Of The Fifth Commandment

Of The Fifth Commandment

OF THE THIRD COMMANDMENT

EXOD. 20:7.—Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

As the first command respects the object of worship, and the second the means, so this third hath respect to the right manner of worship. In the words there are two things.

1. The command, Thou shalt not take the name of the Lord thy God in vain. It is expressed negatively, to strike into men the greater awful reverence of that glorious and great name. Now, as men by their names are known, and distinguished one from another, so by the name of God we are to understand generally, whatsoever it is whereby God makes himself known, which we learn from his word and works. 'For no man hath seen God at any time,' John 1:18; nor do we know any thing of him, but what he has been so pleased to reveal of himself. So that God being thus revealed unto us, the scope of this command is to bind upon us a holy reverence of him so far as he has revealed himself to us.

To take this name in vain, signifies, (1.) To a lie, or falsely. God is a God of truth; and his name must not be in any ways interposed to falsehood, as they do who father their own lies on him, or call him to witness to a lie in swearing falsely. (2.) In vain; God is great, and we must not use his name in thought, word, or writing, lightly without just cause, rashly without reverence, or unprofitably to no good purpose, God's honour, the good of ourselves or others, and much less contumeliously and wickedly, as in cursing and blaspheming.

The positive part is implied, viz. That we must hallow the name of God, treat it holily and reverently, Isa. 8:13 interposing it only to truth, whereof he is the author, and that upon his own call, with reverence, for his honour, and the good of ourselves and others.

2. The reason annexed to this command. For the Lord will not hold him guiltless that taketh his name in vain. Where observe,

(1.) The evil threatened against the breakers of this command. The Lord will not hold them guiltless. Two things are remarkable here. [1.] In that it is said, The Lord will not hold them guiltless, it implies, that profaners of God's name many times hold themselves guiltless. They abuse God's name, and then wipe their mouths, and say they have not sinned. Men hold them guiltless, they escape punishment from men; but while both themselves and others let the plea sleep, God will awaken it, and take the quarrel into his own hand. [2.] In that it is said, The Lord will not hold them guiltless, more is meant than is expressed, viz. that God will severely punish the profaning of his name. The less they think of it, God will think the more of it, and men shall find peculiar severe resentments of this sin from a highly provoked God. They will find, that though it lies far from their hearts, yet it touches a holy God near.

(2.) How particular the threatening is, Hold him guiltless that taketh his name in vain. The sin is repeated in the threatening, to shew the heinousness of it, how ill God takes it to have his name taken in vain. And though it be a common sin, yet none shall be hid or escape among the multitude of criminals, but God will bring out this man and that man, even every man that is a profaner of his name, and judge him as particularly, and punish him as severly, as if there were but one man in the fault. And though some by their being set above others in the world, think they may take a latitude in this sin, yet, be the man who he will, him will God punish for it: were he the greatest on earth, he shall know that his tongue is not his own, but that JEHOVAH is Lord over him.

(3.) How peremptory the threatening is: it is not simply said, God will punish him that taketh his name in vain, but God will NOT hold him guiltless. Let him not think to escape, God will not quit his honour so. His glory engages him to resent the dishonour done to his name, and the abuser of it shall not go free. If God's name be profaned by him, it shall be glorified upon him one way or other.

In discoursing further from this subject, I shall shew,

I. What is required in this command.

II. What is forbidden in it.

III. The reason annexed to it.

IV. Make some improvement.

I am to shew what is required in the third command. It 'requires the holy and reverent use of God's names, titles, attributes, ordinances, words, and works.'

And here I shall shew,

1. What is the name of God by which he makes himself known, which is to be hallowed by us.

2. What is our duty with respect to this glorious name, in all the parts thereof.

First, I shall shew what is the name of God by which he makes himself known, which is to be hallowed by us. Under this are comprehended.

1. The particular names that God takes to himself in his word, as Jehovah, Lord, God, I am, &c. Exod. 6:3. And whereas he is one God in three persons, we take in here the names of all the three, the Father, the Son, who is also called Jesus Christ, Immanuel, and the Holy Ghost.

2. The titles of God. For as great men have titles of honour, whereby they are distinguished from others, so God has taken certain titles to himself, as the God of Abraham, Isaac, and Jacob, Preserver of Men, Hearer of Prayer, &c. So the three persons in the Trinity have titles. The Father is called the God and Father of our Lord Jesus Christ, &c. the Son King of kings, Lord of lords, Head of the Church, &c. and the Spirit, the Comforter, Sanctifier, &c.

3. The attributes of God, that is, his perfections and properties, whereby he is distinguished from all the creatures; such as, his eternity, unchangeableness, infinity, omniscience, &c. in a word, all the glorious properties of the divine nature common to all the three persons. Each of these is as it were a letter of his name, Exod. 33:19. 'I will proclaim the name of the Lord before thee.' Chap. 34:6, 7. 'The Lord—proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty.' And happy they that can believingly read this name.

4. The ordinances of God. These are his name by which he is known in the world, Micah 4:5 with Luke 1:6. Such are prayer, praise, the sacraments, &c; oaths, for swearing by the name of God when we are duly called thereto, is a part of religious worship, and a very solemn and awful ordinance of God, Deut. 10:20. So are lots an ordinance of God, wherein the decision of any thing is committed to Divine Providence, and thereby God makes his will known, Prov. 16:33. Acts 1:24, 26.

5. His word, which we have in the holy scriptures, Psal. 138:2. This is to be read by us, preached and heard, that we may thereby know our God; for therein is his name unfolded, both in the law and in the gospel, which are the two parts thereof.

6. Lastly, His works. By these is he known, viz. his works of creation, Psal. 19:1; and of providence, whether of mercy, Acts 14:17; or of judgment, Psal. 9:19.

Secondly, I come now to shew what is our duty with respect to this glorious name in all the parts thereof. We may take it up in these two things.

1. We are to use it in all the parts thereof as we are called. God has laid it before us for our use, and we ought to take it up. This is plainly implied in the command, not to take it in vain: for (observe) there is a great difference betwixt the orders Heaven gives concerning the name of other gods, and the name of the true God, Exod. 23:13. 'Make no mention of the names of other gods, neither let it be heard out of thy mouth;' compared with this command, Thou shalt not take the name of the Lord thy God in vain. And indeed when God gives us his names, titles, attributes, ordinances, word, and works, if we use them not we take them in vain, Cor. 6:1. Now, there are three ways how we may be said to use this name.

1st, In thought, whether by simple conceiving it, and the several parts of it, or by settled meditation upon it. Thus we are to take up the name of God into our minds, thinking and meditating upon his names, titles, attributes, &c. And thus that question, 'What is his name,' Prov. 30:4 may be our continual study, our every day's lesson; and it will serve us to learn as long as we are in the world; and no wonder, for it is what the saints in heaven are learning, and will learn through eternity. This is our duty, and would be a most profitable study, being a great part of the life of faith, whereby the soul feeds on God himself.

2dly, In words, whether by speaking of it, or writing of it. And thus we are to take it up in our lips and pens. The first is the duty of all; the second of some only, whom God calls and has fitted thereunto, as he did the prophets, apostles, and others, who by their writings have been useful to particular persons, or to the church of God. To speak of God is the great end of speech that is given to man, made to be the mouth of the creation; and therefore our tongue is called our glory, by which we ought to contribute to the displaying of the glory of God, in his names, titles, &c.

3dly, In deeds; and so we are to take up his holy name in our practice, making conscience of the practice of the duties enjoined in God's word and ordinances, praying, reading, hearing, communicating, swearing by his name, when in a lawful oath duty called thereto, &c. Thus a practical profession of religion, as well as a verbal profession, is a duty of this command. And,

(1.) A verbal profession is necessary at some times; that is, when we are by the providence of God called thereunto, to give a testimony unto the truth, 1 Pet. 3:15. For then it is asked, as it were, By what name are we called? and then we must not be ashamed of our Father, before men, but meekly though boldly declare it even in words, Rom. 10:10; and so take up his name before the world; owning his names, incommunicable titles, attributes, ordinances, &c.

(2.) A real or practical profession is necessary at all times, Rev. 14:1 having our Father's name written on our foreheads; that is, we must not only be, but give out ourselves in our way and carriage to be the servants of God, following the duties of religion, whereby we are distinguished from the world that have no profession; and so professing his name in the several parts thereof.

Three things make this threefold use of the name of God necessary.

[1.] The glory of God, 1 Cor. 10:31. Lev. 10:3; for by his name he has made his glory shine; but if we use it not, we do what in us lies to put that glory under a bushel. Whereas for his honour we should use it in all the parts thereof.

[2.] Our own good, Jer. 32:39. The name of God is good at all times, but especially in a time of trouble, Prov. 18:10. 'The name of the Lord is a strong tower; the righteous runneth into it, and is safe.' Every part of his name is a secret chamber, where a believer may feed, feast, and be safe in the worst of times. His names and titles are cordials to a fainting soul; his attributes are a magazine of comfort, and a fountain of fulness for all wants; his ordinances are breasts of consolations; his word is a good heritage; and his works are full of wonder, declaring what a great and good God he is.

[3.] The good of others. It is a great kindness to a blinded world to take up this name in our lips and lives. It is like the pouring out of ointment, and breaking of spices, that they may find the fragrant smell, and desire to be partakers, John 4. We should commend his names, titles, attributes, ordinances, word, and works to others. It is glory to God, good for us, and may do good to others. It was Christ's work, John 17:26 and was comfortable to him when going out of the world, and would be so to us at that hour.

Secondly, We are to use this name in all the parts of it holily and reverently, whatever way we use the same, whether in thought, word, or deed. This is very extensive; but there are three things especially aimed at in the holy and reverend use of God's name.

1. The using of it in faith. If we use not his names, titles, &c. in faith, we take them in vain, Heb. 11:6. Rom. 14 ult. If we believe not his being, what his names and titles import, our giving them to him is but hypocritical compliment. Do we call him Hearer of prayer? let us be sure of the faith of it, or we do but mock God. If we believe not his word, as it will not please him, so it will not profit us, Heb. 4:2. Unbelief makes us take his name in vain.

2. In fear. To use the name of God without fear and reverence of his majesty, is to abuse it, Deut. 28:58. His names and titles are dreadful, though sweet I may say of them as of the rings, they are so high that they are dreadful, Ezek. 1:18. His attributes are so: for even that love, mercy, and grace towards sinners, comes not but through the wounds made in the side of the Mediator by the sword of justice. His ordinances need nothing from men to make them awful; in their greatest simplicity they have an impression of divine authority on them, and God's special presence in them, sufficient to awe the hearts of them that are not blinded. His word has a peculiar majesty in it; and the meanest of his works bear the impression of a divine hand. And shall we use them without fear?

3. In singleness, to a right end; not for no end, a carnal selfish end, far less a wicked end; but for the honour of God, the good of ourselves and others. It is a precious treasure opened unto sinners for their eternal welfare, not to be lavished out to no good purpose, but for the highest and best ends. So that these, things must be reserved as sacred, and not meddled with but in matters of highest importance. More particularly,

1st, We must holily and reverently use his names and titles, when we think, speak, or any way handle them, with faith, fear, and singleness, having a holy dread and awe of his majesty on our spirits, as believing him to be what he calls himself, Jer. 5:22 and looking on him as his name is high above all.

2dly, We must holily and reverently use his attributes, thinking and speaking of them in a reverent and spiritual manner, and making such use of them for our own particular case, and the case of others, as the revealing of them is designed for, otherwise we use them in vain, Psal. 130:4. 2 Cor. 5:11.

3dly. We must holily and reverently use his ordinances going about them in the right manner; praying in the spirit, singing with grace in the heart, making melody unto the Lord; preaching or hearing in faith, communicating worthily with grace and grace in exercise, &c. In a word, it requires all to be done in the ordinances after the right manner. Particularly,

(1.) We must use God's name holily and reverently in an oath. When the oath being lawful, and we are called to it by authority, we 'swear in truth, in judgment, and in righteousness.' Jer. 4:2.

(1.) In truth; which implies, (1.) That the thing be truth in itself which we swear to, otherwise we call God to witness to a lie. (2.) That we be persuaded in our consciences that it is truth. So that here is required an agreement of our words with the truth of the thing sworn, and an agreement of our minds with our words, Psal. 15:2. (3.) That it be without fraud or deceit, whereby all equivocations or mental reservations are to be far from oaths, as we would not profane that sacred name; and the intent of the imposer is to be regarded.

(2.) In judgment; which implies, (1.) That we must understand the thing we swear, that it be not dubious and perplexed, swearing we know not what. (2.) That we understand the nature of an oath, viz. that we thereby solemnly call God to witness to the truth of what we assert or promise, and to judge us according to the truth or falsehood of what we swear. And therefore, (3.) That it be gone about with due fear and reverence of God on our spirit, as knowing it is God we have to do with. Hence the righteous man is represented as one that feareth an oath.

(3.) In righteousness; which implies, (1.) That the thing we swear be lawful and just; for an oath is abused when it is made a bond of iniquity; and so that the thing be possible, and in our power. (2.) That it be for good ends, viz. that God be glorified, Josh. 7:19; our neighbour satisfied, and controversy ended, Heb. 6:16; our own innocency cleared, Exod. 22:11, &c. (3.) That we mind well and firmly resolve to perform it.

(2.) In lots God's name is holily and reverently used, when,

(1.) They are used in a matter of weight; for the end of them is the same with that of an oath, Prov. 18:18. And the nature of them is not unlike, being an appeal to God's decision, Prov. 16:33. And so we find they are weighty cases in scripture wherein they are used, as in the cases of Jonah and Matthias.

(2.) When they are necessary, and the matter cannot otherwise be decided without great inconveniences, as in the above cases. And reason teaches, that this being God's decision, men ought not without great necessity to go off the ordinary road.

(3.) When men eye God in the lot, look to him for the decision with calling on his name, Jonah 1. Acts 1.

(4.) When the matter is singly given up to God, and no fraud or trick is used to cast the matter to one side rather than another; for that is to put the decision first in God's hand, and then to take it out again, which is a mocking of God.

(5.) Lastly, When with due reverence that is received which falls by the lot, as coming from the determination of God.

Were these things duly considered, I think men would not make such use of lotting, by casting cavils, drawing cuts, &c. but would satisfy themselves otherwise many times.

4thly, We must holily and reverently use the word, thinking of, speaking, and hearing it with godly fear, as the word of God, and that we may obey it.

5thly, and lastly, We must holily and reverently use his works, thinking of, speaking of, and using them to the honour of God, our own and others' welfare, adoring the Author, and giving him the praise of all.

To shut up all, we do thus use the name of God, by having a conversation suitable to that great and glorious name we profess to honour, Phil. 1:27. For we take his name in vain when our practice thwarts our profession; for that makes the name of God to be blasphemed, Rom. 2:24.

II. I proceed to shew what is forbidden in the third commandment. It 'forbids all profaning or abusing of any thing whereby God makes himself known.

This command is broken two ways.

1. By not using the name of God as is required, Mal. 2:2. So as many duties as are required, so many sins there are in omitting these duties. Hence this command is broken by our not hallowing and glorifying God's name, by not taking up the name of God into our minds, lips, and lives. We contract guilt against this command by not thinking and meditating on God's titles, attributes, &c. not speaking of them for the glory of God, our own and the good of others; not writing of it when men are gifted for it, and have a real call to do it. So also by not making a profession of religion; a real profession at all times; a verbal profession when men are by providence called thereto. Not using God's ordinances. Particularly it is a sin against this command, to refuse an oath touching what is good and just, when duty called thereunto. For in all these cases there is a neglect of the duty of glorifying God's name enjoined in this command.

2. By profaning or abusing of the name of God; that is, any thing whereby God makes himself known. This is the great sin forbidden in this command; a bitter root that spreads itself out with many branches. In speaking to it, I shall shew,

1. The more plain and palpable profanations of that holy name forbidden in this command.

2. Other ways how the Lord's name is abused and taken in vain.

First, I am to shew the more plain and palpable profanations of that holy name forbidden in this command. The name of God is plainly and palpably abused,

1. When it is used ignorantly, as it was by the Athenians, whom the apostle Paul charges with worshipping God ignorantly, Acts 18:23. And of this all those that are ignorant of God, Christ, and the way of salvation, cannot but be guilty, when they do at all use that holy name: for as no man can work right in the dark, so the darkness of ignorance on the soul utterly unfits it to glorify the name of God. And in what measure soever that culpable ignorance lies on us, so far are we guilty in that case. How is the name of God abused by ignorant persons, while they mention the name of they know not whom, and speak of him they know not what? They will call God their God, who know not the nature of that God, the covenant of grace, or the way how he becomes ours. They will call Christ their sweet Saviour, while they know not who he is, nor are acquainted with his salvation. They will call his Spirit their Sanctifier, who know nothing of his sanctifying operations and influences.

2. When it is used vainly and irreverently, that is, lightly and rashly. There is so little of God in the hearts of many, that his name, that dreadful name, is much in their mouths, without any necessity or reverence in their common talk. The Jews had so great thoughts of the name of Jehovah, that they would not mention it. They permit not their children to mention the name of God till they be seven years old. If the Mahometans find a piece of paper in the way, they put it in some hole of a wall or so, because the name of God is or may be in it. But, alas! among Christians it is much used in vain and irreverently. The name of God is thus profaned, vainly and irreverently used.

1st. By exclamations in a way of foolish wonder. It is sad to think how that holy name is profaned by men, when, being surprised to see, or hear, something they wonder at, they cry, O God! O Lord! God bless us, save us, guide us, have a care for us! That it is lawful to pray for these things, none doubt. But such as are in earnest for his blessing, guidance, &c. will see them to be matters of so great moment, that, when they are to seek them, they will compose themselves to a praying frame, and lift up their hands with their hearts to the heavens for them, with singleness, fear and faith, in the blood of Christ. But, to use his holy name, to give vent to our foolish passions, is horrible prostitution of it.

2dly, It is used vainly and irreverently in thanksgivings to God, and salutations. How formally and lightly will many say, God be thanked, Blessed be God, when the very shew of their countenance declares they have no grateful sense of God's goodness, nor reverence of him on their spirits? So God speed you, God be with you, are good prayers indeed, but mostly used so formally, that they are but an abusing of that holy name.

3dly, In obsecrations, wherein the name of God is interposed to beseech a person to do or forbear such a thing. They are very good when in matters of weight they are gravely and reverently used, as Rom. 12:1. 'I beseech you by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' But to use them in small matters, as many do, entreating for God's sake, or God's love, to do so and so, is but abusing that holy name. Common beggars are very guilty in this way.

4thly, In adjurations, wherein the name of God is interposed to oblige a person to do or forbear something. This is a very solemn piece of business, 2 Tim. 4:1 and may very safely be used by those who have authority in matters of weight; and people's slighting of these solemn charges given by ministers, or other superiors, is very sinful. But it is a sin, (1.) To use these things in light matters, as to bid one do any thing we are little concerned about, in God's name. (2.) And though any person may pray to God against devils, that he would bind them up, yet it is a sin for any who have not the gift of casting out devils, to adjure the devil, or command him in the name of God to go, as the vagabond Jews did, Acts. 19:13, 14.

5thly, In appeals to God. We find the saints using them reverently in matters of weight, as the apostle Paul, 2 Cor. 12:2 but to appeal to God in trifles, is the way to bring down the judgment of God on the appellant. The serious thoughts of God's knowledge may make the best to tremble, and strike all with so much awe of his majesty as not to make a by-word of it.

3. When the name of God is used superstitiously, 1 Sam. 4:3, 4, 5. So, to name the name of God over diseases, or against the devil, as if the very mentioning of that name, without faith in him, would do the business. So is that bowing at the name of Jesus, used by those of the church of England, a superstitious abuse of that holy name.

4. When it is used profanely and wickedly. Under this may be comprehended,

1st, Profane swearing. Swearing is an holy ordinance, appointed by God, a piece of most solemn worship, wherein we invocate God as our witness and judge, which makes common swearing a dreadful sin. It is twofold, both of them abounding in our day.

(1.) Swearing by God and Christ. How do many glory in their horrid oaths, which may make one that has any notion of the greatness of that name to tremble! They have a God to swear by, but not to worship and pray to. But indeed it is wounding, that there should be others, who will both pray to and profanely swear by that God, Jam. 3:10.

(2.) Swearing by the creatures. The papists, that worship the creatures, no wonder they swear by them too, as by the holy bread in the sacrament, by St. Mary. But what have Protestants to say for swearing by them? Yet how frequent are oaths, by our faith, troth, soul, conscience, &c.? The mincing of these oaths will not make men guiltless; yet, alas! how few are there that want them, Ha'th Faith, Ha'd'yv, Fa'd'ye, Mary? This swearing by creatures is,

[1.] Impious idolatry, giving that worship to the creature which is due to God alone, Deut. 10:20. Swearing is an invocating of the object we swear by, to be witness of the truth of what we affirm or deny, and so to judge and punish us if we swear falsely; and to whom can this belong but to God? Jer. 5:7.

[2.] The dishonour redounds to God, because these things have a relation to God, Matt. 5:34, 37. The soul is his creature, conscience is his depute, truth his image, &c. Hezekiah broke the brazen serpent when the people abused it to idolatry. Take heed God break not that soul of thine on the wheel of his wrath.

As for your minced oaths, I pray you consider, (1.) That they are at least an appearance of evil, 1 Thess. 5:22. (2.) That they are surely idle words, Matth. 12:36. (3.) Are not the most serious Christians conscientious in this? Phil. 4:9. (4.) That they are offensive to the serious godly, Matth. 18:6, 7. (5.) That they must either be oaths, or they have no sense at all.

2dly, Sinful imprecations or cursings, whereby people pray for some evil against themselves or others, whether absolutely, or conditionally. We find the saints conditionally imprecating evil against themselves, as in the case of clearing themselves of what they are wrongously loaded with, Psal. 7:3, 4, 5. And in this we may imitate them, when in matters of weight we are duly called thereto, behaving therein as in the taking of an oath; for in every oath there is an imprecation. Also there are examples of the saints imprecating a curse against God's incorrigible enemies, out of pure zeal to the glory of God, which they, from the Spirit of prophecy apply to particular persons, Psal. 109:6, &c. But it is a profaning the name of God.

(1.) When people unnecessarily imprecate a curse on themselves or others, conditionally, if they do not so or so, or if it be not truth that they may say, as wishing,—confound them, they may be hanged, or never stir out of the bit, &c. if matters be not so or so, when there is no necessity for it, or edification by it. In that case, the name of God is profaned; and though the name of God be not expressed, it is still abused; for it is God that must be the executor of the sinful wish.

(2.) When people serve their passions against themselves or others, by their curses. Thus people sin in their fits of discontent, wishing evil to themselves, and in their fits of passion and revenge against others, praying, Shame fall, ill chance, &c. This is the product of a bitter spirit, highly dishonourable to God, whose name is prostituted to serve men's hellish passions.

(3.) When people use them to confirm a lie, or to bind them to sin. Thus people are doubly guilty, and dare the vengeance of heaven, cursing themselves if such a thing be true, which yet they know is not true; or binding themselves to do some evil, by a curse.

(4.) Neither is the matter mended by invocating the devil instead of God. Much homage gets the devil from some, who are often found praying to the devil to take themselves or others. So they mention, Foul Fiend, &c. which are only other names of that wicked spirit.

3dly, Perjury is falsehood confirmed with an oath. It is twofold.

(1.) There is perjury opposite to an assertory oath; and that is, either when a man swears a thing to be true which is false, or a thing to be false which is true. It is opposite to swearing in truth, which is swearing so as a man's mind agree with his words, and his words with the thing. So that a man is not only perjured when he swears against his mind and knowledge, as the false witnesses against Naboth did; but also when he swears against the truth of the thing, though not against his mind, being mistaken; for in both cases God is called to witness to a lie; though indeed the former is far more heinous than the latter. And therefore it is, that no man can lawfully swear what he doubts of; that is to run a dreadful risk.

(2.) There is a perjury opposite to a promissory oath; and that is, either when a man promiseth something upon oath which he has no mind to perform even when he takes the oath; or though he minded to perform it when he took the oath, yet afterwards changes his mind, and does it not, when he both ought and can do it. Only remember, that the breaking of an unlawful oath, so far as it is unlawful, is not perjury. It is a sin indeed to take such an oath; but it is no sin, but duty to break it. And the case is the same in tows, 1 Sam. 25:22, 32, 33. The sin of perjury is dreadful. For,

[1.] It is a most solemn affronting of an omniscient and just God, and is near akin to atheism. It is a calling of God to be witness to a lie; it is a playing with infinite justice, a daring of heaven's vengeance, while men devote their souls to destruction wilfully; because in every oath men invocate God to judge them according to the truth or falsehood of what they swear.

[2.] It is most provoking in the sight of God; a sin which God's anger smokes against in a peculiar manner, Zech. 5:4. Mal. 3:5. This seems to be engraven especially on the consciences of men; so that this sin amongst the heathen was reckoned most atrocious; and even men that otherwise have little religion, will yet tremble at the thoughts of perjury.

[3.] It is a sin that deservedly makes men infamous, so that their testimony is not afterwards to be regarded among them: for what respect can they have to truth that will swear falsely? It looses the bond of human society; for if an oath cannot bind men, the world would have no security of one another. And therefore such deserved to be hissed out from among others, as the plagues of human society.

4thly, Blasphemy, which is a wronging of the majesty of God, by speeches tending to his reproach. This sin is the most atrocious of all sins; and of this kind is the unpardonable sin. As among men it is a great fault not to believe the word of a faithful prince; yet greater to rebel against him; greater yet to reproach him, disgrace him, speak and use him contumeliously. Men may be guilty of blasphemy against God two ways.

(1.) As they partake with others in their blasphemies. And this we may do several ways; particularly, (1.) When we give no testimony against the blasphemy of others. The custom of the Jews was to rend their clothes at the hearing of blasphemy. And they must needs have a stout heart that can hear it without one way or another manifesting their abhorrence of it. (2.) Much more when men shew any approbation or satisfaction with it, as smiling or laughing at it, when they hear how freely hellish mouths vent their reproachful speeches against God. (3.) When by our deeds we give occasion to wicked men to blaspheme, Rom. 2:24. Thus particularly, (1.) Oppressors and persecutors are guilty of blasphemy, Acts 26:11. (2.) Professors of religion, by their scandalous walk, 2 Sam. 12:14. (3.) Inferiors by their undutifulness to their superiors; as subjects, 1 Pet. 2:13, 14, 15; wives, Tit. 2:5; and servants, 1 Tim. 6:1.

(2.) As they themselves are formally the blasphemers. And so there are two ways that men blaspheme.

[1.] There is a blaspheming of God mediately, when, though men do not expressly speak against God himself, yet with the sword of the tongue they thrust at him, through the sides of his word, way, people, ordinances, works, &c. 1 Tim. 6:1. Tit. 2:5. 2 Pet. 2:2. 1 Cor. 4:13. Mark 3:29, 30. Such blasphemies are very frequent amongst mockers and malicious enemies of the way of God, as when religion is called madness, fanaticism, folly, &c. the Spirit's assistance in prayer, heat of the brain, &c.

[2.] There is a blaspheming against God immediately, when God is directly and immediately attacked with the blasphemous tongue. And that is,

(1.) When men detract from God what truly belongs to him, and makes for his glory, Isa. 36:20; in the case of railing Rabshakeh. Such blasphemy, some say, is uttered by the French Tyrant, with respect to the bringing in of the Pretender on us, That Heaven itself cannot stop his project.

(2.) When men ascribe to God that which agrees not to him, but tends to his reproach. So did the Pharisees of old blaspheme Christ, Mark 3:30. So do bitter spirits blaspheme God, saying, lie is unjust, cruel, &c. So did these blaspheme when they said, 'Every one that doth evil, is good in the sight of the Lord, and he delighteth in them: or, Where is the God of judgment?' Mal. 2:17. And many are guilty with them.

(3.) When men insolently rise against God, belching out bitter, virulent, and reproachful speeches against him. So did Pharaoh, Exod. 5:2. 'Who is the Lord, that I should obey his voice? I know not the Lord.' So did he, mentioned 2 Kings 6:33. 'Behold, this evil is of the Lord, what should I wait for the Lord any longer?' Thus Job's wife advised him to blaspheme, Curse God and die,' said she. And so many in their bitterness rising against God under afflictions, are apt to blaspheme.

(4.) When men ascribe that to the creature which is due to God alone. So the Jews, supposing Christ to be a mere creature, accused him of blasphemy, John 10:33. So men blaspheme in calling either Pope or magistrate head of the church. And thus men immoderate in their own praise, or the praise of others, are ready to fall into blasphemy, Isa. 10:13. Acts 12:22.

Each of these four ways men may be guilty of blasphemy against the Father, the Son, or the Holy Ghost. The world is full of these blasphemies; some blaspheming the Father, denying that relation in the Godhead, as Jews, Mahometans, &c; some the Son, as they do also; and indeed Popery is a mass of blasphemies against Christ; some the Holy Ghost, as those that deny his personality, and the profane world that make a mock of his work.

But the most dreadful of all sins and blasphemies is that which by way of eminency is called blasphemy against the Holy Ghost, commonly called the sin against the Holy Ghost, which is the unpardonable sin, Matth. 12:31, 32. John calls it 'the sin unto death,' 1 John 5:16; which elect souls never fall into, yea even but few reprobates. It belongs to this command. But as I have spoken largely of this sin in a former part of this work, I shall not further insist upon it.

Secondly, Having spoken of the more gross and palpable breaches of this command, I shall now consider otherways how the Lord's name is abused and taken in vain.

1. With respect to his names and titles. They are taken in vain.

1st, When they are not improved for those uses to which they natively tend. Hence the Lord says, If I be a Father, where is mine honour? and if I be a Master where is my fear? saith the Lord of hosts unto you, O priests that despise my name,' Mal. 1:6. Thus we take them in vain when they have not their fruit in us. Do we call him Father, and not honour him; Master, and not fear him; Hearer of prayer, and yet put no confidence in him; Lord of hosts, and yet cannot quietly commit ourselves to his protection? Do we not thereby take his name in vain? The strong tower of his name is built but in vain, in that case, when we do not improve it.

2dly, When we make an ill use of them, either to encourage ourselves in sin by them, or to drive us away from him by terror, or to any other use dishonourable to God, and contrary to the intent of the revelation of them to us.

2. With respect to his attributes, God's name is abused,

1st, By the working of unbelief against them, doubting of, questioning, and denying them. Thus the atheistical heart works often in wicked men, calling in question the power of God when driven into straits, 2 Kings 7:2; and when they mind to lie securely in sin, fostering unbelief of his omniscience, Ezek. 9; of his justice, Zeph. 1:12; of his holiness, Psal. 50:21, &c. Yea, thus under temptation it works even in the godly, so that often they are found bordering on blasphemy, through the power of unbelief, questioning his goodness and truth, Psal. 77:8, 9. Jer. 15:18.

2dly, By the aversion of the heart unto them, and its rising against them, Rom. 8:7. There is a natural enmity in the heart of man against God, shewing itself in the aversion they have to his holy nature and attributes. They do not love his perfections; they would wish he were not such a one as he is; and this is the rise of atheism. The heart is glued to sin; and the discovery of God's attributes, his holiness, justice, &c. disturbs sinners in their rest in it. Hence their hearts rise against God, and his perfections.

3dly, By using them to wrong ends and purposes. Thus we sin many ways, perverting the knowledge of his perfections to God's dishonour and our own ruin. Thus the mercy of God is abused to encouragement in sin; his patience to continuance in it; his justice to desperation, &c. Eccl. 8:11. Rom. 2:4, 5.

3. With respect to his ordinances. The name of God is abused in ordinances when we do not go about them after the right manner; for this command directs us to the right manner of performing duties. And as a master reckons his servant has been working in vain, when though he has been doing the thing he bade him, yet he has not done it as he bade him, but marred it in the making; so God reckons those duties that are wrong as to the manner of them, are a taking of his name in vain, and those ordinances that are gone about in a wrong manner, in vain.

1st, We are guilty of profaning God's name in ordinances and duties of worship, when we are not upright in our end and aim in them; that is, having the honour of his name before us as our great end, 1 Cor. 10:31; shewing itself in seeking to honour him, to get and advance communion with him, and to give obedience to his commands. Instead thereof, his name is abused by going about ordinances formally, out of custom more than conscience, seeking ourselves more than God in them, a name and reputation more than the glory of the Divine Being.

2dly, When we have not a holy principle from which we act, viz. the Spirit of God in us, without whom we cannot worship in spirit, 1 Cor. 12:3; and a renewed heart, 1 Tim. 1:5. Hence it is that no unrenewed man's duties are acceptable or truly good. And no duty can be accepted of God, wherein we act from natural principles, parts, and abilities only, and not from supernatural gracious principles.

3dly, When we go not about duties in the due manner, with those other necessary qualifications of acceptable obedience, which must be sincere and not hypocritical, with faith, fear, fervency, &c.

I shall instance in some particular ordinances how we abuse the name of God in them.

1. In prayer. God's name is abused in prayer several ways.

1st, When before prayer we are at no pains to prepare for it, but rashly and precipitately adventure on it, Eccl. 5:1. How often do we mar it in the entrance, by our not impressing our hearts with a due sense of our own insufficiency, God's greatness and majesty, our own wants; and by not emptying our hearts of all carnal thoughts, and not using of ejaculations to God for fitting us for a more solemn approach.

2dly, In prayer we fail many ways. As, (1.) When we pray formally and hypocritically, our hearts not agreeing with our tongues in our confessions, petitions, and thanksgivings, Isa. 29:13; so that our heart-labour comes not up to our lip-labour. (2.) When we pray coldly and faintly, without fervency of spirit, Matt. 26:41. This fervency consists not in the loudness of the voice, but in the eagerness of the affections, like Jacob,' I will not let thee go except thou bless me.' (3.) Heart-wanderings much mar this duty, Rom. 12:12. (4.) When we do not pray in faith, but are lifted up with a conceit of our own worthiness, like the Pharisee, Luke 18:11 have no confidence in the promises of what we ask, Jam. 1:6 and place not our sole confidence in the merits of Christ.

3dly, After prayer, when we quickly put out of our heads the impression of our approach, grow vain and carnal, and not look after our prayers as to their success, Psal. 5:3.

2. In praises, or singing of psalms, God's name is taken in vain many ways. As, (1.) When we rashly venture upon it, not labouring to get our hearts in a tune for praise. (2.) When we do not understand what we sing, 1 Cor. 14:15; God can never be praised ignorantly. (3.) When we make not heart-work of it, sing with the voice, but make no melody in the heart to the Lord, Eph. 5:19. (4.) When we are not affected in a suitableness to the matter that is sung, which being very different, certainly requires that our hearts should follow. (5.) When we make no application of the matter to ourselves in singing.

3. In reading or hearing the word, we take God's name in vain, (1.) When we do not prepare ourselves for it, appointing a meal in it to our souls by prayer and looking to God; and when we make it not our business to get our hearts emptied of worldly thoughts and affections, and come with an appetite, 1 Pet. 2:1, 2. (2.) When we do not strive to understand what we read or hear of the word, Acts 8:30; but pass it, as if bare reading or hearing were all. (3.) When we are not attentive thereto, but let the heart wander in the time after other things, Ezek. 33:30. (4.) When we are dull, drowsy, sleepy, and weary in it, crying in our hearts, When will the Sabbath be over? like Doeg, detained before the Lord. (5.) When we do not receive it as the word of the living God, looking on it as God himself speaking to us, 1 Thess. 2:13. (6.) When we do not subject ourselves humbly to what we hear from the Lord by his word, being affected suitably to every part of the word, approving the commands thereof, believing the promises, and trembling at the threatenings, Heb. 4:2. (7.) When we do not lay ourselves open to the word, to be taught our duty, to be reproved for our faults, to be searched and known as by the candle of the Lord; but ward off convictions, and rise against the speaker when the word toucheth us. (8.) When we hear it partially, having more respect to the speaker, to receive it or reject it according to our opinion of him, than to the Lord's word itself, Acts 17:11, &c. (9.) Lastly, When we do not meditate upon it afterwards, confer about it, and labour to improve it to our soul's good.

4. In oaths (besides what has been already said), we take God's name in vain with respect to them. (1.) When we refuse a lawful oath, being duly called thereto, and the glory of God and the good of our neighbour requires it, Neh. 5:12. 'For an oath for confirmation is to men an end of all strife,' Heb. 6:16; and men might be ruined in their lives, reputation, &c. if men would refuse a just and necessary oath when called to it, which God's honour and our neighbour's good requires. (2.) With respect to an unlawful oath; it is a sin, [1.] To take it or make it; for it is a terrible profaning of that ordinance to make it a bond of iniquity, as Herod did, Mark 6:23. [2.] To keep it and perform it, as he also did, ver. 26; for what is this but to make the name of God subservient to God's dishonour? And that is to be reckoned an unlawful oath, which is of any thing that is false, sinful, unjust, or impossible to us. (3.) When men use equivocations in oaths, or mental reservations; for so he for whose sake the oath is imposed, is deceived and wronged. But whatever shifts men may use that way, God will reckon them as false swearers. (4.) When men swear unnecessarily, ignorantly, doubtingly, without due regard and reverence of God in our spirits. (5.) Lastly, When a lawful oath leaves no due impression on men's spirits, as a sacred bond which they come under to God.

5. Lastly, In lots. God's name is taken in rain, (1.) When the right manner is not observed in them, where they are lawfully used in weighty matters, as when God is not eyed in the lot, when they do not singly refer and leave the matter to God's decision, and when they murmur and grudge at what falls by the lot to them. (2.) When they are used in matters of very small moment, which are not worthy of an appeal to God's decision, but without any great inconveniency might be otherwise decided. This is a very common sin, which people need no more to convince them of the evil of, but the true up-taking of the nature of lots, as the scripture holds it out, Prov. 16:23 and 18:18. (3.) When they are used in games and plays. For which reason playing at cards, dice, and all games of lottery, are unlawful. For, [1.] That cannot but be a profaning of the name of God, which turns an appeal to God for his decision unto a play. And though men call it fortune, it is certain that it is nothing indeed but God's determination. And it will not excuse men, that they first miscall God's providence by the name of fortune, and then play themselves with it. [2.] It gives occasion to much sin against God, as blaspheming God's providence under the name of fortune and ill luck; and commending good fortune, overlooking providence when it falls well. And it renders this ordinance of lots contemptible, being so used.

4. With respect to his word, men are guilty of profaning the name of God,

1st, By misimproving and misapplying the word of God, as the Pharisees did, Matth. 5. Ezek. 13:19.

2dly, Jesting upon it, Jer. 23:33.

3dly, Using it to the maintenance of erroneous principles, unprofitable questions, and vain janglings, 2 Tim. 2:14, 15.

5. With respect to his works, men are guilty of profaning the name of God, when they use the works and creatures of God to sinful lusts and practices.

6. Lastly, Men profane the name of God, in respect of religion, and the profession of it.

1st, By maligning, scorning, and reviling religion, and the profession of it.

2dly, By a hypocritical profession.

3dly, By a scandalous walk.

To be a little more particular in these things, the name of God is profaned and abused, and this command violated,

1. By malignity, maligning the truth, grace, and ways of God, otherwise called malignancy. It is a heart-enmity and bitterness of spirit, vented by word or deed, against the truths, grace, and way of God, Rom. 1:29. Such malignants were the Jews, who were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming, Acts 13:45. In our father's days, the spirit of malignancy run with a violent stream against the work of reformation, till it had sallowed it up, and is now again appearing in its violence. A different opinion from the truth in point of church-government is not malignancy; but when a set of men layout themselves to bear down the Lord's work in the land, and in the spirits of his people, when men pretending to be ministers bear down and discourage the power of godliness in others, and men in civil power are filled with a spirit of persecution against those whom they can find nothing against but in the matter of their God, and meaner people aid and assist these, and contribute to, or rejoice at the calamities of the people of God, malignant is their name; for malignant is their nature and course of life. And colour it over as they will, God will not hold them guiltless; for they are his enemies that take his name in vain.

By scorning the ways of God, Ps. 1:1. The scorner has a high seat in the devil's court, where he sits on hell's bench, giving out a sentence of disdain against the way of serious goliness, as unworthy of a man, and inconsistent with his honour, sentencing the serious person to be the fool of the company. Thus Satan's madcaps, whom he has blinded, make a jest of the wisdom of God; but the day will come when their scorning shall be turned to roaring, Isa. 28:22.

3. By reviling the truth, grace, and way of God, 1 Pet. 4:4. Revilers are a generation of hell, who are set to gather together all the filth and vileness they can get to throw upon religion and cover it, that the world may loath it, 1 Cor. 4:13. And so with them religion is rebellion, soul exercise distraction, communion with God melancholy fancies. They load men with vile calumnies; and if they see nothing without them, they conclude they are but hypocrites.

4. By hypocrisy, while men pretend to religion and take up a profession, but have nothing of the truth of it in their hearts, 2 Tim. 3:5. Hypocrites indeed take God's name in vain, making profession of religion, not out of conscience towards God, from love to him, or a design to honour him, but for some sinister ends, as reputation, worldly advantage, or at best their own peace and safety; which is a horrid prostituting the name of God to cursed self.

1st, They take his name in vain in their hearts; for the truths of religion, they know, have no suitable efficacy on their hearts or lives, Rom. 1:18. The candle of God is set up before them in their knowledge; but in vain it wastes, for they do not work at it. Their knowledge of sin does not make them loath it. The love of Christ does not constrain them to walk in the paths of new obedience.

2dly, In their mouths. They may go about duties but they go about none in the right manner. Their words are good, but their heart is not upright, Ezek. 33:30. Hence their prayers are an abomination, their best works are but glistering sins, like a potsherd covered over with silver dross. (1.) Their largest duties are but half-duties, and that the worst half, as wanting spiritual worship, which is the soul and life of worship. (2.) Their service is but self-service. All the streams of the hypocrite's duties disburden in the dead sea, self.

3dly, On their foreheads; for there hypocrites bear it in an external profession: but in vain; for though they wear Christ's livery, they are but the devil's drudges. If they be not such as fulfil the desires of the flesh, they fulfil the desires of the mind; they are under the power of spiritual plagues.

5. By being ashamed of religion, Mark 8 ult. Religion is our glory; men will not miss in a profane world to have it turned to shame; but to be ashamed of it is a sin of naughtiness of heart, and want of experience of the power of truth on the spirit. It is a horrible affront to the majesty of God, to be ashamed of his badge; for that is to be ashamed of him as a Master.

6. Lastly, By being a shame to it,

1st, By an uncomfortable, unsuitable walk, Phil. 1:27. The world takes notice of the agreement that is betwixt the principles and practice of professors; and a disagreement there reflects dishonour on religion itself before them, as if it were all but sham and trick.

2dly, By an unwise walk, Eph. 5:15. We should be wise as serpents, and harmless as doves; for the imprudencies of professors are no small handle to the enemies, and much improved for the reproach of religion. There is much need of continual dependence on the Lord for wisdom, especially that we may walk in wisdom toward them that are without, Col. 4:5.

3dly, By an unfruitful walk, Isa. 5:4. The fruitfulness of the vineyard is the honour of the husbandman, and the unfruitfulness thereof reflects dishonour on him, Rom. 2:24. The fruits of holiness are the best testimony to the divine original of ordinances and institutions; and while men have been violently running down these, their credit has been supported that way. But, alas! now their credit is impaired by the barren and unfruitful lives of professors.

4thly, By an offensive scandalous walk, Rom. 2:23, 24. The scandals of professors are the stumbling-blocks whereon the blind would brake their necks, Matth. 18:7. They are the reproach of religion, and the dishonour of God. They harden the wicked, and grieve the truly good.

Lastly, By backsliding from it, Gal. 3:1, 2. Apostates cast shame on the name of God in a peculiar manner; for having tried both ways, they practically prefer the way of evil.

III. I come now to consider the reason annexed to the third commandment, which is, 'That however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.'

Here I shall shew,

1. Whence it is that men think so lightly of the profaning of the name of God, so that in effect they hold themselves guiltless.

2. Whence it is that the profaners of the name of God escape punishment from men.

3. How God will not let men escape with it.

4. What is the great evil of this sin, that is so severely threatened?

First, I will shew whence it is that men think so lightly of the profaning of the name of God, so that in effect they hold themselves guiltless. Nothing is plainer than that little is thought of the taking of God's name in vain, especially by those that are most guilty. They heap up guilt in this way, and yet in effect hold themselves guiltless.

1. It proceeds from that wicked and malicious spirit the devil, Jam. 3:6. He is the sworn enemy of God, and does what he can to make men dishonour him. There is so little of the world or the flesh in it, that it seems in a special manner to come from the devil.

2. It springs from the low and mean thoughts they have of God and his dreadful name, Psal. 36:1, 2. They see not the glory and majesty of his names, titles, attributes, ordinances, word, and works: hence they treat them as common things. A view of God in his glory would cure this profane disposition of spirit. When proud Pharaoh contemns God, and must needs be a god to himself, what wonder he regards not that holy name? Exod. 5:2. Paul unconverted was a great blasphemer; but when he saw the light and heard the voice, he got suitable thoughts of Christ, and so was cured of that.

3. There are many profanations of the name of God, that un-tender men will not allow to be such. They are not and will not be convinced of a fault in them, as in obsecrations, appeals to God, adjurations, &c. But a due sense of the majesty of that name would clear people's minds in these things, Matth. 5:37. It is not enough that these things are common. It is so much the worse, when the world is in a conspiracy against God to join it. Though men go in troops to the pit, they shall not he conquerors, but sufferers. Nor is it enough that people have no ill in their minds, when they so profane the name of God. If there be little ill, there is as little good. Were the third command in your minds, it would lay bonds on your tongues.

4. There are many profanations of that name which men do not at all observe, as profaning that holy name in duties by formality, and want of faith and fervency. If they neglect duty, they will be challenged; but their consciences are stupid as to the dishonour done to God in them, Zech. 7:3–6. But these will be mountains in the sight of God, that are but as mole-hills in the sinner's eyes.

5. It proceeds from the passion of anger or malice. Anger is a fire in a man's breast; swearing and cursing is the smoke of this hellish fire breaking out at the mouth. Those who are hurried out of themselves with passion, do ofttimes find nothing readier at hand than an oath, which they fling out against heaven itself, when they cannot be revenged on them that have angered them. What but a hellish leaven of bitterness and malice wherewith the heart is soured, can bring forth curses.

6. Custom in taking the name of God in vain takes away the sense of it. The heart being careless about God, the tongue gets a liberty; and when it is set on the run, and has got a confirmed custom, it turns just natural: so that many swearers are never aware till they profane the name of God, and hardly know when they have done it, that it is so. But God will not let wickedness go free, because it is confirmed by custom.

7. Swearing proceeds from unwatchfulness. Men let their tongues go at random. Hence oaths fly out ere they be aware.

8. Lastly, In some it proceeds from vanity and hellish bravery. They will swear, that others may see what a fine sort of people they are, who regard not the laws of God, nor the offence of good men.

Secondly, I come to shew whence it is that profaners of the name of God escape punishment from men.

1. Because of the little zeal there is for the honour of God's name in the world. These things strike not so much against our neighbour's good name, life, or goods, as directly against the honour of God. If they stretched their injury that way against men, men would avenge it as their own interest; but, alas! the interest of God's honour is the interest of few people.

2. As the laws of men cannot reach many abuses of God's name, so as for those made against common swearing, they are in effect but a mock, in regard of the little tenderness that way found among those that should execute the laws, who are guilty themselves, or have no zeal to put them in execution. Nay, alas! often we see men are obliged by authority to profane the name of God, by taking unlawful, unnecessary oaths.

Thirdly, I proceed to shew how God will not let men escape with it; that he will by no means hold them guiltless. Consider that the profaning of the name of God is a sin,

1. That brings wrath upon a land, Hos. 4:1, 2. Jer. 5:7, 9. Abusers of the name of God are a burden to his spirit, and to the spirits of his people, and make the land mourn, Jer. 23:10. And as every one ought to contribute their assistance to the quenching of a fire that breaks out in a house, so should every one to reformation in this point, while there are so many tongues set on fire of hell, that threaten to fire the nations with a fire of God's wrath.

2. It brings wrath upon families, Zech. 5:3, 4. It provokes God to root out families from the earth; for it brings a curse that a house cannot long stand under. O! then, masters of families, do not ruin your families by this; and take heed to your children and servants that are given to this sin, as to those who would pull down your house about your ears. Many times things go wrong, they do not thrive; which is not for want of diligence; they wonder how it comes to pass; but there is even a secret curse from the Lord on families for this and other sins, that consumes all, Jer. 23:10.

3. It brings a curse upon particular persons, God punishes this sin,

(1.) By strokes upon the body, Deut. 28:58, 59. And remarkable has the sin of some profaners of God's name been written in their punishment, while the sin of profaning that sacred name has been as remarkably written on the miserable case of their mouths and tongues, as ever the adulteress's has been on the belly swelling, and thigh rotting. For there is a God that judgeth in the earth.

(2.) By strokes on the souls. It is a heavy word, God will not hold him guiltless that taketh his name in vain. It imports,

[1.] That however men overlook and forget these things, God writes them down guilty on every such fact. There is a book of remembrance written with God, whereby none of them all shall be lost. The sinner affronts God and his holy name; but though he packs up the affront for the time, he does not forget it.

[2.] God will call the man to a reckoning for them sooner or later, Jude 15. Though they may pass without a challenge for the time, the time will come that they will get deep challenges for these things, either in mercy or in wrath. Their words shall some time lie as a talent of lead on their consciences, which now they think light of; and shall pierce their hearts as swords.

[3.] However lightly men may look on these things, the guilt of them shall once be wreathed about their necks; and the man shall see to read his own sentence of condemnation for them, under which he most either die, or be released by the Mediator's satisfaction and intercession. They have profaned God's name, and God will have the indignity offered to his honour wiped off, either by the satisfaction of the sinner, or his cautioner, whom he must produce.

[4.] If ever the sinner be pardoned, as his profaning the holy name shall stick to his conscience in a particular manner when once awakened, so after the pardon, it shall make him go with a bowed down back, as it did Paul, 1 Tim. 1:13.

[5.] Lastly, If he be not pardoned, the wrath of God in hell shall lie upon him, Rom. 2:5 and it shall be more severely punished there than many other sins. The man's sin shall continue with him through the ages of eternity, while the violence of his torments shall make him blaspheme for ever.

Fourthly, It may be asked, what is the great evil of this sin, that it is so severely punished?

1. It is a sin that is directly against God, his glorious greatness and infinite majesty. That name is dreadful which men profane, Mal. 1 ult. The angels adore it, the devils tremble at it; and should vile worms of the earth profane it at every turn? Sins of the second table strike directly against men, but this is one of those that go out immediately against the Majesty of Heaven. And of this sort is the unpardonable sin, which, as I observed before, belongs to this command, Psal. 83:9.

2. It is a direct violation of the law of God, Swear not at all; Thou shalt not take the name of the Lord thy God in vain. Have you no respect to the authority of God? Consider, I pray you, (1.) Who gave you a tongue and a faculty of speaking? Was it not God? Might he not have prevented this by making you naturally dumb, as many are? (2.) For what end he gave it. Was it not for his glory? and will ye use it against him to dishonour? He thereby differenced you from a beast; and will you make yourself like a devil? Now if he gave it you, might he not set laws for the use of it to his glory?

3. It is not only a violation of the law of God, but a breach of men's laws. Swearing has been punished by many nations. With the Scythians, the swearer's punishment was the loss of his estate; with the Persians, bondage; with the Grecians, cutting off the ears: with the Romans, throwing down a steep rock. And the laws of our land are against it, though it is the crying sin of our magistrates, that they are not put into execution. But God is mocked that way, and it is the sin of the people that do not press them to their duty, and inform them.

4. It is a sin that has a peculiar contempt of God in it, striking most directly against his honour, Psal. 139:20. His name is dreadful, and it is that wherein he has displayed his glorious name unto men: to prostitute and abuse it, then, must needs bear a horrible contempt of God in it. It is a proclaiming of our slighting him, and doing what we can to cause that no regard be had to him in the world.

5. It is most directly contrary to the great end of all divine revelation. The first petition in the Lord's prayer is, 'Hallowed be thy name.' This should be our chief design in all things; for it is God's own design to which all others are subservient, whether in nature or grace. And this flies directly in the face of it, and cannot but be a most heinous sin.

6. It has a particular malignity in it, and in a most special manner proceeds from the devil, as it has less to carry us to it than ordinary sins have.

(1.) What profit is there in it? The thief gets something for his pains, and the drunkard, a bellyfull; but what gets the swearer? Other sinners serve the devil for pay; but swearers are volunteers, that get no reward. What fruit does it bring you, but the abhorrence of serious persons, and the fearful judgments of God.

(2.) What pleasure is in it? The unclean person gets no profit, but a sordid pleasure by his sin; but which of your senses does swearing gratify? If people were minded to give up themselves to all manner of sensuality, yet there is so little that can be strained from this sin, that unless they be resolved to do the devil a pleasure, they might forbear this sin. Love to that sin, then, must be a love to it for itself, a pure devilish love, without the smallest prospect of pleasure or profit by it. And if men will thus court their own damnation, it is pity if prevented from the lowest place in hell, and the highest room among the servants of the devil, who will serve him just because they will serve him.

(3.) Can any say it is the sin of his constitution; We have heard of a covetous, envious, lustful, passionate, &c. constitution, but of a swearing constitution never. Is any man born with it? does the constitution of our bodies incline us to it? In many other sins the body drags the soul; but here the soul, contrary to all God's commands, makes the body its slave, and turns up the tongue against the heavens.

7. Common swearers and cursers, will be found to be men either of consciences already seared, or next door to it. And I would say, (1.) Knew ye ever a truly exercised Christian an ordinary swearer? I believe ye will find it as hard to find a saint a common swearer, as a common drunkard or whoremonger. It is hard to say it is a spot of God's children. (2.) It hath been known, that very wicked and loose men, who were given up to sensuality and voluptuousness, have had a dreadful horror of profane swearing; the little natural conscience that was left them startling at the profanation of that dreadful name. (3.) It is seldom found that those do reform. Many are very extravagant otherwise in their youth, that afterwards take up themselves: but oft-times swearing grows grey headed with men (4.) Has it not been often seen that, they never know till the oath be belched out; yea, some will swear, and know not they are swearing; nay, they will swear that they are not swearing. Whence can this proceed but from a seared conscience?

8. Swearing looks like hell upon earth. I said before that there is no advantage by swearing: But now I must say that they will have this advantage, that their works will go with them to the bottomless pit. The whoremonger will not get his whores there, nor the drunkard his cups, nor the covetous man his money; but the swearer and curser will still drive on his old trade, and that with improvement, through all eternity. I had once the unhappiness to hear a great swearer, who had often been reproved and admonished, say, he would curse and swear in hell through all eternity. I thought it might be a prophecy. But why should men take the trade of the damned over their head on earth? will not an eternity be long enough to give people their fill of profaning and blaspheming the name of God, and cursing? Why need they begin so soon? there is time enough afterwards. I know nothing on earth so like a damned soul in hell, as a curser or swearer, under bodily pains and despair. And some have been seen to die as they lived, cursing and swearing out their dying breath, to the astonishment of beholders. And if such men should happen to leave the world in the rage of a fever, as many do die raving, it will be a wonder if they die not therein.

I shall conclude all with a very short word of improvement.

1. How can these lands escape a stroke that have so much of this guilt to answer for? Can we think that God will hold nations guiltless, that have come under national perjuries in violating lawful oaths for reformation, that over and over many times have been involving themselves in sinful unlawful oaths contrary to the truth, besides all the execrable oaths and blasphemies vented by a profane generation that have cast off all fear, and that profanation of the holy name, by cursing, swearing, and profaning of holy ordinances, chargeable upon us?

2. I warn all gross profaners of the name of God to repent, and flee to the blood of Christ for pardon; certifying, that if ye do not, ye shall lie under the wrath of God for ever, and that unruly tongue of yours shall cast you into a burning fever in hell, where you shall not have a drop of water to cool your tongue. Have pity on your souls, have pity on the land, and your families, if ye have any. Pity the rising generation. Is it not sad to think of young ones learning to curse and swear as they learn to speak? Where do they learn these things but at home, or from other children that learn them at home? The blood of their souls will lie at your doors, if they follow your steps; and if God pluck them as brands out of the burning, no thanks to their parents, who do what in them lies by their example to ruin them. Say not, ye reprove them, and do-not allow them in it; for an ill example will destroy what ye build by your good advice*.

3. Let us endeavour not only to reform ourselves, but contribute to the reformation of others in this point. It is Gain's language, unbecoming a Christian, 'Am I my brother's keeper?' In several places and nations, there are societies for reformation of manners. And were there but one in a family that had the courage to speak a word for God, to reprove sin, what good might it do, the work being managed with calmness and love? To neglect this duty is injurious to God, our neighbour, and ourselves. But some may object, Our reproofs will do no good, we may as well hold our tongue, I answer, be in your duty, and leave the event to God. Tour duty ye have laid before you, Matt. 18:15–17. 'If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.' Habitual profane swearers, are surely more offensive to God and good men, than those that are guilty of a single act of fornication, Lev. 5:1. Tell these things to your neighbours that lie at home unnecessarily on the Lord's day. None are more likely to be guilty of these things than such. Be so kind to their souls as to let them know, that if they continue in these things, what has been said here against them, seeing they were obliged to have come and heard our message from the Lord, shall witness against them at the great day as well as against those who have heard the same, if they continue in such courses. I shall close this with that word, Deut. 28:58, 59. 'If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayst fear this glorious and fearful name, THE LORD THY GOD; then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.' And O that all oaths, gross or minced, all profaning of the name of God, and irreverent use of it, and all cursing of whatever kind, might end with these sermons against it!

4. Let us all see ourselves in the glass of this command and threatening, and learn to know our guilt with respect to it, and our danger thereby. God will let us know sooner or later, that he thinks much of what we think very little of. And let us be humbled under, and wash in Christ's blood for our sins in taking God's name in vain*.

OF THE FOURTH COMMANDMENT

EXOD. 20:8, 9, 10, 11.—Remember the Sabbath-day, to keep it holy. Six days shalt thou labour and do all thy work. But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it.

THIS command respects the time of worship, and is the last of the first table, set to join both together, the Sabbath being the bond of all religion. In the words we have,

1. The command. It is delivered two ways.

1st, Positively, Remember the Sabbath-day to keep it holy. Sabbath signifies rest or cessation from labour. There is a threefold rest or Sabbath spoken of in scripture. (1.) Temporal. (2.) Spiritual, which is an internal soul-rest, in ceasing from sin, Heb. 4:3. (3.) Eternal, Heb. 4:9, 11 celebrated in heaven, where the saints rest from their labours. It is the first of these, the weekly Sabbath that is here meant. Observe here,

(1.) Our duty with respect to the Sabbath. It is to keep it holy. God has made it holy, set it apart for holy exercises, and we must keep it holy, spending it in holy exercises.

(2.) The quantity of time to be observed as a Sabbath of rest, a day, a whole day of twenty-four hours; and the one day in seven. They must observe a seventh day after six days' labour, wherein all our work must be done, put by hand, so as nothing of it may remain to be done on the Sabbath.

(3.) A note of remembrance put upon it; which imports, that this precept should be diligently observed, special regard paid to it, and due honour put upon this sacred day.

2dly, Negatively. Where observe, (1.) What is forbidden here; the doing of any work that may hinder the sanctifying of this day. (2.) To whom the command is directed, and who must observe it; magistrates, to whom belong the gates of the city; and masters of families, to whom belong the gates of the house. They must observe it themselves, and cause others to observe it.

2. The reasons annexed to this command. None of the commands are thus delivered, both positively and negatively, as this is. And that imports,

1st, God is in a special manner concerned for the keeping of the Sabbath, it being that on which all religion depends. Accordingly, as it is observed or disregarded, so it readily goes with the other parts of religion.

2dly, People are most ready to halve the service of this day, either to look on resting from labour as sufficient, or to look on the work of the day as over when the public work is over.

3dly There is less light of nature for this command than the rest: for though it is naturally moral that there should be a Sabbath; yet it is but positively moral that this should be one day in seven, depending entirely on the will of God.

In discoursing from this subject, I shall shew,

I. What is required in the fourth commandment.

II. Which day of the seven God hath appointed to be the weekly Sabbath.

III. How the Sabbath is to be sanctified.

IV. What is forbidden in this command.

V. The reasons annexed to it.

VI. Make improvement.

I. I am to shew what is required in the fourth commandment. This command according to our Catechism, requireth 'the keeping holy to God such set times as he hath appointed in his word; expressly one whole day in seven to be a holy Sabbath to himself.'

Here I shall shew,

1. That this command requireth the keeping holy to God such set times as he hath appointed in his word.

2. That it requires one day in seven to be kept as a holy Sabbath to the Lord.

3. That the day to be kept holy is one whole day.

First, I am to shew, that this command requireth the keeping holy to God such set times as he hath appointed in his word.

The Jews under the old Testament had several days beside the weekly Sabbath, that by divine appointment were to be kept as holy days, and by virtue of this command they were to observe them, even as by virtue of the second they were to observe the sacrifices and other parts of the Old Testament instituted worship. But these days are taken away under the gospel by the coming of Christ.

But that which this command in the first place requires, is the keeping holy of a Sabbath to God; whatever be the day God determines for it; whether the seventh in order from the creation, as under the Old Testament, or the first, as under the New. And so the command is, Remember the Sabbath-day to keep it holy; not Remember the seventh day. Thus the keeping of a Sabbath is a moral duty binding all persons in all places of the world.

For it is a moral duty, and by the natural law required, that as God is to be worshipped, not only internally, but externally, not only privately, but publicly; so there must be some special time designed and set apart for this, without which it cannot be done. And so the very Pagans had their sabbaths and holidays. This is the fret thing imported here, That a Sabbath is to be kept.

Another thing imported here hi, That it belongs to God to determine the Sabbath, or what day or days he will have to be kept holy. He says not, Remember to keep holy a Sabbath-day, or a day of rest, leaving it to men what days should be holy, and what not; but, Remember the Sabbath-day, &c. supposing the day to be already determined by himself. So that we are bound to set time appointed in his word.

And this condemns men's taking on themselves, whether churches or states, to appoint holidays to be kept, which God has not appointed in his word. Consider,

1. This command puts a peculiar honour on the Sabbath above all other days Remember the Sabbath-day, &c. But when men make holidays of their own to be kept holy, the day appointed of God is spoiled of its peculiar honour, and there is no peculiar honour left to it, Ezek. 43:8. Yea, in practice they go before it; for men's holidays where they are regarded, are more regarded than God's day.

2. This command says, Six days shalt thou labour. Formalists say, There are many of these six days thou shalt not labour, for they are holy days. If these words contain a command, who can countermand it? if but a permission, who can take away that liberty which God has left us? As for fast-days or thanksgiving days occasionally appointed, that are not holy days; the worship is not made to wait on the days, as on Sabbaths and holidays, but the days on the worship which God by his providence requires; and consequently there must be a time for performing these exercises.

3. It belongs only to God to make a holy day; for who can sanctify a creature but the Creator, or time but the Lord of time; he only can give the blessing: why should they then sanctify a day that cannot bless it? The Lord abhors holy days devised out of men's own hearts, 1 Kings 12:33.

4. Lastly, What reason is there to think that when God has taken away from the church's neck a great many holy days appointed by himself, he has left the gospel-church to be burdened with as many, nay, and more of men's invention than he himself had appointed?

Secondly, This command requires one day in seven to be kept as a holy Sabbath unto the Lord: Six days shall thou labour and do all thy work: but the seventh is the Sabbath of the Lord thy God. Thus the Lord determines the quantity of time that is to be his own, in a peculiar manner, that is, the seventh part of our time. After six days working, a seventh is to be a Sabbath. This is moral, binding all persons in all ages, and not a ceremony abrogated by Christ.

1. This command of appointing one day in seven for a Sabbath is one of the commands of that law, consisting of ten commands, which cannot be made out without this was written on tables of stone, to shew the perpetuity of it; and of which Christ says, Matth. 5:17, 18, 19. 'Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be least in the kingdom of heaven; but whosoever shall do, and teach them, the same shall be called great in the kingdom of heaven.'

2. It was appointed and given of God to Adam in innocency, before there was any ceremony to be taken away by the coming of Christ, Gen. 2:3.

3. All the reasons annexed to this command are moral, respecting all men, as well as the Jews, to whom the ceremonial law was given. And we find strangers obliged to the observation of it, as well as the Jews; but they were not so to ceremonial laws.

4. Lastly, Jesus Christ speaks of it as a thing perpetually to endure, even after the Jewish Sabbath was over and gone, Matth. 24:20. And so, although the Sabbath of the seventh day in order from the creation was changed into the first day, yet still it was kept a seventh day.

Thirdly, The day to be kept holy, is one whole day. Not a few hours, while the public worship lasts, but a whole day. There is an artificial day betwixt sun-rising and sun-setting, John 11:9 and a natural day of twenty-four hours, Gen. 1 which is the day here meant. This day we begin in the morning immediately after midnight; and so does the Sabbath begin, and not in the evening; as is clear, if ye consider,

1. John. 20:19. 'The same day at evening, being the first day of the week:' where ye see that the evening following, not going before this first day of the week, is called the evening of the first day.

2. Our Sabbath begins where the Jewish Sabbath ended; but the Jewish Sabbath did not end towards the evening, but towards the morning, Matth. 28:1. 'In the end of the Sabbath, as it began to dawn towards the first day of the week,' &c.

3. Our Sabbath is held in memory of Christ's resurrection, and it is certain that Christ rose early in the morning of the first day of the week.

Let us therefore take the utmost care to give God the whole day, spending it in the manner he has appointed, and not look on all the time, besides what is spent in public worship, as our own; which is too much the case in these degenerate times wherein we live.

II. I come now to shew which day of the seven God hath appointed to be the weekly Sabbath. According to our Catechism, 'From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.'

We have heard that this command requires a Sabbath to be kept, and that one whole day in seven; we are now to consider what day that is. The scripture teaches us, that there are two days which have by divine appointment had this honour, the seventh day, and the first day of the week.

First, As to the seventh day, it is acknowledged by all, that that was the Jewish Sabbath. And concerning it, consider,

1. Who appointed the seventh day to be the Sabbath. It was God himself that appointed the seventh, which is the last day of the week, by us called Saturday, to be the Sabbath; The seventh day is the Sabbath of the Lord thy God. He that was the Lord of time made this designation of the time at first.

2. Wherefore did God at first appoint the seventh? The reason of this was, that as God rested that day from all his works of creation, men might, after his example, rest on that day from their own works, that they might remember his, and celebrate the praises of the Creator. For in six days the Lord made heaven and earth,—and rested the seventh day. The work of creation was performed in the six days, and nothing was made on the seventh day; so that the first new day that man saw was a holy day, a Sabbath, that he might know the great end of his creation was to serve the Lord.

3. How long did that appointment of the seventh day last? To the resurrection of Christ. This was its last period, at which time it was to give place to a new institution, as will afterwards appear. The day of Christ's resurrection was the day of the finishing of the new creation, the restoration of a marred world.

4. When was the Sabbath of the seventh day appointed first? Some who detract from the honour of the Sabbath, contend that it was not appointed till the promulgating of the law on mount Sinai, and that its first institution was in the wilderness. We hold that it was appointed from the beginning of the world. For proof whereof consider,

(1.) Moses tells us plainly, that God, immediately after perfecting the works of creation, blessed and hallowed the seventh day, Gen. 2:2, 3. Now, how could it be blessed and hallowed but by an appointing of it to be the Sabbath, setting it apart from common works, to the work of God's solemn worship? The words run on in a continued history, without the least shadow of anticipating, upwards of two thousand years, as some would have it.

(2.) The Sabbath of the seventh day was observed before the promulgation of the law from Sinai, and is spoken of Exod. 16 not as a new, but an ancient institution. So, ver. 5 preparation for the Sabbath is called for, before any mention of it is made, clearly importing that it was known before. See ver. 23 where the Sabbath is given for a reason why they should prepare the double quantity of manna on the sixth day; which says that solemn day had not its institution then first. And the breach of the Sabbath is, ver. 28 exposed as the violating of a law formerly given.

(3.) In the fourth command they are called to remember the Sabbath-day, as a day that was not then first appointed but had been appointed before, although it had gone out of use, and had been much forgotten when they were in Egypt. Besides, the reasons of this command, God's resting the seventh day, and blessing and hallowing it, being from the beginning of the world, say, that the law had then place when the reason of the law took place,

(4.) This is evident from Heb. 4:3–9. The apostle there proves, that there remains a Sabbath, or rest to the people of God, into which they are to enter by faith, from this, that the scripture speaks only of three sabbatisms or rests; one after the works of creation, another after the comming into Canaan; and David's words cannot be understood of the first, for that was over, ver. 3 and so was the other; therefore there remaineth a rest for the people of God, ver. 9.

Some allege against this, that the patriarchs did not observe the Sabbath, because there was no mention made of it in the scriptures. But this is no just prejudice; for at that rate we might as well conclude it was not observed all the time of the judges, Samuel and Saul; for it is no where recorded in that history that they did. Yea, though the patriarchs had not obeyed it, yet that could no more militate against the first institution, than polygamy against the first institution of marriage. But as from the patriarchs sacrificing, we infer the divine appointment of sacrifice, so from the institution of the Sabbath, we may infer their keeping it. And their counting by weeks, as Noah did, Gen. 8:10, 12; and Laban with Jacob, Gen. 19:27, 28. doth not obscurely shew it; for to what end did they use this computation, but that the Sabbath might be distinguished from other days? And the piety of the patriarchs persuades us, that they observed that solemn day for worship; and if any day, what but that designed of God?

Secondly, As to the Sabbath of the first day of the week,

1. Consider the date of it, which was from the resurrection of Christ, to continue to the end of the world; for the days of the gospel are the last days.

2. How the Sabbath could be changed from the seventh to the first day of the week. The fourth command holds out a Sabbath to be kept, and that one in seven. As for the designation of the day, he that designed one could design another; and the substituting of a new day is the repealing of the old.

3. Wherefore this change was made. Upon the account of the resurrection of Christ, wherein the work of man's redemption was completed.

4. By what authority it was changed into the first day. The Sabbath was by divine authority changed from the seventh to the first day of the week; so that the Lord's day is now by divine appointment the Christian Sabbath.

(1.) The Sabbath of the first day of the week is prophesied of under the Old Testament, Psal. 118:24. 'This is the day which the Lord hath made,' viz. the day of Christ's resurrection, when the stone which the builders rejected was made the head of the corner. 'We will rejoice and be glad in it;' that is, we will celebrate it as a day of rejoicing and thankfulness for the work of redemption. Compare Acts 4:10, 11. 'Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner.' Hereto possibly may that passage be referred, Ezek. 43:27. 'And when these days are expired, it shall be, that upon the EIGHTH DAY, and so forward, the priests shall make your burnt-offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord.' And it may be called the eighth day, because the first day of the week now is the eighth in order from the creation. As also Isa. 11:10. 'His rest shall be glorious.' As the Father's rest from the work of the creation was glorious by the seven day's rest, so the rest of the Son from the work of redemption was glorious by the first day's rest. On this day it was that the light was formed; so on this day did Christ the Son of righteousness, the true light, arise from the dark mansions of the grave with resplendent glory.

(2.) This day is called 'the Lord's day,' Rev. 1:10. That this Lord's day is the first day of the week, is clear, if ye consider, that John speaks of this day as a known day among Christians by that name. It could not he the Jewish Sabbath, for that is always called the Sabbath, and the Jewish Sabbaths were then repealed, Col. 2:16. Neither could it mean any other day of the week, wherein Christ specially manifested himself, for that would determine no day at all. And that this phrase infers a divine institution, is evident from the like phrase of the sacrament called the Lord's supper.

(3.) It is evident there ought to be a Sabbath, and that from the creation till Christ's resurrection the seventh day in order was appointed by God himself. It is no less evident, that the Sabbath is changed to the first day of the week, and that lawfully, because the Jewish Sabbath is repealed. Now, who could lawfully make this change but one who had divine authority? who therefore is called Lord of the Sabbath? Mark 2:28.

(4.) It was the practice of the apostles and primitive Christians to observe the first day of the week for the Sabbath, John 20:19. Acts 20:1. On this day the collection for the poor was made, 1 Cor. 16:2 and you know the apostles had from Christ what they delivered to the churches as to ordinances, 1 Cor. 11:23.

5. Lastly, The Lord, by glorious displays of his grace and Spirit, has remarkably honoured this day, in all ages of the church; and by signal strokes from heaven has vindicated the honour of this day on the profaners of it. Of this, remarkable instances may be seen in history both at home and abroad.

Let us therefore sanctify this day, as the day which God hath appointed, and blessed as a day of sacred rest in the Christian church.

III. I come now to show you how the Sabbath is to be sanctified. The Catechism tells us, "It is to be sanctified by a holy resting all that day even from such worldly employments and recreations as are lawful on other days; and spending the whole time in public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

Here I shall shew, what it is to sanctify the Sabbath, and what are the parts of the sanctification of it.

FIRST, I am to shew, what it is to sanctify the Sabbath. The Sabbath-day is not capable of any sanctity or holiness, but what is relative; that is, in respect of its use for holy rest or exercise. So, (1.) God has sanctified that day, by setting it apart for holy uses, designing and appointing it in a special manner for his own worship and service. (2.) Men must sanctify it by keeping it holy, spending that day in God's worship and service for which God has set it apart; using it only for the uses that God has consecrated it unto.

SECONDLY, I come to shew what are the parts of the sanctification of the Sabbath. They are two; holy rest, and holy exercise.

First, The Sabbath is to be sanctified by a holy rest. Therefore it is called a sabbath, i. e. a rest.

1. What are we to rest from? On the Sabbath we must rest.

1st, From our worldly employments. God has given us six days for these; but his day most be kept free from them: In it thou shalt not do any work. The works of our worldly calling have six days, those of our heavenly calling but one. We must rest from the former, that we may apply ourselves to the latter. Now, such works are to be accounted,

(1.) All handy-labour or servile employments tending to our worldly gain, as on other days of the week, as ploughing and sowing, bearing of burdens, &c. Neh. 13:15 driving of beasts to market, or exercising any part of one's calling.

(2.) All study of liberal arts and sciences. The Sabbath is not a day for such exercises, as the reading of history, the studying of sciences, &c. Isa. 58:13.

(3.) All civil works, such as making bargains, unnecessary journeying travelling to Monday markets on the Lord's day, though people wait on sermons, or take them by the way. It is indeed the sin of those that do not change their market days when they so fall out, and a sin in the government to suffer it: but that will not justify those who comply with the temptation, seeing God hath given us other days of the week. If they cannot overtake their market after the Sabbath, they should go away before, that they may rest on the Sabbath, wherever they are, Exod. 16:29.

2dly, From all worldly recreations, though lawful on other days. It is not a day for carnal pleasures of any sort, more than for worldly employments. Our delights should be heavenly this day, not to please the flesh but the spirit; and sports, plays, and pastimes, are a gross profanation of the Sabbath, Isa. 57:13, 14.

Now, this rest of the Sabbath from these must be,

(1.) A rest of the hands from them. The hands must rest, that the heart may be duly exercised.

(2.) A rest of the tongue. People should not give their orders for the week's work on the Lord's day, nor converse about their worldly business.

(3.) A rest of the head from thinking of it, and forming plans and contrivances about worldly affairs.

But here are excepted works of two sorts.

1. Works of necessity, as to quench a house on fire, &c. 2. Works of mercy, as to save the life of a beast; see Matth. 12. Under which may be comprehended, (1.) Good works, such as visiting the sick, relieving the poor, &c. (2.) Works of decency, such as dressing the body with comely attire. (3.) Works of common honesty and humanity, as saluting one another, 1 Pet. 3:8. (4.) Works of necessary refreshment, as dressing and taking of meat. (5.) Works having a necessary connection with and tendency to the worship of God, as travelling on the Lord's day to sermons, 2 Kings 4:23.

But in all these things it should be regarded, that the necessity be real, and not pretended: for it is not enough that the work cannot be done to such advantage on another day; for that might let out people on the Sabbath, if it be a windy day or so, to cut down their corn, whom yet God has in a special manner provided against, Exod. 34:21; and that would have justified the sellers of fish, whom Nehemiah discharged, Neh. 13:16, 17. And therefore I cannot think that the making of cheese on the Lord's day can be counted a work of necessity, lawful on that day: for as much might be said in the other cases as can be said in this, viz. that the corn may shake, the fishes spoil, &c. Besides, people should take heed that they bring not that necessity on themselves, by timeously providing against it. And when works of real necessity and mercy are to be done, they should be done, not with a work day's, but Sabbath-day's frame.

2. Who are to rest? The command is very particular. (1.) Men. [1.] The heads of the family, the heads of the state, master and mistress, are to give example to others. [2.] The children, son, daughter; they must not have their liberty to profane the Sabbath by playing more than working. [3.] Servants, whose toil all the week may tempt them to misspend the Lord's day; they must not be bidden profane the Sabbath; and if they be, they must obey God rather than man. [4.] The stranger must not be allowed his liberty: we must not compliment away the honour of the Sabbath. (2.) Beasts; they must rest; not that the law reaches them for themselves, but for their owners; either because they require attendance at work, or put the case they did not, yet it is the work which must not be done. This lets us see, that where even their work may be carried on, on the Lord's day without attendance on them, yet it is not to be done.

3. What makes the rest holy? Respect to the command of God.

Secondly, The Sabbath is to be sanctified by holy exercise.

1. Public exercise; of God's worship, Isa. 66:23; as hearing sermons, Luke 4:16; prayer, Acts 16:13, 14; receiving of the sacraments, where there is occasion, Acts 20:7; singing of Psalms, Psal. 92 title.

2. Private exercises of worship, alone and in our families, Lev. 23:3. Neither of these must justle out the other. God has joined them; let as not put them asunder.

And these duties are to be done with a special elevation of heart on the Sabbath-day; they ought to be performed with a frame suiting the Sabbath, Isa. 57:13.

1st, Grace most be stirred up to exercise, otherwise the Sabbath will be a burden. Grace will be at its height in heaven, and the Sabbath is an emblem of heaven, Rev. 1:10.

2dly, The heart should be withdrawn from all earthly things, and intent upon the duty of the day. We must leave the ass at the foot of the mount, that we may converse with God.

3dly, Love and admiration are special ingredients here. The two great works of creation and redemption, which we are particularly called to mind on the Lord's day, are calculated to excite our love and admiration.

4thly, We should have a peculiar delight in the day, and the duties of it, exchanging our lawful pleasures on other days with spiritual pleasures on this.

The rest without holy exercise is not sufficient.

1. The Sabbath-rest resembles that of heaven, which is a rest without a rest, wherein the soul is most busy and active, serving the Lord without weariness.

2. If it were enough, we were obliged to sanctify the Sabbath no more than beasts, who only rest that day.

3. The rest enjoined is not commanded for itself, but for the holy exercises of the day.

Now, it is the whole day that is thus to be spent, i. e. the natural day. Not that people are bound to be in these exercises without intermission all the twenty-four hours; for God has not made the Sabbath to be a burden to man, but that we should continue God's work as we do our own on other days, where we are allowed necessary rest and refreshment by sleep in the night.

Use. Remember the Sabbath-day to keep it holy. This note is put upon it.

1. Because of the great weight of the thing, the Sabbath being the bond of all religion. It is God's deal-day, wherein his people may expect furniture for all the week.

2. Because we are very apt to forget it, Ezek. 22:26. There is less light of nature for this than other commands. It restrains our liberty in those things that we do all the week. And Satan, knowing the importance of it for our souls, that it is a day of blessing, sets on us to forget it. If ye would then sanctify the Sabbath,

(1.) Remember it before it come; on the last day of the week, on the Saturday's evening, laying by work timeously to prepare for it, Luke 23:54.

(2.) Remember it when it is come; rise early on the Sabbath-morning, Psal. 92:2. The morning hath enough ado: worship God secretly and privately: prepare yourselves for ordinances, wrestle with God for his presence thereto, that he may graciously assist the minister in preaching, and you in hearing, and may bless the word to you. Remember it while it is going on, that it is God's day, a day of blessing, and ply diligently the work of the day, not only in time of the public work, but after, till the day be finished.

(3.) Remember it when it is over, to see what good you have got by it; to bless him for any smiles of his face, or manifestations of his grace; and to mourn over your failures, and apply to the blood of Christ for pardon and cleansing.

IV. I proceed to shew, what is forbidden in the fourth commandment. We are told in the Catechism, that it 'forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about worldly employments or recreations.'

There are five ways how this commandment is broken.

First, By omission of the duties required on this day, whether in whole or in. part. Many of the Sabbath-duties are the duties of every day; but the omission of them, which is always criminal, is more so on this day, because on it we are specially called to them. We sin against this command, then, when we neglect the public or private exercises of God's worship.

1. Not remembering the Sabbath, before it come, to prepare for it; entertaining a carnal worldly frame of spirit on the night before, not laying aside work betimes, and composing our hearts for the approaching Sabbath; far more when people continue at their work later that night than ordinary, getting as near the borders of the Sabbath as they can.

2. Neglecting the duties of the Sabbath-morning; particularly,

(1.) The duty of meditation. Those that are in the spirit on the Lord's day, their spirits will be busy, elevated to heavenly things, and conversing with heaven. The two great works of creation and redemption require our thoughts particularly on that day, Psal. 92:5; and we must needs be guilty, when, while God has set these great marks before us, we do not aim to hit them. Has not God made it a day of blessing? should not we then consider our wants, miseries, and needs, and sharpen our appetites after that food that is set before us in ordinances on that day?

(2.) Secret prayer. The Sabbath-morning is a special time for wrestling with God, confessing, petitioning, and giving thanks. Then should there be wrestling for the blessing on the day of blessing. And the neglect of it is a very bad beginning for that good day. When will they come to God's door that will not come then? Psal. 91:1, 2.

(3.) Family-exercise. This command has a special respect to family-religion. As God will have the family to mind and see to their own work on the six days, so he calls them to mind his together on the Sabbath. Every family is to be at church, especially on the Lord's day. And if people came with their hearts warmed from family-duties to the public, they would speed.

3. Neglect of the public exercises of God's worship, Heb. 10:25. By this neglect the Sabbath is profaned. The public ordinances on the Lord's day, whatever they do else, they keep up a standard for Christ in the world; and to slight them is to fill the world with atheism and profaneness. As it would be the sin of ministers not to administer them, so it is the sin of people not to attend on them. But O how does this profanation abound, by unnecessary absenting from public ordinances! It is not enough to spend the time in private. God requires both; and the one must not jostle out the other. Nothing should be admitted as an excuse in this, but what will bear weight when the conscience is sisted before God.

4. Neglecting the duties of the day when the public work is over. The Sabbath is not over when the public work is over. When we go home to our houses, we must keep the Sabbath there too, Lev. 23:3. It ought not to be an idle time. Ye ought to retire by yourselves, and meditate on what ye have heard, on your behaviour at the public ordinances, and be humbled for your failings; confer together about the word, renew your calling on God in secret, and in your families, and with variety of holy exercises spend what remains of the day.

Secondly, The Sabbath is profaned by a careless performance of the duties required. Though we perform the duties themselves, we may profane the Sabbath by the way of managing them. Now, it is a careless performance to perform them,

1. Hypocritically, Matth. 15:7 while the body is exercised in Sabbath's work, but the heart goes not along with it.

2. Carnally, in an earthly frame of spirit, the heart nothing savouring of heaven, but still of the world. Hence are so many distracting thoughts about worldly things, that the heart cannot be intent on the duty of the day, Amos 8:5.

3. Heartlessly and coldly. The Sabbath should be called a delight; a special vigour and alacrity is required to Sabbath-duties. But O how flat, heartless, dead, and dull are we for the most part! so that many are quite out of their element on the Lord's day, and never come to themselves, or any alacrity of spirit, till the Sabbath be over, and they return to their business.

4. To perform them with a weariness of them, or in them, Mal. 1:13. Alas! is not the Sabbath the most wearisome day of all the week to many? The rest of the Sabbath is more burdensome than the toil of other days. How will such take with heaven, where there is an eternal rest, an everlasting Sabbath? This is a contempt of God and of his day.

Thirdly, The Sabbath is profaned by idleness. God has made the Sabbath a rest, but not a mere rest. He never allows idleness: on the week-days we must not be idle, or we misspend our own time. On the Lord's day we must not be idle, or we misspend and profane God's time. Thus the Sabbath is idled away and profaned.

1. By unnecessary, unseasonable sleeping in that day; lying long in the Sabbath-morning, going soon to bed that night, to cut God's day as short as may be; and much more sleeping in any other time of the day, to put off the time.

2. By vain gadding abroad on the Lord's day, through the fields, or gathering together about the doors, to idle away the time in company. It is very necessary that people keep within doors on the Lord's day as much as may be; and if necessity or conveniency call them forth, that they carry their Sabbath's work with them.

3. By vain and idle discourse or thoughts. We must give an account of every idle word spoken on any day, far more for those spoken on the Lord's day, which are doubly sinful.

Fourthly, The Sabbath is profaned by doing that which is in itself sinful. To do those things on the Lord's day that ought not to be done any day, is a sin highly aggravated. Thus the Sabbath is profaned by people's discouraging others from attending ordinances, instead of attending themselves; swearing or cursing on that day, instead of praising God. The better the day, the worse is the deed. How fearful must their doom be who wait that time for their wicked pranks, as some dishonest servants, and other naughty persons, who chuse the time that others are at church for their hidden works of dishonesty; because then they get most secrecy? And indeed the devil is very busy that way, and has brought some on to commit such things on the Sabbath-day as have brought them to an ill end.

Lastly, By unnecessary thoughts, words, or works, about worldly employments or recreations. The Sabbath is profaned,

1. By carnal recreations, nowise necessary nor suitable to the work of the Sabbath; such as, all carnal pleasures, sports, plays, and pastimes, Isa. 58:13.

2. By following worldly employments on that day, working or going about ordinary business, except in cases of necessity and mercy, Matth. 24:20. Though, where real necessity or mercy is, it is an abuse of that day to forbear such things, as sometimes the Jews did, who being attacked on the Lord's day, would not defend themselves.

3. By unnecessary thoughts or discourse about them; for that day is a day of rest for them every way; and we should never think of nor talk about them.

O let us be deeply humbled before the Lord under the sense of our profanations of the Sabbath! for who can plead innocent here? We are all guilty in some shape or other, and had need to flee to the atoning blood of Jesus for the expiation of this and all our other sins.

V. I come now to consider the reasons annexed to the fourth commandment. And these, according to the Catechism, are, 'God's allowing us six days in the week for our own employments; his challenging a special propriety in the seventh; his own example; and his blessing the Sabbath-day.'

This command God has enforced by four reasons,

1. The first reason is taken from the equity of this command. God has allowed us six days of seven for our own business, and has reserved but one for himself. In dividing our time betwixt himself and us, he has made our share great, six for one. Consider the force of this reason.

1st, We have time enough to serve ourselves in the six days, and shall we not serve God on the seventh? They that will not be satisfied with six, would as little be satisfied with sixteen. But carnal-hearts are like a sand-bed to devour that which is holy. Nay,

2dly, We have time enough to tire ourselves on the six days in our own employments; it is a kindness that we are obliged to rest on the Lord's day. Our interest is our duty, and our duty is our interest. It is a kindness to our bodies, and souls too. And shall we not be engaged by it to sanctify the Sabbath?

3dly, There is time enough to raise the appetite for the Sabbath. It comes so seldom, though so sweet to the exercised soul, that we may long for it, and rejoice at the return of it. It is sad if six days' interval cannot beget in us spiritual appetite.

4thly, God might have allowed us one day, and taken six to himself. Who could have quarrelled the Lord of time? Has he reserved but one for six, and shall we grudge it him? The sentence of David in the parable against the rich man that took away the poor man's ewe lamb, is applicable here: 'The man that hath done this thing shall surely die; and he shall restore the lamb fourfold,' &c. 2 Sam. 12.

2. The second reason is taken from God's challenging a special propriety in the Sabbath-day; But the seventh day is the Sabbath of the Lord thy God. All days are his; but this is his in a peculiar manner, Rev. 1:10. He has set a mark on it for himself to be reserved to himself. Consider the force of this reason.

1st, If we have a God, it is reasonable that God should have a time set apart for his service, the Sabbath of the Lord thy God. The heathen had days set apart for the honour of their idols; though the dumb idols could not demand them, yet they gave them. Papists have days set apart for saints, who are to them a sort of gods, though some of them, as Paul has forbidden it. And wilt thou not keep holy the Sabbath of the Lord thy God?

2dly, It is sacrilege, the worst of theft, to profane the Sabbath-day. It is a robbing of God, a stealing of time from him that is consecrated to him, and that is dangerous, Prov. 20:25. We justly blame the churches of Rome and England, for robbing people of a great many days which God has given us; but how may we blame ourselves for robbing God of the day he has kept from us, and taken to himself? Alas! our zeal for God is far below our zeal for ourselves. They stick to their saints' days, but how weary are we of God's days? Mal. 3:8.

3. The third reason is taken from God's example, who, though he could have perfected the world in a moment, yet, spent six days in it, and but six days, resting the seventh, taking a complacency in the work of his own hand; and this is an example to be imitated by us. Consider the force of this reason.

1st, God's example proposed for imitation is a most binding rule, Eph. 5:1. 'Be ye followers of God.' What God does is best done, and we must labour to write after his copy.

2dly, The profaning of the Sabbath is a most eminent and signal contempt of God and of his works. Did God rest on the Sabbath, taking a complacency in the six days' works? Our not doing so is an undervaluing of what God so highly esteemed, slighting of what he so much prized, and consequently a contempt of himself and his works too.

4. The fourth reason is taken from his blessing the Sabbath-day. His blessing that day is his blessing it as a mean of blessing us in the keeping of it. It imports,

1st, The Lord's putting a peculiar honour on it beyond all other days. It is the 'holy of the Lord and honourable.' The King of heaven has made it the queen of days. Therefore it should be our question, What shall be done to that day the King delighteth to honour? Let us beware of levelling that with common things which God hath so far advanced above them.

2dly, That the Lord has set it apart for a spiritual blessing to his people, so that in the sanctification of that day we may look for a blessing, Isa. 56:6, 7; nay, that the Lord will multiply his blessings on that day more on his people than any other days wherein they seek it. So that, as the Lord requires more on that day than on any other days, he also gives more.

3dly, That the Lord will make it even a spring of temporal blessings. He will not let the day of blessing be a curse to people in their temporal affairs. They shall be at no loss in their worldly things by the Sabbath rest, Lev. 25:20, 22. Conscientious keepers of the Sabbath will be found to thrive as well otherwise as those who are not. The force of this reason is,

(1.) God's honour by keeping that day, that we may get his blessings on it showered down upon us. So that the profanation of the Sabbath is like profane Esau's rejecting the blessing.

(2.) Our own interest. Is it a special day for blessing, and shall we not observe it? It is an unworthy mistake to look upon the Sabbath as so much lost time. No time is so gainful as a Sabbath ho-lily observed. And indeed the great reason of the profaning of the Sabbath may be found to lie,

[1.] In carnality and worldly mindedness. The Sabbath is no delight to many. Why? Because heaven would be none to them, for they savour not the things of God. The heart that is drowned in the cares or pleasures of the world, all the week over, is as hard to get into a Sabbath-frame, as wet wood to take fire.

[2.] Insensibleness of their need of spiritual blessings. They are not sensible of their wants, and hence they despise the blessing. He that has nothing to buy or sell can stay at home on the market-day, and the full soul cares not for God's day.

[3.] The not believing of the blessing of that day. They that think they may come as good speed any day in the duties of the day as on the Lord's day, no wonder they count God's day, and the duties of the day, as common.

USE. Let me exhort you then to beware of profaning the Sabbath. Learn to keep it holy. And therefore I would call you here to several duties.

1. Remember the Sabbath-day, before it come, to prepare for it, and let your eye be on it before the week be done. Timeously lay by your worldly employment, and go not near the borders of the Lord's day, and strive to get your hearts in a frame suitable to the exercises of this holy day.

2. Make conscience of attending the public ordinances, and waiting on God in his own house on his own day. Loiter not away the Lord's day at home unnecessarily, seeing the Lord trusts to meet his people there. This will bring leanness to your own souls, and grief of heart to him that bears the Lord's message to you.

3. Before you come to the public, spend the morning in secret and private exercises, particularly in prayer, reading, and meditation; remembering how much your success depends upon suitable preparation. Put off your shoes before ye tread the holy ground.

4. Make not your attendance on the public ordinances a by-hand work, and a mean for carrying on your worldly affairs. If ye come to the church to meet with some body, and to discourse or make appointments about your worldly business, it will be a wonder if ye meet with the Lord. If ye travel on the Lord's day, and take a preaching by the way, it may well cheat your blinded consciences; it will not be pleasing to God, for it makes his service to stand but in the second room, while your main end is what concerns your temporal affairs. Among the Jews no man might make the mountain of the house, or a synagogue, a thoroughfare. And beware of common discourse between sermons, which is too much practised among professors.

5. When ye come home from the public ordinances, let it be your care, both by the way and at home, to meditate or converse about spiritual things, and what ye have heard. Retire and examine yourselves as to what ye have gained, and be not as the unclean beasts, who chew not the cud. Let masters of families take account of their children and servants how they have profited, catechise and instruct them in the principles of religion, and exhort them to piety.

6. When ye are necessarily detained from the public ordinances, let your hearts be there, Psal. 63:1, 2; and do not turn that to sin which in itself is not your sin. And strive to spend the Lord's day in private and secret worship, looking to the Lord for the up-making of your wants. As for those that tie themselves to men's service, without a due regard to their having opportunities to hear the Lord's word, their wages are dear bought, and they have little respect to God or their own souls; and I think tender Christians will be loath to engage so. But, alas! few masters or servants look further than the work or wages in their engaging together! A sad argument that religion is at a low ebb.

7. Do not cut the Sabbath short. The church of Rome has half holidays; God never appointed any such; it is one whole day. Alas! it is a sad thing to see how the Lord's day is so consumed, as if people would make up the loss of a day out of Saturday's night and Monday's morning, which they do by cutting short the Lord's day.

8. Lastly, Labour to be in a Sabbath-day's frame. Let the thoughts of worldly business, far more worldly words and works be far from you. To press this, consider,

(1.) It is God's command, whereby he tries your love to him. This day is as the forbidden fruit. Who does not condemn Adam and Eve for eating it? O do not profane it any manner of way!

(2.) Heaven will be an everlasting Sabbath, and our conversation should be heaven-like. If we grudge the Lord one day in seven, how will we relish eternity? We are ready to complain that we are toiled with the world: why then do we not enter into his rest?

(3.) The great advantage of sanctifying the Lord's day. He has made it a day of blessing. It is God's deal-day; and keeps up the heart of many through the week while they think of its approach.

(4.) Lastly, Ye will bring wrath on you if ye do not sanctify the Sabbath. God may plague you with temporal, spiritual, and eternal plagues. Many begin with this sin of profaning the Lord's day, and it brings upon them the wrath of God, both in this world and that which is to come.

OF THE FIFTH COMMANDMENT

EXOD. 20:12.—Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

WE come now to the second table of the law, which teacheth us our duty to man, i. e. to ourselves and others. There are two parts of religion, piety towards God, comprehending our duty to God, immediately delivered in the four first commandments; righteousness, our duty to our neighbour, delivered in the last six. As God has set the four first commands to maintain his own worship and honour in the world; so he has covered man with the last six. The fifth command is a fence for him in his station, whatever it is; the sixth guards his life; the seventh is a fence to his chastity; the eighth, to his goods; the ninth, to his name; and the tenth, to all that is his. Over these hedges no man must break, under the pain of the Lawgiver's displeasure.

Religion must run through the whole course of our conversation, and mix itself with all our actions, those that respect men! as well as those that respect God immediately. Therefore in vain do they pretend to religion, that make no conscience of their duty to men. Religion makes not a man only a good man but a good neighbour. And it is observable, that these duties are ordinarily made the trying point to professors of religion. And if ye have got any good of the late solemn occasion, ye will not only love God more, but love your neighbour more; not only grow in duties of piety towards God, but of righteousness to men, giving every one their due, Micah 6:6, 7, 8. Zech. 8:16, 17. Matth. 19:18, 19. Rom. 13:8, 9, 10.

In this passage there is a command, Honour thy father and thy mother; and the reason of it, that thy days may be long upon the land which the Lord thy God giveth thee. In the command two things are to be considered.

1. The object, father and mother. By these are meant not only our natural parents, but also all superiors, superiors in age, 1 Tim. 5:1, 2; such as are superior to us in gifts or grace, Gen. 4:20 and 45:8; but especially such as are by God's ordinance over us in authority, whether in the family, as husbands, 2 Sam. 12:3; masters, 2 Kings 5:13; in the church, as ministers and other church-officers, 2 Kings 2:12 or in the state, as magistrates, supreme or subordinate, Isa. 49:23. These are more directly meant by father and mother who are to be honoured.

These are the objects of this command expressed. The objects implied are,

(1.) All inferiors; that is, not only children, but the younger, the weaker in gifts and grace, wives, servants, people, subjects. That these are also the objects of this command, is clear, if ye consider, that their superiors are called fathers and mothers to them in the command, and consequently it binds them to be as fathers unto them.

2. All equals; that is, brethren, sisters, friends, neighbours, and all amongst whom there is little difference as to age, gifts, grace, place, or dignity. That the command respects these also, is clear if we consider, that Christ sums up the whole second table in that general, 'Thou shalt love thy neighbour as thyself.' Therefore our neighbour in the general must be the object of this command, as well as the rest of the second table.

3. The duty, Honour, All these must be honoured by their relatives. Giving honour does not imply the superiority of the person honoured; God himself will honour those that honour him; and all men must be honoured by us, whether they be our superiors, inferiors, or equals, 1 Pet. 2:17. God has put some excellency of his in every person, for which they are to be honoured. The titles of father, husband, teacher, and ruler, are honourable, for they are God's titles. The station wherein God has set every one, though inferiors or equals, is honourable; for they shine most beautifully, that shine in their own sphere. And there is no person on whom God has not bestowed something of his own, for which that person is to be honoured even by his superiors; esteemed inwardly in the heart, which is to be vented by a respectful outward carriage to them.

For the further opening of these words take notice,

1. That this command, whose scope is the performance of relative duties, is the first of the second table. In which the wisdom of God is to be adored, this command having a general influence on all the rest, so that we cannot transgress the rest but we transgress this in the first place. And it is worthy of observation, that such as bring themselves to an ill end, by murder, adultery, theft, &c. ordinarily pitch on disobedience to their parents as the inlet to all these, Prov. 30:17.

2. That as the fourth commandment is particularly directed to superiors, so this is to inferiors; particularly because subjection and submission is that which goes worst down with the proud hearts of the children of men; and therefore God doth the more expressly require it.

3. That superiors are styled fathers and mothers. And that is, (1.) To teach superiors their duty towards their inferiors, that they owe them such tenderness and kindness as parents to their own children, Num. 11:12. (2.) To make inferiors the more cheerfully and willingly to give due honour to them, 1 Cor. 4:14, 15.

In discoursing from this subject I shall shew,

I. What is required in this fifth commandment.

II. What is forbidden in it.

III. The reason annexed to it.

IV. Make improvement, as I go along.

I. I am to shew, what is required in this command. According to our Catechism, it requires 'the preserving the honour, and performing the duties, belonging to every one in their several places and relations; as superiors, inferiors, or equals.'

In speaking to this I shall,

1. Take notice of God's appointment of several places and relations.

2. Consider the necessity of the performance of relative duties in general.

3. Shew the duties of the particular relations wherein we severally stand.

FIRST, I am to take notice of God's appointment of several places and relations. Observe, that a difference of places and relations amongst the children of men is of divine appointment. All are not alike. Some God will have to be superiors, others inferiors, others equals; yea, the same persons superiors in respect of some, and inferiors in respect of others. This command supposeth this, as the eighth doth a propriety of goods. God is a God of order, not of confusion: so that the levelling design is levelled against the divine will. It serves,

1. To manifest the sovereignty of God that invests one man more than another with dominion and honour, though all are of one blood; takes one piece of clay and sets it on a throne, and sets another piece of the same on a dunghill. He himself is the King of the world, and the fountain of honour.

2. To beautify the world, God, who has made the natural body of man not all one lump, but consisting of several members, some more, some less honourable, for the beauty of the whole, has so shewed his wisdom in the political body.

3. It is necessary in this state of sin, especially for the preserving of the world, which, without rules and government in families, churches, and states, would be like a ship without a pilot amongst dangerous rocks.

Use. Let every one then be content with his place assigned him by the Divine Providence. Are worse than yourselves set above you? God has done it; say you Amen to your own post. And do the duty of your place and relation; and that will be your greatest honour. The moon shining by night is very beautiful, but in the day there is little beauty with her. As little is there in those who, forsaking their own place and the duties thereof, thrust themselves into that of another, and act without their proper spheres.

SECONDLY, Let us consider the necessity of performance of relative duties in general. Observe that the conscientious performance of relative duties is a necessary piece of true religion. The fifth commandment requireth 'the preserving the honour, and performing the duties, belonging to every one in their several places and relations.' True religion consists of faith and holiness; and true holiness is made up of personal and relative holiness. Do not think that religion has no concern in thy domestic and civil affairs. All of us are in some relations, husbands, wives, children, servants, neighbours. Each of these has its own train of duties. Be thou master, servant, &c. here are thy instructions sent down from heaven, how to carry in thy place and relation. Thou wilt say, Who is concerned how I carry to my relations? I tell you, God is concerned, and he will require it. His commands are like a man's shadow; wherever he goes, they follow him. The necessity thereof is apparent.

1. The conscientious performance of relative duties is necessary in respect of the command of God. The command for them is the first of the second table. God, who hath placed us in these relations, binds us by his sovereign authority to perform the duties of the same. The same stamp of divine authority is on these commands that is upon the command to pray, &c. And he will not be satisfied with our overlooking our duty.

2. It is necessary to evidence us to be Christians indeed, no man can justly pretend to be a new creature, that does not make conscience of relative duties, 2 Cor. 5:17. Saving grace goes through all relations, like leaven in a lump, and sets men right in them. It makes the man not only a good man, but a good neighbour, husband, servant, &c. the woman a good neighbour, wife, servant, &c. For,

(1.) Relative duties are an integral part of true godliness; they are a part of the new man, Eph. 4:24, 25. A body that wants a leg or an arm is no complete body; and a man that wants relative holiness is no complete Christian, no evangelically complete Christian, 2 Pet. 1:7, 9.

(2.) Relative holiness is an essential part of true godliness; it cannot be without it, more than the body can live without the soul, 2 Pet. 1:7, 9. 'Shew me thy faith by thy works,' says the apostle; and so may we say, Shew me thy personal holiness by thy relative holiness, Eph. 5:9.

(3.) Relative duties are the great trying points of the work of Christianity, which, if any thing, will try what metal people are of. A man is that really which he is relatively. And if there be any defect in the professor of religion, search for it in his relations, and it will readily be found in one or all of them. The pride of men's hearts makes them often very difficult of access; superiors, through their pride of heart, are apt to tyrannise; inferiors, through theirs, think themselves as good, and cannot comport with subjection. Every man naturally loves to be master, and seeks himself; hence there is no dutifulness to equals.

3. It is necessary as a piece of conformity to the Lord Jesus Christ. He is not a complete Christian that has not received of Christ grace for grace. We must prove our union with him by our conformity to him, 1 John 2:6. He stood in various relations, and therein was a pattern to us. He is a loving husband to his church, Eph. 5:25 a faithful Servant to his Father; a kind and affectionate Master to his servants; a dutiful subject to the magistrate; and an obedient child, Luke 2:51.

4. It is necessary to make a useful Christian. Cumber-grounds must be cut down, Luke 13:7. And a useless Christian is like the vine, which if it bear not fruit, is good for nothing but the fire, Ezek. 15. Now, shall we be useless in the world? And useful we cannot be but in our several places and relations, discharging the duties of the same; and useful we are, if we do the duties of the relations wherein we stand. How is the eye, the tongue, &c. useful? Why if they remain in their proper place, and do their proper office: whereas, if they either be removed out of their place, or in it do not their office, they are useless. Let us make a help meet for man, said God, when he brought the first relation into the world. So that relative duties, as we stand in relation to others, in family, church, or state, are the proper orb of usefulness. They that are useful there, are useful indeed; and they who are useless there, are useless altogether in the world.

5. It is necessary to make a straight Christian. If we will go straight in religion, we must go as it were with these two legs, personal duties and relative duties. If either of these be wanting, then our way is like 'the legs of the lame that are not equal,' Prov. 26:7. An unequal pulse shews a distempered body. How many such crooked professors are there, saints abroad, but devils at home? But see Psal. 125:5. 'As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity.'

6. Lastly, It is necessary for personal holiness. These are like live coals; put them together, and they will burn: but put them asunder, and they will both go out, 1 Pet. 3:7. A sad evidence of this is to be seen in many, who, while they were single, gave good hopes of themselves, and had fair blossoms of religion: but being married, and making no conscience of their duty to their relatives, all good goes from them, their spirits sour, their souls wither, and their spiritual case goes quite to wreck.

It is a common observation of such as slight relative duties, that their relatives are not in their duty to them. But though it be so, this tie is laid on them by divine authority, and so cannot be taken off that way. Must I go out of my duty, because another goes out of his duty to me? No. See 1 Pet. 2:18, &c. It is the way to gain them to their duty, chap. 3:1.

USE 1. Of information. This lets us see, that,

1. There is very little true religion in the world, there is so little relative holiness in it. There are two things that make this evident.

(1.) How few are there that make any conscience at all of their duty to their relatives? We may take up Micah's lamentation over the land at this day, Micah 7:1–6. If we look to the church, what confusions are there, with untender ministers, and unruly people? the stars losing their light, and trampled under foot with contempt. If we look to the state, magistrates abusing their authority, and people despising them and their authority too. If we look into families, what disorder is there? parents careless, children disobedient, husbands untender, wives stubborn, masters rigid, and servants unfaithful. A sad evidence of the decay of religion, that the world is so far out of course.

(2.) The relative duties that are done, how few of them are done in a right manner? To do the duty itself may please men; but God will never accept it if it is not done in a right manner. A good humour is all with many, who have no principle of a new nature. A natural affection prevails with some; love to peace makes others do their duty: and fear of their relatives puts on others to do their duty; while, in the mean time they are nowise stirred up thereto from the fear and love of God; nor have they any respect to the command of God in what they do. But is that religion? will God ever accept of that as obedience to him? No, no, Rom. 13:5. 1 Pet. 3:6.

2. This lets us see what need all of us have to be humbled for our defects in relative duties; what need we have of the blood of Christ to wash away our guilt in these; what need we have of the Spirit of Christ to help us unto these duties. Oh! they are not easy: nature will never comply with the work, or at best but bungle at it. We have much need to pray for the Divine assistance in this matter; as without him we can do nothing, even in these outward duties.

USE II. Of exhortation. Set yourselves to make conscience of relatives. For motives to press this, consider,

1. This will be a notable mean of good to yourselves. He that thus lays out himself, lays up for himself indeed what the world cannot take from him. (1.) It will be an evidence of the sincerity of your obedience, if to personal holiness ye join relative holiness too, Psal. 119:6. (2.) It will be a great promoter of personal holiness; for he that watereth, shall be watered also himself. (3.) It will waft you in within the compass of the promise in the text.

2. The conscientious performance of relative duties is the way to do good to others. Would ye be useful for God, or useful to your relatives? then do this? This would make you a blessing like Abraham. There is nothing more convincing, and more likely to make others fall in love with religion, than this, 1 Pet. 3:1.

3. If ye make no conscience of these duties, it will discover the rottenness and unsoundness of your hearts, Psal. 119:6. When God changeth the heart, he writes his laws on it, and these laws among others. And the want of this will bring in that dittay, notwithstanding all thy pretended religion, 'One thing thou lackest.'

4. The neglect of these duties, and unfaithfulness in them, does much ill to religion. The world will observe how people manage the duties of their relations; and a flaw there is a sad stumbling-block, that makes others dislike religion. That religion that tends not to the good of society, what does it avail? Suppose a professor to have a graceless neighbour, can he take a readier way to stumble him at religion, than to be an ill and unconscionable neighbour? That is a remarkable admonition, 1 Tim. 6:1. 'Let as many servants as are under the yoke, count their own masters worthy of all honour; that the name of God, and his doctrine, be not blasphemed,' Many pride themselves in their contempt of magistrates and their authority; but I am convinced it has no small influence on the malignancy and atheism of the age, and scares many from the religion that we profess. The malicious Jews knew very well the influence that it would have; and therefore tempted our Lord with a question relative to paying tribute to Cæsar, Matth. 22:16, &c. But see our Lord's practice, Matth. 17:27.

5. God takes special notice of the conscientious performance of relative duties; for indeed those that are most observant of them are most useful for God in the world. What a noble commendation is that of Enoch, that he walked with God? Gen. 5:22 of Abraham, of whom the Lord said, 'Shall I hide from Abraham that thing which I do? For I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment,' Gen. 18:17, 19; and of Sarah, 1 Pet. 3:6 who 'obeying Abraham, calling him lord.' Nay, at the great day of judgment, it is relative duties that are pitched upon as evidences for the saints; and the neglect of these is the ground of the condemnation of the wicked. It is not what passed or did not pass betwixt God and them, but what passed betwixt their neighbours and them, upon which the sentence of absolution or condemnation is founded.

6. Ere long all these relations will be taken away, and then ye will have no more access to do a duty to them. Ordinary emergencies may separate betwixt the servant and master, minister and people, one neighbour and another. Death comes and dissolves all relations, Job 3:17, 18, 19. This dissolves the relation betwixt husband and wife, parents and children. Should we not then take that warning? Gal. 6:10. 'As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith?' When they are gone, many times the neglect stings terribly.

7. Thy undutifulness that way may ruin thy relative; for by such a stroke ordinarily it is not one, but two that fall together. And if God do keep them up, yet ye do what in you lies to ruin them. The rich man in hell desires not to see his brethren. Why, dreadful is the meeting that many relatives will have one with another at that place.

Lastly, The neglect of these duties will undoubtedly ruin you, if ye get not pardon and grace to reform that neglect, Heb. 12:14. If ye have any love to your own souls, then endeavour after this.

I offer you the following directions.

1. Keep up a sense of your own inability for relative duties, and look to the Lord for strength to perform them. People look on these but as common things, and live not by faith with respect to them, and the Lord leaves them so as they mar all. Prayer and faith in the promises are necessary to the performance of these duties.

2. Watch. Satan bends his force against this particularly, because he is in a fair way to ruin two at least at once. So relatives should join forces to resist him, and carefully watch against this subtile enemy.

3. Lastly, Consider ye have to do with God in that matter, and not merely with another. It is he that has set you in your several relations, and has prescribed the laws whereby ye must walk with him in them. He is your witness, and will be your Judge with respect to your behaviour in that relation, according to these laws.

THIRDLY, I come now to consider the duties of the particular relations wherein we severally stand; and they are two in general; those of superiors and inferiors, and that of equals. The former is of two sorts. There are some relations where one of the relatives has power and authority over the other; and those that import a mere preference. The first of these we may consider with respect to the family, the church, the commonwealth.

In the family we find three relations, of superiors and inferiors, husband and wife, parents and children, masters and servants, wherein one of the relatives has power and authority over the other.

I shall begin with the family-relations, and therein with the first relation that was in the world, and from which all others do proceed, viz. that of husband and wife, and so proceed to the rest in order. And we must be particular, that we may declare the whole counsel of God. I shall show you the laws of heaven with respect to each of these relations, which if observed would make happy societies, families, &c. and when neglected keep the world in wild disorder; and these are laws by which we shall be judged.

FIRST, As for the relation betwixt husbands and wives, read Col. 3:18, 19. 'Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them.' The apostle here lays down the duty of married persons one to another. He begins with the duty of the wife, as that of the children and servants, because their duty, through the subjection that is in it, is the most difficult, and being conscientiously performed, is the stronger motive to the husband, to do his duty, as well as to the parent to do his. And here we have,

1. The sum of a wife's duty to her husband. Self-submission to him, subjecting herself to him, comprehending the duty she owes to him in her heart, words, and deeds. The qualification of this submission, the only restriction of it, is in the Lord; that is, so as it be consistent with her duty to God. That limitation observed, it extends to every thing, Eph. 5:24. (3.) The reasonableness of this, it should not be complained of; it is fit, just, and equitable in respect of God's ordinance enjoining it, the infirmity of the woman as the weaker sex, and the inconveniencies arising on the refusal of it.

2. The sum of the husband's duty is love to her. This comprehends in it the whole of his duty; for love will always be active, and spread itself into the several duties he owes her, yea, and will season all these duties, and tincture them with kindness to her. The apostle comprehends all in this, both to sweeten the wife's subjection on the one hand, and to temper his authority on the other. And therefore he cautions against bitterness, and that both in heart, that he hate her not, nor coldly love her, in words, and in deeds.

Husbands and wives may not carry to one another as they list, but must be dutiful to one another, according to the word of God, as they will be accountable to God.

Here I shall shew,

1. The duties common to both husband and wife.

2. Those more peculiar to each party.

First, I shall shew the duties common to both husband and wife.

1. Conjugal love, Tit. 2:4. They must love one another with a special love, not communicable to another. God's ordinance has made them one flesh, and God's law obliges them to be one heart. They must love one another more than father or mother, yea, as their own flesh, Eph. 5:28, 31. And where that love is wanting, God is dishonoured, and the society is uncomfortable. And however scarce they may be of lovely qualities, we must love them because they are ours.

2. Cohabitation, dwelling together; which comprehends the ordinary use of the same house, bed, and board, I Pet. 3:7. 1 Cor. 7:10. This is such a necessary duty, that an obstinate refusal in either party to dwell together dissolves the marriage, 1 Cor. 7:15 that is wilful desertion. And if a man remove to another place for a long time, and upon no bad cause, his wife is obliged to go with him, if he desire, unless there be some imminent danger, either of her body or soul; and he is obliged to take her, if she desire. For though it belongs to the husband as the head to determine the place of their habitation, yet he cannot shake off his duty to his wife, 1 Cor. 7:5. Gen. 12:11.

3. Living together in peace, 1 Cor. 7:15. We must follow peace with all men; but there are double ties on married persons to follow peace with one another, and to watch that it be not broken. No war is so unnatural as that which is betwixt them; and none so hopeless if they make it not up betwixt themselves. Did we see a man tearing his own flesh, or a woman beating her head against a wall, we would conclude they were mad. Yet thus it is in effect where there is no peace betwixt husband and wife. The ancient Pagan Greeks when they cut up the wedding-sacrifice, took the gall, and with eager loathing flung it behind the altar, to shew that in wedlock all bitterness must be put far away. There is none so hopeless if they take it not up between themselves; for there is none to judge betwixt them but God: therefore, if they cannot clear, they should bury their controversies, yielding for peace sake. And though certainly it is most natural that the woman should first yield, yet he is a foolish man that will not sacrifice of his own right to peace, and yield, though to the weaker vessel, as Moses did to Zipporah, Exod. 4:25, 26. Certainly whoso first yields shews most respect to God, and stands fairest for the blessing, Matth. 5:9. 'Blessed are the peacemakers.'

4. Carefulness to please one another. The wife ought to suit herself to the will of her husband, so far as lawfully she may, 1 Cor. 7:34 watching against what is displeasing, and doing in things lawful what she knows is pleasing, Gen. 27:9. Yea, and the husband must be careful to please her too, ver. 33. It is a piece of that conjugal tenderness he owes her, not to do any thing that he knows may justly displease her, and even to humour her in things lawful and fit, for her greater comfort; for though he is the head, yet she is his own flesh. This would keep peace.

5. Living together not only in peace, but in love, delighting in one another's company, Eccl. 9:9 living cheerfully and familiarly together. A careless, morose, and unconversible humour, is opposite to the end of the state of marriage, which is the mutual comfort of the parties.

6. Honouring one another. The woman ought to honour her husband, walking under a conscientious respect to that superiority God has granted him over her, 1 Cor. 11:7. So that she may not trample upon his character as a husband. Yea, and she must labour to walk so with others, as she may bring no dishonour to him by her indiscreet carriage, but be a glory to him by her meek and quiet conversation, 1 Pet. 3:4. So as he is her head, she becomes a crown to that head. 'A virtuous woman is a crown to her husband,' Prov. 12:4. The husband must also honour his wife, 1 Pet. 3:7 both in his words and actions, shewing his esteem of her virtues, praising her when she does well, Prov. 31:28 reposing trust and confidence in her as to the management of his affairs, and not keeping up the knowledge of his business from her, but communicating counsels with her, Prov. 31:11. This he must do when she is worthy; otherwise that must take place, Micah 7:5. 'Keep the doors of thy mouth from her that lieth in thy bosom.' In a word, he ought to carry so respectfully to her, as to shew that he looks on her as his companion, and may gain respect to her from the rest of the family, Gen. 16:6 and this because she is the weaker vessel, both naturally and morally, in which respect she is more easily crushed and broken in spirit, especially by the austere and undutiful carriage of her husband.

7. Sympathising with one another in all their crosses, and griefs, and joys, whether of body or mind. Being one flesh they must shew it this way. It is a common duty we owe to all, 'to weep with them that weep, and rejoice with them that rejoice;' and so both their griefs and joys should be mutual, in a special manner; otherwise they will be as jarring strings in an instrument that mars the harmony, 1 Sam. 1:8. And they must bear with one another's infirmities, covering them with the mantle of love, Gal. 6:2.

8. Faithfulness in respect of their bodies, communicating themselves one to another, according to the ends of marriage, with modesty and soberness, marriage putting the body of each in the other's power; and therefore the apostle in this case forbids them to defraud one another, 1 Cor. 7:5. Another piece of that faithfulness is keeping by one another, and not embracing a stranger, which is that horrible breach that dissolves the bond of marriage.

9. Lastly, A due concern for one another's soul and eternal welfare, 1 Pet. 3:7. They must be helpful to one another in the way of the Lord, doing what they can to advance one another's eternal interest; watching over one another, joining together in holy duties; instructing and admonishing one another, lovingly and meekly, each one proposing to themselves the salvation of their relative, as well as their own, 1 Cor. 7:16.

This is a weighty point, which few lay to heart. I shall lay before you these few things with respect to it.

(1.) Married persons, for this end, that they may be helpful to one another's soul's welfare, ought to walk so together as that they may have in each other's consciences a testimony of their integrity, 2 Kings 4:1. They should take heed they lay not stumbling-blocks before one another, nor carry so as to engender hard thoughts of one another that way. The testimony of God is above all, the testimony of conscience next, but the testimony of a yoke-fellow's conscience after that.

(2.) They should labour to beget and advance the fear of God in one another, to bring them to and carry them on in the truth of religion, 1 Cor. 7:16. They are not meet helps they are only helpful for the body and temporal concerns; for in that case the better part has no help of them. Interest as well as duty engageth to this; for the better a man be, the better husband will he be, &c. No wonder that those who fear not God, regard not man.

(3.) They should entertain communion in prayer and addresses to the throne of grace, praying for one another, and praying with one another, 1 Pet. 3:7. The husband should hold up his wife's case to God with his own, and the wife the case of the husband; and help them by prayers with, them and for them, which is true Christian help. They know one another's weaknesses, temptations, and difficulties, better than any one else, and therefore ought to be the more particular in this.

(4.) They should be acquainted with one another's case, and therefore inquire into the same, and observe it, that they may the better suit the help to the case, 1 Sam. 1:8. And O what a happiness is it for one to have one that is their own flesh to whom they may freely unbosom themselves! And what a sad thing is it where religious conference is not observed betwixt such parties?

(5.) They should watch over one another. This is living as being heirs together of the grace of life, 1 Pet. 3:7. They should stir up one another to duties and good works; and happy are they who so prove monitors to one another, 2 Kings 4:9, 10. They should warn one another of what appears sinful in their way, and so not suffer sin upon them, Eccl. 4:9, 10. If men see a spot on their face, they will tell them of it; but spots in the conversation are most dangerous. But withal special care must be taken that there be no bitterness mixed with it, for that mars the operation; the season most be observed when it will take best, 1 Sam. 25:36, 37; and it should be mixed with love. Yea, sometimes entreaties should be used rather than rebukes, especially from the wife to the husband, as prudence itself may teach, and may be gathered from 1 Tim. 5:1. 'Rebuke not an elder, but intreat him as a father.' And such warnings should be kindly taken, and readily complied with, as the best evidences of love.

(6.) Lastly, A joint care for the religious government of the family. The one ought not to devolve that entirely on the other, but each take his share; otherwise it cannot miss to be mismanaged. Each of them owes a duty to the souls of their children and servants; and therefore should watch over them, admonish and rebuke, and stir them up to duty; and see that God be worshipped in the family, that it be not neglected in the husband's absence, or any thing else; for though the wife be the weaker vessel, she is the head of the family under her husband.

Secondly, I come to shew the duties more peculiar to each party.

1. The duties of the husband of this sort may be reduced to this one, viz. that he carry himself towards her as a head for her good, ruling her in the fear of the Lord. It is not a name of power only, but of duty; for he must be such a head to her as Christ is to the church, Eph. 5:23. And whoso reckon upon the authority of that name without eyeing the duty of it, put asunder what God has joined in his grant, and will join when he calls men to an account.

2. The duties of the wife may be reduced to this one, viz. submitting herself to her husband as her head, Eph. 5:22, 23. She is not to lord it over him, but to be subject to him. And in this respect there is a reverence and fear of the husband enjoined in the wife, Eph. 5:33. 1 Pet. 3:2 which is a due regard in the heart to his character as a husband, seeing in that God has put off his own name upon him, God himself being called our husband; a fear to offend him, flowing from love, venting itself in speaking and carrying respectfully to him, 1 Pet. 3:6.

Now the husband as the head of the wife owes her,

1. Protection, so as she may be as safe and easy under the covert of his relation to her as he can make her. For this cause God has given the husband as head to the weaker vessel: and therefore it was an ancient ceremony in marriage for the husband to spread his skirt over his wife, Ruth 3:9. He is to protect her to the utmost of his power from the injuries of others, 1 Sam. 30:18 and particularly from the insults, whether of children or servants in the family, as well as neighbours, Gen. 16:6. And if so, sorely he himself is not to bear hard upon her, but to shew her a peculiar tenderness as the weaker vessel, a tenderness to her body and spirit too; and not to suffer her, far less to oblige her, to distress herself above measure.

On the other hand, she owes him obedience, a submission to, and compliance with, his admonitions. It is observed of Job's wife, for as ill as she was, when he calls her a fool, she does not give him the same epithet again. Reason itself teaches, that whoso puts himself under the protection of another, must be ruled by that other, and not by himself.

2. Provision, 1 Tim. 5:8. The husband ought to provide for his wife, and cheerfully furnish her with what is needful and convenient according to his station and ability; and lay out himself by all lawful means for her comfortable through-bearing. And this he should have an eye to, not only for the time of his life, but even after his decease.

And on the other hand, the wife ought to be helpful to her husband by her frugal management, Prov. 31:27. And God's word and frequent experiments plainly shew, that a man's thriving or not thriving has a great dependence on his wife's management, Prov. 14:1. While he, then, is busy without doors, she should be careful within; and therefore it is recommended to women to be much at home, Tit. 2:5. Yet she may well go abroad when her business calls her, as Abigail did, 1 Sam. 25.

3. Lastly, Direction, with calmness instructing her, how she should carry in every thing, both with respect to things of this life and of the other, Prov. 2:17. He ought to be as eyes to her, which have their place in the head, and so should be capable to guide, 1 Pet. 3:7.

On the other hand, the wife should be pliable and teachable, 1 Tim. 2:11 yea, and be ready to seek instruction from her husband, 1 Cor. 14:35. She should be obedient to his commands and directions, ver. 34 for in every thing wherein the law of God has not bound her up, the husband's will ought to be complied with, Eph. 5:24. Gen. 3:16.

The reasons of the husband's duties are these,

1. Because husbands are appointed to be such heads as Christ is to the church, Eph. 5:25. And if men would reflect on this, it would make them very dutiful, and bear with many things as Christ doth, else we would be ruined.

2. Because thy wife is thy own flesh, thy second self, ver. 28, 29; and so undutifulness is monstrous.

3. Because she is the weaker vessel, 1 Pet. 3:7; for it hath pleased the Lord to exercise the woman with a special measure of infirmity, both natural and moral.

The reasons of the woman's duty are these.

1. Because the woman was created for the man, 1 Tim. 2:13 compare 1 Cor. 11:9.

2. Because the woman was the first that sinned, 1 Tim. 2:14 compare Gen. 3:16.

3. Because she is the weaker vessel.

Use 1. Let all such as have been, or are in that relation, be humbled under a sense of their sin in that point, and fly to the blood of Christ for pardon. And let every one look on that relation as a serious matter, in which people must walk with God, and under which they are bound to so many duties, of which they must give an account to the Lord.

Let husbands and wives study to make conscience of their duty one to another, and frame their life accordingly. For motives, consider,

(1.) God lays them on. Nature may storm at them, but they are God's commands; and whoso breaketh over the hedge, the serpent will bite.

(2.) Your marriage-vows and voluntary covenant engage to these. Though we forget them, God does not, and will not.

(3.) Your own comfort depends upon them; and so does the happiness in that relation.

Lastly, Death comes, and that will dissolve the relation. Therefore, before that awful event, let every one make conscience of performing their respective duties, that they may die in peace.

As to the relation betwixt parents and children, See Col. 3:20, 21. 'Children obey your parents in all things: for this is well-pleasing unto the Lord. Fathers provoke not your children to anger, lest they be discouraged.'

In the first of these, we have, 1. The duty that children owe to their parents; and that is obedience in all things lawful. The word rendered obey, points at obedience flowing from inward respect to them. 2. The reason of it; it is pleasing to God, who has enjoined it.

In the next place, we have the duty of parents to their children. Where, 1. There is something supposed, that they must use their parental power and authority over their children for their good. 2. Something expressed, that they use it moderately, not abuse it to the irritating of them, lest they crush them and make them heartless.

Parents and children must carry to one another as they will be answerable to God who has given them their orders. Here I shall shew,

1. The duties that children owe to their parents.

2. The duty of parents to their children.

First, I am to shew the duties which children owe to their parents.

1. Singular love to them as the parents ought to hear them. This is called natural affection, the want whereof is accounted among the most horrid abominations, Rom. 1:31. Such a natural affection did Joseph shew to his father, Gen. 46:20 when 'he went to meet him, fell on his neck and wept on his neck a good while.'

2. Reverence and fear. Their fear is to be squared with love, and their love salted with fear, Lev. 19:3. The mother is there particularly mentioned; and that, in the first place, because as people are ready to break over the hedge where it is lowest, so children are most apt to despise their mother; and they being much about her hand while young, lest familiarity breed contempt, God hath expressly provided against it. They must have a conscientious regard to that authority God has given them over them, and fear to offend them, as those who to them are in God's stead.

3. An outward reverent and respectful behaviour towards them. They ought not to be treated rudely by their children, as if they were their companions, Mal. 1:6; but they ought to speak respectfully to them, Gen. 31:35; and carry respectfully to them, Prov. 31:28. This was Solomon's practice even when a king, 1 Kings 2:19; for as the candle if lighted, will shine through the lantern, so reverence in the heart will appear in the outward carriage.

4. A ready obedience to their lawful commands, Col. 3:20. If it be not contrary to the command of God, they ought to obey. Subjection and obedience to parents is the honour as well as the duty of children. Joseph's ready obedience to his father is recorded to his commendation, Gen. 37:13. Yea, Christ himself was a pattern to children in this regard to the parental authority, Luke 2:51.

5. Submission. They are to submit to their instructions and directions, readily receiving them, and complying with them, Prov. 1:8. Man being born like a wild ass's colt, has need to be taught. They are to submit to their reproofs and admonitions, to take them kindly, and amend what is amiss, Prov. 13:1. Yea, they are to submit to their corrections, for the folly bound up in their hearts makes the rod necessary, Heb. 12:9. They are children of Belial, indeed, that will not bear this yoke of subjection.

6. Bearing with their infirmities, and covering them with the wings of love. Whether they be natural or moral infirmities, they would beware of despising or insulting them on that account, or any way exposing them, as some foolish youngsters are apt to do, Prov. 23:22. Gen. 9:22.

7. Following their reasonable advice, and taking along with them the authority of their parents, in order to their calling or marriage. That children ought not to dispose of themselves in marriage without the consent of parents, is the constant doctrine of the Protestant churches. And the reasons are these. (1.) The scripture gives the power of making marriages for children to the parents, Deut. 7:3. Jer. 29:6. 1 Cor. 7:37, 38. Yea, even after parties have consented, it is left to the parent, whether to give his abused daughter to him that has been guilty with her, Exod. 22:16, 17. (2.) The most approved examples of marriage in scripture go this way, Gen. 24:3, 4. 28:1, 2 and 29:19. Judg. 14:2. Lastly, The reason is plain; for the child cannot give away any thing, that is his parents' against their will. Now, the child himself is the parents, a part of their self-moving substance, in which they have a most undoubted property. So, when the devil was permitted to fall upon what was Job's, he fell upon his children, and killed them in the first place. Yet, upon the other hand, no parent can force a child to marry such and such a person; for consent makes marriage, and that which is forced is no consent. The child must be satisfied as well as the parent, Gen. 24:57. So the short of it is, that the consent of both is necessary, and that the parent must neither force the child, nor the child rob the parent.

8. Readiness to requite their parents when they are in need of it; that as they did for them when young, so they must do for them when old, or reduced to poverty. This God requires of children, 1 Tim. 5:4. It is a piece of that honour to parents which the fifth command enjoins, Matt. 15:4, 5, 6. So did Joseph, Gen. 47:12. This was a piece of duty which the Lord performed to his mother while he hung on the cross, John 19:27.

9. Lastly, In a word, children should so live as they may be an honour to their parents; for according as they are, their parents are either credited or ashamed. Yea, and when they are dead and gone, they should be reverently remembered, their wholesome advices religiously followed, and their debts satisfied, so as no body may get occasion to reproach them when they are away.

Use 1. This may serve for conviction and humiliation to us all, who either have had parents since we came to the years of discretion, or yet have them. Who can say in this, I have made my heart clean.

2. I exhort such as have parents, whether one or more, to be dutiful to them according to the word. There is indeed a great difference betwixt children in their father's family, and those who, by tacit or express consent, are left to their own disposal; but the duty of filial affection, reverence, and gratitude, abideth. For motives, consider,

(1.) That parents with respect to their children, do in an especial manner bear an image of God, as he is our Creator, Provisor, and Ruler. So are parents those from whom, under him, we had our being, by whose care and government God provided for us, when we could neither provide for nor rule ourselves.

(2.) Hence it is evident, that do what we can to them, or for them, we can never make a full recompense, but, after all, must die in their debt. But how little is this considered by many, who look on what they do for their parents in a magnifying glass, while they are blind to what their parents have done for them!

(3.) Lastly, Consider, that God takes special notice of your conduct towards your parents, Col. 3:20. It is a piece of duty which God readily regardeth according to his promise; and the neglect thereof useth not to be overlooked, but as it disposeth to an ill life otherwise, so God readily pays it home, so as the sin may be read in the punishment.

Secondly, I come to consider the duty of parents to their children; and I may take this up under five heads, viz. while they are yet in the womb, while in their infancy, from the time they come to the use of reason, at all times, and when a dying.

1. The duty which parents owe to their children while yet in the womb.

1st, Parents are obliged to use all care for the preservation of the child, to beware of any thing that may harm the child in the belly, and especially that may procure abortion, Judg. 13:4.

2dly, Dealing with God in behalf of the child, praying for its preservation, and for its soul, as soon as it is known to be a living soul. I think that no sooner should the mother or father know a living soul to be in the womb, but as soon with Rebekah, they should go to God for it, Gen. 25:21, 22. If Hannah could devote her child to God before it was conceived, 1 Sam. 1:11. Christian parents may and ought to devote their children to God when quickened in the womb. Whoso neglect this, consider not that then the child is a sinful creature under the wrath of God, and the curse of the law; that it is capable of sanctification, must live for ever in heaven or hell, and that possibly it may never see the light.

Lastly, Labouring by all means that it may be born within the covenant; which is to be done by parents making sure their own being within the covenant; for so runs the promise, 'I will be thy God, and the God of thy seed.'

2. The duty they owe to them in their infancy.

1st, Parents should bless God for them when they are born, Luke 1:67. &c. Children are God's heritage; the key of the womb is in his hand; he gives them to some, and withholds them from others; and they should be received with thankfulness from the Lord's hand.

2dly, Giving them up to the Lord as soon as they are born, renewing the dedication of them to God, and accepting of the covenant for them; and procuring to them the seal of the covenant without any unnecessary delay. Under the Old Testament, infants were to receive the seal on the eighth day. Now there is no set time, but common equity bids take the first opportunity, and not delay it needlessly. The undue delay of circumcision was punished in Moses, Exod. 4:24; and the delay of baptism cannot but be displeasing to God too, as a slighting of his ordinance.

3dly, Tender care of them, doing all things necessary for them, while they are not capable to do for themselves, Isa. 49:15. And here it is the duty of the mother to nurse the child herself, if she be able, Hos. 9:14. And this care of infants, the burden of which lies most on the mothers is one great piece of their generation-work, wherein they are useful for God, and which they ought to look on as special service for their comfort in the trouble which therein they have.

3. The duties they owe to them from the time they come to the use of reason, and so forward.

1st, They are to provide for them, and that aye and until they be in a capacity to provide for themselves, 1 Tim. 5:8. This arises from the natural obligation and instinct that is common to men with beasts whereof the wildest will feed their young till they be able to do for themselves. Thus parents are, (1.) To provide suitable maintenance for their children for the present, and to lay out themselves for it, though with the sweat of their brows. (2.) And, as God prospers them, they are to lay up something for them, 2 Cor. 12:14: for though the possession be their parents entirely, yet he is stinted to the use of a part according to what is necessary. Only no man is to take from present necessities for future provisions; but what God has given, let men take the comfortable use of it; and what remains, let them lay by for their children, Eccl. 2:18, 19, 24. But for people to deny themselves things necessary and comely, that they may lay up for their children, is a curse; and if their children should follow their example, to deny themselves the use thereof, to transmit them to theirs, the use of it should never be had: but ordinarily what the parents narrowly gather, and keep so as they cannot take the convenient use of it themselves, the children quickly run through.

2dly, Civil education, that they may be useful members of the commonwealth. This we may take up in these three things.

(1.) Parents should polish the rude natures of their children with good manners, so as they may carry comely and discreetly before themselves or others, Prov. 31:28. It is the dishonour of parents to see children rude and altogether unpolished as young beasts; and religion is an enemy to rudeness and ill manners, 1 Pet. 3:8.

(2.) They should give them learning according to their ability, and see that at least they be taught to read the Bible, 2 Tim. 3:15. What is it that makes so many ignorant old people, but that their parents have neglected this? But where parents have neglected this, grace and good nature would make a shift to supply this defect.

(3.) They should train them up to do something in the way of some honest employment, whereby they may be useful to themselves or others. To nourish children in idleness is but to prepare them for prisons or correction-houses, or to be plagues to some one family or another, if Providence do not mercifully interpose, Prov. 31:27. Christians should train up their daughters to do virtuously, ver. 29. For their own sakes, let them be capable to make their hands sufficient for them, seeing none knows what straits they may be brought to. And for the sake of others to whom they may be joined, let them be virtuously, frugally, and actively educated, otherwise what they bring with them will hardly quit the cost of the mischief that their unthriftiness and silliness will produce, Prov. 14:3. Whether ye can give them something or nothing, let them not want Ruth's portion, a good name, a good head, and good hands, Ruth 3:11. Sons should be brought up to some honest employment, whereby they may be worth their room in the world, Gen. 4:2. This is such a necessary piece of parents' duty to their children, that the Athenians had a law, That if a son was brought up to no calling at all, in case his father should come to poverty, he was not bound to maintain him, as otherwise he was.

3dly, Religious education, Eph. 6:4. If parents provide not for their children, they are worse than beasts to their young; if they give them not civil education, they are worse than heathens; but if they add not religious education, what do they more than civilised heathens? When God gives thee a child, he says, as Pharaoh's daughter to Moses' mother,' Take this child and nurse it for me.' Exod. 2:9. Though we be but fathers of their flesh we must be careful of their souls, otherwise we ruin them.

(1.) Parents ought to instruct their children in the principles of religion, and to sow the seeds of godliness in their hearts, as soon as they are able to speak, and have the use of reason, Deut. 6:6, 7. Such early religious education is a blessed mean of grace, 1 Kings 18:12 compare ver. 3. Not only is this the duty of fathers, who should teach their children. Prov. 4:3, 4 but of mothers, who, while the children are young about their hand, should be dropping something to them for their soul's good. Solomon had not only his father's lesson, but the prophecy his mother taught him, Prov. 31:1. See chap. 1:8.

(2.) They should labour for that end to acquaint them with the scriptures. 2 Tim. 3:15 to cause them to read them. Let the reading of their chapters be a piece of their daily task; and cause them read the scriptures in order, that they may be acquainted both with the precepts and histories of the Bible. Let them be obliged to learn their Catechism, and catechise them yourselves, according to your ability. For teaching by way of question and answer is most easy for them.

(3.) If they ask you any questions concerning these things do not discourage them, but take pains to answer all their questions, however weakly they may be proposed, Deut. 6:20, 21. Children are often found to have very misshapen notions of divine things; but if they were duly encouraged to speak, they might vent their thoughts, which parents thus get occasion to rectify.

4thly, Labour to deter them from sin. The neglect of this was Eli's sin, for which God judged his house, 1 Sam. 3:13. Endeavour to possess their hearts with an abhorrence of sinful practices, and a dread of them. Carefully check their lying, swearing, cursing, or banning, and Sabbath-breaking. If they learn these while young, they will be fair to accompany them to gray hairs. Let them not dare to meddle with what is another man's, if it were not worth a farthing. Encourage them in taking up little things, and they may come in time to bring themselves to an ill end, and you to disgrace.

5thly, Stir them up to the duties of holiness, and the practice of religion. Often inculcate on them the doctrine of their sinful miserable state by nature, and the remedy provided in Christ. Shew them the necessity of holiness, pointing out Christ to them as the fountain of sanctification. Commend religion to them, and press them to the study of it, as the main thing they have to do in the world, Prov. 4:4, &c.

6thly, Pray with them, and teach them to pray. For this cause let not the worship of God be neglected in your families: but for your children's sake maintain it. No wonder that those children seek not God who never see their parents bow a knee. Ye should take them alone, and pray with them, and teach them to pray, laying the materials of prayer often before them; and let them learn the Lord's prayer, and use it as a form till such time as they can conceive a prayer by that directory. For though we do not think the Lord has bound us to that form, (if he has, the forms of the English liturgy are most impertinent, which intrude themselves on us, and do not leave us to it), yet that it may not be used as a prayer, or as a form, I know none that do affirm; though it is plain it is principally intended for a directory in prayer, Matth. 6:9.

Lastly, They should often be put in mind of their baptismal vows: and I judge it advisable, that when ye have been at pains to instruct them in the principles of religion, and they have attained to a tolerable measure of knowledge, so that with judgment they may personally consent to the covenant, as a child religiously educated may be able to do betwixt nine and twelve years of age, if not before; it would be profitable to call them before you, and solemnly declare how ye have laboured to do your duty to them, as ye engaged in their baptism, and require them expressly to consent unto the covenant for themselves; taking them personally engaged to be the Lord's.

4. Correction, Eph. 6:4. The Greek word there signifies both correction and instruction; and so does the English word nurture. They must go together; for instruction without correction will hardly succeed. Parents must keep their children in subjection; if they lose their authority over them, the children will be children of Belial indeed, without a yoke, the end of which will be sad, Prov. 29:15. They must not only be corrected by reproof, but, when need is, with stripes, Prov. 19:18. Begin early, as soon as they are capable to be bettered by it; and let your love to them engage you to it; and not restrain you, Prov. 13:24. As ever ye would keep them out of hell, correct them, Prov. 23:13, 14. I offer the following advices in this point.

(1.) Take heed that ye correct not your children just to satisfy your own passion; for the wrath of man worketh not the righteousness of God. That is revenge, not correction. Let the end of your correction be the child's good. It were good that parents, if they find themselves in a passion, would first beat down their own disordered spirits before they beat the child.

(2.) Let them know well wherefore ye correct them: for if the child know not what he has done amiss, he can never be bettered by the correction. And therefore pains should be taken to convince them of the evil of the thing; otherwise we deal not with them as rational creatures.

(3.) Consider well the disposition of the child. That severity may be necessary for one, that will quite crush another. A man will not take his staff to thresh his corn, nor yet his flail, to beat out his kailseed. Measure your correction, then, by the child's disposition.

(4.) Go about the work with an eye to the Lord for success. Correct thy child in faith of the promise, Prov. 22:15. 'Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him,' viz. as a mean appointed and blessed of God for that end. It is our belief, and not our blows, that will do the business. And no doubt the neglect of this is one main cause why correction oft-times does no good.

Lastly, Take heed ye correct not your children only for faults against yourselves, letting them pass with their sins against God. Many will give them a blow for a disrespectful word against themselves, who for lying, banning, Sabbath-breaking, will never touch them. Their children's crossing them must not go unpunished, but it will be long ere they correct them for their sins against God.

5. The casting them the copy of a good example, Psal. 101:2. Children are apt to imitate their parents, but especially in evil. He that sins before a child, sins twice, for he may expect that his sin shall be acted over again. Let them, then, not see you do any thing ye would not have them to do, nor speak words ye would not have them to follow you in. Your good precept will not stick, if it be not fastened with a good example.

6. Encouraging them to do well; and when they do well, with kind looks, speeches, and actions, 1 Chron. 28:20. Ingenuous spirits are but abused, when they are always driven by way of authority, and not drawn in the way of kindness. The name of a father and mother sounds of bowels of kindness; it is a pity it should ever degenerate into the nature of mere masterly authority.

7. Lastly, Seasonable disposing of them in marriage, if need be, Ruth 3:1. 1 Cor. 7:36. So did Abraham with his son Isaac, Gen. 24; and Isaac with his son Jacob, Gen. 28; always consulting their own inclinations, not forcing them to this or that marriage against their will, which is but either to oblige them to disobey their parents, or to make themselves miserable to please them. The neglect of this duty may prove a snare to the child, and bring grief and sorrow to both.

4. There is a duty they owe to them at all times; and that is praying for them. Sometimes this is all they have access to do for them. But be they over so far away, they should not be forgotten. Though they be out of your family, they should not be out of your prayers, as Job's children were not, Job 1:5. And parents should consider the several cases of their children, and be very particular before the Lord for them. It is marked of Job, that 'he offered burnt-offerings according to the number of them all,' ib. And though in some cases this may not be convenient in family-prayers, yet, in secret, parents should have their particular petitions for their particular children, according to their particular cases.

5. Lastly, The duty that parents when a-dying owe to their children. We must all die, and leave our children, else they will leave us before. Lay up these few advices, then, for that time.

(1.) If providence surprise you not, call together your children, that you may do them good by your advice at your latter end, as Jacob did, Gen. 49:1. And do it timeously, lest, if you delay, you be not able to speak to them when you would. A word from a death-bed has usually more influence than ten words in a time of health; and words spoken with the dying breath of a parent are fair to stick.

(2.) Lay over your children whom ye are to leave, on the Lord himself; and whether ye have any thing to leave them or not, leave them on your covenanted God by faith, Jer. 49:11. Accept of the covenant now, renew it then, and lay the stress of their through-bearing on that God on whom ye have laid the stress of your own souls.

(3.) Give them your testimony for God, against sin, and concerning the vanity of the world. If ye have had any experience of religion, commend Christ and the way of the Lord, to them from your own experience, Gen. 48:15, 16. If ye have had experience of the evil and bitterness of sin, shew them the ill of it. What courses you have found profitable for your soul, and what hurtful; mark these to them particularly. If experience fail, yet conscience may help you out, if awakened, to this testimony.

(4.) Give them your dying advice to make choice of Christ as their portion, and holiness as their way, to cleave to it, living and dying in it And what faults ye know are in any of them, which ye could not before get reformed, let your dying lips again reprove, exhort, obtest, and testify against, if so be they may be persuaded to hearken at last.

(5.) Bless them, in praying for them to God, the fountain of blessing; declaring withal, that they shall be blessed, if they keep the way of the Lord.

(6.) Let your temporal affairs be so ordered, as that after your decease they may not be a snare to your children, a bone of contention, or an occasion of grudge, one of them against another, Isa. 38:1.

Use 1. This serves for conviction and humiliation to those that are in that relation. In these things we offend all, both in the matter and manner of duty; which may send us to the Father of mercies, through Christ, for grace to remove our guilt, and to fit us to reform.

2. I exhort parents to be dutiful to their children, according to the will of God laid before you in his word. For motives, consider,

(1.) The strong tie of natural affection laid upon you. Our children are parts of ourselves, and therefore our bowels should yearn towards them, moving us to do them all the good we can. There are three things that may make our affection work towards dutifulness to them.

[1.] They have sin conveyed to them by natural generation, Psal. 51:5. We may rejoice in them, indeed, as God's gifts; but, alas! we may mourn over them as bearing naturally our own sinful image. As they are our children, they are children of wrath; they have a corrupt sinful nature conveyed unto them. Did they derive some hereditary bodily disease from us, how would we pity them, and do what in us lies to help them? but they derive a hereditary soul disease from Adam by us, and should we not pity and pray for them?

[2.] Great is the danger they are in, if we do not our duty to them. They are in a world of snares; if we be not eyes to them, they may fall to their ruin. If the wild ass's colt be not tamed by education, they are in a fair way to be ruined in time by a sinful life, Prov. 29:15; and if mercy prevent it not, they are in a fair way to be ruined to eternity.

[3.] Education is a blessed mean of grace. So was it to good Obadiah, 1 Kings 18:12; and so it was to Timothy, 2 Tim. 3:15; compare chap. 1:5; Why, because it is a mean appointed of God for that end, and therefore may be followed in faith of the promise, Prov. 22:6; 'Train up a child in the way he should go; and when he is old, he will not depart from it.' Chap. 23:14; 'Thou shalt beat him with the rod, and shalt deliver his soul from hell.' Augustine's mother was a good woman; but such was his life, that it cost her many prayers and tears; and weeping to one about his case, 'Go thy way (said he to her), for it cannot be that a son of these tears can perish;' and so it was.

(2.) This is a great part of our generation-work, the work that we have to do for the honour of God in the world, Psal. 78:3, 4 to do our endeavour to hand down religion and honesty to the succeeding generation. And we must give an account of it to God. And as kings must account to God for what they have done for him in their kingdoms, and ministers in their congregations, so must parents account to him for what they have done in their families.

(3.) The vows of God are upon us for that cause. These are little minded by many, but God does not forget them: As Sarah was under the bond of the covenant by her husband's circumcision; so mothers are under the bond of the covenant by the vows taken on by their Husbands; and are therefore obliged to use their utmost endeavours to fulfil these vows in the education of their children.

And the due consideration of this might engage children to be obedient and pliable to the commands, instructions, and directions of their parents, for their good.

I come now to the relation between masters and servants, for which you may read Col. 3:22 and 4:1. 'Servants obey in all things your masters according to the flesh; not with eye-service, as men-pleasers but in singleness of heart, fearing God. Masters, give unto your servants that which is just and equal, knowing that ye also have a master in heaven.'

The servant's duty is laid down, ver. 22. 'Servants obey in all things your master.' &c. Wherein consider, (1.) The duty enjoined them, 'obedience.' (2.) The extent of it, 'in all things,' in things religious and civil, in eager or harder pieces of service; nothing is excepted but what is sinful; and that is excepted in that clause, 'your masters according to the flesh;' that is, the outward man to distinguish them from the great Lord and master of the conscience; in which respect we are forbidden to be 'servants of men,' 1 Cor. 7:23; and to 'call no man master,' Matth. 23:8. Therefore Joseph is commended for refusing the solicitations of his mistress to uncleanness, and Saul's servants that they would not slay the Lord's priests. (3.) The manner of it; negatively, 'not with eye-service;' that is, when the master's eye is the measure of their work, busy before him; but if he turn his back, they slacken their hand; positively, 'in singleness of heart;' that is, faithfully, as under the eye of God, to whom they must give account.

The master's duty is laid down, Chap. 4:1. Wherein (1.) We have the duty they owe to their servants. It is taken up in two general heads. [1.] They are to 'give them what is just:' that is, what they are obliged to give them by strict law or condition; give them what they owe them by strict justice. [2.] 'What is equal;' that is, what they are tied to by the law of charity and Christian meekness though not of strict justice. (2.) The reason enforcing it is, because masters on earth 'have a Master in heaven,' to whom they must give an account, as of other things, so of how they do to their servants.

Before I come to the duties of servants and masters, two things are to be considered, viz. who are meant by servants, and who by masters.

1. Who are meant by servants. Not to speak of bond-servants or slaves, whose bodies are perpetually under the power of their masters, there being no such servitude among us; servants, who are mercenery, or hirelings, are of two sorts. (1.) Domestic servants, who live in their master's family. (2.) Extra-domestic servants, who, though they live not in their master's family, but by themselves, yet receive his wages, whether for a few days, as day-labourers, men or women; or for certain terms, as herds, hinds, &c. All these come under the name of servants, and owe a duty to their masters, according to the law of God.

2. Who are meant by masters. (1.) There is the principal master, the master of the family, who pays the wages. (2.) There are subordinate masters. Such are, [1.] The mistress of the family, Psal. 123:2. [2.] Fellow-servants, or others deputed by, and having power from the principal master to oversee others, Gen. 24:2. These must be obeyed, as having the master's authority, unless it be known that they go cross to the will and interest of the principal master. And here I shall consider,

1. The duty servants owe to their masters.

2. The duty of masters with respect to their servants.

First, I am to shew the duty which servants owe to their masters. They owe,

1. Inward reverence towards them, and fear of them, 1 Pet. 2:18. Mal. 1:6. They should have a hearty respect to the character of a master, with a conscientious regard to the superiority that God has given them over them, wherein they are, so far, to them in the place of God, Eph. 6:5. 'as unto Christ.' They should fear to offend them, to displease them by doing or omitting any thing which they know will offend them, Eph. 6:5.

2. Honour, Mal. 1:6. They ought outwardly to, carry respectfully to them, whatever they be, if they be their masters, and that both in word and deed. An humbly submissive and respectful countenance and carriage towards a master, is an excellent ornament of a servant. Neither the badness of the master, nor his goodness and piety, leaves servants a latitude in this point. Though they be bad men, yet they are masters, 1 Tim. 6:1 and if they be fellow-Christians, that takes not away the distance of stations, ver. 2.

3. Carefulness to maintain the credit of the family, not disclosing the secrets thereof, nor blazing abroad their infirmities. The king of Syria was troubled to think that any of his servants should be as spies upon him, 2 Kings 6:11. And surely tale-bearing servants must be a great plague to a family. It is reckoned among the mischiefs of an evil time, when there is no trusting of any body that a man's enemies are those of his own house, Mich. 7:6. It is a Judaslike treachery, when men or women are brought into a house to eat their bread and work their work, to go abroad among others and wound their reputation.

4. Standing to the master's allowance, both in things determined by condition, and not determined. Some things, are determined by condition, that the servants may require; and when the master allows that, though the servant may think it too little, he ought not to take more at his own hand. So when servants are allowed to keep so many beasts, and no more, it is their sin to keep more; though they may think it is no fault if they can get it kept secret, it does no great wrong to the master. But that is injustice to the master, and our sin before God, in whose sight it will be reckoned theft, Gen. 30:23. And in things not determined by condition, as the measure of diet and liberty, certainly the master's allowance in that is to be stood to. As to their diet, it is observed of the virtuous woman, Prov. 31:15. 'She giveth meat to her household:' they do not take it at their own hand. The secret waste that some make in the houses of others for their bellies, is oft-times, I believe punished with hungry bellies when they come to their own. As for their liberty and time, it is carved out by the masters, not by the servants, ver. 15, 18. And for servants to take their master's time to employ for themselves, without their master's allowance, is injustice.

5. Meek and patient submission to the checks and rebukes of the master, not answering again, Tit. 2:9. The ears of servants are bored to hear, and their tongues not filed to speak. It is very good reason, will ye say, when we are in a fault; though many will not take a word in that case, without giving the master as good as he brings. But if they have done no fault, they think they are not obliged to bear a rebuke. But the spirit of God does not teach so, 1 Pet. 3:18, 19, 20. 'Servants, be subject to your masters, with all fear, not only to the good and gentle, but also to the froward. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffetted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently; this is acceptable with God.' It may be the master's sin to chide unreasonably, but it is the servant's sin not to bear it meekly. Sarah dealt hardly with her maid, which was her sin; yet the angel will not allow Hagar to take her heels for it, but obliges her to turn and submit, Gen. 16:9

9. Lastly, Serving them conscientiously and honestly. If servants expect their wages, they owe their master service; and God will have them make conscience of their service. If we look to the word of God there is much that goes to this.

(1.) Servants must be obedient and pliable to the commands of the master in all lawful things, Tit. 2:9. Though the service required may be painful and hard yet they ought not to refuse it. Thus Jacob served Laban, Gen. 31:40, 41 without considering, that he was as good a man as his master was. They that put their necks under the yoke, should resolve to bear it.

(2.) Ye should follow the master's direction in the management of the work, not only doing what you are bidden, but as ye are bidden, Psal. 123:2. The master is the eye to direct, and the servant the hand to do what is directed. That the servant may calmly advise the master, there is no doubt; but they that will do nothing pleasantly, if they get not their own way of it, forget themselves and their duty.

(3.) Ye should do your business cheerfully, Col. 3:23. Such a servant was Jacob to his uncle Laban, Gen. 29:20. Sullenness and going about business grudgingly, makes it unacceptable, though otherwise well done.

(4.) Ye should do your business singly. This a servant does when he does not consult his own ease and humour, but his master's true interest, truly aiming at the thriving of his affairs, carefully avoiding every thing that may tend to his loss; and therefore pursuing his interest when the master is absent as well as when present, aiming at his duty, as under the eye of God.

(5.) Ye should do your business faithfully. Faithfulness is a necessary qualification in a good servant, Matth. 24:45. Servants having their master's substance among their hands, had need to be faithful, they having occasion to wrong him easily, if they have no respect to conscience. But the fear of God will make people faithful to men in little and in great things. They must not take of their master's goods to their own use, without his allowance, Tit. 2:10. They must be faithful in their accounts, and not give up false accounts, as the unjust steward did, Luke 16:6; nor allege false commissions from their master, as Gehazi did, 2 Kings 5:22. Jacob's faithfulness was his comfort, that though he had his master's flocks among his hands, he was free of them, Gen. 31:38.

6. Diligence and carefulness about their master's business, Prov. 22 ult. Negligence and carelessness is a piece of injustice, whereby servants defraud their masters, Prov. 18:9; for the loss may be all one to the master, whether it be procured wilfully or through carelessness.

7. Lastly, Readiness and quickness in the dispatch of business. A slothful lazy servant is most uneasy, Prov. 10:26. Such a one, quick and ready, was Abraham's servant, Gen. 24:33. 56. It is an apostolical precept, Rom. 12:11. 'Not slothful in business; fervent in spirit;' for servants should ply their work, and honestly employ their strength for their master's behoof, Gen. 31:6.

SECONDLY, I come now to shew the duty of masters with respect to their servants, 1. In the choice of them; and, 2. When they have got them.

First, In the choice of servants, two things are to be noticed.

1. Christian masters should look to the conversation of those whom they take to be their servants, that they be piously inclined, as David did, Psal. 101:6 lest they bring an Achan into their camp. A pious servant may bring a blessing to the master, as in Joseph's case. It is observable, that Potiphar saw that God was with Joseph, ere he entrusted him with his business, Gen. 39:3, 4. When Jonah came to the shipmaster, he took him into his ship without asking questions, but ere all was done he was made to do it, Jonah 1:8.

2. They should look to their fitness and ability for their service, Psal. 112:5. So Laban had knowledge of what Jacob could do before he engaged with him; for he staid with him a month, Gen. 29:14, 15.

Secondly, When they have got them. There are two things in the general that they owe unto them.

1. That which is just. Just things must be done to all, and particularly to those that are under us. God takes special notice of injustice done by superiors to inferiors, who cannot so well get themselves righted. And by the law of strict justice masters are,

(1.) To allow their servants sufficient maintenance, whether within or without the house, Prov. 27:27. If masters get their work, it is just they should allow them food convenient, whereby they may be fitted for their work. The mouth of the ox that treadeth out the corn was not to be muzzled; for our sakes doubtless God saith it, that those who work should eat sufficiently.

(2.) To give them payment of their wages, the keeping back whereof is a great oppression and crying sin, Jam. 5:4. Masters should beware of all fraud and deceit in this. It stands as a blot on Laban's memory, that he did not keep conditions with Jacob, but changed his wages ten times, Gen. 31:41 for which he might make some plausible pretence as well as others. To pay them what is insufficient, putting them off with any thing that may make up account, is unjust, Amos 8:6. Nay, the keeping it up, and delaying to pay them, when it is in the power of our hand, is contrary to justice, Deut. 24:14, 15.

(3.) They should require no more of them than they are able to do. Servants should not be kept idle, Prov. 29:21; neither should they be rigorously pressed above their power, but allowed convenient time for rest and refreshment, Lev. 25:43. It is just not only because they are fellow-creatures, but fellow Christians.

(4.) Oversight and direction in what they should do, Prov. 31:27. Thus Boaz is found in the field with his reapers. It is very unjust to find fault with what servants do, while men will not be at pains to tell them how they would have their business done.

2. They owe them that which is equal by the law of Christian meekness and charity. Now, thus they owe unto them these things.

(1.) Masters ought to rule their servants gently and meekly, as being of the same blood with themselves, Eph. 6:9. A proud and imperious carriage does not become Christianity. They should moderate or relax threatening, not do all with them with boasting and terror, but by meekness draw them on.

(2.) They should be ready to hear them in what they have to say. It is the character of a Nabal, that 'he was such a son of Belial, that a man could not speak to him,' 1 Sam. 25:17. Job declares himself to have been of another temper, Job 31:13. The advice of a servant modestly proposed, is not to be slighted, 2 Kings 5:13. 14 and if there be any thing they have to complain of, masters should hearken thereto, and do them right, as they would have God to hearken to themselves.

(3.) They should be wary of hearkening to ill tales concerning them, Prov. 29:12. An easiness to believe every tale makes an uneasy life, especially ill tales concerning those in whom people are particularly concerned.

(4.) They ought to take care of them when they are sick, especially when they have none other to care for them. It is highly reasonable that they should be cared for in their sickness by those in whose service they have spent their strength, Matth. 8:6. It is noted as a piece of the cruelty of an Amalekite, that he left his servant when sickness overtook him, 1 Sam. 30:13.

(5.) They should encourage and shew special favour, even by letting something beyond condition fall to faithful and diligent servants. This is very equal; reason, interest, and religion, call for it, Prov. 14 ult. For a faithful servant is one of the best of friends.

(6.) Lastly, They should be concerned for the good of the souls of their servants. For in this case masters are instead of parents to them. They should instruct them in the principles of religion, and labour to train them up in the ways of godliness, setting them on and stirring them up to duty, Gen. 18:19. They should daily pray with them and for them, by keeping up religious duties in their family, Jer. 10:25. And they should labour to bring them to the public ordinances, Josh. 24:15 restrain them by their authority from scandalous and sinful words or deeds, as from profaning the Sabbath, &c. and reprove them for their sins against God, as well as faults against themselves; and if they will not refrain they ought to turn them out of their family, Psal. 101:7.

Use 1. This may serve to convince and humble both masters and servants.

Use. I exhort servants to be dutiful to their masters. For motives, consider,

1. That in your service ye have two masters, one on earth, and another in heaven, Col. 3:23. Your master on earth says, Do this so or so; and your Master in heaven says, 'Whatsoever he saith unto you do it,' John 2:5. And here know, (1.) That your Master in heaven has given you his orders how ye must carry in service to men, as well as in praying, &c. to himself. (2.) He sees how ye obey these orders. His eye is always on you. (3.) He will call you to an account how ye obey these. (4.) He will account the service faithfully done, service to himself; and, on the other hand, un-dutifulness to men, undutifulness to himself.

2. God himself will be your paymaster, according as ye carry yourselves in your station. (1.) God will reward dutiful servants. There is a temporal reward that God ordinarily bestows on such, Prov. 17:2. 'A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.' And that is what Providence lays to the hands of honest servants, that are not sincere Christians. But true Christian servants shall get the reward of the heavenly inheritance, Col. 3:24. (2.) God will reward undutiful servants too, ver. 25. Ordinarily God writes his indignation against their undutifulness in their lot in the world; but if they repent not, the quarrel is pursued to another world. That is a sad word, Luke 16:11. 'If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?'

Let masters be dutiful to their servants according to the will of God. For motives, consider,

1. Ye are as fathers to them. The fifth command supposeth this; and so the scripture elsewhere teacheth, 2 Kings 5:13. Ye are civil fathers, and instead of natural fathers to them. They are committed to your charge, as under your roof and power. God would have air superiors to put on fatherly bowels towards their inferiors, as he who is supreme Lord calls himself 'Our father which is in heaven.' If masters would thus look on themselves, it would engage them to their duty towards their servants. When God brings a servant into a house, especially those of the younger sort, either wanting parents, or leaving them to serve you, he says, as John 19:26, 27. 'Man, behold thy son;' and to the servant, 'Behold thy father.'

2. Ye have a master which is over you and your servants too, to whom ye must give account, Col. 4:1. And there is no respect of persons with him. He has given a law to the master as well as to the servant; and in judging them he will not favour the master more than the servant. Pride makes men imperious and oppressive. Here is a sovereign remedy to curb it. Let us remember that we have a Master in heaven, Job 31:13, 14. And so much for family-relations.

I come now to consider the relation betwixt ecclesiastical fathers and their children. These fathers are preaching and ruling elders. Here I shall consider, 1. The duties of ministers and people; and, 2. Those of ruling elders and people.

FIRST, I shall shew the duties of ministers and people.

First, I shall shew the duty people owe to their ministers.

1. They owe them singular reverence, and that because of that honourable station wherein Christ has placed them, sending them to deal with sinners in his own stead, 1 Cor. 4:1. 2 Cor. 5:20. This founds that debt of reverence, Rom. 10:15 and should be expressed in word and deed. They are the stars whom Christ holds in his right hand; and though they shine not so clear as ye would wish, people would beware of treading them under foot, seeing Christ holds them in his right hand, Rev. 1:20 compare chap. 2:4, 14, 20, &c.

2. Endeared love to them for their work's sake, 1 Thess. 5:13. Gal. 4:14, 15. The gospel is the greatest benefit that men can partake of; and it is very natural to love those who are the instruments by whom the Lord conveys great benefits to us. And as ministers must lay their account with the hatred of those that hate the light, so those that got good of ordinances will as naturally love them as the child does the father and mother. But as there are unnatural children in the family, who little regard the father that begat them, or the mother that bare them; so it is not to be wondered that there are unnatural children in the church, that reject those by whose means they have got any acquaintance with religion that they have, and cast reproaches on the breasts of ordinances, in sucking which they grow up.

3. Diligent attendance on ordinances of all sorts dispensed by them, as word, sacraments, catechising, &c. Heb. 10:25. Luke 10:16. In vain do these stars shine, if there he none to receive their light. The same word that obliges ministers to dispense ordinances, must needs oblige people to attend them; and that even though they may lie at a considerable distance from them, 2 Kings 4:22, 23. The woman there mentioned had sixteen miles to go to the man of God.

4. Submission to them in things pertaining to their office, Heb. 13:17 submitting to discipline exercised by them in the name of Christ; to their instructions, cordially receiving them from the word, to their reproofs, whether public or private; to their exhortations and charges, wherein they hold forth to you the will of God, ib. Jam. 1:21. They who do otherwise, sin against their own souls, as well as discourage ministers by their untractableness, and do but lay up witnesses against themselves, to be led against them at the great day. It is not the hearers of the word, but the doers thereof, that are justified. It will be no advantage to you to have heard, but never complied.

5. Praying for them, 1 Thess. 5:25. The work in which they are engaged is a great work. Who is sufficient for it? They have need of prayers for them. Your own interest may engage you to it. They may do their work, but the success of it must be fetched from heaven by prayer, 1 Cor. 10:4. We have the sword, but how shall we get the arm? We may compass Jericho, and give the shout; but it is the power of God that must make the walls to fall. Like Gideon's three hundred men, we may bear the lamps in our empty pitchers, blow with the trumpet, and the earthen pitchers may be broken in the cause, but God only can do the work, Judges 7.

6. People should be very tender of the reputation of ministers; it being a tender thing, so much interwoven with the success of the gospel. The Spirit of God, seeing that the devil would be very ready to mark at their reputation in a special manner, by a wicked world and false brethren, has set a double hedge about it, 1 Tim. 5:19. 'Against an elder receive not an accusation, but before two or three witnesses.' So that ye ought not only to slander them, but to be loath to receive those slanders vented by others against them, believing nothing therein without proof.

7. Lastly, Maintenance. This by divine right is due from people to their ministers, 1 Cor. 9:14.

Secondly, I shall shew the duty of ministers to their people,

1. They owe tender love to the souls of their people.—They should be fall of bowels towards them, 1 Thess. 2:7, 8 which should appear in their preaching, and all parts of their work.

2. Diligent and faithful dispensing of all gospel-ordinances to them, word, sacraments, &c. It is a labour, and they must take it so, willing to spend and be spent in the service of their Lord, and of precious souls. And indeed they are as lighted candles, which while they shine waste, 2 Tim. 4:2; 1 Thess. 2:3, 4.

3. Behaving so as they may be examples of holiness and tenderness, Tit. 2:7 for precept, without example, will have little influence.

4. Watching over their flocks, that being ready to be acquainted with their state and case, they may be in capacity to instruct, comfort, and admonish them, &c. as the case requires, Heb. 13:7.

5. Lastly, Praying for them, Eph. 1:15, 16.

SECONDLY, I come to shew the duties of ruling elders and the people over whom they are appointed overseers. And as we are this day to ordain some to that office, I shall discourse of this subject a little more fully than I would otherwise have done in a catechetical exercise. I propose to discourse on this occasion, from that text,

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