others have an unlawful employment: Such whose only work is to instruct vice and incite men to it- And how many such are there who live by encouraging the wickedness of others, and continually make use of all the allurements that might entice to evil, and recommend debauchery, first to the fancy, and then to the will and affections!

 

 Others have indeed an honest and a lawful calling, but they are negligent and slothful in it. Now sdoes tends to poverty: " Yet a little sleep, a little slumber, a little folding of the hands to sleep, so shall thy poverty come as one that traveleth," (Prom. 6: 1O,) drawing nearer and nearer to thee by soft and silent degrees; "and thy want as an armed man," who though his pace be slow, by reason of the weight of his armour, yet his assaults are more irresistible and destructive. And poverty tempts to theft: " Lest I am poor and steal;" (Prow. 30: 9;) and therefore this command, which forbids theft, must, by consequence, enjoin labor and industry in those lawful callings wherein the Divine Providence has set us; according to that of the Apostle, " Let him that stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have to give to him that needeth;" (Eph. 4: 28;) and so, by his industry, of a thief become a benefactor and an alms-giver.

 

 2. It requires us to be contented with that portion of earthly comforts which our heavenly FATHER allots to us: " Be content with those things ye have." (Heb. 13: 5.) And certainly he that is not content with what GOD allows him, lies under a grievous temptation, by unjust courses, to carve out his own condition, and to invade the properties of others. Let us, therefore, check this ripening temper betimes, and not think that we have too little, and others too much; but whatsoever GOD affords us, let us account it sufficient provision and a child's portion; and although it be but food and raiment, neither the most delicate nor the most sumptuous, yet "having food and raiment, let us therewith be content," as the Apostle exhorts us. (1 Tim. 6: 8.) Let us look upon all other things as superfluous or indifferent, and not murmur, although we should never obtain them; for whatsoever is needful to thy subsistence, GOD's providence and blessing upon thy industry will furnish thee with it; and what is not needful to this is not worth thy envy and repining.

 

 And so much for the exposition of this commandment.

 

 I shall only subjoin a word or two to those who are cortscious to themselves that they have wronged others of what was their due, and either withheld; or taken from them, what by law and equity belonged to them. Let such know that they are bound to make them a perfect satisfaction, by making an entire restitution, if the thing they have stolen be still extant, and in their hand; or if not, then by making a full and satisfactory compensation. Yes, be the thing great or small, more or less, though it should seemingly tend to the loss of thy credit, by acknowledging such a wrong, or visibly tend to thy impoverishing or undoing to restore it, yet, notwithstanding, you art bound to restore every farthing of what you have wronged and defrauded thy brother. Nor is it enough to confess the sin before GOD, and to beg pardon at his hands, but you must likewise render to man what is his due, and what you unjustly keepest from him; whether it be his by thy promise, or by his own former possession, as ever you hopest to obtain pardon for thy sin from the mercy of GOD; yea, and you art bound likewise to the very utmost of thy power to make him recompense for all the damage which he has in the meantime sustained by thy unjust withholding his right from him, or else you shall never obtain pardon; and the reason is, because as long as you detain what is another's, so long you continue in the commission of the same sin; for unjust possession is a continued theft, and certainly repentance can never be true while we continue in the sin of which we seem to repent, and thy repentance not being true, pardon shall never be granted thee.,

 

 But you will say, ’What. if those whom we have wronged be since dead, how can restitution be made unto them' I answer, in this case you art bound to make it to their children or their near relations; to whom it is to be supposed what you have wrongfully detained would have descended. Or if none of these can be found, nor any to whom of right it may belong, then GOD's right takes place, as He is the great Lord and Proprietor of all things: And you oughtest, besides, what you art obliged, to give of thin own, and bestow it on the works of charity and piety; yet withal, you have great reason to bewail that you have so long deferred the restitution of it to the right owner, till -row you have made thyself incapable of doing it.

 

This possibly may seem a hard lesson, and doubtless it is so in a world so full of rapine and injustice; but yet, as hard as it is, this is the rule of Christianity, this is the inflexible law of justice; and without this, you live and die without all hope of obtaining pardon by continuing in, your sins impenitently.

 

IX. You shall not bear false Witness against thy Neighbor.

 

 The former commandment provided for the security of every man's property, this provides for the preservation of his good name, and it forbids,

 

 1. The sin of lying.

 

 2. Detraction and slander. 

 

 3. Soothing and flattery.

 

 1. This command prohibits lying; a sin that comprehends under it all other violations of this precept; for slander and flattery are both of them lies, different only in circumstance.

 

 I shall first show you what a he is; and then the heinousness and aggravation of this common sin. A lie, according to ST. AUSTIN'S definition of it, is a voluntary speaking of an untruth, with an intent to deceive. And therefore in a he there must be these three ingredients:

 

 1. There must be the speaking of an untruth.

 

 2. It must be known to us to be untruth. And

 

 3. It must be with a will and intent to deceive him to whom we speak. And therefore,

 

 1. Parables and figurative speeches, are no lies:, For neither as to the drift and scope of them are they falsehoods; nor yet are they spoken with an intent to deceive, but, rather to instruct the hearers.

 

 2. Every falsehood is not a lie; for many times men speak that which is not true, which yet they believe to be true, and so are rather deceived than deceivers And per. haps are far from any intention of imposing upon the credulity of others.

 

 3. A man may act contrary to what he before said, if the circumstance of the thing be altered, without being guilty of lying. We have frequent examples of this in the Scripture. Thus, (Gen. xix. 2,) the angels tell LOT, that they would not come into his house, but would abide in the street all night; yet upon his importunity and earnest intreaties, they went in with him. And thus ST. PETER, with some heat, refused that CHRIST should wash his feet, " You shall never wash my feet;" (John 13: 8;) but when he was instructed in the significancy of this condescension of our Savior, not only permits, but intreats him to do it. So likewise in all things of such a nature, we may lawfully change our words upon the change of our minds; and upon the inducement of some circumstances that were not known or considered by us, we may, without the imputation.of lying, do otherwise than we before declared.

 

 And thus you see what a he is, and what is not a he The sum of all I shall contract into this description of it. A he is a falsehood, either real, or supposed so by us, spoken purposely, and with an intention to deceive another. And therefore neither falsehoods, nor figurative speeches, nor the change of Our mind upon the changing of circumstances, can be chargeable with that foul and scandalous sin of lying.

 

 Now lies are usually distinguished into three kinds; the jocular, officious, and pernicious lie. 1. There is a jocular lie; a he framed to excite mirth and laughter, and deceive the hearer, only to please and divert him. _ This, though it may seem very harmless, yet truth is such an awful thing, that it ought not to be contradicted; no, not in jest: And GOD reckons it up as a sin against the Israelites, that " they made the King and Princes glad, or merry, with their lies." (Hosea 7: 3.)

 

 2. There is an officious lie, which is told for another's advantage, and seems to make compensation for its falsehood by its use and profit: But yet neither can this excuse it from being a sin; for since a he is evil in itself, let the advantage that accrues by it be never so great, we ought not to shelter either ourselves, or others, under that rotten refuge. That stated maxim holds universally true in all cases; "We ought not to do evil, that good may come thereof." And therefore, although thine own life, or thy neighbor's, depends upon it; yea, put the case it were not only to save his life, but to save his soul, couldest you by this means most eminently advance the glory of GOD, or the general good of the Church, yet you oughtest not to tell the least he to promote these great and blessed ends.

 

 3. There is a pernicious lie, a he devised on purpose for the hurt of my neighbor, which is the first and the most heinous sort of all. It shows a heart full of malice, when this passion works out at the mouth in slanderous reports and false accusations. All lies are in themselves sinful, but this the vilest and most abominable of all. There remain two other violations of this Commandment; the one by slander and detraction, the other by flattery. I shall speak first of that common sin of slander and detraction, a sin that is triumphant in our age, and if I should likewise say in' this place, I think I should not myself be guilty of it by that censure. Indeed slander and detraction seem somewhat to differ: For slander properly is a false imputation of vice; but detraction is a causeless, diminishing report of virtue. The one traduceth us to be what we are not, the other lessens what we really are; and both are highly injurious to our good name and reputation. When a man's life and actions are so blameless that even malice itself is ashamed to vend its venom by base slanders, lest it should appear to be malice, and the reproach light upon the reporters, then it betakes itself to those little arts of nibbling at the edges of a man's credit, and clipping away the borders of his good name. Thus when any are so just as to give others their due commendation, either for learning, or wisdom, or piety, or any other perfection, either of grace or nature, you shall have those who he in wait to cut other men's esteem, and if they see it so strongly fortified by the conspicuousness of it, and the general vote of the world, that they dare not attack the whole, then they lurkingly assault part of it; and what they cannot altogether deny, they will endeavor to diminish: I It is true, such a man is, as you say, learned and knowing; but withal so knowing as to know that too. He is wise, but his wisdom is rather politic than generous; and his designs are biassed with self ends. He is charitable, but his charity seems too indiscreet; or if you did not proclaim his good works, he himself would. He is pious and devout indeed, poor man, after his way, and according to his knowledge.' Thus by these blind hints they endeavor either to find, or to make a flaw, in another man's repute.

 

 Now slandering may be either in judicial process, or in common and ordinary converse.

 

 1. In judicial process, and then it is truly and properly false witnessing; when you risest up against thy brother in judgment, and attestest that which you knows to be false, or which you art not infallibly assured to be true; and this sin is the more heinous and dreadful upon the account of two aggravating circumstances that attend it.

 

 (1.) Since usually all actions in law and judgment, cpncern either the person or the estate of thy brother, by a false witness, you not only wrongest him in his name and reputation, but in one of these, and so art not only a slanderer, but a thief or murderer: " A hypocrite with his mouth destroyeth his neighbor." -(Prov. 11: 9.) And by so much the more odious is thy crime in that you pervertest the law, which was intended to be a fence to every man's property, and turnest it against itself, making it the instruInept of injustice and cruelty.

 

 (2.) Since usually all judicial proceedings exact from the witnesses a tremendous oath, solemnly taken by the name of the great GOD of heaven, to give in a false testimony is not only to be guilty of slander, but of perjury too: Yea, and let me add one thing more to make it a most accumulated wickedness: Such a false testimony is not only slander and perjury,, but it is blasphemy toot For what else is it but to bring the most holy GOD, who is eternal truth, to confirm’ a falsehood, and a lie What can be a higher affront to his most sacred Majesty than this i For a sworn witness is therefore accepted, because be brings God to be a witness; and wilt not you tremble, O wretch, to cite GOD to appear a witness to that which a thousand witnesses within thee (I mean thy own conscience) do all depose to

 

be false, and so to transfer thy injustice, and rapine, and bloody murder upon him, and shelter them all under the shadow of his veracity and faithfulness

 

 2. There is a slandering of others in our ordinary converse. And this is done two ways, either, (1.) Openly and avowedly, in their presence, and to

 

their faces: And that is also two-fold. Either by reviling and railing speeches. And thus SHIMEI barked at DAVID, "Come out, you bloody man, and you man of Belial." (2 Sam. 16: 7.) And I wish that our streets and houses did not, to their great disgrace, echo with such clamors; wheresoever it be found it is a disparagement to human nature, a sin against civil society, and argues men guilty of much folly and brutishness; and I am sure is it a transgression of that express command of the Apostle, " Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as GOD, for CHRIST's sake, has forgiven you." (Eph. 4: 31, 32.)

 

 There is another way of open and avowed slander, and that is by bitter taunts and sarcastic scoffs: And this is usually an applauded sin among the more refined sort of men, who take a pride in exposing others and making them ridiculous, thinking their own wit never looks so beautiful as when it is dyed in others' blushes. But this is a most scurrilous and offensive way, wherein certainly he has the most advantage, not who has most wit, but least. modesty, These kinds of tauutings are sometimes such as the Apostle calls cruel mockings, and reckons them up as one part of those persecutions the primitive Christians endured. (Heb, 11: 36.)

 

 (3.) There is a more secret conveyance of slander, and that is by backbiting, whispering, and carrying up and down of tales, like those busy tongues, that would fain find, or make themselves some employment, saying, "Report, and we will report, (Jer. 20: 1O;) and so false and slanderous humor shall, like the river Nile, spread over the whole land, and yet the head of it be never known; it shall pass on to the indelible blot and infamy of thy neighbor, and the first author of it lies hidden and concealed in the crowd. Against this sort of men SOLOMON, in his book of Proverbs, is very severe; and there is no one wickedness which that excellent compendium of wisdom and morality does more inveigh against than this of whispering: " The words of a tale-bearer are as wounds, they go down into the inmost parts of the belly;" (Prov. 18: 8;) intimating that the wound such, a tongue makes is deep, but hid and secret, and therefore the more incurable. And, " A whisperer separates chief friends." (Prov. 16: 28.) He is, as it were, the Devil's interpreter between them both, and goes to one, and buzzeth in his ear what such an one said of him, although perhaps it be altogether false, and when he has by this means got some angry speeches from him, goes and reports them back to the other, and so by his wicked breath blows up the coals of strife and dissension between them. And therefore the wise man tells us, " Where -no wood is the fire go out; so where there is no tale-bearer the strife ceases.' (Prov. 26: 2O.) The Apostle cautions the Corinthians against this sin: " I fear, lest, when I come, I shall not find you such as I would; lest there be among you debates, envyings, strife, backbitings, whisperings, tumults;" (2 Cor. 12: 2O;) and be reckons it up among the black, catalogue of those crimes, for the which " GOD gave up the heathen to a reprobate mind, to do things which are not convenient, being filled with all unrighteousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, despiteful, in, ventors of evil things." (Rom. 1: 29, 3O.) Now one of the chief artifices of this sort of men is to calumniate strenuously, according to that old maxim of the Devil,’ Slander stoutly, and somewhat will stick: For though the, wound may possibly be healed, yet the scar will remain, and be a blemish to a man's reputation as long as he lives.

 

 There is another kind of detraction, and that is when a man divulgeth those imperfections and faults which are truly in his neighbor, without being called or necessitated to do it: For sometimes truth itself is detraction, when it is spoken with an evil design, to, the prejudice of another. Indeed, if you be duly called to witness in judgment, or if the crime be such as ought not to escape unpunished, or if he remain contumacious after more private admonition, in which case our SAVIOR commands us to tell the Church; or, lastly, when it is for the safety and security of another, who might else be wronged, should we conceal from him

 

the mischiefs which others intend him, in these cases it is both lawful and expedient to make known the faults of thy brother. But then be sure that you do it not,with any secret delight, but with that true sorrow of heart, that may evince to all the world, that nothing but conscience and a sense of thy duty, enforced thee to publish his shame, which thou should be willing to hide at the price of any thing but sin and thine own shame. But, alas! it is strange to consider how we delight in other men's sins, and are secretly glad when their miscarriages give us an occasion to disgrace them. How many are big with such stuff, and go in pain till they, have disburdened themselves into the ears of others! And some are such-ill dissemblers of their joy, that they do it with open scorn and derision. Others are more artificially malicious, and with a deep sigh, and a,. downcast look, and a whining voice, and an affected slowness, whisper to one,’ Alas! did you not hear of such a miscarriage by such an one' And then whisper the same thing to another, and a third; and when they have made it as public as they can, hypocritically desire every one to keep it secret, for that they would be loath their neighbor should come to any disgrace and trouble about it. Believe it, Sirs, this, though the matter you report be never so true, is mere detraction, because it is done to no good' end. And therefore we find that DOEG, though he told nothing but the truth, (1 Sam. 22: 9, 1O,) yet he is by DAVID challenged as -a liar and slanderer. (Psalm 3:)

 

 I shall finish this subject with giving you,

 

 (1.) Some brief rules, which, through the grace of GOD, may be serviceable to keep you from this common sin. And then, (2.) Show you how you ought to demean yourselves under the lash of slanderous tongues.

 

 1. If you wouldest keep thyself from being a slanderer of others, addict not thyself violently to any one party or persuasion of men. For part-taking will beget prejudice, and prejudice is the jaundice of the soul, which represents other men and their actions in the color our own disease puts upon them. And, indeed, we have all generally such a good conceit of ourselves, that it is very hard to have a good esteem for others who are not of our judgment and of our way: And this makes us first very willing to hear some evil of them. For because' we think what we do is good, we cannot cordially think. them good who do not judge and act as we do; and so our minds are prepared to entertain reports against them from others, and then to spread them abroad ourselves. And I cannot but impute to this the great uncharitableness of our days, wherein love and brotherly kindness he murdered, under the violence of different persuasions and different modes, and divers ways of worshipping, one and the same GOD. Hence all those lying rumors and lying wonders that one party invents to beat down the other: Both suffer from each other's envenomed tongues; and, between both, truth suffers and charity perisheth. For shame, O Christians! Is this the way to promote GOD's cause, or CsItIST's kingdom Does he, or it, stand in need of your lies Will you speak wickedly for GOD, and talk deceitfully for him Shall his honor be maintained by. the Devil's inventions I shall not speak partially; but wheresoever the fault lies, there let this censure fall, that it is a strong presumption of a weak and bad cause, when the refuge and support of it are lies.

 

 2. If you wouldest pot be guilty of slander, be not. busy in other men's affairs. Keep thine eyes within doors, and thy thoughts at home. Inquire not what others say, nor what others do, but look to thine own affairs and guide them with discretion; you have work enough at home, within thine own -heart, and in thine own house; and if you art careful to manage that well, you wilt scarce have either time or inclination to receive or divulge bad reports of others. Be frequent in reflecting upon thine own miscarriages, or thy proneness to fall into the same or greater faults; when you hearest or knows of any sin committed by another, look backwards upon thine own life. Can you find no blots in thy copy course of thy life fair written upon thy conscience If not, how can you with any modesty upbraid thy brother with his miscarriages, when you thyself has been guilty of the like or greater Methinks our shame for our own -sins should be a covering to our brother's; and when we ourselves are guilty, we should hot be so foolish as to reproach ourselves by reproaching him; otherwise to eclipse and darken his good name, is but as when the moon eclipseth the sun, her own darkness and obscurity is made the more remarkable by it.

 

 3. Or if GOD by his restraining grace has kept thee from those wickednesses into which he has suffered others to fall, look inward, view and search thine own heart, thy corrupted nature, yea-, and there you shall find those, yea, and far greater abominations than those, like beds of twisted serpents, knotting and crawling within thee. Say with thyself, How can I reproach him, who has but copied forth mine own nature How can I expose his infamy; who has but done what I have much ado to keep myself from doing Possibly the same temptation might have prevailed over me too, had God let it loose upon me. I owe my preservation not to any difference that was between us, but only to the free grace of GOD: By this it is that I stand, and shall I reproach him for falling, who should also myself have fallen, were I not strongly upheld by another Thus, I say, by reflecting on ourselves we shall be withheld from being injurious in our censures, and in our reports of others we shall hardly divulge their real miscarriages, much less accuse them with false ones.

 

 4. If you would not be guilty of slander, listen not to those who are slanderers and detracters: Lend not your ears to those who go about with tales and whispers, whose idle business it is to tell news of this man and.another. For if these kinds of flies can blow in your ears, the worms will certainly creep out at your mouths; for all discourse is kept up by exchange: And if he bring thee one story, you wilt think it incivility not no repay him with another for it And so they chat over the whole neighborhood, accuse this man, and condemn another, and suspect a third, and speak evil of all. I wish the most of our converse were not taken up this way, in recounting stories of what passed between such and such, when all is to no other end but to bring an evil report upon them. Now, if any such backbiters haunt thee, who make it their trade to run up and down with tales and news, give them no countenance, listen not to their detractions, but rather sharply rebuke them, and this will either drive thee slander from them, or the slanderer from thee.’ The North wind driveth away rain, so does an angry countenance a backbiting tongue." (Prov. 25: 23.)

 

 5. Be not easy to entertain evil surmises against others. For if you begin to suspect evil, the next thing is to conclude it, and the next to report it. This suspicion is a strange shadow that every action of another will cast upon our minds; especially if we be beforehand a little disaffected towards them.’ Thus very dreams increased suspicions against JOSEPH in his brethren: And if once a man be out of esteem with us, let him then do what he will, be it never so virtuous, suspicion will still be the interpreter.

 

 And where suspicion is the interpreter of men's actions, slander and detraction will be the comment upon them. Indeed suspicion is always too hasty in concluding; and many times our jealousies and distrusts, upon very small occasions, prompt us to conclude, that what we have thus surmised is certainly come to pass; and so we report that confidently for truth which we never saw acted, but only in our own fancies.

 

 These are the rules to keep you from being guilty of slander against others. If any are guilty of raising an ill report against you, observe these following directions, how you ought to demean yourselves in this case.

 

 1. If the reproach they cast upon thee be true and deserved, though they perhaps have sinned in disclosing it to the world, yet make this use of it, go you and disclose it in thy most humble confessions to GOD; yea, and if thou art called thereto, give glory to GOD by confessing it before men. Men possibly may upbraid thee with it, but by this course GOD will forgive thee without upbraiding thee.

 

 2. If you art falsely charged with that which never was in thine heart, yet improve this Providence. to stir thee up to pray the more fervently, that GOD would forever keep thee from falling into that sin with which others slander thee; so shall all their reproaches be thrown merely into the air,.and fall at last heavy upon their own heads.

 

 3. If any unjustly slander thee, revenge not thyself upon them, by slandering them again. I must confess this is a very hard lesson, and requires almost an angelical perfection to perform it well. W e read in the Epistle of ST. JUDE, that when MICHAEL and the Devil contended about the body of Moses, it is said that the holy angel durst not bring a railing accusation against that wicked spirit, but only said,’ The LORD rebuke thee.' And so when men of Devilish spirits spew out their slander, and broach all the malicious accusations that their father, the great accuser, has ever suggested unto them, return not slander for slander, for so the Devil would teach thee to be a Devil; but with all quietness and meekness, desire of GOD to rebuke their lies and calumnies, and by all prudent means vindicate thyself, clear up thine integrity, and make it appear that though the archers have shot at thee, and sorely grieved thee with their arrows, even bitter words, yet still thy bow remaineth in its strength. What says the Apostle " Render not evil for evil, or railing for railing." (1. Pet. 3: 9.) And indeed whosoever does so, seeks only to heal a wound in his name, by making a much deeper one in his conscience.

 

 4. When you art falsely aspersed, appeal to the allknowing GOD: Retire into the peace and refuge of thine own conscience, and there shall you find enough for their confutation, and thy comfort. Know that a good name is in the power of every slanderous tongue to blast; but they cannot corrupt thy conscience to vote with them. Possibly it is only thy grace that offends them; if so, glory in it For the reproaches of wicked men are the best testimonials that can be given of a Christian. In a strict and holy conversation there is that contradiction to the profane world, as at once both convinceth and vexeth them, reproves and provokes them. And if you dost reproach them by thy life, wonder not if they again reproach thee by their slanders. Be not solicitous how they esteem of thee: It is miserable to live upon the reports and opinions of others; let us not reckon what they say, but what reports our own consciences make; and if a storm of obloquy do, at.any time,patter upon thee, how sweet is it to retire inwards to the calm innocency of our own hearts! There, a thousand witnesses will tell us we have not deserved them. How comfortable is it to remit our cause to GOD, and to leave our vindication to Him for whose cause we suffer reproach! They may possibly persuade others to believe their calumnies: But GOD, who searcheth the heart, knows that we are injured; and he is hastening on a day wherein be will clear up our righteousness, and then the testimony of a good conscience shall put ten thousand slanderers to silence.

 

 The third sin against this commandment is flattery, which is quite an opposite extreme to the other:

 

 1. There is a self flattery. And indeed every man is (as PLUTAECH well observed it) his own greatest flatterer; and however empty and defective we may be, yet we are all apt to love ourselves, perhaps without a rival, and to be puffed up with a vain conceit of our own perfections, to applaud and commend ourselves in our own thoughts, and to think that we excel ourselves in what we have; and what we have not we despise as nothing worth. From this abundance of a vain heart break out boastings, contemning others, a presumptuous intruding into those employments which we are in no way able to manage. Learn therefore, O Christian, to take the just measure of thyself. Rather let it be too scanty than too large; for this will make thee proud, and arrogant, and undertaking; and by exercising thyself in

 

things too high for thee, you wilt but spoil whatsoever you rashly venturest upon. If you art at any time called or necessitated to speak of thyself, let it rather be less than the truth, than more: For the tongue is of itself very apt to be lavish when it has so pleasing a theme as a man's own praise. Take the advice of SOLOMON, "Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips." (Prov. 27: 2.)

 

 2. There is a flattering of others; and that either by extolling of their virtues; or, what is worse, by a wicked commendation even of their vices. This is a sin odious to GOD, who has threatened to cut off all flattering lips. (Psalm 12: 3.) But especially it is most detestable in Ministers, whose very office it is to reprove men for their sins If they shall daub with untempered mortar; and sew pillows under men's elbows, crying Peace, Peace, when there is no peace, only that they may lull them asleep in their security, they do but betray their souls, and the blood-of them God will certainly require at their hands.

 

X. You shall not covet thy neighbor's House, 

 

you shall not covet thy neighbor's Wife, 

 

nor his Man Servant, nor his Maid Servant, nor his Ox, nor his Ass, 

 

nor any Thing that is thy Neighbor's.

 

 We are at last arrived to the tenth and last precept of the moral law. The sin here prohibited is concupiscence, or an unlawful lusting after what is another man's. For since GOD had in the other commandments forbidden the acts of sin against our neighbor, he well knew that the best means to keep them from committing sin in act, would be to keep them from desiring it in heart; and therefore he who is a SPIRIT imposeth a law upon our spirits, and forbids us to covet what before he had forbidden us to perpetrate. It is true, that other precepts are spiritual likewise, and their authority reacheth to the mind, and the most secret thoughts of the heart. For our Savior (Mutt. 5:) accuses him of adultery that does but lust after a woman, and him of murder that is but angry with his brother. And it is a most certain rule, that whatsoever precept prohibits the outward act of any sin, prohibits likewise the inward propension and desire of the soul towards it. But because these, are not plainly and literally expressed in the former commands, therefore the infinite wisdom of GOD thought fit to add this last command, wherein' he does expressly arraign and condemn the very first motions of our hearts towards any sinful object.And whereas before he had commanded us not to kill, not to steal, not to commit adultery, not to slander; now in the last place, for the greater security, he commands us not so much as to harbour in our hearts any desire towards these. So that this tenth commandment is the bond that strengthens and confirms the second table. For because all inward actions take their first rise from our inward motions and concupiscence, there is no such way to provide for our innocency as to lay a restraint upon these.

 

 Evil concupiscence or desire is the first-born of original sin, the first expression of that corruption which has seized on us, and on all the wretched posterity of ADAM. For in original sin, besides the guilt which results from the imputation of. the primitive transgression to us, there is likewise an universal depravation of our natures, consisting in two things.

 

 1. In a loss of those spiritual-perfections wherewith man was endowed in his creation. And this is the defacing of the image of GOD, which was stamped upon our nature in knowledge, righteousness, and true holiness; and as a consequent upon this,

 

 2. In a violent propension and inclination to whatsoever is really evil, and contrary to the holy will and commands of GOD. And this is the image of the Devil, into which man, by his voluntary apostasy, has transformed himself. Now this inclination to what is evil is properly the concuiscence forbidden in this commandment. For the soul of man, being an active and busy creature, must still be putting forth itself in actions suitable to its nature. But before the fall, man enjoyed supernatural grace, though in a natural way, which enabled him to point every motion of his soul towards GOD: But forfeiting this grace by the fall, all his actions now, instead of aspiring to GOD, pitch only upon the creature. And this becomes sin unto us, not merely because we desire created good, (for this is lawful,) but because we desire it in an inordinate manner; that is, without desiring GOD. And thus the soul not being able without grace and the image of GOD, to raise its operations to GOD, pitches upon what it can, namely low, sinful objects, to the neglect and slighting of GOD, and the great concerns of heaven. And this in the general is that inordinate disposition of the soul which is here called coveting or concupiscence.

 

 There are four degrees of it.

 

 1. There is the first shadow of an evil thought, the imperfect embryo of a sin before it is shaped in us; and these the Scripture calls the imaginations of the thoughts of men's hearts. " GOD saw that every imagination of the thoughts of man's heart was only evil continually." (Gen. 6: 5.) That is, the very first figment and flushing of our thoughts is evil and corrupt: Indeed some of these are injected by the Devil. Many times he assaults even GOD's children with horrid and black temptations, and importunately casts into their minds strange thoughts of questioning the very being of GOD, the truth of the Scriptures, the immortality of the soul, future rewards and punishments, and such other blasphemous, hideous, and unshapen monsters, against the very fundamentals of religion, for the truth of which they would willingly sacrifice their very lives, as a testimony to them. These indeed are not their sins, although they are their great troubles and afflictions; for they come only from a principle without them, so long as they are watchful to abhor and resist them, and to cast those fiery darts of the Devil back again in his face. But there are other first motions arising in our hearts towards those sins, which are more pleasant to our sensual inclinations: These, as soon as ever they begin to stir in our breasts, are truly sins, and do in their measure pollute and defile the soul. For the soul of man is like a clear mirror, upon which if you only breathe, you sully it, and leave a dimness upon it; so truly the very first breathings of an evil thought and desire in our souls sully their beauty, and dim their lustre, and render the image of GOD less conspicuous in them than it was before.

 

 2. A farther degree of this concupiscence is, when these evil motions are entertained in the mind with some measure of delight. When a single object offers itself, there is a kind of inward pleasing, that affects it with delight, and begets a kind of sympathy between them; that as in natural sympathies, a man is taken and delighted with an object before he knows the reason why he is so; so likewise in this sinful sympathy that is between a carnal heart and a sensual object, the heart is taken and delighted with it, before it, has time to consider what there is in it that should so move and affect it. At the very sight of a person we many times conceive some more particular respect for him than for a whole crowd of others; so upon the very first glimpse of a sinful thought, there is something in it that commands a particular regard, that unlocks- our very souls before we have leisure to examine why.

 

 3. Hereupon follows assent and approbation of the sin in the judgment; blinded, and forcibly carried away by the violence of corrupt affections. The understanding is the great trier of every deliberate action, so that nothing passes into act which has not first passed examination there. Whether this or that action is to be done, is the great question canvassed in this court; and all- the powers and faculties of the soul wait what sentence will be here pronounced, and accordingly proceed., Now here two things usually appear, and put in their plea against sin, GOD's law, and GOD's advocate, conscience. The law condemns, and conscience cites that law: But then the affections step in, and bribe the judge with profit, or pleasure, or honor, and thereby corrupt the judgment to give its vote and assent to sin.

 

 4. When any sinful motion has thus gotten an allowance and pass from the judgment, then it betakes itself to the will. The judgment, for a decree, approves,

 

and therefore the will must now resolve to commit it And then the sin is fully perfected and formed within, and there wants nothing but opportunity ~to bring it forth into act.

 

 And thus you see what this, concupiscence is, and the degrees of it; namely the first bubblings up of evil thoughts in our hearts our complacency and delight in them, the assent and allowance of our judgment, and the resolution of our wills, each of these are forbidden in this commandment; but if the sin proceeds any farther, it then exceeds the bounds of this commandment, and falls under the prohibition of some of the former.

 

 Thus much concerning evil concupiscence in the general; but here is mention likewise made of several particular objects of it. Thy neighbor's house, his wife, his servants, his, cattle, (under which are comprehended all sorts of his possessions,) and all is included under the last clause, " nor any thing that is thy neighbor's:" So that to desire or take from him either his life, or his good name, or his virtue, this is covetousness, as well as a desire to take from him his temporal possessions.

 

I shall close up all with some practical improvements.

 

 1. Learn here to adore the unlimited sovereignty of the great GOD. His authority immediately reacheth to the soul and conscience, and lays an obligation upon our very thoughts and desires, which no human laws can do. It is but a folly for men to intermeddle with, or impose laws upon, that of which they can take no cognizance And therefore our thoughts and desires are free from their censure any farther, than they discover themselves by overt acts. But though they escape the commands and notice of men, yet they cannot escape GOD. He seeth not as men see, neither judges He as men judge; the secrets of all hearts are open and bare before his eyes. He looks through our very souls, and there is not the least hint of a thought, not the least breath of a desire, stirring in us, but it is more distinctly visible to Him than the most opacious bodies are to us. "The LORD knowetll the thoughts of men." (Psalm xciv. 11.) And his law, like his knowledge, reacheth the most secret recesses of the soul, searcheth every corner of the heart, judges and condemns those callow lusts which men never espy; And if these find harbour and shelter there, it condemns thee as a transgressor, and guilty of - eternal death, how plausible soever thy external demeanour may be. And therefore,

 

 2. Content not thyself with an outward conformity to the law, but labor to approve thine heart in sincerity and purity to GOD, otherwise you washest only the outside of the cup, when within you art still full of unclean lusts. This was the corrupt doctrine of the Scribes and Pharisees, that the law reached only to the outward man;' and, although they entertained and cherished wicked desires and evil purposes in their hearts, yet as long as they did not break forth into outward crimes, they were not to be imputed to them. And this ST. PAUL confesseth, that whilst he was trained up in Pharisaical principles, he did not understand the inward motives of lust to be sin. But alas! This is but gilding over a dry and t when GOD which, though it may look beautiful to men, ye comes to examine it, will not abide the fiery trial. You art as truly a murderer, a thief, an adulterer, in GOD's sight, as if you should actually kill, or steal, or wallow in the open acts of uncleanness. Indeed most men herein grossly delude themselves; and if they can but refrain from the outward commission of sin, they very seldom reflect upon their heart-lusts, which like deep ulcers rankle inwardly, and perhaps grow incurable, when all the while they may be skinned over with a fair and inoffensive life.

 

 Although the heart boil with malicious, revengeful, lascivious thoughts, yet they usually dispense with these. But deceive not yourselves, GOD is not mocked, nor can he be imposed upon by external shows; neither will he judge of very thee as others do, or as you thyself dost: I know it is a difficult thing to convince men of the great - evil that very there is in sinful thoughts and excuses, and therefore, For difficult to persuade them to labor a because they are of a small and minute being, therefore men think they carry in them but small guilt. Every man that has but a remnant of conscience left him, will beware of gross and notorious crimes, that carry the mark of hell and damnation visibly stamped upon their, foreheads; such as he, that can without reluctance commit them, must needs own himself the offspring of the Devil. I But for nought, a notion, a desire, a thing next to nothing, this certainly I may please myself withal. By a malicious purpose I wrong no man; and what so great evil then can there be in this' It is true, Overt you only to deal with men, whom immaterial things touch not, there were no such great evil in them. But when you Vast likewise to do with an immaterial and spiritual GOD, before whom thy very thoughts and desires appear as considerable as thy outward actions, then know that these, as slight and thin beings as they are, fall under his censure, and will fall under his revenge hereafter.

 

 Now were this persuasion effectually wrought into the minds of men, were it possible they should indulge themselves as they do, in vain, frothy, unclean, malicious thoughts and desires Were it possible they should so closely brood on these cockatrice eggs, which will bring forth nothing but serpents, to sting them to eternal death Were it possible they should delight in rolling a sin to and fro in their fancy, and, by imagining it, make the Devil some recompence for not daring to commit it Certainly such. men are altogether unacquainted with the life and power of true grace, when as those sins which they dare not act, yet they dare with pleasure contemplate, and dally within their imaginations.

 

 Turn therefore your eyes inward; bewail and strive against that natural concupiscence which lodgeth there; and never content thyself that you have dammed up the. streams of thy corruptions from overflowing thy life and actions, till you have in some good measure dried up the fountain of it.

 

 3. See here the best and the surest methods to keep us from. the outward violation of GOD's laws, which is to mortify our concupiscence. And therefore the wisdom of GOD has set this commandment in the last place, as a fence and guard to all the rest; " you shall not covet," and then certainly you shall not kill, nor steal, nor commit adultery, not bear false witness, but be kept pure from all outward defilements of the flesh, when you art thus cleansed from the inward defilements of the spirit. For, from these it is that all the visible sins of our lives and actions have their supply. And therefore says our SAVIOR, “Out of the heart proceed evil thoughts,’murders, adulteries, fornications, thefts, • false witness, blasphemy." (Matt. 15: 19.) Observe that he puts evil thoughts in the front, as the leader of all this black regiment; for out of this evil treasure of the heart, men bring forth evil things; and all the fruits of the flesh, the grapes of Sodom, and the clusters of Gomorrah, receive their sap and nourishment from this root of bitterness. It ought therefore most deservedly to be the chief care of every Christian to lay the axe to this root, and to purge and heal this fountain that sends forth such corrupt streams, to keep his heart clean from sinful thoughts and affections, and then his life will be clean. And therefore GOD very pressingly requires this. 11 O Jerusalem, wash thy heart from wickedness; how long shall vain thoughts lodge within thee" (Jer. 4: 14.) And let me add, that unless we make this our chief care, unless we do most solicitously observe this last commandment, all our care in observing the former will be utterly vain; not only in respect of our acceptance and reward with GOD, but as to any good issue and effect.. All other endeavors will be as success less as to attempt the cure of an ulcerous body without purging it, where the corruption will quickly break forth again; or to attempt the emptying a pond that has

 

many springs still rising up in the bottom of it, which will soon grow as full as ever it was.