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DISCOURSES
ON THE
AND THE SACRAMENTS
OF
BAPTISM
AXD THE
LORD'S SUPPER.
FROM THE
LECTURES ON THE CATECHISM
ARCHBISHOP ^SECKER.
A MEMOIR OF HIS LIFE, AND HIS SERMON ON
CONFIRMATION.
Selected, and edited by
A MINISTER of the P. Ep. CHURCH, in the U. S,
PUBLISHED, 1824.
BY s. POTTER & CO. PMlad. — E. J. coALE, Baltimore — pishev tho^ipsov.
Wash. City — n. j. smith, Richmond^ fa. — e. tuater, Charleston, S. C,
— JAXES £. LAY, JVew-York — a. h. MAiTux & CO. A'c'iv Haven, Con. — ■
H. p. & c. WILLIAMS, BostoJi, — u. GRAi' & CO. Portsmouth, A'. H.—h
1). ALLiNSOK, Burlington J\\ J.
V
EDITOR'S PREFACE.
These lectures have been always considered by the
Church of England as a standard work, and containing
a most luminous and devout exposition of her doctrines,
or, to use the words of Bp. Porteus, " one of the fullest,
clearest, and most exact compendiums of revealed reli-
gion, that the English language affords." In presenting
them to public notice in this country, the Editor has been
apprehensive, lest the size and cost of the volume con-
taining all the Lectures, might prove an obstacle to the
general circulation of such an invaluable work. The
difficulty, however, was, where all is so excellent, to
make a satisfactory selection: after mature deliber-
ation, and weighty advice, he is induced to omit for
the present the Lectures on the creed, and the Lord's
prayer, although these may also probably constitute a
separate volume of the same size hereafter. This
omission however, lie at any rate conceives, may more
readily be supplied by other treatises on these parts
of the catechism, than the lectures on the command-
ments and the sacraments, which the Reader, it is trust-
ed, will find to be eminently instructive and satisfactory ;
and in which, even very high attainments in religious
knowledge will discover additional light, and fresh ex-
citements to devotion. But to tliose who study the
other integral portions of the catechism, with a view
either to learn or expound them, ample means are af-
forded by many approved publications : among other
writers on these subjects. Fear son on the Creed, and
'^frs, //. More on the Lord's prayer, are fully competent
ir editor's preface.
to supply the omission which is now very reluctantly
adopted, of these admirable lectures of the learned and
pious Archbishop. As no commendations can be ad-
ded to those, which these lectures have uniformly re-
ceived since their first publication, it remains only to
be desired, that they who may possess them, peruse
them in the same spirit with which they were writ-
ten, and thus render them instrumental, in promoting
the genuine doctrines, and devout practices of our holy
religion.
.Surlinq-ton, AZ J. January, 1824.
^MEMOIR
W^^
Rt. Rev. ARCHBISHOP
THOMAS SECKER, L.L.D.
CHIEFLY ABRIDGED FROM BISHOP PORTEUS's REVIEW OF HIS GRACE S
XIFE AND CHARACTER.
DR. THOMAS SECKER, late Archbishop of Can-
terbury, was born in 1693, at a village called Sibthorp,
in the vale of Bel voir, Nottinghamshire. His father was
a protestant dissenter, a pious, virtuous, and sensible
man, who followed no profession : his mother, the
daughter of Mr. George Brough, a substantial gentle-
man farmer of Shelton, in the same county.
Notw^ithstanding some disadvantages which are no-
ticed to have occurred to him, in a private education ;
the subject of our memoir is stated, at the age of 1 9, to
have made, not only a considerable progress in Greek
and Latin, and to have read the best ^Titers in both
languages ; but to have acquired a knowledge of French^
Hebrew, Chaldee, and Syriac; and had learned geo-
graphy, logic, algebra, geometry, conic sections, and
gone through a course of lectures on Jewish Antiquities
and other points, preparatory to the critical study of
the Bible. The disposition of his mind appears to have
led him towards the ministry, and the result of his stu-
dies was, a solid conviction t)f the truths of the Gospel^
yet, not being able to decide t)ii some abstruse specula-
1
b LIFE OF SECKES.
tive doctrines, or to determine absolutely what com-
munion he should embrace ; he resolved about the age of
23, to apply himself to the study of physic, which afford-
ed him opportunity to weigh things more maturely
in his thoughts, and to settle his opinions on mature
reflection. After attending lectures two years in Lon-
don, he went to Paris for farther improvement, and car-
ried his attention to all the brancltes of medicine, inclu-
ding surgery, and midwifery. During this period, he
kept up a close correspondence with Mr. Joseph (after-
wards bishop) Butler, who had been a fellow stu<lent
at Tewksbury. — Mr. Butler having been appointed
preacher at the Rolls, at the recommendation of Dr.
Clarke and Mr. Edward Talbot, son to bishop Talbot,
he now took occasion to mention his friend, Mr, Seeker,
without Seeker's knowledge, to Mr. Talbot, who pro-
mised, in case he chose to take orders in the Church of
England, to engage tbe Bishop, his father, to provide
for him. This was communicated to Mr. Seeker in a
letter from Mr. Butler, about the beginning of May
1720. He had not at that time come to any resohition
of quitting the study of physic ; but he began to foresee
many obstacles to his pursuing that profession, and hav-
ing never discontinued his application to Theology, liis
former diiliculties, both with regard to conformity, and
some otlier doubtful points, had gradually lessened, as
his judgment became stronger, and his reading and
knowledge, more extensive. It appears also, from two
of his letters, both prior to the date of Mr. Butler's
above mentioned^ that he was greatly dissatisfied with
the divisions and disturbances, which at that period
prevailed among the dissenters.
In this state of mind Mr. Butler's unexpected propo-
sal found liim, and after deliberating on the subject of
such a change upwards of two months, he resolved to
tlFE OF SECKER. 7
embrace the offer, and quitted France about the begin-
niiij!^ of Au,^ust, 1720.
It was thought right by his friends, that he should
)iave a degree from Oxford : with this view, and in order
to expedite the process, he took the degree of M.D. at
Leyden, in the year 1721, on which occasion he did
himself great credit, by a thesis which he delivered on
the occasion, " De Medicina Statica.'^ He then entered
himself a gentleman commoner of Exeter College, Ox-
ford, and in a few months obtained the degree of B.A. in
that University. He was ordained by Dr. Talbot, at
that time Bishop of Durham, and preached his first
sermon in March, 1723. The prelate now^took him into
his family as ChaplaiUj^ in which office he had Dr. Rundle
for an associate. In 1724, he was presented to the val-
uable rectory of Houghton-le-Spiing, in Durham; and
being in a situation to maintain a family, he maiTied
the sister of Mr. Benson, afterwas-ds Bishop of Glouces-
ter, and Mr. Talbot's widow came to live with Mr. and
Mrs. Seeker, from whom she received, to the end of life,
the most assiduous attentions.
He now set himself down sei'iously to the duties of
a country Rector, and supported that useful and respec-
table character througliout, with the strictest propriety.
He omitted nothing which he thought could be of use,
to the souls and bodies of the people intrusted to his care.
He brought down his conversation and his sermons to
the level of their understandings; he visite*d them in
])rivate, he catechised the young and ignorant, he recei-
ved his country neighbours and tenants kindly and hos-
pitably, and was of great service to the poorer sort of
them, by his skill in physick, which was the only use he
ever made of it. Though this place was in a very re-
mote part of tjie world, yet the solitude of it perfectly
suited his studious disposition, and the income arising
o TuIVE OF SECtER.
fi'om it, bounded his ambition. Here he would have
been content to live and die : here, as he has often been
heard to declare, he spent some of the happiest hours of
his life ; and it was no thought or choice of his own, that
removed him to a higher and more public sphere ; but
tiie situation did not agree with the health of ISIrs. Seek-
er, and he exchanged Houghton, for a prebend of Dur-
ham, with the rectory of Ryton. He continued to reside
in the north till 1732, when, being nominated one of the
chaplains of the King, became to the metropolis, and in
the following year he was presented with the rectory of
St. James. On this occasion^ he went to Oxford to
take the degree of doctor of laws, not being of sufficient
standing for that of Divinity, when he preached what
was denominated an Act sermon, " On the advantages
and duties of an Academical Education," which was
regarded as a masterpiece of sound reasoning and good
composition. It was printed at the desire of the heads of
the houses, and quickly. passed througlt several editions;
and the reputation. derived from it, was thought to ha\e
contributed not a little to his advancement to the episco-
pal bench, which took place in Jan. 1734-5, when he was
consecrated Bishop of Bristol, Dr. Benson, his brother-
in-law, being at the same time consecrated to the see of
Gloucestero.
In his high office, as a Bishop, he exhibited the most
striking proofs of a conscientious attention to all parts
of his duty : he held a confirmation once every year, and
examined and instructed the candidates several weeks
before in the vestry, and gave them religious Tracts,
which he also distributed at other times very liberally
to those that needed them. He drew up for the use of
his parishioners, his admirable course of Lectures on
the Church Catechism ; and not only read them once
every week on the usual days, but also every Sunday
LIFE OF SECKER. 9
eYcniiiij;, either at the CImrch, or one of tlie Chapels be-
long'iiii^ to it. They were received Avith universal ap-
probation, and attended re^^ularly by persons of all a.^es
and conditions; and the judgment of the ])ublic has
since confii-ined the opinion of his parishioners, and es-
tablished the reputation of this woik, as one of the full-
est, clearest, and exactest conipendiunis of revealed re-
liction, that the English Language affords.
The Sermo!is composed by him, were tnily excellent
and original : he laid before his audience, witli equal
freedom ami plainness, the great Christian duties be-
longing to their respective stations, and reproved the
follies and vices of every rank among them, without
distinction or palliation. He studied human nature tho-
I'oughly, in all its various foi'ms, and knew what sort of
ai'guments would have most weight wkh each class of
men. He brought the subject home to their bosoms, and
did not seem to be merely saying useful things in their
])rcsence, hut addressinghimself personally to every one
of them. Few ever possessed in a higher degree, the
rare talent of touching on tbe most deiicate subjects
"^itlrthe nicest |)i-o})!-iety and decorum, of saying the
most familiar things without being low, the plainest
without being feeble, the boldest without giving offence.
Hecouid descend with such singular ease and felicity
into the minutest cwiccrns of common life, could lay open
^^ ith so much adcft'css the various workings, artifices
and evasions^of the human mind, that his hearers often
thougbt their own paiticular cases alluded to, and heard
with surprise their private sentiments and feelings, their
ways of reasoning and principles of acting, exactly
stated and described. His preaching was-, at the same
time, higlily rationaht atuh truly evangelical. He
explained with perspicuity^ he asserted with dignity, t-ht3
ptirtictihir charactei-istie doctrines of the Gospel. He
iO LIFE OF SBCKEK.
inculcated the utility, the necessity of them, not merely as
speculative truths, but as actual instruments of moral
goodness, tending to purify the hearts, and regulate the
lives of men; and thus by God's gracious appointment,
as well as by the inseparable connexion between true
faith and right practice, leading them to salvation.
These important truths he taught witii the authority,
the tenderness, the familiarity of a parent instructing
his children. Though he neither pejssessed nor affccted
the artificial eloquence, of an Orator who wants toamua®
or mislead, yet he had that of an honest man who wants
to convince, of a Christian preacher who wants to refoj-m
and to save, those that hear him. Solid argument, manly
sense, useful directions, short, nervous, striking senten-
ces, awakening questions, frequent aad pertinent appli«
cations of Scripture ; all these following eacli other iu
quick succession, and coming evidently from the speak-
er's heart, enforced by his elocution, Jiis figure, his ac-
tion, and above all, by the corresponding sanctity of his
example ,• stamped conviction on the minds ftf his hearers,,
and sent them home with impressions itot easy to be
effaced.
In the spring of the year 1748, Mrs. Seeker died of the
gout in her stomach. She was a woman of great sense and
merit, but of a very sickly constitution. They had been
married upwards of 20 years, during tfie greatest part
of which time, her extreme bad state of health and spi-
rits, hud put his affection to the severest trials ; by wliich,
instead of being lessened, it seemed to become stronger
every day. He attended her in all her long illnesses,
with the greatest care and tenderness, and was always
i'cady to break off any ei>gagement, any study, provided
his company could procure b©r a moments ease or cheer-
fulness.
He continued in the See of Oxford, to which h«
' LIFE OF SEClvmn 11
was translated in 1737 at the earnest request of Bishop
Sherlock, upwanW of twenty years ; goini^ on that
whole time in the same even couisc of duty, and en-
joying with the hnghest relish those leisure hours,
which his retirement at Cuddesden sometimes afford-
ed him, for the prosecution^ of his favourite studies.
At length however, his distinguished merit prevailed
over all the political obstacles to his advancement; and
placed him, without any el^rt or application of his own,
in that important station which he hud shown himself so
well qualified to adorn. — Within a very few days after
the death of Archbishop Hutton, he received a message
from the duke of Newcastle^ acquainting him that his
Grace had proposed him to the King for the vacant See
of Canterbury. He returiied the duke a short note o-f
thanks, expressing at the same time his wishes, that liis
majesty might fix on a properer )>erson. Soon after this,
his Grace desired twi interview with the Bishop, at
which he informed his lordship, that the King had ap-
pointed him Arclibishop. This promotion accordingly
took place, and he was confirmed at Bow-church, April
21, 1758.
In little more than two years after his Grace's pro-
motion to the Sec of Canterbury, died King George 11.
Of what passed on that occasion, and of the form ob-
served in proclaiming his successor George III. (in
w hich the Archbishop of coui-se took the lead) his Grace
has left an account in writing. He did the same with
regard to the subsequent ceremonials, of marrying and
crowning the king and queen ; which, in consequence of
his station, he had tlie honour to solemnize, and in which
he found a great want of proper precedents and direc-
tions. He had before, when Rector of St. James', bap-
tized the king, wlio was born in that parish, and he was
afterwards called upon to perform the same office, for
the greatest part of his majesty's children : — a remark-
12 LIFE or SECKER.
able, ami pei'haps unexampled canctirrence of such inci-
dents, in the life of one man.
From tlie time that he was made Dean of St. Paul's,
his majesty used to speak to him at his levee occasional-
ly, but with no particular marks of distinction ; but af-
ter he became Archbisliop, the king treated him with
much kindness, and on one occasion ',vas pleased to as-
sure him very particularly, tliat lie was perfectly satis-
fied with tlie whole of Iiis conduct in that station ; and
it is remarked that his majesty, as well as all his people,
had good reason to be so ; for never did any one sup-
port the rank, or discharge the various duties of k me-
tropolitan, with more true dignity, wisdom, and moder-
ation, than Archbisliop Scf^-ker. He considered himself
as the natural guardian, not only of that clfiirciV over
which he presided, but of learning, virtue, and religion
at large; — and, frcfHj the eminence on which he was
placed, looked I'oundwith a watchful eye on every thing
that concerned them, embracing readily all fit opportu-
nities to promote their interest, and opposing, as far as
he was able, aJfatteuipts to injure them.
^Vbenever any publications came to his knowledge,
that were manifestly calculated to corrupt good morals,
or subvert t!i€ foundations of Christianity, he did his
utmost to stop the circulation of them : yet, the wretch-
ed authors themselves, he was so fai» from- wishing to
treat with any undue rigor, that he has, more than once,
extended liis bounty to them in distress; and, when
their writings could not properly be suppressed (as was
too often the case) by lawful authoiity, he engaged men
of ability to answer then), and rewarded them fur theit
trouble. His attention was everywhere: even the falst*-
hoods and misi-cpresentations of writers in the newspa-
pers, on religious or ecclesiastical subjects, he generally
took care to !iave contradicted; and w!ie!i they seemed
^.IFE OF SECKEH. 13
likely to injure in any material degree, the cause of vir-
tue and religion, or the reputation of eminent and wor-
thy men, he would sometimes take the trouble of an-
swering them himself.
The welfare, the cretlit, the good influent of the Cler-
gy^ he had entirely at heart, and suffered nothing to es-
cape his notice, that could in any proper way promote
them. He earnestly endeavoured to prevent unworthy
men, from bringing disgrace on the profession, and con-
tempt on religion, by entering into orders. With this
view it was, that he so strongly recommended the great-
est care and caution in signing testimonials. "They
are," says he>>* the only ordinary information that we
have, in a case of the utmost importance, where we have
a right to be infomned : for no one can imagine, that wc
are to ordain whoever comes, or depend on clandes-
tine intelligence. We must therefore, and do depend, on
regular testimonials — every part of which ought to be
considered before it is given, and no consideration paid
to neighbourhood, acquaintance, friendship, compassion,
importunity, when they stand in competition with truth.
It may be sometimes hard for you, to refuse your hand
to improper persons; but it is only one of the many
hardships, which conscience bids men undergo resolute-
ly when they are called to them. It would be much
harder, that your Bishop should be misled, the church of
God injured^ and the poor wretch himself, assisted to in-
vade, sacrilegiously^ an office, at the thought of which
he hath cause to tremble.*' If any such, however, had
unhappily found means to obtain ordination, he did his
utmost to prevent their further progress ; or, if that
could not be done, very openly signified his dislike of
their conduct; nor could he ever be brought to treat
them, however considerable their rank might be, witl^
any marks of esteem or respect. Men of worth and
. 4 "LITE, OF SECKER.
eminenre in the churdi, be cherished and befriended^
and endeavoured to brin.a; forward into stations, where
tliey mii^ht be singularly useful : above all be distin-
s^uished, with peculiar marks of his favour, the consci-
entious and diligent parish priest. He was of opinion,
that "the main support of piety and morals, consisted
in the parochial labours of the Clergy; and that, if this
€ount»"y could be preserved from utter profligateness and
ruin, it must be by their means." For their assistance
therefore, in one important branch of their duty, be
gave them in his third archi-episcopal charge, directions
for writing and speaking sermons. The thoughts of
such a man, on so nice and difficult a subject, must na-
turally raise some ex]M?ctation, and that expectation will
not be disappointed ; they are the evident result of a sound"
judgment, matured by long experience and a thorough
knowledge of mankind, and are every way worthy of
one, wfio was himself so great a master of that species
of com])osition and elocution. It was his purpose, after
speaking of stated instructions, to have gone on to oc-
casional ones ; but he did not live, as he himself fore-
boded he should not, to accomplish that design.
Witli the Dissenters, his grace was sincerely desirous
of cultivating a good understanding. He considered
them, in general, as a conscientious and valuable class
of men ; with some of the most eminent of tiiem. Watt?,
Doddridge, JLeland, Chandler, Lardrier, he maintained
an intercourse of friendship or civility : by the most
candid and considerate part of them, he was highly rev-
erenced and esteemed, and to such among them as need-
ed fielp, he showed no less kindness and liberality, than
to those of iiis own communion. During the time of his
high preferment, the Methodists made very rapid strides
in the propagation of their principles: some of the
bishops had declared against them ; but Dr. Seeker re-
LIFE OF SECKEE. 15
commended to his clergy, moderation and kindness in
their hehaviour towards those whom he wished to con-
sider as his future friends, but whom others were dis-
posed to treat as enemies. His expressions in the con-
clusion of an answer to some charges of Dr. Mayhew, of
Boston, display the Christian.
" Our inclination is, to live in friendship with all the
protestant churches. We assist and protect those on
the continent of Europe, as well as we are able. We
show our regard to that of Scotland, as often as we
have an opportunity, and believe the members of it are
sensible that we do. To those who differ from us in this
part of the kingdom, we neither attempt nor wish any
injury; and we shall gladly give proofs to every deno-
mination of Christians in our colonies, that we are
friends to a toleration, even of the most intolerant, as
far as it is safe; and willing that all mankind should
possess all the advantages, religious and civil, which
they can demand either in law or reason. But, with
those who approach nearer to us, in faith and brotherly
love, we are desirous to cultivate a freer communicatif»n,
passing over all former disgusts, as we beg that they
would. If we give them any seeming cause of com-
plaint, we hope they will signify it in the most amicable
manner. If they publish it, we hope they will preserve
fairness and temper, if they fail in either, we must
bear it with patience, but be excused fi'om replying. If
any writers on our side have been less cool, or less ci-
vil, than they ouglit and designed to have been, we are
sorry for it, and exhort them to change their style when
they write again; for it is the duty of all men, how
much soever they differ in opinion, to agree in mutual
good will and kind behaviour."
During more than ten years that Dr. Seeker enjoyed
the See of Canterbury, he resided constantly at his
1=6 LITE OP SECK^R.
arclii-episcopal honse at Lambeth; as being not only
most commodiously situated for his own studies and em-
ployments, but for all those who on various occasions,
were continually obliged to bave recourse to him. These
reasons weiglied with bim so much, that no considera-
tion, not even tbat of health itself, could ever prevail
upon him to quit tbat place for any length of time,
A few months before bis death indeed, the dreadful pains
he felt, had compelled him to think of trying the Bath
waters ; but tbat design was stopt, by the fatal accident
which put an end to his life.
His grace had been for many years subject to the
gout, which in flie latter part of bis life returned with
more frequency and violence, and did not go off in a re-
gular manner, but left the parts affected for a long time
very weak, and was succeeded by pains in different
parts of tbe body. About a year and a half before he
Tlied, after a fit of tbe gout, he was attacked with a pain
in tbe arm near the shoulder, which having continued
about a twelvemonth, a similar pain seized the upper
and outer part of the opposite thigh, and the arm soon
became easier. This was much more gnev ous than the
former, as it quickly <lisabled bim from walking, and
kept him in almost continual torment, except when he
was in a reclining position. During tbis time he had
two or tbi-ee fits of tbe gout; but neither tbe gout nor
medicines alleviated these pains, which, with the want
of exeixise, brouglit him into a general bad habit of
body.
On Saturday the SOth of July, 1768, he was seized, as
he sat at dinner, with a sickness at his stomach. He
recovei*ed before night, but tbe next evening, whilst
his physicians were attending, and his servants rai-
sing him on his couch, he suddenly cried out that his
tiiigb-bone was broken. The shock was so violent, that
LIPE OF SECKER. Il^
flie servants perceived the coucli to shake under him>
and the pain so acute and unexpected, that it overcame
the firmness he so remarkably possessed. He lay for
some time in great agonies, but when the surgeons ar-
rived, and discovered with certainty that the bone was
broken, he was perfectly resigned, and never afterwards
asked a question about the event. A fever soon ensued.
On tuesday he became lethargic, and continued so till
about five o'clock on Wednesday afternoon, when he ex-
pired with great calmness, in the 75th year of his age.
On examination, the thigh-bone was found to be ca-
rious about four inches in length, and at nearly the same
distance from its head. Tlie disease took its rise from
the internal part of the bone, and had so entirely destroy-
ed its substance, that nothing remained at the part where
it was broken, but a portion of its outward integument*
And even this had many perforations, one of which was
large enough to admit two fingers, and was filled with
a fungous substance arising from within the bone. There
was no appearance of matter about the caries, and the
surrounding parts were in a sound state. It was appar-
ent, that the torture which his Grace underwent during
the gradual corrosion of this bone, must have been inex-
pressibly great. Out of tenderness to his family, he sel-
dom made any complaints to them, but to his physicians,
he frequently declared his pains were so excruciating,
that unless some relief could be procured, he thought it
would be impossible for human nature to support them
long. Yet he bore them for upwards of six months with
astonishing patience and fortitude ; sat up generally the
greater part of the day, admitted his particular friends
to see him, mixed with his family at the usual hours,
sometimes with his usual cheerfulness; and, except some
very slight defects of memory, retained all his faculties
2
18 IIFE OF SECKER.
and senses in their full vigour, till within a few days df
his death.
He was huried, pursuant to his own directions, in a
covered passage, leading from a private door of the pal-
ace to the north door of Lambeth Church ; and he forbade
any monument or epitaph to be placed over him.
The following description is given of his person; He
was tall and comely ; in the early part of his life slender
and rather consumptive, but as he advanced in years, his
constitution gained strength and his size increased, yet
never to a degree of corpulency, that was disproportion-
ate or troublesome. The dignity of his form correspon-
ded with the greatness of his mind, and inspired at all
times respect and awe ; but peculiarly so when he was en-
gaged in any of the more solemn functions of religion ;
into which he entered with such devout earnestness and
warmth, with so just a consciousness ofthe place he was
in, and the business he was about, as seemed to raise him
above himself, and added new life and spirit to the natural
gracefulness of his appearance. His countenance was
open, ingenuous, and expressive of every thing right. It
■varied easily with his spirits and his feelings, so as to
be a faithful interpreter of Uis mind, which was incapa-
ble of the least dissimulation : it could speak dejection,
and on occasion, anger, very strongly; but when it
meant to show pleasure or approbation, it softened into
a most gracious smile, and diffused over all liis features,
the most benevolent and reviving complacency that can
be imagined.
[19]
DISCOURSES
ox
THE COMMANDMENTS, 5^^-
FIRST COMMANDMENT.
Thou shalt have none other gods but me.
The whole duty of man consists in three points : re-
nouncing what God hath forbidden us, believing what
he hath taught us, and doing what he hath required of us :
which accordingly are the things promised in our name
at our baptism. The two former I have already explain-
ed to you> and therefore I proceed at present to the third.
Now the things which God requires to be done, arc
of two sorts : either such, as have been always the duty
of all men ; or such, as are peculiarly the duty of Chris-
tians. And our catechism very properly treats of the
former sort first, comprehending them under those ten
Commandments, which were delivered by the Creator
of the world, on Mount SinaU i« a most awful manner,
as you may read in the 19th and 20th chapters of Exodus,
For though indeed they were then given to the Jews par-
ticularly, yet the things contained in them are such, as
all mankind from the beginning were bound to observe.
And therefore, even under the Mosaic dispensation, they,
and the tables on which they were engraven, and the
Ark in which they were put, were distinguished from the
rest of God's ordinances by a peculiar regard, as con-
taining the covenant of the Lord. And though the
Mosaic dispensation be now at an end, yet concerning
tliese moral precepts of it, our Saviour declares, that
^^ FIRST COMMANDMENT.
one jot or one tittle shall in no wise pass from the LaWr
till all be fulfilled. {Matt.y. 18.) Accordingly we find
both him, and his apostles, quoting these ten command-
ments, as matter of perpetual obligation to Christians:
who are now, as the Jews were formerly, the Israel of God,
Indeed the whole New Testament, and especially the
sermon of our blessed Lord on the Mount, instructs us to
carry their obligation farther, that is, to more points
than either the Jews, a people of gross understanding
and cariTal dispositions, commonly took into consider-
ation; or their Prophets were commissioned distinctly
to represent to them : the wisdom of God foreseeing, that
it would only increase their guilt: and further indeed,
than the words of the commandments, if taken strictly,
express. But the reason is, that being visibly intended
for a summary of human duty, they both may, and must,
be understood, by tiiose who are ca].«hle of penetrating
into the deptli of their meaning, to imply more than they
express. And therefore, to comprehend tlieir full extent,,
it will be requisite to observe the following rules. Where
any sin is forbidden in them, the opposite duty is impli-
citly enjoined: and where any duty is enjoined, the
opposite sin is implicitly forbidden. Where the highest
degree of any thing evil is prohibited ; whatever is faulty
in the same kinds thougii in a lower degree, is by con-
sequence proliibited. And where one instance of virtuous
behaviour is commanded, every other, that hath the
same nature, and same reason for it, is understood to be
commanded too. Wiiat we are expected to abstain from;
we are expected to avoid, as far as we can, all tempta-
tions to it, and occasions of it : and what we are expected
to practice, we are expected to use all fit means, that may
better enable us to practice it. All, that we are bound to
do ourselves, we are bound, on fitting occasions, to
exhort and assist others to do, when it belongs to tJiem,:
riRST COMMANDMENT. 21
and all that we are bound not to do, we are to tempt
nobody else to do, but keep them back from it, as much
as we iiave opportunity. The ten commandments, except-
ing two that required enlargment, are delivered in few
words : which brief manner of speaking hath great
Majesty in it. But explaining them according to these
rules ; which are natural and rational in themselves,
favoured by ancient Jewish wi'iters, authorized by our
blessed Saviour, and certainly designed by the makers
of the catecliism to be used in expounding it; we shall
find, that there is no part of the moral Law, but may be
fitly ranked under them : as will appear by what shall
besaid, in speaking separately on each commandment.
Before them all, is placed a general preface : expres-
sing, first, the authority of him who gave them, lam the
Lord thy God: secondly. His goodness to those whom He
enjoined to observe them ; xvho brought thee out of the
land of Egypt^ out of the house of bondage. Now the
authority of God over us Christians, is as great as it
could be over the Jews. And Kis Goodness is much
greater, in freeing us from the bondage of sin, and
opening tivusthe heavenly land of promise, than it was
in leading tliem, from Egyptian slavery to the earthly
Canftfl/i; though indeed this deliverance, having made
so fresh and so strong an impression on them, was the
fittest to be mentioned at that time.
The ten commandments being originally written, by
the finger of God himself, on two tables of stone ; and
consisting of two parts, our duty to our Maker, and to
our fellow-creatures, which we can never perform as
we ought, if we neglect that we owe to oui^selves ; the
four first, are usually calletl duties of the first table ; the
six last, of the second. And our Saviour, in effect, di-
vides them accordingly, when he reduces them to these ;
2*
2^ FIRST COMMANDMENT.
Thou shall love the Lord thy God^with all thy. heart; and
thy JSTeighbour as thyself.
The first CommaMdment is, Thou shall have none other-
Gods> bitt mei
The same reasons, which yr&ve that God is, prove
that tliere is but one God. The imagination of two
or more Beings, each perfect and each infinite, is a<^ ,
first sight groundless. For one such Being is sufficient
to produce and govern every thing else : and therefore
more than one can never be proved by reason : and yet,
if there were more,.all men would surely have had some
way of knowing it; and till we have, we are not to
believe it. Indeed we have strong, reasons to believe
the contrary: for it there is no difference between
these several supposed Beings, they are but one and the-
same : and if their is any difference, one must be less
perfect than the other, and therefore imperfect, and there-
fore not God. Besides, as the whole course of nature
appears to proceed uniformly under one direction ; tliere
is, without question, only one director ; not several,
thwarting each other.
And what reason toadies in this matter. Scripture
every where confirms : forbidding us to worship, or
believe in, any other Deity, than tlie one Maker and
Ruler of Heaven and Earth : who. hath manifested Him-
self to all men by tlie works of His hands; to the Patri-
archs and Jews, by tlie revelations recorded in Moses
and the Prophets ; and finally to Christians, by bis Son
our Loi'd : who, in a way and manner to us incon-
ceivable, is one with the Father ; and the Holy Spirit
with both: asT have already sliown you, in discoursing
on the Creed.
There being then tliis on© only God, the command-
ment before us enjoins,
L That we have him for our God:
FIRST COMMANDMENT*. ^
IL That we Tiave no other.
I. That we have Mm ^ that is, think so of him, and
behave so to him, as his infinite perfection, and our abso-
lute dependence on him, require : which general duty
towards God, our catechism very justly branches out}
into the following particulars :
First, Tliat we believe in Him. For he that cometh to
God, rmist believe that he is, {Heb, xi. 6.) The founda-
tion on which this belief stands, I have shown in its pro-
per place. And the great thing, in which it consists, is,
that we fix firmly in our minds, recall frequently to our
memories, and imprint deeply upon our hearts, an awful
persuasion of tlie being and presence, the power and
justice, the holiness aiidtrutli, of this great Lord of all.
The consequence of this will be,
Secondly, That we fear Him. For such attributes as
these, duly considered, must fill the most innocent crea-
tures with reverence and self-abasement. But sinful
and guilty ones, as we know ourselves to have been,
have cause to feel yet stronger emotions in their souls
from such a meditation : apprehensions of his displea-
sure, and solicitude for his pardon ; leading us naturally
to that penitent care of our hearts and lives, on whicli
he hath graciously assured us,, that, through faith in
Christ Jesus, we shall be forgiven. And then, gratitude
for his mercy will prompt us, to the
Third duty towards Him which our catechism spe-
cifies, that we lore Him : the fear of the Lord being, as
the son of Sirach declares, the beginning of his love.
For whenever we come to reflect seriously on thatgood-
ness, which hath given us all the comforts that we en-
joy; that pity which offers pardon, on most equitable
terms, for all the faults that we have committed/ that
grace, which enables us to perform every duty accepta-
bly ; and that infinite bounty, which rewards our imper-
^4 FIRST COMMANDMENT.
feet performances with eteimal happiness ; we cannot
but feel ourselves bound to love such a benefactor, with
all our heart, and with all our mind, with all our soul,
and with all our strength} to rejoice in being under hia
government; make our boast of him all the day long;
and choose him for our portion for ever, [Psalms xliv. 8 —
]xxiii. i26.) A mind thus affected, would be uneasy,
without paying the regard set down in the
Fourth place, which is, to worship Rim; to acknow-
ledge our dependence, and pay our homage to him ;
both in private, to preserve and improve a sense of re-
ligion inoui'selves ; and in public, to support and spread
it in the world. The first part of worship mentioned
in tlie catechism, and the first in a natural order of
things, is giving him thanks, God originally made and
fitted all his creatures for happiness : if any of them
have made themselves miserable, thi^ doth not lessen
their obligation of thankfulness to him ; but his continu-
ing still good, and abounding in forgiveness and liberal-
ity, increases that obligation unspeakably. With a
grateful sense of Iiis past favours is closely connected,
putting our trust in him for the time to come. And
justly doth the catechism require it to be our whole trust.
For his power and goodness are infinite: those of every
creature may fail us ; and all that they can possibly do
for us, proceeds ultimately frojn him. Now a principal
expression of reliance on God is, petitioning for his help.
For if we pray in faith, {James i. 6 — v. 15.) we shall live
so too. And therefore trusting in him, which might
have been made a separate head, is included in this of
worship; and put between the first part of it, giving
thanks to him; and the second, calling upon him : ac-
cording to that of the Psalmist : 0 Lord, in thee have I
trusted: let me never be confounded. To calf upon God
is to place ourselves in his presence ; and there to beg of
tmST COMMANDMENT. ' So
film, for ourselves and each other, with unfeigned luuni-
lity and suhmission, such assistance in our duty; such
provision for our wants ; and such defence against our
enemies, of every kind; as infinite wisdom sees fit for us
all. After this evident obligation, follows a
Fifth not less so : to honour Ris holy name and word.'
not presuming even to speak of the great God in a neg-
ligent way ; but preserving, in every expression and
action, that reverence to him, which is due : paying, not
a superstitious, but a decent and respectful regard, to
whatever bears any peculiar relation to him ; his day,
his church, his ministers : but especially honouring his.
holy word, the law of our lives, and tbe foundation of
our hopes, by a diligent study and firm belief of what it
teaches ; and that universal obedience to what it com-
mands, wiiich our catechism reserves for the
Sixth and last, as it is undoubtedly the greatest,
thing ; to serve Him tnily all the days of our life. Obedir
ence is the end of faith and fear ; the proof of love ; the
foundation of trust; the necessary qualification, to make
worship and honour of every kind, acceptable. This
therefore must complete the whole, that we rualk in all
the Commandments and ordinances of the Lord blameless,
not thinking any one so difficult as to despair of it ; or
so small, as to despise it ; and never be weary in well-
doing : for we shall reap in due season, if we faint not :
and he alone shall be saved, that endureth to the eiuL But
we must now proceed to observe,
II. That, as this Commandment requires us to ac-
knowledge the one true God ; so it forbids us to acknow-
ledge any other.
Both before, and long after the law of Moses was given,-
the generality of the world entertained a belief, that
there were many Gods : a great number of Beings supe-
rior to men, that amongst thew governed the worlds amL
26 FIHST COMMAKDMENT.
were fit objects of devotion. To these, as their own
fancy, or the folly or fraud of others led them, they
ascribed more or less both of power and goodness ; attri-
buted to several of them, the vilest actions that could be;
supposed them to preside, some over one nation or city,
some over another ; worshiped a few or a multitude
of them, just as they pleased; and that with a strange
variety of ceremonies, absurd and impious, immoral
and barbarous. Amidst this crowd of imaginary deities,
the real one was almost entirely forgot : false religion
and irreligion divided the world between them : and
wickedness of every kind was authorized by both. The
cure of these dreadful evils must plainly be, restoring
the old true notion of one only God : ruling the world
himself — which therefore was the first great article of
the Jewisii faith, as it is of ours.
Christians can hardly in words profess a plurality of
Gods : but in reality they do, if they suppose the divine
nature common to more than one Being ; or think our
Saviour, or the Holy Spirit, mere creatures, and yet pay
them divine honours. But besides these, we appreliend
the church of Rome to sin against the present command-
ment, when they pray to angels, to the holy vii'gin and
the saints, as being able every whereto hear them ; and
having not only temporal relief, but grace and salvation
in their power to bestow, Nay, were tlie plea, which
they vsometimes make, a true one; that they only pray
to them to intercede with God ; yet it would be an insuffi-
cient one. For there is no reason to believe, that they
have any knowledge of such prayers ; or if they had, as
there is one God, so there is one Mediator between God
and man: And we have neither precept, nor allowance,
nor example, in the whole bible, of applying to any
other, amongst all the absent inhabitants of the invisihle
world.
FIRST COMMANDMENT. 27
But there are several ways more, of transgressing this
Commandment. It' we ascribe things which befall us,
to fate, or to chance, or to nature ; and mean any thing
real by these words, different from that order, which
our Maker's providence hath appointed, we set up in
effect, other Gods besides Him. If we imagine the influ-
ence of stars, the power of spirits ; in short, any power
whatever, to be independant of Him, and capable of do-
ing tlie least matter, more than He judges proper to per-
mit that it should : this also is having more Gods than
one. If we set up ourselves, or others, above Him ; and
obey, or expect any one else to obey, man rather than
God ; here again is in practice, though not in specula-
tion, the same crime. If we love, or trust in uncertain rich-
es, more than in the living God ; this is that covetousness,
which is idolatry. If we pursue unlawful, sensual plea-
sures, instead of delighting in His precepts; this is ma-
king a God of our own belbj. In a word, if we allow
ourselves to practice any wickedness whatever, we
serve, by so doing, the false God of this world, (2 Cor. iv.
4.) instead of the true God of heaven, besides whom we
ought not to have any other : and therefore to Him
alone be, as is most due, all honour and obedience, now
and for ever. Amen.
[ 28 1
SECOND COMMANDMENT.
Thou shall not make to thyself any graven image, nor the
likeness of any thing that is in heaven above, or in
the earth beneath, or in the water binder the earth. Thou
shalt not bow down to them nor worship them c for I
the Lord thy God am a jealous God; and visit the sins
of the fathers upon the children, unto the third and
fourth generation of them that hate me; and show
mercy unto thousands in them that love me, and keep m^
commandments.
We are now come to the second commandment;
>vbich the cluirch of Rome would persuade men, is only
]>art of the first. But they plainly relate to different
thini^s. The first appoints, that the object of our wor-
shij) be only the true God ; the next, that we worship
not Him under any visible resemblance or form. And
besides, if we join these two into one, there will be no
tenth left : though the scripture itself hath called them
ten {Exod. xxiv. 1%.Deut, iv. 13 — x. 4.) : to avoid which
absurdity, the Romanists have committed another, by
dividing the tenth into two. And they might as well
have divided it into six or seven ; as I shall show you,
in discoursing upon it. For these reasons, the oldest
and most considerable, both of the Jewish and Christian
writers, who distinguish the commandments by their
number, distinguish them jn the same manner that we
do. Perhaps it may seem of small consequence, how that
before us is countecS, provided it be not omitted. And
we must own that some persons, before the rise of
popery, and some protestants since the reformation,
SECOND COMMANDMENT. 29
iiave, without any ill design, reckoned it as the Papists
do. But wliat both the former have done, by mere mis-
take, these last endeavour to tiefend out of Policy : well
knowing, that when once they have got the second to l)e
considered as only a part of the first, they can much
more easily pass it over, as a part of no great separate
•meaning or importance, than if it were thought a distinct
precept. And accordingly, in some of their small books
of devotion, they pass it over, and leave it out entirely^.
But it deserves as I shall now show you, another sort of
regard.
The prophet Isaiah very justly puts the question : To
whom will ye liken God? Or what likeness will ye com-
pare unto him ? He is an invisible Spirit : therefore
representing him in a visible sliape, is representing him
to be such as he is not. He is every where present :
therefore a figure confined by its nature to a particular
place, must incline persons to a wrong conception of
him. He is the living, wise and powerful Governor of
the world : therefore, to express him by a dead lump of
matter must be doing him dishonour. We are unable
indeed, at best, to speak or think worthily of him:
and we cannot well avoid using someof tlie same phrases,
concerning him ai^d his actions, which we do concerning
the parts and motions of our own bodies. But we can
very well avoid making visible images of him : and the
plainest reason teaches, that we ought to avtjid it; be-
cause they low«r and debase men's notions of God ; lead
the weaker sort into superstitious and foolish apprehen-
sions atd practices ; and provoke those of better abilities,
from a contempt of such childish representations, to dis-
* This they do in the Latin office of the virgin, and in some of their En-
glish devotional books. Indeed there they omit likewise all but the first
sentence, of our fourth commandment, and the promise in our fifth ; per=
haps 'to palliate their preceding omission.
30 SECOND C03IMANDMENT.
regard and ridicule the reli.^ion, into which they ai'e
adopted.
Therefore, in the early ages of the world, many of the
heathens themselves had no images of the Deity. Par-
ticularly, the ancient Persians had none. Nor had the
first Romans ; J^Tiima, their second King, having as the
philosopher Plutarch, himself a Roman magistrate,
though a Greek by birth, tells us, forkidden them to re-
present God in the form, either of a man or any other ani-
mal. Jind accordingly, he saitb, they had neither any
painted or engraved figure of him for ITO years; hut
temples, void of any image of any shape : thinking it im-
pious to liken a superior nature to inferior ones ; and im-
possible to attain the notion of God otherwise, than by the
understanding, {Plut, in JVum, p,65, Ed, Par, 1624.)
And Varro, one of the most learned of their own authors,
after acknowledging, that during more than 170 years,
they worshipped the Gods without any visible representa-
tion, added, that had they never had any, their religion
had been the purer :for which opinion, amongst other evi-
dences, he brought that of the Jewish people : and scrupled
not to say in conclusion, that they who first set up images
of the Gods in the several nations, lessened the reverence of
their countrymen towards them, and introduced error con-
cerning them. So much wiser were these Heathen Ro-
mans in this point, than the Christian Romans are now.
But when some of the eastern kingdoms had fallen
into this corruption ; particularly the Egyptians, who
clainicd the invention as an honour, (^Herodot, I, 2. §. 4.)
the great care of God was, to preserve or free his own
people from it. The words of this commandment ex-
press that purpose very strongly, and very clearly for-
hid, not only making and worshiping representations of
false Gods, but any representation of God at all. And
to show yet more fully, that even those of the true God
SECOND COMMANDMENT. 61
are prohibited by it, Moses, in Deuteronomij, immediately
after mentionin.^ the delivery of the ten commandments,
adds with respect to the second : Take therefore good
heed unto yourselves : for ye saw no manner of similitude,
on the day that the Lord spake unto you in Horebf out of
the midst of the fire ; lest ye corrupt yourselves, and make
you the similitude of any figure, [Beut, iv. 12 — 15, 16.)
And wiien the Israelites made a golden calf in the wil-
derness, though evidently their design was to represent
by it, not a false object of worship, but the Lord (in the
original it is Jehovah) wlio brought them out of the land
of Egypt ; yet they were charged with it, and punished
for it, as a breach of their covenant with God : and Moses
accordingly broke, on that occasion, the two tables of the
commandments, which were, on their part, the condi-
tions of that covenant. Again, in after-times, when the
kings of Israel set up the same representation of the
same true God, at Dan and Bethel ; the scripture con-
stantly speaks of it, as the leading sin, from which
all the rest of their idolatries, and at last their utter
destruction, proceeded. For, from worshipping the true
God by an image, they soon came to worship the images
of false Gods too ; and from thence fell into all sorts of
superstition, and all sorts of wickedness.
Yet the church of Rome will have it, that we may now
very lawftilly and commendably practice what the Jews
were forbidden. But observe; not only the Jews, but the
Heathens also, who never were subject to the law of
Moses, are condemned in scripture for this mode of wor-
ship. For St Paulas accusation against them is, that
when they knew God, they ghrified him not as God ; but
became vain in their imaginations ; and changed the glory
of the incorruptible God into an image, made like to cor-
ruptible man. And in another place, he argues with the
Atfienians thus : Forasmuch as we are the offspring of
•>5^ ^ SJECONB COMMANDMENT?,
God, we ought not to think that the Godhead is liketint^
gold or silver, or stone, graven by art and man's device.
And the times of tMs ignorance God winked at, but now
commandeth all men every where to repent.
Where then is or caii be, the allowance of that image
^vorship in the bible, for which multitudes of the Romish
communion are as earnest, as if it was commanded there "7
^' or is antiquity more favourable to it than scripture,.
For the primitive Christians abhorred the very mention*
of images ; holding even the trade of making them to bo
utterly unlawful. And indeed, pretending to frame a
likeness of God the Father Almighty, whom no man
hath ever seen, or can. see, as some of that church have
done, without any censure from the rulers of it, liberal
as they are of censures on other occasions, is both a pal-
pable and a heinous breach of this commandment. Forj^
thougli we find in the Old Testament, that an angel had.
sometimes appeared, representing his Person, as an am *>
hassador doth that of his prince 3 and though in a vision
of the ancient of days, his -garment was white as snow,
and the hair of his head like pure ivooli. yet these things
gave the Jews no right then, and therefore can give us
none now to make other, or even the like representa-
tions of him, contrary to his expiess order.
Our blessed Saviour indeed existed in a human form,
but we have not the least knowledge of any one part on
feature of his person. And therefore all attempts of ex-
hibiting a likeness of him, are utterly vain. Besides, ho
liath appointed a very different memorial of himself, the
sacrament of his body and blood ; and we ought to think
that a sufficient one. These others can serve no good
purpose, but what, by due meditation, may be attained
as well without them. And there is great and evident
danger of evil in them, from that unhappy proneness of
mankind, to fix their thoughts and affections on sensible
3ECo:n"D commandment. S3
objects, instead of raising them higher : which, if any
one doth not feel in himself, he must however see in
others. But particularly in this case, long experience
hath given sad proof, that from setting up images of our
gracious Redeemer, the Iioly virgin, and other saints, to
remind persons of them and their virtues ; the world hath
run on to pay such imprudent and extravagant honours
to the figures themselves, as by degrees have arisen to
the grossest idolatry.
Indeed some of the Popish writers tell us, that they
do not worship their images. Yet others of them, who
have never been condemned for it, say quite the contra-
ry, that they do worship them ; and with the very same
degree of worship, which they pay to the persons re-
presented by them. Nay, their public authorized books
of prayers and ceremonies, not only appoint the crucifix
to be adored, but in form declare, that divine adoration
is due to it. And accordingly they petition it, in so
many words, expressly directed to the very wood, as
their only hope, to increase the joy and grace of the godly ,
and blot out the sins of the wicked,"^
But let us suppose them to pay only an inferior ho-
nour to images, and to worship the holy Trinity and the
saints by tliem : Having no ground, or permission to
pray at all to saints departed, they certainly have none
ta use images for enliveningtheir prayers. If any words
can forbid the worship of God, his Son and Spirit, by
Images, this Commandment forbids it. And if any ex-
cuses or distinctions will acquit the Papists of trans-
gressing it, the same will acquit the ancient Jews and
Heathens also. For if many of the former mean only,
that their adoration should pass through the image, as
it were, to the person for whom it was made; so did
* See Dr.Hickes' collectioa of Controversial discourses, vol. 1. p. 47.
3*
54 SECOND COMMANDME-ST.
many of the Pagans plead, that tlie meaning was ju&l
the same* : yet the Scripture accuses them all of ido-
latry. And if great numhers of the Pagans did abso-
lutely pray to the image itself, so do great numbers of
the Papists too ; and some of their own writers honestly
confess and lament it.
But farther: had they little or no regard, as they
sometimes pretend, to the image, but only to the per-
son represented by it; why is an image of the blessed
virgin, in one place, so much more frequented, than
another in a different place, and the prayers made be-
fore it,, thought to have so mucli more efficacy ?
Upon tlie whole therefoie, they plainly appear to be
guilty of that image-worship, wluch reason and Scrip-
ture condemn. IN or do they so much as alledge either
any command or express allowance for it. And yet
they have pronounced a curse upon ail wiio reject it.
But let us go on, from thv prohibition to the reasons
given for it in the Commandment, The first is a very-
general, but a very awful one : For the Lord thy God
is a jealous God: not jealous for himself, lest he should
suffer for the follies of his creatures ;. that cannot be :
but jealous for us, for his spouse the church ; lest our
notions of his nature and attributes, and consequently
of tiie duties which we owe to him, being depraved, and
our minds darkened with superstitious persuasions, and
fears, and liopes ; we should depart from the fidelity
which wc have vowed to him, and fall into those griev-
ous immoralities, which St. Fanl, in the beginning of
his epistle to the Romans^ describes as the consequences
of idolatry, and which have been its consex^uences in all
limes and places,
"* See a remarkaMe proof of this produced io an Epistle to Mr. M"ar-
Wi'ton, conct riling the conformity of Rome Pagan and Papal; prifiicd for
RobcF(S) 1748, 8vo.p^.ei.
SfEGOXD COMMA,IsrD\rE!<fT. ST
The second reason for this proliibition is more par-
ticular : that God will visit the sins of the fathers upon
the children, unto the third and fourth generation of them
that hate him. For, observe, worshipping him irra-
tionally, or in a manner which he hath forbidden, he
interprets to be hatini? him : as it must proceed, wholly
or in part, from a dishonourable opinion of him, and
tend to spread the like opinion amongst others, ^ior
are we to understand by this threatening, that God
will ever, on account of the sins of parents, punish
children, in the strict sense of the word, punish^ wiien
they deserve it not.* But, in the course of things esta-
blished by his providence, it comes to j>ass, that the sins
of one person, or one generation, lead those who come
after into the same, or other, perhaps greater sins : and
so bring upon them double sufferings, i)artly the fruits
of their predecessor's faults, partly of their own. And
when successive ages follow one another in crimes,
besides the natural bad effects of them, which punish
them in some measure, God may justly threaten severer
additional correct ioiis,.th an he would else inflict for their
personal transgressions! f both because it may deter
men from propagating wickedness down to their pos-
terity, and because, if it doth not, inveterate evils de-
mand a rougher cure. Accordingly, here the Israelites
are forewarned, that if they fell into idolatry, tliey and
their children would fall by means of it, into all sorts of
abominations: and not only titese would of course pro-
duce many mischiefs to both, but God would^ chastise
the following generations with heavier strokes, for not
taking warning, as they ought to have done, by the mis-
behaviour and sufierings of the foimer. Denouncing
* Against this wrong imagination, CotUt in Cic. de Nat. 1, S, 6. §. 38. jll-
Voighs vehemently.
t Se? Sherlock on providence, p. 3SC— 500.
5b SECOND COMMANDMENT*
this intention beforehand, must influence them, if any
thin,!^ could : because it must give them a concern both
for themselves and their descendants too ; for whom,
next to themselves if not equally, men are always in-
terested. And therefore, visiting sins upon them to the
third and tourth generation, seems to be mentioned ;
because either the life, or however, the solicitude of a
person may be supposed to extend thus far, and seldom
further.
This threatening therefore was not only just, but
wise and kind, 0*1 the supposition, which in general it
was reasonable to make, tliat in such matters children
would imitate their wicked progenitors. And whenever
any did not, eitlier their innocence would avert the im-
pending evils, or they would be abundantly rewarded
in a future life, for w hat the sins of others had brought
upon them in the present.
But if God hath threatened to punish tlie breach ot
this precept to the third and fourth generatton, he hath^
promised to show mercy unto tho^isandSf that is, so long
as the world shall endure, to them that love him and keep
his Commandments, To the Jews he fulfilled this en-
gagement, as far as they gave him opportunity, by tem-
poral blessings. And amongst Christians there is ordi-
narily a fair prospect, that a nation or a family, pious
and virtuous through successive ages, will be recompen-
sed with increasing happiness in every age: which is a
powerful motive, both for worshipping God in purity
ourselves, and educating those who are placed under
our care, to do so too. Yet it must be acknowledged^
that neither the rewards foretold, nor the punishments
denounced in this Commandment, are so constantly
distributed on earth under the gospel-dispensation, as
they were under that of the law. But still our Maker
as certainly requires, as ever he did, since he is a Spirit,
SECOND COMMANDMENT. S7
io he worshipped in spirit and in truths and the induce-
ment to it is abundantly sufficient, that the idolaters^
amonj^st other sinners, shall have their part in the lake,
which bnrneth with Jire and brimstone. Not that we are
to be forward in applying so dieadful a sentence to the
case of those, whether Chi-istiaris or otliers, who in this
ar any respect, offend through such ignorance or mis-
take, as, for ought w^e can tell, is excusable. May our
heavenly Father forgive them :Jor they know not what
they do. But we should be very thankful to him, for the
light which he hath caused to shine upon us ; and very
careful to walk in it as becomes tlie children of light,
having no fellowship with the unfruitful works of dark-
ness^
[ S8 f
THIRD COMMANDMENT.
TIwu shall not take the name of the Lord thy God in vain :
for the Loi'd will not hold him guiltless that taketh his
name in vain.
The first commandment having provided, that we
should worship only the one true God ; and the second
prohibited worshiping him in a manner so unworthy
and dangerous, as by Images; the third proceeds to di*
rect, that we preserve a due reverence to him in our
whole conversation and behaviour. Thou shall not take
the name of the Lord thy God in vain. Under these words
are forbidden several things, which differ in their degrees
of guilt.
1 The first and highest offence is, when we swear
by the name of God falsely. For vanity in Scripture^
frequently means something which is not what it would
appear. And hence using God's name, in vain, or to
Tanity, principally signifies, applying it to confirm a
falsehood. Doing this deliberately, is one of the most
shocking crimes of which we can be guilty. For taking
an oath is declaring solemnly, that we know ourselves to
be in the presence of God, and him to be witness of
what we speak ; it is appealing to him, that our word»
express the very truth of our hearts, and renouncing all
title to his mercy, if they do not. This it is to swear :
and think then what it must be to swear falsely. In
other sins men endeavour to forget God : but perjury is
daring and braving the Almighty to his very face; bid-
ding him take notice of the falsehood that we utter, and
do his worst.
THIRD COMMANDMENT. 59
Now of tills dreadful crime we are guilty, if ever we
swear, that we do not know or believe what indeed we
do; or that we do know or believe what indeed we do not :
if ever, being upon our oaths, we mislead those whom
we ought to inform; and give any other than the
exactest and fairest account that we can, of any matter
concerning which we are examined. Again, if we pro-
mise upon oath to do a thing, without firmly designing
to do it ; or if we promise not to do a thing, without
firmly designing to abstain from it : this also is forswear-
ing ourselves. Nay further ; provided the thing which
we promise, be lawful, if we do not ever after take all
the care that can be reasonably expected, to make our
promise good, we are guilty of perjury ; and of living in
it, so long as we live in that neglect. If indeed, a per-
son hath sw^rn to do what he thought he could have
done, and it proves afterwards unexpectedly that he
cannot ; such a one is chargeable only with mistake, or
inconsiderateness at most. And if we either promise, or
threaten any thing, which we cannot lawfully do :
making such a promise is a sin, but keeping it would
be another, perhaps a greater sin ; and therefore it in-
nocently may, and in conscience ought to be broken :
But if we have promised what we may lawfully, but only
cannot conveniently perform ; we are by no means on
that account released from our engagement: unless either
we were unqualified to promise, or were deceived into
promising ; or the person to whom we have engaged
voluntarily sets us at liberty ; or the circumstances of the
case be plainly and confessedly such, that our promise
was not originally designed to bind us in them.
You see then what is perjury. And you must see, it
i^ not only the directest and grossest affront to God,
fi^r which reason it is forbidden in the first table of the
ten commandments, but the most pernicious injury to
40 THIRD COMMANDMENT.
our fellow-creatiires : on which account you will fmil it
again forbidden in the second table. If persons will as-
sert falsely upon oath, no one knows what to believe ;
no one's property or life is safe. And if persons will
promise falsely upon oath, no one can know whom to
trust ; all security of government and human society, all
mutual confidence in trade and commerce, in every re-
lation and condition, is utterly at an end. With the
greatest reason therefore, ai*e i)erjured wretches abliorred
of all the world. And no interest of our own, no kind-
ness or compassion for other persons, no turn or pur-
pose of wliatsoever sort to be served by it, can ever
justify our swerving at all from truth, either in giving
evidence, or entering into engagements. Nor must we
think in such cases to come off with equivocations, eva-
sions, and quibbles : and imagine it innocent to deceive
this way. On the contrary, the more artful and cunning
our falsehoods are, the more deliberate and mischievous,
and thei'cfore tlie wickeder they are. Be not deceived ;
Godis not mocked : and the following are the declarations
of His sacred word to the upi'ight man : Lord, who shall
dwell in Thy tabernacle* and rest upon Thy holy hill ? He
that speaketh the trnth from his heart, and hath used no
deceit with his tongue: he that sweareth unto his neighbour
and disappointeth him not, though it were to his own hin-
derance. But to the perjured : seeing he despiseth the oath,
by breaking the covenant; thus saith the Lord God : Jis I
live, surely my oath that he hath despised, and my covenant
that he hath broken, 1 will recompense it upon his head.
Let us all stand in awe of so dreadful a threatening,
and avoid so horrible a guilt. Particularly at present,
let all who have sworn allegiance to the king, faithfully
keep it, and that in regard to the oath of God, {EccL viii
2.) And let those who have not sworn, remember how-
ever, that merely claiming the protection of a govern-
THIRD COMMAIVDMENT. 44
meiit, impliCvS some promise of being dutiful to it in re-
turn : and that a successful rebellion would not only
tempt multitudes of our fellow-subjects to perjury, but
kiy our country, its laws and religion, at the absolute
mercy of a faith-breaking church.=^
One thing more should be added here ; for it cannot
well be mentioned too often, that next to false swearing,
false speaking and lying, whether in what we assert or
what we promise, is a grievous sin, and hateful to God
and man. Thougfi we do not call on our Maker to be
witness, yet he is a witness of whatever we say, and it
is presumptuous wickedness to utter an untruth in the
presence of the God of truth. It is also at the same time
very hurtful to other persons, and very foolish with
respect to ourselves : For they who will lie, to conceal
their faults or to carry tiieir ends, are perpetually found
out, disappointed and ashamed, for the most part, in a
very little while : and then, for ever after tkey are dis-
trusted and disbelieved, even when they speak truth : as
indeed who can depend upon such, or who would ven-
ture to employ them ? Many other faults may be borne,
so long as honesty and sincerity last ; but a failure in
these cannot be passed over : so just is Solomon's obser-
vation, The lip of truth shall be established for ever : but
a lying tongue is but for a monunt,
2. Another way o£ taking God's name in vain is, when
we swear by it needlessly, though it be not falsely. For
tliis also the words in vain signify.
One way of doing so, is by rash and inconsiderate
vows : for a vow, being a promise made solemnly to
God, partakes of the nature of an oath. And there may
possibly be sometimes, good reasons for entering into
tJiis kind of engagement But vowing to do what there
• This paragraph was added in the time of the rebellion, 1745.
4
42 THIRD CpMMANi)MENT,
is no use of doing, is trifling with our Creator: making
unlawful vows, is directly telling him we will disobey
Him : making such without necessity as are difficult to
keep, is leading ourselves into temptation : and indeed
making any, without much thought and prudent advice
first, usually proves an unhapj)y snare. One vow we
have all made, and were bound to make, that of our bap-
tism, which includes every real good resolution ; that
therefore let us carefully keep and frequently ratify,
and we shall scarce have occasion to make any more.
Another very needless, and always sinful use of God's
name, is by oaths in common discourse. Too many are
there, who fill up with them a great part of their most
trifling conversation ; especially if ever so little warmth
arises in talk, then they abound in them. Now it is un-
avoidable, that persons who are perpetually swearing,
must frequently perjure themselves. But were that
otherwise, it is great irreverence, upon every slight
thing we say to invoke God for a witness ; and mix His
holy and reverend namef with the idlest things that come
out of our mouths. And what makes this practice the
more inexcusable is, that we cannot have either any ad-
vantage from it, or any natural pleasure in it. Some-
times it arises from a hastiness and impatience of tem-
per, which is but increased by giving this vent to it :
w^hereas it is every one's wisdom, not to let it break out
in any way, much less in such a way. But generally, it
is nothing more than a silly and profane custom, incon-
siderately taken up, and there are the strongest i-easons
for laying it down immediately. It will make us dis-
liked and abhorred by good persons, and scarce recom-
mend us to the vei'y worst. No person is the sooner be-
lieved for his frequent swearing : on the contrary, a
modest serious aflirmation is always much more regard-
ed ; and if any one's character is so low that his word
Third command^tent. 46
cannot be taken, he must think of other methods to re-
trieve it, for he will not at all mend matters, by the fre-
quent repetition of an oatli. Then if swearing be affect-
ed as becoming; it is certainly quite otherwise, in the
liighest degree. The very phrases used in it, as well as
the occasions on which they are used, are almost con-
stantly absurd and foolish : and surely profaneness can
never lessen the folly. Besides, they make the conver-
sation of men shocking and hellish. They are acknow-
ledged to be disrespectful to the company in which they
are used : and if regard to their eartlily superiors can
restrain persons from swearing, why should not the re-
verence, owing to our heavenly Father, do it much more
effectually? But indeed, the indulgence of this sin wears
off by degrees all sense of religion, and of every thing
that is good.
Justly therefore doth our Siiviour direct : But I say
unto you. Swear not at all : neither by Heaven, for it is
God^s Throne; nor by the earth, for it is his footstool ; nei-
ther by Jerusalem, for it is the city of the great King :
neither shall thou sxvear by thy head, for thou canst not
make one fiair white or black. But let your communication
he yea, yea ; nay, nay :for whatsoever is more than these,
ex)meth of evil. {Matih. r. 34, S5, 36.) That is; avoid,
not only the grosser oaths, but all the silly refinements
and softenings of them, which men have contrived in
hope to make them seem innocent: for, though the name
of God be not expressed, yet if it be implied by men-
tioning something relating to God, instead of himself;
indeed whatever form is used to disguise it, the intent
is the >»ame : and the effect will be, bringing a sacred
obligation into familiarity and contempt. Keep your-
selves therefore, tlioughout the whole of your common
conversation, within the bounds of a plain affirmation
or denial : for whatever goes beyond these, proceeds
44 THIRD C0IHMANDM2NT.
from a bad turn of mind, and will produce bad conse*
quences.
If indeed, we be required to sw^car before a magistrate
or public officer, for the discovery of trutli and the doing
of justice, this is notwithstanding lawful. For om- Sa-
viour forbids^it only in our communication, our ordinary
discourse: and he himself, our great pattern, answered
upon oath to the High Priest, who adjured him btj the
living God. Or though we be not called upon by law-,
yet if some other weighty and extraordinary occasion
should oblige us to call our Maker to witness: as St.
Faul hath done, in more places than one of his epistles ;
then also we may allowably do it, provided it be alway
with sincerity and reverence. For by oatl»s, thus taken,
men are benefited ; and the name of God not profaned,
but honoured. But in our daily talk and communication
with each other, it is our Saviour's })eremptory precept,
swear not at all ; a rule so evidently right and important,
that even heathens have strictly enjoined and followed
it, to the shame of too many who call themselves
Christians.
Together with common swearing should be mentioned
another sin, very near akin to it and almost always
joined with it ; that monsti*ous custom of cursing, in dir
rect contradiction to all humanity, and to the expreSvS
w^ords of Scripture, bless, and curse not. To wish the
heaviest judgments of God, and even eternal damnation
to a person, for the slightest cause, or none at all; to
wish the same to ourselves, if some trifling tiling tliat
we are saying be not true, which frequently after all is
not true ; amounts to the most desperate impiety ,.if people
at all consider what they say. And though they do not,
it is even then thoughtlessly treating God and his laws,
and the awful sanctions of them^ with contempt : and
blotting out of their minds all serious regard to subjects,
THIRD COMMANDMENT. 45
that will one day be found most serious things. His de-
light was in airsing , srys the psalmist, and it shall
happen unto him: he loved not blessing, therefore shall it
be far from him.
S. Besides the offences already mentioned, all indecent
and unfit use of God's name in our discourse, though it
be not in swearing or cursing, comes within tlie prohibi-
tion of the Commandment. All irreverent sayings, and
even thoughts concerning His nature and attributes.
His actions and His commands, fall under the same guilt;
unless we are tormented with such thoughts whether we
Vill or not: for then they are only an affliction, not a
jsin. All sorts of talk, ridiculing, misrepresenting, or
inveighing against religion, or whatever is connected
with it, incur the like etJndemnation. Nay, even want
of attention in God's worship, drawing near to Him
with our mouths, wliflst we remove our hearts far from,
Him, {Isaiah xxix. 13.) if it be wilfully or carelessly in-
dulged, makes us chai'geable, in its degree, with the sin
of taking his name in vain,
4. Though we no way profane his name ourselves;
yet if we entice others to perjury and falsehood, or pro-
vake tltem to rash oaths and curses ; or give them any
ueed less temptation to blaspheme God; to speak disre-
spectfully, or think slightly of their Maker or His laws,
natural or revealed ; by such behaviour also we become
accessory to the breach of this commandment, and rank
ourselves w ith those, whom it expressly declai-es God
will not hold guiltless : that is, will not acquit, but se-
verely punish.
Let us therefore be watchful, to preserve continually
such an awe of the supreme Being upon our own minds,
and those of all who belong to us, as may on every occa-
sion effectually influence us to give tlie glory due unto
4*
46 THIRD COMMANDMENT.
His name, both in our more solemn addresses to Hini^t
and in our daily words and actions. For God is greatlif
to be feared in the assembly of the saints ; and to be had in
rerverence of all them that are round about Him, {Psalm
fxxxix. 7.)
47
FOURTH COMMANDMENT.
Rememier that thou keep holy the Sabhath-daij, Six days
shalt thou labour, and do all that thou hast to do ; but the
seventh day is the Sabbath of the Lord thy God : In it
thou shalt do no manner of work, thou, and thy son, and
thy daughter, thy man-servant, and thy maid-servant^
thy cattle, and 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 seventh day, and hallow-
ed it.
If the worship of God were left at large to be per-
formed at any time, too many would be tempted to defer
and postpone it, on one pretence or another, till at
leni^th it would not be performed at all. And there-
fore, though He were to be adored only by each person
separately, and in private, it would be very expedient
to fix on some stated returning seasons for that purpose.
But reason shows it to be requisite, and the experience
of all ages proves it to be natural, that as we are social
creatures, we should be social in religion as well as
other things, and honour in common our common Ma-
ker; that wa should unite in giving thanks to Him for
the blessings of life, a very great part of which we
should be incapable of, without uniting: that we should
join in praying forgiveness of the sins which we too
often join in committing; petition Him together for the
mercies which we have need of receiving together ; and,
by assembling to learn and acknowledge our several
duties, keep alive in one another, as well as ourselves,
48 rOURTU COMMANDMENT.
that constant regard to piety and virtue, on which our
happiness depends here and hereafter.
Since therefore, on these accounts, there must be pub-
lick worship and instruction ; it is not only expedient,
but necessary, tiiat there should be also fixed times ap-
pointed for it by sufficient authority. And how much
and what time should be devoted to this purpose, every
society must have determined for themselves, and
would have found it hard enough to agree in determin-
ing, if God had given no intimation of His will in the
case. But happily we are informed in the histoi*y of
the creation, that the Maker of tlie world, having finish-
ed His work in six days, (which He could as easily have
finished in one moment, had it not been for some valua-
ble reason, probably of instruction to us) blessed the
seventh daij^ and sanctijied it : that is, appointed every
return of it to be religiously kept as a solemn memorial,
that of Him, and therefore to Him are all things, {Rom,
xi. 36. j It is much the most natural to apprehend, that
this appointinent took place from the time when it is
mentioned ; from the time when the reason of it took
place. And it is no worrder at all, tl»at in so short a
history, notice should not be taken of the actual obser-
vation of it before Moses : for notice is not taken of it in
500 years after Moses, Yet we know of a certainty,
that in his time at least, it was ordered to be observed,
both in this fourth Commandment, and in other pai-ts of
the law, \N hich direct more particularly the manner of
keepirjg it.
The thing most expi'essly enjoined the Jews in eacif
of these passages is, renting from all manner of work;
and not suffering their families, their cattle, nor evetv
the sti-angers that lived amongst ti»em, to labour on that
day. And the reason of this rest, given in the Com-
mandment as \ou have it in the hookoi Exodus, is^that
the Lord rested on the seventh day from His work of crea-
tion. Not tliat this, or any thiii.^, could be a fati.i^ue to
Him : for the Creator of the ends of the earth fainteth
not f neither is wear ij. {Isaiah x\, 28.) But the expres-
sion means, that having then finished tlie formation of
the world, he ceased from it, and required men also to
cease from th^ir labours every seventh day; in memory
of that fundamental article of all religion, that the liea-
vens and earth were made and therefore are governed,
by one infinitely wise, powerful, and gmn] Being. And
thus was the Sabbathf which word means the day of rest,
a sign^ as the Scripture calls it, betivten God and the
children of Israel ; {Exod,xxxi. 13. 17. Ezek^xx. 12. 20.)
a mark to distinguish them from ail worshippers of false
deities.
But besides this principal reason for the repose of
every seventh day, two others are mentioned in the
law ; that it might remind them of that deliverance from
heavy bondage, which God hath granted them : remem-
her, that thou wast a servant in the land of Egypt, and
that the Lord brought the out thence : therefore He com^
manded thee to keep the SabMth day : and likewise that
their servants and cattle might not be worn out with
incessant toil ; that thine ox and thine ass may rest; and
the son of thine handmaid, and the stranger, may he re-
freshed. Such mercy indeed is little moi-e tlian common
prudence ; but there are in the world multitudes of hard-
hearted wretches, who would pay small regard to that
consideration, were they left to tlieir own liberty.
Now, merely abstaining from common work on this
day, in obedience to God's command for such religious
and moral ends as these, was undoubtedly sanctifying
or keeping it holy. But then we are not to suppose
that the leisure thus provided for men, was to be thrown
away just as they pleased, instead oCbeing usefully
50 rOtRTII COMMANUMEXT.
employed. God directed the Jews : Thou shall love the
Lord thy God with all thy soul and with all thy might ;
and the words which I command thee this day 9 shall be in
thy heart ; and thou shall teadi them diligently unto thy
children; and shall talk of them, when thou sittest in thine
house and when thou walkest by the way, and when thou
liest down, and when thou risest up. Now, as he requi-
i*ed them to attend so coustaiitly to these duties ; he
could not but expect they should attend more especially
to them on that day, when the gi-eat foundation of all
duty, his creating the world, was appointed to he com-
memorated ; and when they had nothing; to take off their
thoughts from what they owed to God their Maker.
There was a peculiar sacrifice appointed for that day :
there is a peculiar psalm composed for it, the ninety-
second ; and tliese things are suiely further intimations
to us, that it must have been a time peculiarly intend-
ed, for the offering up of prayers and thanksgivings to
heaven.
Few indeed, or none of God's law^s, were well observ-
ed in the days of the Old I'estament. But still, as the
Priests and Levites were dis|)ersed through the Jewish
nation, that they might teach the people religion ; so we
read, that in good times they did teach it accordingly :
and when could this be, but on the Sabbath day ? We see
it was the custom of religious persons, on that day, to
resort to the prophets that were in Israel ; doubtless to
bear the word of God from their mouths. (2 Kings iv,
S3.) We see public happiness promised on this condi-
tion, that men should honour the Sabbath of the Lord, not
doing their own ways, nor finding their own pleasure, nor
speaking their own words. We see absolute ruin threat-
ened for the profanation of it, {Jer. xvii. 27.) We see a
time foretold, when from one Sabbath to another alljlesh
should come to worship before the Lord, (^Isa, Ixvi. 25.)
roURTH COMMANDMENT. 51
And in consequence of this, when their captivity had
taii.^ht the Jews a stricter regard to their duty, syna-
gogues and houses of prayer, wei*e erected in every city
wliere the Maker of all things was publicly adored, and
His law read and preached every Sabbath-day. (^dcts
XV. 21.)
Such was the state of thini^s, when our Saviour
came into the world ; whose religion being intended
for all mankind equally, the deliverance from Egyptian
bondage, in which the Jews alone vvei*e concerned, was
mentioned no longer in the divine laws: but instead of
the commemoration of this, was substituted that of the
redemption of the world fi'om the dominion and punish-
ment of sin, which our blessed Redeemer accomplished
by His death, and proved Himself to have accomplished
by His resurrection. Accordingly, the first day of the
week, being the day i)f his resurrection, was appointed
in thankful remembrance of it, for the time of public
worship amongst Christians, and therefore is called by
St. Johrif the Lord's day ; {Rev, i. 10,) though in common
language it be moi-e usually called Sunday, as it was
even before our Saviour's time, and may be for a better
reason since, because on it Christ, the Sun of righteous-
ness, arose. Accordingly, some of the earliest fathers
^ive it that name.
And that no one may doubt the lawfulness of this
change of the day, it plainly appears from several passa-
ges of St. Paul^ that we are not bound to observe the day
of the Jewish sabbath : and it still more plainly appears
in the scj'ipture history of the apostles, that they did ob-
serve and direct the observation of our present Chris-
tian Sabbath ; as the whole church hath constantly done
since, from their times to this, though it doth not appear
that they called it the Sabbath-day for many hundreds of
years. One day in seven being still kept, the memory
52 FOURTH COMMANDMENT.
of the creation is as well preserved, and tlie intent of this
commandment as fully answered, as before : and that one
day in seven being chosen, on which our Saviour rose
again, the memory of the redemption wrought by hira
and called in scripture anew creation {2 Cor, v. 7-— Gal.
vi. 15.) is, in the properest manner, as well as with the
greatest reason, perpetuated along with the former^
The day being then thus fixed which we ought to keep
holy, it remains to consider how it ought to be kept.
And,
1. It must be a day of rest, in order to commemorate
God's res ^in^, as the scripture expresses it, from all His
work which He created and made; and to allow that ease
and refreshment, which, with so great humanity, the
commandment requires should be given, not only to ser-
vants, but to the vei'y cattle. Besides, it cannot be a
day of religion to mankind, without such vacation from
the ordinary labours of life, rs may give sufficient leisure
to distinguish it by exercises of piety. But then, as
Christians are not under a tiispensation so rigorous in
outward observances as that of Moses, they are not
bound to so strict and scrupulous a i^est as the Jews
were. Though, indeed^ the Jews themselves became at
last, much more scrupulous in this matter than they
needed, and are accordingly reproved by our blessed
Saviour, from whom we learn this general rule, that the
Sabbath was made for man, not man far tlie Sabbath : and
therefore all works of great necessity, or great goodness
and mercy, if they cannot be deferred to another time,
be they ever so laborious, may very allowably be done
then. Only, so far as the public wisdom of the laws of
the land hath restrained us, we ought certainly to re-
strain ourselves, even from such things as in our pri-
vate opinion, we might otiieinvise think innocent. As
to matters of less labour, what propriety and decency,
roURTH COMMANDMENT. o3
and reasonable convenience require, we surely aeed not
«mit. And what the practice of the more religious and
considerate part of those amongst whom we live allows,
hath without question no small title to our favourable
opinion. But the liberties taken by thoughtless or pro-
fane persons, are not of any authority in the least, and
the safest general rule to go by, is to omit whatever may
be sinful and is needless, and neither to require nor
suffer those who belong to us, to do, on this day, what
we appreliend is unlawful to do oui'sehes.
2. A reasonable part of our day of holy rest must be
employed in the public worship of God. This, you have
seen, the Jews understood to be requisite on their Sab-
bath : and the earliest accounts which we have of ours
informs us, that on the first day of the week, the disciples
came together to break bread : {Acts xx. 7) which means
to celebrate the Lord's supper. That with this was
joined the apostles^ doctrine and prayer, we learn from
another place of the same book of scripture, (^Jlcts ii. 42.)
And that every Lord's day was dedicated to the public
offices of piety, the history of the church fully shows
from the beginning. To strengthen the obligation of at-
tending on these offices, the laws of the land also enjoin it:
and as all persons need instruction in their duty both to
God and man, and the generality liave scarce any other
season for it than the leisure of the Sunday; if this
most valuable time be either taken from them, or thrown
away by them, they must become ignorant and vicious,
and of consequence miserable in this world and the next.
How wicked then, and how unwise, is it, either to throw
contempt on such ^n institution, or on frivolous pre-
tences to neglect improving by it !
3. Besides assembling in the church on the Lord's
day, every one should employ some reasonable part of
it in the private exercises of piety : in thinking over their
54 rOXJRTH COMMANDMENT.
past behaviour, confessing their faults to God, and mak-
ing prudent resolutions against them for the future;
in praying for the mercies which they more especially
want, and returning thanks for the blessings with
which providence hath favoured them ; in cultivating a
temper of humanity ; in doing acts of forgiveness, and
setting apart something according to their ability, for
acts of charity ; (for which last St. Paul hath paiticular-
ly recommended this time, 1 Cor. xvi. S.) and in seri-
ously considering at home, whatever they have heard in
God's house. For our public religion will soon degene-
rate into a useless form, unless we preserve and enliven'
the spirit of it by such means as these, in private: to
which they above all persons, are bound on the Lord's
day, who either have little leisure for them on others, or
make little use of it.
When once persons have brought themseh^s to spend
so much of the Sunday as is fitting in this manner ; it
will then, and not before, be time for them to ask how
the remainder of it may be spent : for it is a very bad
sign to be careless of observing what is commanded,
and zealous of extending to the utmost, what at best is
only permitted. Over-great strictness however must be
avoided : and therefore decent civility and friendly
conversation, may both innocently and usefully have a
place in the vacant part of our Lord's day ; of which it
is really one valuable benefit, that it gives even the low-
est persons an opportunity of appearing to each other in
the most agreeable light they can, and thus promotes
mutual good will. Nor is it necessary at all to banish
cheerfulness from our conversation on this day ; which
being a festival, though a religious one, we should par-
take of all God's blessings upon it with joyful hearts.
But then such instances of freedom and levity in conver-
sation and behaviour, as would scarce be proper at any
FOURTH COMMANDMENT. 55
time, are doubly improper at this : and tend very fatally
to undo whatev er good the preceding part of the day
may have done.
And as to taking further liberties, of diversions and
amusements, though they are not in express words for-
bidden (for the desire of them is not supposed in the
word of God) yet by the laws both of church and state
they are. And what need is there for them, or what
good use of them ? If persons are so vehemently set upon
these things, that they are uneasy to be so much as one
day in seven without them, it is high time that they
should bring themselves to more moderation, by exer-
cising some abstinence from them. And if they are at
all indifferent about them, surely they should consider,
what nriist be the effect of introducing and indulging
tbem : what offence aird uneasiness these things give the
more serious and valuable part of the w orid ,* what com-
fort and countenance to the unthinking and irreligious
part : what a dangerous exam])le to the lower part : what
encouragement they afford to exti-avagance and the mad
love of pleasure : what a snare they place in the way of
all, that think them unlawful, and yet will thus be
tempted to these liberties first and then to others, against
their consciences : and, to add no more, how unhappily
they increase the appearance (which, without them, God
knows, would be mucli too great) of religion being
slighted and disregarded,, especially by the upper part of
tlie world, who should be the great patterns of it.
And if this be the case of merely unseasonable diver-
sions, imprudent and unlawful ones are still more blame-
able on this day : but most of all, that crying sin of
debauchery and intemperance, which perverts it from
the service of God tothe service of the devil, and leads
persons more directly than almost any thing else, to utter
destruction of body and soul. Therefore let us be care-
Ob FOURTH GOMMAWDMMNT.-
ful, first to guard ourselves against these transgressions^
then to keep our children, servants, and dependents from-
the like, if we make any conscience of doing well by
them, or would have any prospect of comfort in them.
Nor let us think it sufficient, to restrain them froi»
s^pcndingi the day ilL: but to the best of our power and
imderstandings,, encourage and assist them to spend it
Vtell ; and God grant we may all employ in so right a
manner, the few Sabbaths and few days which we haver
to come on earth, that we may enter at the conclusion
af them, into that eternal Sabbath, that rest which re-^
mainethfor the people of God, in heaven.
I 57 1
FIFTH COMMANDMENT.
Part I.
Honour ihij father and thy mother, that thy days may be
long in the land which the Lord thy God giveth thee.
Having explained the precepts of tlie first table,
^\hich set forth the duty of men to God ; I now come
to tliose of the second, which express our several obliga-
tions one to another.
Now the whole law concerning these matters, is
bnefly comprehended, as St. Pfmr very justly observes,
in this one saying, Tliou shalt love thy neighbour as thyself.
Our neighbour, is every one with whom we have at any
time any concern, or on wiiose welfare our actions can
have any itiflirence. For whoever is thus within our
reach, is in tlie most important sensenear tons, however
distant in ether i-espects. To love our neighbour is to bear
him good-will, which of course will dispose us to think
favourably ofhiin and behave properly to him. And to love
him as ourselves, is to have not only a real, but a strong
and active good-will towai'ds him ^ with a tenderness
for his iritTprests, duly proportioned to that which we
naturally feel for our own. Such a temper would most
powerfully restrain us from every tiling wrong, and
prompt us to every thing I'iglit: and therefore is the fulfil'
ling of the law, so far as it relates to our mutual be-
haviour.
But because on some occasions, we may either not
see, or not confess we see what is right and what other-
wise; our Saviour hath put the same duty in a light
somewhat different, which gives the safefrt, fallesf,
58 riFTH COMMANDMENT.
and clearest direction for practice that any one precept
can give. Ml tilings 'whatsoever ye would that men
should do unto you, even so do ye unto them. Behaving
properl}^^ depends on judging truly ; and that, in cases of
any doubt, depends on hearing, with due attention both
sides. To our own side we never fail attending : the rule
therefore is, give the other side the same attention by
supposing it your own ; and after considering carefully
and fairly, what, if it were indeed your own, you should,
not only desire (for desires may be unseasonable) but
think you had an equitable claim to, and well-grounded
expectation of from the other party, that do in regard
to him. Would we but honestly take this method, our
mistakes would be so exceedingly few and slight and
innocent, that well might our blessed Lord add, For this^
is the law and the prophets.
Yet, after all, there might be difficulty sometimes, es-
pecially to some persons, in the application of a rule so
very general ; and therefore we have in tlie command-
ments, the reciprocal duties of man to man branched out
into six particulars : the first of which, contained in the
fifth Commandment, relates to the mutual obligations of
superiors and inferiors : the rest, to those points in which
all men are considered as equals.
It is true>^ the precept now to be explained, mentions
only one kind of superiors : Thou shait honour thy father
and thy mother. But the case of other superiours is so
like that of father, that most of them have occasionally
the very name of father given them in most languages ;
and therefore the regard due to them also, may be very
properly comprehended and laid before you, under the
same head.. It is likewise true, that the duty of the
inferior alone is expressed in the Commandment^ but
the corresponding duty of the superior is, at the same
time, of necessity implied : for which reason 1 shall dis-
FIFTH COMMABTDMENT. 59
course of both; beginning with the mutual obligations
of children and parents, properly so called, which will
be a sufficient employment for the present time.
Now the duty of children to their parents is here ex-
pressed by the word honour, which in common language
signifies a mixture of love a«d respect, producing due
obedience; but in Scripture language it implies further,
maintenance and support when wanted.
K Love to those, of whose flesh and blood we are, is
what nature dictates to us in the very first place. ChiK
dren have not only received from their parents, as in-
struments in the hand of God, tlie original of their being ;
but the preservation of it through all the years of help-
less infancy : which the needful care of them gave much
trouble, took up much time, required much expense;
all which parents usually gothrojigh with so cheerful a
diligence and so self-denying a tenderness, that no re-
turn of aftection on the child reus' part, can possibly re-
pay it to the full, though childiens' affection is what,
above all things, makes parents happy.. Then, as life
goes on, it is their i)arents that give or procure for
them such instruction of all kinds, as qualifies them, both
to do well in this world, and be for ever blessed in ano-
ther; that watch over them continually with never-cea-
sing attention, consulting their inclinations in a multi-
tude of obliging instances, and bearing with their per-
verseness in a multitude of provoking ones ; kindly re-
straining them from a thousand pernicious follies, into
which they would otherwise fall, and directing their
heedless footsteps into the right way, encouraging, re-
warding, and, which indeed is no less a benefit, correct-
ing tfiem also, as the case requires ; full of solicitude all
tlie while for their happiness, and consumhig themselves
with labour and thoug+itfulness for their dear objects, to
improve, support, and advance them in their lives, and
60 riFTH COMMAK^DMENT.
provide for tlieni at their deaths. Even those parents,
Avho perform these duties hut imperfectly, who perhaps
do some very wrong things; do notwithstanding, almost
all of them, so many right and meritorious ones, that
though the moi-e such they do the hetter tliey should he
loved, yet they that do least, do enough to be loved sin-
cerely for it as long as they live.^
2 And witli love must ever he joined, due respect,
inward and outward. For parents ai-e not only the
benefactors, hut in rank the betters, and in right the
governors of their children ; whose dependence is u])oh
them> in point of interest, generally : in poiut of duty,
always. They ought therefore to think of them with
great reverence, aiid treat them with every mark of sub-
mission, in gesture, in speech, in the whole of their
behaviour, wliich the practice of wise and good persons
hath established, as proper instances of filial regard.
And though the parents be mean in station or low in
understanding; still the relation continues, and-the duty
that belongs to it. Nay, suppose they be faulty in some
pai't of their conduct or character, yet children should
be very backward to see this, and it can very seldom
be allowable for them to show that they see it : from the
world they should always conceal it, as far as they Cian,
for it is shocking beyond measui-e in them to publish it.
And if ever any thing of this nature must be mentioned
to tiie parents themselves, whicii nothing but great ne-
cessity can warrant or excuse; it should be with all
jM)ssible gentleness and modesty, and the most real
concern at being obliged taso unnatural an office.
3 Love and respect to parents will always produce
obedience to them, a third duty of the highest impor-
tance. Childien, for a considerable time, are utterly
* Sec X,.LOphon''s memoirs of Socrates, 1. 2. «.
riFTir GOMMANDMEXr. 61
uttqualified to govern themselves | and so lon.e; as this
continues to be the case, must be absolutely and impli-
citly governed by those, who alone can claim a title to
it. As they grow up to the use of their understanding,
reason should be gradually mixed with authority, in
every thing that is required of them: but at the same
time children should observe, what they may easily find
to be true in daily instances, that they are apt to tliink
they know how to direct themselves, much sooner than
they really do f and should therefore submit to be directed
by their friends In more points, and for a longer time,
than perhaps they would naturally be tempted to wish.
Suppose, in that part of your lives wliich is already past,
you had had your own way rn. every thing, what woulcf
have been the consequences ? Very bad ones you your-
selves mustsee^s and yoiir elders now see, what you will
also in time, that it would be full as bad were you to
have your way now ; and what all who are likely to
know agree in, you should believe and submit to. Youp
parents and governors have at least more knowledge
and experience, if they have no more capacity, than youj
and the trotible which they take,, and the concern which
they feel about you, plainly show that your good is the
iJnmg which they have at heart. The only reason why
they do not indulge you in the particulars that you wish,
is, that they see it would hurt you : and it is a dreadful
venture for you, to think, as yet, of trusting yoursehcs*
Trust therefore to them, whom you have all uianaicr of
reason to trust ; and obey them willingly, who by the
laws of God and man, have aright to rule you, and, ge-
nerally speaking, a power ta make you obey at last, be,
you ever so unwilUngo .
Not that children are bound to obedience in all things
without exception. Should a parent command them to
lie, to steyal, to commit any wickedness : God commands
62 FIFTH COMMANDMENT.
the contrary; and He is to be obeyed, not man. Or
should a parent command any thin,i^ of consequence, di-
rectly opposite to the laws of the land and the injunc-^
tions of public authority ; here tlie magistrate beinj? tlie
superiour power, in all things that confessedly belong to
his jurisdiction, is to be obeyed rather than the parent,
who ought himself to be subject to the magistrate.* Of,
if in other points, a parent should require what was
both very exidently and very greatly, unsuitable to a
child's condition and station, or had a clear tendency to
make him miserable ; or would be certainly and consi-
derably prejudicial to him thi-ough the remainder of his
life; where the one goes so far beyond his just bounds,
the other may allowably excuse himself from complying.
Only one case must be both so plain and withid of sucli
moment, as may justify him, not only in his own judg-
ment, which may easily be prejudiced, but in that of
every considerate person whom he hath oppoi'tunity of
consulting, and in the general opinion of mankind.
And even then, the refusal must be accompanied with
the greatest dcceiicy and humility ; and the strictest
care to make amends, by all instances of real duty, for
this one seeming want of duty.
In proportion as young persons approach to that age,
%vhen the law allows them to be capable of governing
theniselvcs, they become by degrees less and less subject
to the govenmient of their parents; especially in smaller
mattei's : for, in the more important concerns of life, and
above all, in the very impoitant one of marriage, not
only Daughters, (concerning whom the very })hrase of
giving them in marriage shows, that they are not to
gi\e themselves as they please) but sons too, should have
all possible regard to the authority, the judgment, the
* See Taylor's Elements of Civil Law, p. 387, 38S, 389.
FIFTH COMMANDMEXT. 63
blessing, the comfm^t of those to whom they owe every
tiling. And even after they are sent out into the world
to stand on their own bottom, still they remain for ever
bound not to slight, or willingly to grieve them ; hut in
all proper affairs, to consult with them and hearken to
them, as far as it can be at all expected in reason or
gratitude, that they should.
4. The last thing, which in scripture the phrase of
honouring parents comprehends, is affording them de-
cent relief and support, if they are reduced to want it.
For thus our Saviour explains the word in his reproof
of the Pharisees, for making this commandment of no ef-
fect by their tradition, God commanded^ honour thtj fa-
ther and thy mother: but ye say, whosoever shall say to
his father or mother, it is a gift, by whatsoever thou
mightest be profited by me: that is, what should have re-
lieved you, I have devoted to religious uses; whosoever
should say this, and honoureth not his father or his mo-
ther, he shall be free: [Matt xv. 4, 5, 6.) In St. Mark it is,
Fe suffer him no more to do ought for his father or his mo-
ther. [Mark vii. 12.) And in other places of scripture,
besides this, honouring a person signifies contributing
to his maintenance : as I Tim. v. 17, 18. Let the elders
that rule be counted worthy of double honour : especially
they who labour in the xvord and doctrine; for the scripture
salth, the labourer is worthy of his reward.
How worthy pai^ents are of this, as well as the other
sorts of honour, wlien they need it, sufficiently appears
from all that hath been said. If they deserve to be loved
and respected, surely they are not to be left exposed to
distress and want by those whom they have brought
into life, and for whom they have done so much : but
children, even if they are poor, should both be diligent
in working and provident in saving, to keep their help-
less parents from extremities : and if they are in compe-
€4 TiFTH tJOMMANDMENT.
tently good circumstances, should allow them a liberal
share of the plenty which they enjoy themselves. Ac-
cordingly St. Faul directs, that both children and ne-
phewSf that is s^randchiJdren, for so the word nephew
always means in scripture, should learn Jirst to show
piety at Iiome, and to requite their parents :for that is good
and acceptable before God, Indeed nature as well as
Christianity^ enjoins it so strongly, that the whole world
cries out sliame where it is neglected : and the same
reason which requires parents to be assisted in their
necessities, requires cliildren also to attend upon them
and minister to them, with vigilant assiduity and tender
affection, in their infirmities ; and to consult on every oc-
casion, their desires, their peace, and tlieir ease: and they
should consider both what they contribute to their sup-
poi't, and every other instance of regard which they
show them, not as an alms given to an inferior, but as
a tribute of duty, paid to a superior. For which reason
perhaps it may be, that relieving them is mentioned in
scripture under the notion of honouring them.
One thing more to be observed, is, that all these du-
ties of children belong equally to both parents : the mo-
ther being as expressly named as the father, in the
commandment, and having the same right in point of
reason. Only, if contrary orders are given by the two
parents to the child, he is bound to obey that parent
rather, whom the other is bound to obey also : but still
preserving to each all due reverence, from which no-
thing, not even the command of either can discharge
him.
And now I proceed to the duties of parents to their
children, on which there is much less need to enlarge
than on the other. For not only parents have more un-
derstanding to know their duty, and stronger affections
to prompt them to do it ; but indeed, a great part of it
FIFTH COMMANDMENT. ^5
liatli been already intimated, in setting forth that oC
children to them. It is the duty of parents, to take all
that kind care, which is the main foundation of love; to
keep up such authority, as may secure respect ; to give
such reasonable commands, as may engage a willing
obedience ; and thus to make their children so good, and
themselves so esteemed by them, that they may depend,
in case of need, on assistance and succour from them.
More particularly, they are bound to think them, from
the first, worthy of their own inspection and pains : and
not abandon them to the negligence, or bad management
of others : so to be tender of them and indulge them, as
not to encourage their faults ; so to reprove and correct
them, as not to break their spirits or provoke their ha-
tred ; to instil into them the knowledge, and require of
them the practice, of their duty to God and man : and
recommend to them every precept, both of religion and
morality, by what is the strongest recommendation, a
good and amiable example : to breed tliem up as suitably
to their condition as may be; but to be sure not above it:
watching over them with all the care that conduces to
health ; but allowing them in none of the softness that
produces luxury or indolence, or of the needless distinc-
tions, that pamper pride ; to begin preparing them early,
according to their future station in life, for being useful
in it to others and themselves: to provide conscien-
tiously for their spiritual and eternal, as well as tempo-
ral good, in disposing of them ; and bestow on them
willingly, as soon as it is fit, whatever may be requisite
to settle them properly in the world : to lay up for them,
not by injustice, penuriousness, or immoderate solici-
tude, all that they can ; but by honest and prudent dili-
gence and attention, as much as is sufficient, and to
distribute this amongst them, not as fondness, or resent-
ment, or caprice, or vanity, may dictate ; but in a rea-
66 FIFTH COMMANDMENT.
sonable and equitable manner, such as will be likeliest
to make those who receive it love one another, and es-
teem the memory of the giver.
These are, in brief, the mutual duties of parents and
children ; and you will easily perceive that they are the
duties in proportion of all who, by any occasional or
accidental means, come to stand in the stead of parents
or of children. The main thing which wants to be ob-
served, is, that from the neglect of tliese duties on one
side, or on both, proceeels a very great part of the wick-
edness and misery that is in the world. May God in-
cline the hearts of all that are concerned either way in
this most important relation, so to practise the several
obligations of it, as may procure to them in this world,
reciprocal satisfaction and joy, and eternal felicity in
that which is to come, through Jesus Christ our Lord.
6r
FIFTH COMMANDMENT.
Part II.
In my last tliscourse, I began to explain the fifth
Commandment; and having already gone through the
duties of children and parents, properly so called, I
come now to the other sorts of inferiors and superiors" j
all which have sometimes the same names given them,
and are comprehended under the reason a^d equity of
this precept.
And here, the first relation to be mentioned is, that
between private subjects and those in authority over
them; a relation so very like that of children and fa-
thers, that the duties on both sides are much the same in
each.
But more particularly the duty of subjects is, to
obey the laws of whatever government Providence hath
placed us under, in every thing wliich is not contrary to
the laws of God ; and to contribute willingly to its sup-
port, every thing that is- legally required, or maybe
reasonably expected of us : to be faithful and true to the
interests of that society of which we are members, and
to the persons of tliose who govern it ; paying, both to
the supreme power, and all subordinate magistrates,
every part of that submission and respect, both in
speech and behaviour, which is their due ; and making
all those allowances in their favour, which the difficulty
of their office, and the frailty of our common nature de-
mand : to love and wish well to all our fellow subjects,
without exception ; think of them charitably, and treat
them kindly: to be peaceable and quiet, each minding
68
FIFTH COMMANDMENT.
diligently the duties of his own station ; not factious and
turbulent, intruding into the concerns of others : to be
modest and humble, not exercising ourselves in matters
too high for us ; but leaving such things to the care of our
superiors, and the providence of God : to be thankful
for the blessings and advantages of government, in pro-
portion as we enjoy them : and reasonable and patient
binder the burdens and inconveniences of it, which at
any time we may suffer.
The duty of princes and magistrates, it would be of
iittle use to enlarge on at present. In general it is, to
ionfine the exercise of their power within the limits of
the laws, to which they are bound ; and direct it to
the attainment of those ends for which they were ap-
pointed ; to execute their proper function with care and
integrity, as men fearing God, men of truth, hating co^
vetousness; to do all persons impartial justice, and con-
sult in all cases, the public benefit^ encouraging religion
and virtue with zeal,, especially by a good example;
punishing crimes with steadiness, yet with moderation ;
and studying to preserve the people committed to their
charge, in wealth, peaces and godliness. {Commimion
office,)
Another relation to be brought under this Command-
ment, is, that between spiritual fathers, the teachers
of religion, and such as are to be taught.
The duty of us who have undertaken the important
work of spiritual guides and teachers, is to deliver the
doctrines and precepts of our holy religion, in the plain-
est and strongest terms that we can ; insisting on such
things chiefly, as will be most conducive to the real and
inward benefit of our hearers : and recommending them
in the most prudent and persuasive manner ; seeking to
please all men for their good, to edification, but fearing no
man in the discharge of our consciences -, and neither
FIFTH COMMANDMENT. 69
sayinj^ or omitting any thin,^ for the sake of applause
from the many or the few, or of promoting either our
own wealth and power, or that of our order ; to instruct,
exhort and comfort all that are placed under our care,
with sincerity, discretion, and tenderness, privately as
well as puhlickly, so far as they i^ive us opportunity, or
we discern hope of doing service : watching for their
sonlSf as they that must give account; to rule in the
church of God with vigilance, humility, and meekness,
showing ourselves in all things^ patterns of good works.
The duty of you, the christian laity, whom we are to
teacli, is to atlenil constantly and seriously on religious
worship and instriiction, as a sacred ordinance appoint-
ed by heaven for your spiritual improvement ; to consider
impartially and carefully what you hear, and believe
and practise what you are convinced you ought j to ob-
serve with dite regard the rules established for decent
order aiid ediiication in the church, and pay such re-
spect, in word and dcQil, to those who minister to you
in holy things, as the interest and honour of religion re-
quire; accepting and encouraging our well-meant ser-
vices, and' bearing charitably with our many imperfec-
tions and failings.
A third relation, is that between masters or mistress-
es of schools and their scholars. The duty of the for-
mer is, diligently to instruct the children committed to
them, in all the things which they are put to learn, suit-
ing their manner of teaching, as well as they can, to the
temper and capacity of each, and to take effectual care
that they apj)ly themselves to what is taught them; and
do their best to watch over their behaviour, especially
in the great points of religion and truth, modesty and
good-humour; show countenance to &tich as are well-
behaved and promising ; correct the faulty, with need=
ful. vet net with excessive severity : and get the incor-
rO FIFTH COMMANDMENT.
Hgible removed oirt of the way, before they corrupt
others. And the duty of the scholars is, to revei^nce
and obey their master or mistress, as if they were their
parents ; to live friendly and lovingly with one another
as brothers and sisters ; to be heartily thankful to all that
give or procure them so valuable a blessing as useful
knowledge; and industrious to improve in it, consider-
ing, how greatly their happiness here and hereafter
depends upon it.
I come now to a fourth relation, of great extent an4
importance, that between heads of families and their
servants.
When the New Testament was written, the generali-
ty of servants were, as in many places they are still,,
mere slaves; and the persons to whom they belonged,
had a right to their labour and that of their postei'ity,
for ever, without giving them any other wages thaiv
their maintenance ; and with a power to inflict on them,
Avliat punishments they pleased for the most part, even
death itself, if they would. God be thanked, service
amongst us,, is a much happier thing : the conditions of
it being usually no otlier, than the servants themselves
voluiitarily enter into for their own benefit. But then, for>
tliat reason, they ought to pcrfoi'm whatever is due from
them, both more conscientiously and more cheerfully.
Now from servants is due, in the first place, obedience.
Indcedj if they arc commanded what is plainly unlaw-
ful; they ought to obey God rather than man; {Ads v. 29.)
but still til ay must excuse themselves decently, though
resolutely. And even lawful things, which they havo
not bargained to do, they are not obliged to do : nor any.
tljing iiid'ocd, which is clearly and gi-eatly unsuitable to
iheir phice and station, and improj)er to be required of
them. But whatever they engaged, or knew they were
expected to do; or wliat, though they did not know i\i
FIFTH COMMANDMENT. TT,
it beforehand, is usual and reasonable, or even not very
unreasonable, they must submit to. For if tliey may
on every small pretence, refuse to do this, and question
whether that belong to their place, it is most evident,
that all authority and order in families must be at an
end ; and they themselves will have much more trouble
in disputing about their business, than they would have
in performing it.
Servants therefore should obey : and they should do
it respectfully and readily ; not murmuring or behaving
gloomily and sullenly, as if their work was not due for
their wages; and contradicting, as if tliose whom they
serve were their equals; but, as the apostle exhorts, with
good-will doing service; [Eph, vi. 7,) not answering again
(Tii. ii. 9.) and paying all fit honour to their master oi^
ffiistresS) and to every one in the family.
They are also to obey with diligence : to spend as much
time in work, and follow it as closely all- that time, as
can be fairly expected from them ; not with etje-service,
as men-pleasers (these are the words of scripture, twice
repeated there) hit with singleness of heart, fearing God^
W hatever industry therefore a reasonable master would
require when his eye is upon them, tlie same, in the main,,
honest servants will use when his eye is not upon them :
for his presence or absence can make no difference in
tiieir duty. He hath agreed with tiiem for tiieir time
and pains, and he must not be defrauded of them.
With diligence, must always be joined care, that no
business be neglected or delayed beyond its proper sea=
son : nothing mismanaged for w ant of thinking about
it; nothing heedlessly, much less designedly, wasted:
and squandered; but all reasonable frugality and good
contrivance shown, and all fair advantages taken, yet
no other, for the benefit of those who employ them..
Everv servant would think this but common justice in
rS FIFTH COMMANDMENT.
his own case; and therefore should do it as common
justice in his Maker's case. Some perhaps may imagine
that their master's estate or income, is w ell able to afford
them to be careless or extravagant ; but the truth is, few
or no incomes can afford this : for if it be practised in one
thing, why not in another ? And what must follow, if it
be practised in ail? that certainly which we daily sec,
that persons of the greatest estates are distressed and
ruined by it. Or, though it would not distress them at
all, yet a master's wealth is no moi'e a justillcation of
servants wasting what belongs t^ him, than of their
stealing it- and if oj5« be dishc>nest, the other must be so.
Now dishonesty^ every body owns to be a crime; but
too many do not consider sufficiently how many sorts
of it there are : observe then, that besides the instances
already mentioned, and the gross ones that are punish-
able by law, it is dishonest in a servant, either to take to
himself or give to another, or consent to the taking or
giving, whatever he knows he is not allowed, and durst
not do with his master's knowledge. There are, to be
sure, various degrees of this fanlt, some not so bad
as others, but it is the same kind of fault in all of them ;
besides that tlie smaller degrees lead to the greater :
and all dishonesty, bad as it is in other persons, is yet
worse in those who are intrusted, as servants are, and
things put in their power upon that trust, which if they
break, they are unfaithful as well as unjust.
Another sort of dishonesty is, speaking falsehoods :
against which J have already in the course of these lec-
tures given some cautions, and shall give more, there-
fore at present I shall only say, that whether servants
are guilty of it amongst themselves, or to their masters
or mistresses, whether against or in favour of one ano-
ther, or even in their own favour; there are few things
by which they may both do and sisffer more harm than a
lying tongue.
FIFTH COMMANDMENT. T3
Truth therefore is a necessary quality in servants,
and a further one is proper secrecy : for there is great
nnfairness in betraying the secrets, either of their mas-
ter's business or his family, or turning to his disadvan-
tage any thing that comes to their knowledge by being
employed under him ; unless it be where conscience
obliges them to a discovery, which is a case that seldom
happens ; and, excepting that case, what they Iiave pro-
mised to conceal, it is palpable wickedness to disclose ;
and where they have not promised, yet tbey are taken
into their master's house to be assistants and friends, not
spies and talebearers ; to do service, not harm to him,
and to every one that is under the roof.
Two other duties, of all persons indeed, but in some
measure peculiarly of servants, are, sobriety, without
which they can neither be careful or diligent, nor will be
likely to continue just; and chastity, the want of which
will produce all manner of disorders and mischiefs in the
family to which they belong, and utter ruin to them-
selves.
The last requisite which I shall mention, is peaceable-
ness and ^ood temper ; agreeing with and helping one
another, and making the work which they have to do
easy, and the lives which they are to lead together, com-
fortable, For it is very unfit, that either their masters
or any other part of the family should suffer through
their ill-humour; and indeed they suffer enough by it
themselves, to make restraining it well worth their
while.
These are the duties of servants ; and as the faithful
performance of them is the surest way of serving them-
selves and being happy in this world; so, if it proceed
from a true principle of conscience, God will accept it
as service done to himself, and make them eternally
happy for it in the next : whereas wilfully transgressing
7*4 FIFTH COMMANDMENT.
or neglij^ently sli^^hting, the things which they aught to'
do, whatever pleasure or wimtever advantage it may
promise to produce to them for a while, will seldom fail
of bringing them at last to shame and ruin even here, and
will certai^nly bring them,, unless they repent and amend,
to misery hereafter.
But thiiik not, I entreat you, that we will lay burdens
on those below us, and take none upon ourselves: there
are duties also, and very necessai^ ones, which masters^
and mistresses owe to their servants.
To behave towards them with meekness and gentle-
ness, not imperiously and with contempt ; and to restrain
them as far as may be from incorrect conduct one to ano-
ther ; never to accuse, threaten, or suspect them, with-
out or beyond reason ; to hear patiently their defences
and complaints; and bear with due moderation their
mistakes and faults, neither to make them, when in
health, work or fare harder than is fitting, or suffer
them, when in sickness, to want an^y thing requisite for
their comfort and relief; if they be hired servants, to pay
their wages fully and punctually at the time agreed : if
they are put to learn arjy business or profession, to in-
struct them in it carefully and thoroughly ; not only to
give them time for the exercises of religion, but assis-
tance to understand, and encouragement to practise,
every part of their duty : to keep them as much as pos-
sible, both from sin and temptation, and particularly
from corrupting each other: To show displeasure when
Ihey do amiss as far, and no farther, than tlie case re-
tjuires ; and to countenance and reward them when tliey
serve well, in proportion to the merit and length of such
service. For all these things are natural dictates of rea-
son and humanity, and clearly imj)lied in that compre-
hensive rule of scripture : masters, give unto your ser-
vants that which is just and equals knowing, that ye also
have a Master in Heaven.
FIFTH COMMANDMENT. 75
There are still two sorts more of inferiors and siipe°
i4ors, that may properly be mentioned under this com-
mandment : young persons and elder ; those of low and
high degree.
The duty of the younger is, to moderate their own
rashness and love of pleasure, to reverence the persons
and advice of the aged, and neither to use tliem ill or de-
spise them, on acconntof the infirmities that may ac-
company advanced years ; considering in what manner
they will expect hereafter that others should treat them.
And the duty of elder persons is, to make all fit allow-
ances, but no hurtful ones, to the natural dispositions of
young people ; to instruct them with patience and re-
prove them with mildness ; not to require either too
much or too long submission from them, but be willing
that they, in their turn, should come forward into tlie
world; gradually withdrawing themselves from the
heavier cares and the lighter pleasures of this life, and
waiting with pious resignation to be called into another.
The duty of the lower part of the world to those above
them, in rank, fortune, or office, is not to envy them,
or murmur at the superiority which a wise though mys-
terious providence hath given them, but in xvhatever
state they are, therewith to be content; and pay willingly
to others, all the respect which decency or custom have
made their due. At the same time, the duty of those in
higher life is, to relieve the poor, protect the injured,
countenance the good, discourage the bad, as they have
opportunity ; not to scorn, much less to oppress the
meanest of their brethren ; but to remember, that we
shall all stand before the judgment-seat of Christ ; {Rom,
xiv. 10.) where he that doth wrons;, shall receive for the
wrong which he hath done; and there is no respect of per-
sons, {Col, ni, 25,)
And now, wer« all these duties conscientiously ob-
76 FTFTtt COMMANDMENT.
served by all the world, how happy a place would it be !
And whoever will faithfully do their own part of them,
they shall be happy, whether others will do theirs or not ;
and the Commandment assures them of it; that thy days
may be long in the land which the Lord thy God giveth
thee* In all probability, if we obey his laws, and that
now before us in particular, both longer and more pros-
perous will our days prove, in the land of our pilgrimage
in which God Iiath placed us to sojourn ; but, without all
question, eternal and infinite shall our felicity be, in that
land of promise, the heavenly Canaan, which he hath
appointed for our inheritance ; which that we may all
inherit accordingly. He of his mercy grant, &c
7/
SIXTH COMMANDMENT.
TJwu shall do no murder.
Having set before you, under the fifth Command-
ment, the particular duties which inferiors and supe-
riors owe each to the other, I proceed now to those re-
maining precepts, which express the general duties of all
men to all men.
Amongst these, as iife is the foundation of every thing
valuable to us, the preservation of it is justly entitled to
the first place : and accordingly the sixth Command-
ment is, Thou shall do no murder. Murder is taking
away a person's life, with design, and without authority.
Unless both concur, it doth not desei-ve that name.
1. It is not murder unless it be with design. He wIk)
is duly careful to avoid doing harm, and unhappily not-
withstanding that kills another, though be hath cause to
be extremely sorry for it, yet is entirely void of guilt on
account of it : for his will having no share in the action,
it is not, in a moral sense, his. But if he doth the mis-
chief through heedlessness or levity of mind, or inconsi-
derate vehemence, here is a fault : if the likelihood of
mischief could be foreseen, the fault is greater ; and the
highest degree of such negligence or impetuous rashness,
comes near to bad intention.
2, It is not murder unless it be without authority.
Now a person hath authority from the law, both of God
and man, to defend his own life, if he cannot do it other-
wise, by the death of whoever attacks it unjustly ; whose
destruction in that case is of his own seeking, and his
Uood on his own head. But nothing short of the most
78 SIXTH COMMANDMENT.
imminent danger, ought ever to carry us to sucli an ex
tremity, and a good person will spare ever so bad a one,
as far as he can with any prospect of safety. Again,
proper magistrates hav« authority to sentence offenders
to death, on sufficient proof of s«ch crimes as the welfare
of the community requires to be thus punished ; and to
employ others in the execution of that sentence : and
private persons have authority, and in proper circum-
stances are obliged, to seize and prosecute such offen-
ders : for all this is only another sort of self defence,
defending the public from what else would be pernicious
to it : and tiie Scripture hath said, that the sovereign
power beareth not the sword in vain : (Jtom, xiii. 4.)
but in whatever cases gentler punishments would suffi-
ciently answer the ends of government, surely capital
ones are forbidden by this Commandment. Self-defence,
in the last place, authorizes whole nations to make war
upon other nations, when it is the only way to obtain
redress of injuries which cannot be supported, or secu-
rity against impending ruin. To determine whether
the state is indeed in these unhappy circumstances, be-
longs to the supreme jurisdiction, and the question
ought to be considered very conscientiously ; for wars,
begun or continued without necessity, are unchristian
and inhuman : as many murders are committed, as there
are lives lost in them ; besides the innumerable sins and
miseries of other sorts, with which they are always atten-
ded. But subjects, in their private capacity, are incom-
petent judges of wliat is re(piisite for the public weal , nor
can the guardians of it permit them to act upon their judg-
ment, were they to make one : therefore they may law-
fully serve in wars which their superiors have unlawful-
ly undertaken, excepting perhaps such offensive wars
as are notoriously unjust. In others, it is no more the
business of the soldiery to consider the grounds of their
SIXTH C0M5rANDMENT. 79
sovereign's taking up arms, than it is the business of the
executioner to examine, whether the magistrate hath
passed a right sentence.
You see then> in what cases killing is not murder ; in
all but these, it is ; and you cannot fail of seeing the
guilt of this crime to be singularly great and heinous.
It brings designedly upon one of our brethren, without
cause, what human nature abhors and dreads most: it
cuts him off from all the enjoyments of this life at once,
and sends him into another fo? which possibly he was
not yet prepared : it defaces the image^ and defeats the
design of God : it overturns the great purpose of govern-
ment and laws, mutual safety: it robs society of a;
member, and consequently of part of its strength : it
robs the relations, friends, and dependents of the person
desti'oyed, of every benefit and pleasure which else they
might have had from him ; and the injury done in all
these respects, hath the terrible aggravation, that it
eaniiot be recalled. Most wisely therfelbre hath our
Creator surrounded murder with a peculiar horror : that
nature, as well as reason, may deter from it every one
who is not utterly abandoned to the worst of wickedness,
and most justly hath he appointed the sonsof JVba^, that
is, all mankind, to punish death with deatJi. Tfhoso
sheddeth man^s blood, by man shall his blood be shed ; for
in the image of God made he man* { Gen, ix. 6.) And that
nothing may protect so daring an oflTender, he enjoined
the JewSf in the chapter which follows the ten Com-
mandments : If a man come presumptuously upon his
neighbour to slay him with guile, thou shall take himfr&m
mine altar that he may die. But supposing, what seldom
happens, that the murderer may escape judicial ven-
gea!»ce ; yet what piercing reflections, what continual
terrors and alarms must he carry about with him ! And
ccHild he be hardened against these, it would only subject
SiO" SIXTH COMMANDMEK^-Pi;.
him the more inevitably to that future condemnation,
from which nothing but the deepest repentance can pos-
sibly exempt him. For no murderer hath eternal life;
but they shall have their part in the lake that hurneth
•with fire and brimstone, which is the second death. (Johm.
i Vu 1 5 .T^Re^ xxi . 8 .)
But shocking, and deserving of punishment here and^
hereafter as tlus crime always is, yet there are circum-
stances which may augment it greatly.. If the person
whom any one deprives of life, be placed in lawful au-
thority over him ; or united in relation or friendship to
iiim ; or have done him kindnesses ; or never hath done
him any harm; or be, in a peculiar degree, good, useful,
or pitiable; each of these things considerably increase
the sin> though some indeed more than others. Again,
if the horrid fact be formally- cojitFived,» and perhaps the
design carried on through a length of time, this argues
a much more steady and inflexible depravity of heart,
than the commission of it in a sudden rage : but still,
even the last, though it hath in tlie law of this country,
a different name of man-slaughter given it^ and' a differ-
ent punishment prescribed for the first offence; yet in
the sight of God is as truly murder as the former, though
freer from, aggravations. The mischief done is done
purposely ; and neither passion nor provocation gives
authority for doing it, or even any great excuse. For
as God hath required us, he hath certainly enabled us to
I'fistrain the hastiest sallies of our anger,..esppcially from
such enormities as this.
Nor doth it materially alter thenature>or lessen at all
the degree of the sin,.if, whilst we attack« another, we
give him an opportunity to^ defend himself and attack us,,
as in duelling : Still taking away his life is murder : expo=
sing our own is so likewise, as I shall quickly show you :
and an appointment of two persons to meet for this pur-
S^IXTH COMMANDMENT. 81
pose under pretence of being, bound to it by their honour,
is an agreement in form to commit, for the sake of an
absurd notion, or rather an unmeaning word, the most
capital offence against each other and their Maker, of
which, if their intention succeed, they cannot have time
to repent.
As to the manner in which murder is committed,
whether a person do it directly himself or employ ano-
ther; whether he doit by force, or fraud, or colour of
justice j accusing falsely, or taking any unfair advan-
tage; these things make little further difference in the
guilt, than that the most ai'tful and studied way is gene-
rally the worst.
And thougli adesign of murder should not take effect;
yet whoever hath done all that he could towards it, is
plainly as much a sinner as if it had: doing any thing
towards it, or so much as once intending it, or assisting
or encouraging any other who intends it, is the same
sort of wickedness ; and if a person doth not directly de-
sign the death of another, yet if he designedly doth what
he knows or suspects may probal^ly occasion it, he is, in
}>ro])ortion to his knowledge or suspicion, guilty. Nay,
if he is only negligent in niatters which may affect hu-
man life, or meddles with them, when he hath cause to
think he u^ulerstands them not, he is far from innocent ;
and there are several professions and emjdoyments, in
which these truths might to be considered with a pecu-
liar degree of seiiousness.
Further yet; if it be criminal to contribute in any
manner towards taking away a person's life immediate-
ly, it must be criminal also to contribute any thing to-
V, ards shortening it, which is taking it away after a
lime; whether by bringing any bodily disease upon liim,
or causing him any grief or anxiety of mind, or by what
indeed will produce both, distressing him in his circum-
82 ^IXTH C4»MMANttMJI£NTc
stances, concerning which the son of. Sirack snitt . Jic
that taketli away his 7ieighbours living, slayeth him ; and
he that defraudeth the labourer of his hire, is a bloood-
shedder.
Indeed, if we caitse or procure any sort of hurt to ano-
ther, though it hath no tendency to. deprive him of life,^
yet if it makes any i)art of his life more or less uneasy or
uncomfortable, we deprive him so far of what makes it
valuable to him^ which is equivalent to taking so much
of it away from him, or? possibly worse.
Nay, if we do a person no harm, yet if we wish him
harm, St* John hath determined the case : Whosoever ha-
teth his brother is a murderer. For indeed, hatred not
only leads to murder, and too often, when indulged, pro-
duces it unexpectedly; but it is always, though perhaps
lor the most part in a lower degree, the very spirit of
murder in the heart, and it is by our hearts that God
will judge us. Should our dislike of another not rise to
ftxed hatred and malice,^ yet if it rise to unjust anger,
we know our Saviour's declaration, i/ vjas said by them
f\f old time, thoiL shall not kill: and whosoever shall kill,
shall be in danger of the judgment. But I say unto you,
whosoever is angry with his brother without a cause, shall
he in danger of the judgment, {jMait, v. 2 1 , 22.) That
is, wiiosoever is angry, either with persons that he ought
not, or on occasions that he ought not, or more vehe-
mently, or soonei", or longer than he ought to be,- is guil-
ty in some measure of that uncliaiitableness of whiclL
murder is the highest act, and liable to the punishment
af it in the same pro])ortioii*
Nor even yet have 1 carried the explanation of this
commandment to tbe extent of our duty. Whoever doth
not, as far as can be reasonably expected from him, en-
deavour to guard his neighbour from harm, to make
noace. to r<;licve distress 'm\C^ want, fails of what love to-
SIXTH COMMANDMENT. 83
human kind certainly requires. Now love is thefiiljil'
ling of the law; and he that lovethnothis brother, abideth
in death. (i2om. xiii. 10. — l John iii, 14.)
We are also carefully to observe, that however hei-
nous it is to sin agjainst the temporal life of any one ; in-
juring him in respect of his eternal interests is yet
unspeakably woree. If it be unlawful to kill or hui-t the
body, or overlook men's worldly necessities ; much more
is it to destroy the soul of our brother for whom Christ
died, or any way endanger it ; or even suffer it to conti-
nue in danger, if we have in our power the proper and
likely means of delivering it: and^on the other Jiand, all
that mercy and iiumauity wliich, in the civil concerns of
our neighbours is so excellent a duty, must pro])ortion-
ably be still more excellent in their religious ones, and of
higher value in the sigiit of God. .
Hitherto I have considered the prohibition, thou shalt
do no murder f as respecting others; but it forbids also
self-murder : As we are not to commit violence against
the image of God in the person of any of our brethren,
so neither in our own : As we are not to rob the society
to which we belong, or any part of it, of the service
\vhich any other of its mcmbei's might do to it, we are
not to rob either of what we might do : As we are not
to send any one else out of the world ])rematurely, we
are not to send ourselves, but wait witli patience all the
days of our appointed tirae, till our change come. {Jobx\y^
14.) If the sins which persons have committed prompt
them to despair, they of all others, instead of rushing
into the presence of God by adding this dreadful one to
them, should earnestly desire space to repent, [Her, ii.
21.) which, by his grace, the worst of sinners may do,
and be forgiven. If their misfortunes or sufferings make
them weai-y of life, he hath sent them these with design
that they should not by unlawful means evade them, but
84 SIXTH COMMANDMENT.
go through them well, whether they be inflicted for the
punishment of their faults or the trial of their virtues.
In either case we are to submit quietly to the discipline
of our heavenly Father, which he will not suffer to be
heavier than we can bear, whatever we may imagine,
but w ill support us under it, improve us by it, and in due
time lelease us from it» But in any case for persons to
make away with themselves, is to arraign the constitu-
tion of things which he hatli appointed ; and to refuse
living wiiere lie hath put them to live ; a very provoking
instance of widutifulness, and made peculiarly fatal by
tliis circumstance,^ tliat leaving usually no room for re-
pentance it leaves none for pardon : always excepting,
where it proceeds fronva mind so disordered by a bodily
disease as to be incapable of judging or acting reason-
ably, for God knows with certainty when this is the
cause and when not, and will accordingly either make
due alloAvances, or make none.
And if destroying ourselves be a sin,~doing any thing;
Nvilfully or- heedlessly that tends to our destruction, must-
h\ proportion be a sin : Where indeed necessity requires
gi-eat hazards to be run by some persons for the good of
others ; as in war, in extinguishing dangerous fires, in
several cases winch might be named ; or where employ-
ments and professions which somebody or other must
undertake,^ or such diligence in any employment as men
are by accidents really called to use,^ impair health and
shorten life ; there, far from being throw n away, it is
laudably spent in the service of God and man. But for
ii.ny person to bring on hiuLself an untimely end by ad-
venturous rashness, by ungoverned passion, by an im-
Dioderate ajixiety, or by an obstirjate or careless neglect
of his owji pieservation, is uiiquestlonably sinful. And-
above all, doing it by debauchery or immoral excess, is.
a most cffLctual way of ruining soul and body at once.
SIXTH COM\tAX»MENT. 85
Let us therefore be conscientiously watchful, against
^very tiling which may provoke or entice us to be inju-
rious, either to others or ourselves : and God grant, that
we may so regard the lives of our fellow-creatures and
so employ o«r own, that we may ever please the giver
and Lord of life ; and having faitlifully lived to him here,
may eternally live witii him hereafter, through JesiLS
Christ our only Saviour. Ameiu
L S6 j
SEVENTH COMMANDMENT.
Thow shalt not commit Multertj.
In speaking of this comuiandment, it is proper to be-
gin with observing, that as in the sixth where murder
is forbidden, every thing which tends to it or proceeds
from the same bad principle with it, is forbidden too ; so
in the seventh where adultery is proljibited, the prohibi-
tion must be extended to whatever else is criminal in the
same kind ; and therefore in explaining it I shall treaty
first of the fidelity which it requires fi*om married per-
sons, and then of the chastity and modesty which it re-
quires from all persons.
First, of the fidelity owing to each other from married
l)ersons.
'Not only the scripture account of the Creation of
mankind is a proof to as many as believe in scripture,
that the union of one man with one woman was the
original design and will of f leaven ; but the remarkable
equality of males and females born into the world, is an
evidence of it to all men. Yet notwithstanding it must
be owned, the cohabitation of one man with several wives
at the same time, was practised very anciently in the
darker ages, even by some of the patriarchs, who were
otherwise good persons; but having no explicit revealed
rule concerning this matter, they failed of discerning the
above-mentioned purpose of God, and both this error
and that of divorce on slight occasions, were tolerated
by the law o^ Moses : but that was only as the la\^ of
other countries, which often connive at what the lawgiver
is far from approving, accordingly, God expressed par-
SEVE?«^TH COMMANDMENT. ST
ticularly by the prophet MalachU his dislike of these
thiiij^s : {Mat, ii. 14, 15, 16,) and our Saviour both tells
the Jews that Moses permitted divorces merely he-
caus€oftIie hardness of their hearts, and peremptorily
declares, that whosoever shall put away his wife^
except it be for fornication, and shall marry another^
committeth adulterij^ Now certainly it cannot be less
adulterous, to marry a second wltiiout putting away the
first.
Nor is polygamy (that is, the having more wives than
one at the same time) prohibited in holy w rit alone, but
condemned by many of the heathens themselves, who
alledge against it very plain and forcible reasons. It is
inconsistent with a due degree of mutual affection in
the parties, and a due care in the education of their chil-
dren. It introdcices into families perpetual subjects of
the bitterest enmity and jealousy ; keeps a multitude of
females in most unnatural bondage, frequently under
guardians fitted for the office by unnatural cruelty, and
tempts a multitude of males thus left unprovided for, to
nnnatural lusts. In civilized and well-regulated coun-
tries therefore, single marriages have either been esta-
blished at first, or prevailed afterwards on experience of
their preferableness : and a mutual promise of inviolable
faithfulness to the marriage-bed, hath been understood
to be an essential part of the contract : which promise is
with us most solemnly expressed in the office of matri-
mony, by as clear and comprehensive words as can be
devised ; and unless persons are at liberty in all cases
to slight the most awful vows to God, and the most de-
liberate engagements of each to the other ; how can they
be at liberty in this, where public good and private hap-
piness are so deeply interested?
Breaches of plighted faith, as they must be preceded
by a want of conjugal attection in the offending party^
BS SEVENTH COMMAKDMENT.
SO they tend to extinguish all the remains of it ; and tliis
change will he performed, and will give uneasiness to
the innocent one, though the cause he hid: hut if it he
known, or merely suspected hy the person wrpfiged,
(which it seldom fails to he in a little time ) it produces
in warm tempers, a resentment so stroni^ ; in milder, an
affliction so heavy^ that few things in the world equal
either : for love is sti^ong as death, jealousy is cruel as the
grave; the coals thereof are coals of fire. And with what-
ever vehemence they burn inwardly or outwardly, it can
he no wonder, when perfidious unkindness is found in
that nearest relation, where truth and love were delibe-
rately pledged and studiously paid on one side, in ex-
pectation of a suitable return ; and when the tenderest
part of the enjoyment tii life is given up beyond recall
into the hands of a traitor, who turns it into the acutest
misery. To what a height grief and anger on one
side, and neglect ripened into scorn and hatred on the
other;, may carry such calamities, cannot be foreseen :
but at least they utterly destroy that union of hearts^
that reciprocal confidence, that oj^enness of communica-
tion, that sameness of interest of joys and of sorrows,
which constitute the principle felicity of the married
state. And besides, how very frequently do the conse-
quences of these transgressions affect and even ruin the
health or the fortune, it may be both, of the blameless
person in common with the guilty, and perhaps entail
diseases and poverty to successive generations !
These are fruits which unfaithfulness in either party
may produce. In one it may produce yet more. A wo-
man guilty of this crime, who, to use the words of scrip-
ture,/orsaA-ef/i the guide of her youths and forg-etteth tht
covenant of her God, brings peculiar disgrace on her hus-
band, her children, and friends ; and may bnng an ille-
gitimate offspring to inherit what is the right of others:
i
SEVENTH COMMANDMENT. 85
■Hor is the infamy and punishment to whicli she exposes
herself, a less dreadful evil for bein^ a deserved one.
And if falsehood on the me;i's part hath not all the same
aggravations, it hath very great ones in their stead :
they are almost constantly the tempters; they often
carry on their wicked designs for a long time together ;
they too commonly use the vilest means to accomplish
them, and as they claim the strictest fidelity, it is unge-
nerous as well as unjust, to fail of paying it. All men
must feel how bitter it would be to them to be injured in
this respect ; let them think then what it is to be inju-
rious in it : and since the crime is the same when com-
mitted by them, as when committed against them, let
them own that it desei'ves tlie same condemnation from
the Judge of the world. The Lord hath been witness^
saith the prophet, between thee and the wife of thy youth,
agmnst whom thou dealest treacherously ; yet is she thy
companion^ and the wife of thy covenant. Therefore take
heed to your spirit, and let none deal treacherously with
the wife of his youth, (Mai. ii. 14, 15.)
It will be safest, but I hope it is not necessary, to add,
that an unmarried man or woman, offending with the
wife or husband of any one, being no less guilty of adul-
tery than the person with whom the offence is committed,
is consequently an accomplice in all the wickedness and
all the mischief abovementioned ; and this frequently
with aggravating circumstances, of the greatest base-
ness and treacliery and ingratitude and cruelty, that can
be imagined. Whatever some may plead, surely none
can think such behaviour defensible ; and most surely
they will not find it so : for marriage is honourable in all ;
and the bed undefiled ; but whoremongers and adulterers
God will judge.
The crime of adultery being so great, it follows, that
all improper familiarities which, though undesignedly,
8
90 SEYENTH COMMANDMENT.
may lead to adultery, and all imprudent behaviour
which may give suspicion of it, is to be avoided as mat-
ter of consci43nce ; that all groundless jealousy is to be
checked by those who are inclined to it, and discouraged
by others, as most heinous injustice; and that every
thing should be carefully observed by both parties,
which may endear tliem to each other. No persons
therefore should ever enter into the marriage bonds with
sucli as they cannot esteem and love ; and all persons
who have entered into it, should use all means, not only
to preserve esteem and love, but increase it: affectionate
condescension on the husband's part, cheerful submis-
sion on the wife's ; mildness and tenderness, prudence
and attention to their common interest and that of their
joint posterity, on both parts. It is usually, in a great
measure at least, from the want of these engaging quali-
ties in one or the other that falsehood arises, or some
other evil, of a tendency to produce effects equally
grievous, and therefore to be considered as equally for-
bidden.
But now, from the mutual fidelity required of married
persons, 1 proceed, secondly, to the chastity and modesty
required of all persons.
Supposing that only such as live single were to be
guilty with each other, yet hy means even of this licen-
tiousness, in proportion as it prevails, the regularity and
good order of society is overturned, the credit and peace
of families destroyed, the proper disposal of young peo-
ple in marriage prevented, the due education of children
and provision for them neglected, the keenest animosi-
ties perpetually excited, and the most shocking murders
frequently committed, of the parties themselves, their
rivals, or innocent babes : in short, every enormity fol-
lows from hence, that lawless passion can introduce.
For all sins indeed, but especially this, lead persons on
SEVENTH COMMANDMENT, 91
Lo more and greater ; to all manner of falsehood to se-
cure their success, all manner of dishonesty to provide
for the expensiveness of these courses, all manner of
barbarity to hide the shame or lighten the inconveniences
of tliem ; till thus they become abandoned to every crime,
by indulging this sinful one.
But let us consider the fatal effects of it on tlie two
sexes, separately. Women that lose their innocence,
seldom fail of being soon discovered ; lose their good
name entirely along with it, and are marked out and
given up at once to almost irrecoverable infamy ; and
even mere suspicion hath in some measure,^ the same bad
consequences with certain pooof. It is, doubtless, ex-
tremely unjust to work up mere imprudences into gross
transgressions ; and even the greatest transgressors
ought to be treated witli all possible compassion, when
they appear trufy penitent; But unless they appear so,
a wide distinction between them and others ought to be
made : and they who contribute, whether designedly or
thoughtlessly, to place good, bad, and doubtful charac-
ters all on a level, do most prej)osterousIy obscure and
debase their own virtue if tliey have any ; keep guilt in
countenance, and defraud right conduct of the peculiar
esteem which belongs to it: thus injuring at once the
cause of religion and morals, and the interests of society.
But besides the general disregard, of which vicious wo-
men will experience not a little, even in places and times
of the most relaxed ways of thinking, they have a sorer
evil to expect ; that of being, sooner or later, for the most
part very soon, cast off and abandoned with contempt
and scorn, by their seducers. Or even should they have
reparation made them by marriage, this doth not take
away the sin at all, and the disgrace but very imperfect-
ly; not to say, that it still leaves them peculiarly ex-
posed to the reproaches and the jealousy of their hus-
bands ever after*
0"Z SEVENTH COMMANDMENT.
And if men that seduce women, are not looked on by
the world with so much abhorrence as women that arc
seduced, at least they deserve to be looked on with
greater : for there cannot easily be more exquisite
wickedness, than, merely for gratifying a brutal appe-
tite or idle fancy, to change all the prospects which a
young person hath of being happy and respected through
life, into guilt and dishonour and distress, out of which
too probably she will never be disentangled, under the
false and treacherous pretence of tender regard. If we
have any feeling of conscience within us, we must feel
this to be most unworthy behaviour; and if the Ruler of
the world hath any attention to the moral character of
his rational creatures, which is the noblest object of His
attention that can be conceived. He must show it on such
occasions ; and therefore may be believed, when He saith
He will.
But supposing men not to corrupt the innocent, but
to sin with such alone as make a profession of sin ; yet
even this manner of breaking the law of God hath most
dVeadful consequences : It hinders the increase of a na-
tion in general — It leaves the few children that proceed
from these mixtures, abandoned to misery, uselessness,
and wickedness — It turns aside l^ie minds of persons
from beneficial and laudable employments to mean sen-
sual pursuits — It encourages and increases the most dis-
solute, and in every sense, abandbned set of wretches
in the world, common prostitutes, to their own misera-
ble and early destruction, and that of multitudes of un»
wary youths, xyho would else have escaped. It debases
the heart, by the influence of such vile and profligate
company, to vile and profligate ways of thinking and
acting: It sometimes produces quarrels that are imme-
diately fatal; sometimes friendships that are equally so,
to every valuable purpose of life. It leads men to extra
SEVENTH COMMANDMENT. y3
ra.i^ance and profusion ; grieves all that wish them well ;
distresses those who are to support them ; and drives
them to the most criminal methods of supporting them-
selves. It tempts men to excesses and irregularities of
every kind ; wastes their health and strength ; brings on
them painful and opprobrious diseases, too often commu-
nicated to those whom they afterwai*ds marry and to
their miserable posterity, if they have any : by all these
mischiefs, which for the most part come upon them in
the beginning of their days, the remainder of them is
usually made either sliort or tedioiiSr perhaps both.
(^rfs(/. ii. 1.") With great wisdom therefore doth Solo-
mon exhort : Remove thij way from the strange woman,
and come not nigk the door of her house : lest thou give
thine honour unto others, and thy years unto the cruel : lest
strangers be filled with thy wealth, and thou mourn at the
last, when thy flesh and thy body are consumed, and say,
how have 1 hated instruction^ and my heart despised re-
proof; and 1 have not obeyed the voice of my teachers.
For the ways of man are before the eyes of the Lord, and
he pondereth all his goings. Ms own iniquities shall take
the wicked, and he shall be holden with the cords of his
sinsi. {Prov, v. 8 — 13, 21, 22.)
It is very true, the sins of the flesh do not always pro-
duce all the bitter fruits which I have mentioned; but
then such instances of them, as at first are imagined the
safest, frequently prove extremely hurtful ; or however
entice persons on to worse, till they come at length to
the most flagrant and pernicious. Very few who trans-
gress the scripture-bounds, ever stop at those lengths
which themselves, when they set out,^ thought the great-
est that were defensible. Liberties taken hy men before
marriage, incline them to repeat the same liberties after
marriage; and also to entertain the most injurious jea-
lousies of good women, grounded on tlie knowledges
8*
94 SEVENTH COMMANDMENT.
which they have formerly had of bad ones : Their pas^
successes embolden and excite them to new and more-
flaj^itious attempts, and by appetites thus indulged and
habits contracted, they are carried on perpetually fur-
ther and further, till they come to be guilty, and some-
times merely for the sake and the name of being guilty,
af what they would onc€ have trembled to hear pro-
posed.
Eut supposing th«y keep within the limits of what they
at first imagined to be allowable; is imagination (and
reason,, when biassed by passions, is notliing better) the
test of truth ? supposing their behaviour could be harm-
less otherwise, is not the example dangerous ? will or
can the world around them take notice of all the pretend-
ed peculiarities that distinguish their case and preserve
it from being a sin, while other crimes to which at first
sight it is very like, are confessedly .e:reat ones ? or will
not all, who hav* bad inclinations or unsettled prin-
ciples, take shelter under their practice, and either de-
spise their refinements, or easily invent similar ones for
their own use?
But further yet : if it be argued, that offences of this
nature may by circumstances be rendered excuseables,-.
why not others also ? why may not robbery, why may
not murder be defended, by saying, that though un-
doubtedly in general they are ver3^ wr-ong, yet in such
and such particular occurrences, there is on the whole
very little Iiurt, or none at all done by them, but per-
haps good : and what would become of the human race,
weresuch pleas admitted? The ends of government can
be attained by no other than by plain, determinate, com-
prehensive laws,, to be steadily observed ; and no one's-
inclinations or fanciful tlieories are to decide, when,
tJiey bind and wlien not : but deviations from them are?
Criminal, if on no other account,, yet because they are^
SETEXTH COMMAXDMEXT. 95
deviations : though difFerently criminal indeed accord-
ing to their different degrees : thus in the matter before
us, what approaches !>earer to marriage is, ordinarily
speaking, so far less blameable than what is more dis-
tant from it : but nothing can. be void of 1)lame, and of
great blame, that breaks the ordinances of God and
man. For even the latter, if they oblige the conscience
in any case, must oblige it in this, where public and pri-
vate welfare is so essentially concerned ; and as to the
former, though sensual irregularities may suit very well
with some sorts of superstition, yet their inconsistence
with any thing that deserves the name of religion, is
confessed in effect by the persons guilty of them. For
if some few do hypocritically, in vain hope for conceal-
ment, keep on the appearance of it,. yet who amongst
them can preserve the reality of it ? offences of this kind^^
how plausibly soever palliated, yet being committed
against known prohibitions, wear out of the mind all
reverence to God's Commandments, all expectation of-
his future favour, nay the very desire of spiritual hap-
piness hereafter. And though many who indulge in li-
centiousness,,liave notwithstanding very good qualities ^.
yet, would they review their hearts and lives, they
would find that they had much the fewer for itj and that
those which remain are often made useless, often endan^^
gered, often pservcrted by it..
But the sins already mentioned^ are by no-means t\\o
only ones to be avoided in consequence of this Com-
mandment: whatever invites to them; whatever ap-
proaches towards them ; whatever is contrary to de-
cency and honour ; whatever taints the purity of the-
mind,, inflames the passions, and wears off the impres-
sions of virtuous shame ; all immodesty of appearance,
or behaviour; all entertainments, books, pictures, con-
versations, tending to excite or excuse the indulgence of
96 SEVENTH COMMANDMENT.
irregular desires, are in their proportion prohibited and
criminal : and unless we prudently guard against the
smaller offences of this kind, the more heinous will be
too likely to force their way ; as our Lord very strongly
warns us. Fe have heard, it was said by them of old time<,
Thou shall not commit adultery: hut I say unto you, that
whosoever looketh on a woman to lust after her, hath com'
mitted adultery with her already in his heart. And al-
though vicious inclinations were never to go further
than the heart; yet, if» instead of merely intruding
against our will, they a!*e designedly encouraged to
dwell there, they corrupt the very fountain of spiritual
life, and none but the pure in heart shall see God.
All persons tlierefore should be very careful to turn
their minds fi'om forbidden objects, to fix their attention
so constantly and steadily on useful and conuTiendable
employments as to have no leisure for vices, and to
govern themselves by such rules of temperance and pru-
dence, that every sensual appetite may be kept in sub-
jection to the dictates of reason and the lawsof religion f
always remembering that Christianity, both delivers to
lis the strictest precepts of holiness, and sets before us
the strongest motives to it ; our peculiar relation to a
holy God and Saviour ; our being the temples of the holy
Ghosts ( I Cor, vi. 19.) which temple if any man defile, him
will God destroy ; (I Cor, iii. 17.) our being pilgrims and
strangers on earth, not intended to have our portion
here, but to inherit a spiritual happines hereafter; and
every one that hath this hope, must purify himself, even as
God is pure, ( I John iii. 3.) I shall conclude therefore
with St. jPaw^s exhortation : Fornication and all uncleaii-
ness, let it not be once named among you, as becometh
saints ; neither fit hiness, nor foolish talking, nor jesting,
which are not convenient :for this ye know, that no whoi-e-
monger nor unclean person, hath any inheritance in the
SFVENTH COMMANDMENT. 97
kingdom of Christ and of God. Let no man deceive you
with vain words : for because of these things cometh the
wrath of God 2ipon the children of disobedience. Be not ye
therefore partakers with them : walk as children of lights,
and have no fellowship ivith the unfruitful wo^i^s^ of dark-
ness^
[ 98 F
THE EIGHTH COMMANDMENT.
Thou shall not steal
Under the eighth commandment, is comprehended our
duty to our neighbour, in respect to his worldly sub-
stancef and to explain it distinctly, I shall endeavour to
shoWy
I. Whut it forbids ; and
II. What, by consequence, it requires.
As to the former, Tlie wickedness of mankind hath
invented ways to commit such an astonishing variety of
sins against this commandment, that it is impossible to
reckon them up, and dreadful t<^ think ofthem:but
most, if not all of them, are so manifestly sins, that the
least reflection is enough to make any one sensible, how
much he is bound conscientiously to avoid them, and he
who desires to preserve himself innocent, easily may.
The most open and shameless crime of this sort, is
robbery; taking from another what is his, by force:
which, adding violence against his person to invasion
of his property, and making every part of human life
unsafe, is a complicated transgression, of very deep guilt*
The next degree is secret theft : privately converting
to our own use what is not our own. To do this in mat-
ters of great value, is confessedly pernicious wickedness ;
and though it were only in what may seem a trifle, yet
every man's right to the smallest part of what beh)ngs
to him, is the same as to tlie largest, and he ought no
more to be wronged of one than of the other. Besides,
little instances of dishonesty cause great disquiet; make
the suffferers mistrustful of all about them^ sometimes
EIGHTH COMMAXDMENT. 99
of those who are the farthest from deserving it ; make
them apprehensive continually that some heavier imjury
will follow; and indeed almost all offeiKlers begin with
slight offences. More henious ones would shock them at
first: but if they once allow themselves in lesser faults,
they go on without reluctance, by degrees, to worse and
worse till at last they scruple nothing. Always therefore
beware of small sins ; and always remember, what I have
before observed to you, that when any thing is commit-
ted to your care and trust, to be dishonest in that is
peculiarly base.
But besides what every body calls theft, there are
many practices which amount indirectly to much the
.same thing, however disguised in the world under gen-
tler names : thus, in the way of trade and business, if
the seller puts off any thing for better than it is, by
false assertions or deceitful arts : if he takes advantage
of the buyer's ignorance, or particular necessities or
good opinion of him, to insist on a larger price for it
than the current value ; or if he gives less in quantity
than he professes or is understood to give ; the frequency
of some of these things cannot alter the nature of any of
them: none can be ignorant that they ar« wrong, but
such as are wilfully or very carelessly ignorant : and
the declaration of scripture against the last of thein, is
extended in the same ])lace to every one of the rest :
Thou shall not have in thy bag divers weights^ a great and
a small : thou shall not have in thine house divers measures,
a great and a small. For all that do such things, and all
that do unrighteously, are an abomination unto the Lord
thy God, {Dent. xxv. 13-16)
On the other hand, if the buyer takes advantage of
his own wealth and the poverty or present distresses of
the seller, to beat down the price of his merchandise be-
yond reason ; or if he buys up the whole of a commodity.
IQO EICaiTH COMMANDMENT.
especially if it be a necessary one, to make immoderate
gain of it; or if he refuses or neglects to pay for what
he hath bought, or delays his payments beyond the time
within which, by agreement or the known course of
traffick they ought to be made ; all such behaviour is
downright injustice and breach of God's law. For the
rule is. If thou sdlest ought unto thy neighbour^ or buyest
ought of thy neighhour^s hand, ye shall not oppress one
another, {Lev, xxv. 14.)
Again : borrowing on fraudulent securities, or false
representations of our circumstances ; or without inten-
tion or proper care afterwards to repay ; preferring the
giatification of our covetousness, our vanity, our volup-
tuousness, our indolence, before the satisfyingof our just
debts : all this is palpable wickedness ; and just as bad
is that of demanding exorbitant interest for lending to
ignorant or thoughtless persons, or to extravagant ones
for carrying on their extravagance ; or to necessitous
ones, whose necessities it must continually increase, and
make their ruin after a while more certain, more difficult
to retrieve, and more hurtful to all with whom they are
concerned. Tlie scripture hath particularly forbidden it
in the last case, and enjoined a very difterent sort of be-
haviour: If thy brother be waxen poor, and fallen in de-
cay with thee, then shall thou relieve him : yea, though he
be a stranger, or a sojourner. Thou shall not give him
thy money upon usury, nor lend him thy victuals for in-
crease; but fear thy God, that thy brother may dwell with
thee. And the psalmist hath expressed the two opposite
characters on these occasions, very briefly and clearly :
The wicked borroweth, and payeth not again : but the
righteous showeth mercy, and giveth.
Another crying iniquity is, when hired servants, la-
bourers, or workmen of any sort, are ill used in their
ivages ; whether by giving them too little, or, which is
EIGHTH COMMANDMENT, 101
often fall as bad, deferring it too long : the word of God
forbids the last in very strong terms : Thmi shalt not de-
fraud thy neighbour, neither rob him : the wages oj him
that is hired shall not abide with thee, (meaning, if de-
manded, or wanted,) all night until the morning: Jit his
day shalt thou give him his hire, neither shall the sun go
down upon it; for for, when, J he is poor, and setteth his
heart upon it, lest he cry against thee unto the Lord, and
it be sin unto thee* {Lev. xix. IS. — Deut,xxiv, 15.) JNay,
the son of Sirach carries it, with reason, (as I observed
to you on the sixth Commandment) further still. The
bread of the needy is their life: he that defraudeth the la-
hour er of his hire, is a blood-shedder.
But besides all these instances of unrighteousness,
there are many more that are frequent in all kinds of
contracts. Driving bargains tliat we know are too hard ;
or insisting rigidly on the performance of them after
they appear to be so : making no abatements, when bad
times, or unexpected losses, or other alterations of cir-
cumstances call for them : not inquiring into the grounds
of complaints when there is a likelihood of their being
just: throwing unreasonable burdens upon others,
merely because they dare not refuse them : keeping them
to the very words and letter of an agreement, contrary
to the equitable intention of it : or, on the other hand, al-
ledging some flaw and defect in the form, to get loose
from an agi^eement wliich ought to have been strictly-
observed : all these tilings are grievous oppression, and
though some of them may not be in the least contrary to
law, yet they are utterly irreconcileable with good con-
science. Human laws cannot provide for all cases, and
sometimes the vilest iniquities may be committed under
their authority, and by their means.
It is therefore a further lamentable breach of this
Commandment, when one person puts another to the
9
102 EIGHTH COMMANDMENT.
charge and hazard of law, unjustly or needlessly ; or
in ever so necessary a law-suit, occasions unnecessary
expenses and contrives unfair delays : in short, w^hen
any thin,g is done by either party, by the counsel that
plead or advise in the cause, or by the judge who deter-
mines it, contrary to real justice and equity.
Indeed, when persons by any means whatever, with-
hold from another his right; either keeping him ignorant
of it or forcing him to unreasonable C(>st or trouble to ob-
tain it; this, in its])roportion is the same kind of injury
with stealing from him. To see the rich and great, in
these or any ways, bear hard upon the poor, is very
dreadful : and truly it is little, if at all less so, when the
lower sort of people are unmerciful, as they are but too
often, one to another. For, as Solomon observes, *S poor
man that oppresseth the poor, is like a sweeping rain, which
leaveth no food : but if it ije a person ever so wealthy tliat
is wronged, still his wealth is his own, and no one can
have more right to take the least part of it from him
without his consent, than to rob the meanest wretch in
the world ; suppose it be a body or number of men ; sup-
pose it to be the government, or ihe public, that is cheated;
be it of more or less, be it of so little as not to be sensi-
bly missed ; let the guilt be divided among ever so many ;
let the practice be ever so ccimmon ; still it is the same
crime, however it may vary in degrees ; and tiie rule is
without exception, that no man go beyond, or defraud his
brother in any matter, ( 1 Thess. iv. 6.)
It surely scarce needs to be added, that whatever things
it is unlawful to do, it is also unlawful to advise, encou-
rage, help or protect others in doing : that buying, re-
ceiving, or concealing stokn goods, knowing them to
be such, is becoming a partner in the stealth : and ;that
being any way a patron, assistant, or tool of injustice, is
EIGHTH COMMANDMENT. 103
510 less evidently wrong, than being the immediate and
principal agent in it.
And as the irjjustice of all these things is very plain,
so is the folly of them : common robbers and thieves are
the most miserable set of w retclies upon eaith : in per-
petual danger — perpetual fi-ights and alarms — obliged
to support their spirits by continual excesses, wliich,
after tbe gay madness of a few hours, depress them to
the most painful lowness ; confined to the most hateful
and hellish society; very soon, generally speaking,
betrayed by their dearest companions, or hunted out by
vigilant otticers ; then shut up in horror, condemned to
open shame, if not to an untimely death ; and the more
surely undone for ever in the next life, tbe more insen-
sible they are of their sufferings and their sins in this.
Nor do they, of whose guilt the law can take little or
no cognizance, escape a heavy and blttei' self-condenma-
tion from time to time, nor usually the bad opinion of
the world; which last alone will frequently do them
more harm, than any unfair prttctices will do them good.
But especially this holds in the middle and lower, which
is vastly the larger part of mankind: their livelihood
depends chiefly on their character, and their character
depends on their honesty : this would make amends for
many other defects : but nothing will make amends for
the want of it. Deceitful craft may seem perhaps a
shorter method of gain, than uprightness and diligence;
but they who get wickedly, spend for the most part fool-
ishly, perhaps wickedly too ; and so all that stays by
them is their guilt : or let them be ever so cunning, and
appear fur a while t«? tiH-ive ever so fast ; yet remember
the sayings of the wise king : Jn inheritance may be got-
ten fuiHtilij at the beginning : but the end thereof shall not
be blessed. T^-ensures of wickedness projit nothing : but
righteousness detivereth from death. Wealth gotten by
lOi EIGHTH COMMANDMENT.
ranittj, shall be diminished, hut he that gathereth hif
labour shall increase. Or, should the prospei-ity of
persons who raise themselves by ill means, last as long
as their lives, yet their lives may be cut sliort : for what
the prophet threatens often comes to pass, and is always
to be feared ; He that getteth riches, and not by right, shall
leave them in the midst of his days, and at his end shall
heafooL But should his days on earth be extended to
the utmost ; yet the sinner, an hundred years old, shall
be accursed. For the unrighteous shall not inherit the
kingdom of God : but the Lord is the avenger of all such.
Let every one therefore consider seriously, in the first
place, wliat this commandment forbids and abstain from
it: though he fare more hard, though he lay up less,
though he be despised for his conscienciousness ; pro-
vided it be a reasonable one, surely it is well worth while
to bear these things, rather than injure our fellow-crea-
tures and offend our Maker.
But let us now^ i)roceed to consider,
Secondly, What the commandment before us^ by
i.onsequcnce, requires,. And,
1. It requires restitution of wliatever we have at any
time, unjustly taken or detained. For, that being in
right not our own but another's, keeping it is continu-
ing and carrying on injustice, therefore the prophet
EzeJdel makes it an express condition of forgiveness :
If the wicked restore the pledge, and give again that he
hath robbed ; then he shall surely live, he shall not die.
^or was it till Zaccheus had engaged to restore amply
wliat lie had extorted from any one, that our Saviour de-
clared, This day is salvalion COT" ^- ^^^-?'n,i.-««t Sr. *Uor
,"■;■;;'■ •
to think of raising wealth by fraud and then growing
honest, is the silliest scheme in the world : for till we
have returned, or offered to return as far as we can all
that we have gotten by our fraud, we are not honest.
EIGHTH COMMANDMENT. 105
Nay, suppose we have spent and squandered it, still we
remain debtors for it : and suppose we got nothing, sup-
pose we meant to get nothing by any w icked contri-
vances in which we have been concerned ; yet if we have
caused another's loss, any loss for which money is a
proper compensation, what we ought never to have done,
we ought to undo as soon and as completely as we are
able, however we straiten ourselves by it ,* otherwise we
come short of making the amends which may justly be
expected from us ; and while so important a part of re-
pentance is wanting to demonstrate the sincerity of the
rest, we cannot hope to be accepted with God.
2. This commandment also requires industry ; with-
out which, the generality of persons cannot maintain
themselves honestly ; tlierefore St. Fuul directs : Let him
that stole, steal no more ; but rather lethhn (and certainly,
by consequence, every one else that needs) labour, work-
ing with his hands the thing which is good. And each of
(hem is to labour, not only for himself, but for his family
also, if he hath one ; both for their present, and if pos-
sible, their future maintenance in case of sickness, ac-
cidents, or old age. For as they who belong to him
liave, both by nature and by law, a claim to support
from him, if they need it, and he can give it, neglecting to
make due provision for them is wronging them; and
throwing either them or himself upon others, when he
may avoid it, or might have avoided it by proper dili-
gence, is wronging others : for which reason the same
apostle commanded likewise, that if any one would not
work, neither should he eat.
In order to be just therefore, be industrious ; and
doubt not but you will find it, after a while at least, by
much the most comfortable as well as christian way of
getting a livelihood. It is a way that no one ought to
think beneath him, for better is he that laboureth and
9#
1&6 EIGHTH COMMANDMENT.
aboundeth in all things^ than he that boasteth himself, and
wanteth bread. It is the best preservative that can be,
from bad company and bad courses ; it procures the
good will and good word of mankind ; it exempts per-
sons from the contempt and reproach of which those
have bitter experience, who make a dependent state
their choice. Begging is sweet in the mouth of the shame-
less ; but in his belly there shall burn afire. Very differ-
ent from this is the case of the industrious. Their minds
are at ease; their bodies are usually healthy i their time
is employed as they know it should be : what they get
they enjoy with a good conscience, and it wears well;
nor do only the fruits of their labour delight them ; but
even labour itself becomes pleasant to them;
And though persons of higher condition are not bound
to work with their hands, yet they also must be diligent
in other ways, in the business of their offices and pro-
fessions; or, if they have none, yet in the care of their
families and affairs, else the former will be ill-governed,
wicked, and miserable, and the latter soon run into such
disorder, as will almost force them, either to be unjust to
their creditors and those for whom nature binds them to
provide ; or to be guilty of mean and dishonourable ac-
tions of more kinds than one, to avoid these and other
disagreeable conseqiience* of their supineness. Besides^
as the upper part of the world are peculiarly destined by
Providence to be in one way or another extensively use-
ful in society ; such of them as are not, defraud it of the
service they owe it,^ and therefore break this command-
ment. But
3. To observe it well, frugality must be joined with
industry, else it will all be labour in vain ; for unwise
expensiveness will dissipate whatever the utmost dili-
gence can acquire ; but if idleness be added to extrava-
gatice, that brings on quick ruin; and if intemperance
EIGHTH COMMANDMENTc lOf
and debauchery ^o along with them, the case is ther^
come to its extremity. Every one therefore, who de-
sires to approve himself honest, should be careful to live
within the bounds of his income, so as to have something
in readiness against the time of inability and unforeseen
events: but they who have, or design to have families,
should endeavour to live a good deal within thos<? bounds;
and whoever spends upon himself, or throws away upon
any other person or thing, more than he can prudently
afford, (whatever false names of praise, as elegance, ge-
nerosity, good-nature, may be given to this indiscretion)
will be led before he is aware, to distress Iiimself, per-
haps many more; and be too probably driven at last to
3'epair as well as he can, by wickedness, the breaches
which he hath made by folly.
4. This commandment requires in the last place, that
we neither deny ourselves, or those who belong to us^
what is fit for our and their station, which is one kind of
robbery; nor omit to relieve the poor according to our
ability, w hich is another kind. For whatever we enjoy
of worldly plenty is given us in trust, that we should
take our own share with moderation, and distribute out
the remainder with liberality. And as they, wha have
but little, will, most or all of them, at one time or ano-
ther, find those who have kss; very few, if any, are ex-
empted from giving some alms : and whoever either
penuriously or thoughtlessly neglects his proper share
of this duty, is unjust to his Maker and his fellow crea-
tures too. For the good which God hath placed in our
hands for the poor, is undoubtedly, as the scripture de-
clares it, their due : He hath given them no right to seize
it : but He hath bound us not to withhold it from them
{^Prov, iii. 27.)-
And now, having finished tlie two heads proposed I
shall only add, that by observing these directions from
108 EIGHTH COMMANDMEKT.
a principle of christian faith, and teaching all under our
care to observe them from the same ; the poor in this
world may be rich towards God^ and the rich may trea-
sure up in store for themselves, a good foundation against
the lime to come, which will enable them to Iwij hold on
eternal life.
109
THE NINTH COMMANDMENT.
Thou shalt not bear false witness against thy neighbour.
The ninth commandment is connected with every one
of the four which precede it : for neither tlie duties of
superiors and inferiors, nor those amongst equals could
he tolerahly practised, neither the lives of men nor their
happiness in the nearest relation of life, nor their pos-
sessions and properties, could ever he secure, if they
Avere left exposed to those injuries of a licentious tongue^
which are here prohibited. This commandment there-
fore was intended, partly to strengthen the foregoing
ones, and partly also to makeprovisionfor every per-
son's just character on its own account, as well as for
the sake of consequences ; for, independently on these,
we have hy nature (and with reason) a great concern
ahout our reputations ; and therefore the precept, thoiL'
shalt not bear false witness against thy neighbour^ is in all
views, of much importance.
The crime at w hich these wortls principally and most
expressly point, is giving false evidence in any cause or
trial ; and as in such cases, evidence hath always been
given upon oath, this commandment so far is the same
with the third : only there, perjury is forbidden as impi-
ety against God; hero, as injurious to men. Now we
nre guilty of this sin,^ if, in bearing witness, we affirm
that we know or believe any thing which we do not ; or
deny that we know or believo any thing which we do;
or either affirm or deny more positively than we have
good grounds : nay, if we only stifle by our silence, any
fact which is material, though we are not examined par-
110 NINTH COMMANDMENT.
ticularly about it; still when we have sworn in general
to speak the whole truth, we bear false w itiiess if we
designedly avoid it; especially aftei* being asked, if we
are able to say any tiling besides relative to the point
in »juestion ; for hiding the truth may as totally mislead
those who are to judge, as telling an untiuth : indeed, if
by any means whatever we disguise the real state of the
ease, instead of relating it in the fait est and plainest
manner that we can, we evidently transgress the intent
of this commandment; and by doing it, the good name,
the property, the livelihood, the life of an innocent per-
son may be taken away ; the advantages of society de-
feated, nay, perverted into mischiefs, and the very bonds
of it dissolved. Therefore the rule of the Mosaic law
is ; If a false witness rise up against aiiyman, and testify
against his brother that which is wrong ; then shall ye da
unto him, as he had thought to do unto his brother, and
thine eye shall not pity ^ With us indeed, the punishment
extends not so far. But however mild such persons may
find the penalties of human laws to be, or liow artfully
soever they may evade them ; God hath declared : d
false witness shall not be unpunished : and he that speak--
eth lies, shall not escape.
The commandment saith only, that we shall not bear-
false witness against our neightmur; but in effect it
binds us equally, not to bear false witness tor him : for
in all triaJs of property, hearing witness for one party
is bearing witness against the other ; and in all trials
for crimes, false evidence to the advantage of the person
accused, is to the disadvantage and ruin of rigrit and
truth, of public safety and p^ace; by concealing and en-
couraging what «)ught to be detected and punished.
It being thus criminal to bear false witness, it must
be criminal also to draw persons into the commission of
so great a sin, by gifts, or promises, or threatenings,.
NINTH COMMANDMENT, 111
ar any other method. And in its degree, it must be
criminal to bring a false accusation or false action,
against any one; or to make any sort of demand, for
which there is no reasonable ground.
Nay further, however favourably persons are apt to
think of the defendant's side, yet to defend ourselves
against justice, or even to deny it by unfair methods, is
very wicked; for it ought to take place, and the sooner
the better. Still, both the piofessors of the law, and
othejs, may unquestionably say and do for a doubtful or
a bad cause, wliatever can be said with truth or done
with equity ; for otherw ise it might be thought still
worse tlian it is, and treated worse than it deserves. But
if they do in any cause, what in reason ought not to be
done; if they use or suggest indirect methods of defeat-
ing the intent of the law ; if by false colours and glosses,
by terrifying or confounding witnesses, by calumniating
or ridiculing the adverse party, they endeavour to make
justice itself an instrument for patronizing injustice;
this is turning judgment into galU as the scripture ex-
presses it, and the fruit of nghteousness into hemlock.
(Jju^s vi.'l2.)
But in a still higher degree is it so, if judges or jury-
men are influenced in giving their sentence or verdict,
by interest, relation, friendship, hatred, compassion,
party ; by any thing, but the natui-e of the case as it
fairly appears to them. For designedly making a false
determination, is completing all the mischief which
bearing false witness only attempts : arid in a ^ord, who-
evei- any way promotes what is wrong orobstiucts what
is right, partakes in the same sin, be it either of the par-
ties, their evidences or agents ; be it the highest Magis-
trate, or the lowest ojfieer.
But ppisons may bi'eak this commandment, not only
in judicial proceedings, but often full as grievously in
112 NIXTH COMMANDMENT.
common discourse, by raising, spreading, or countenan-
cing false reports against others ; or such as tiiey have
no sufficient cause to think true; which is the case, in
part at least, of most reports, by misrepresenting their
circumstances in the world to their prejudice ; or speak-
ing without foundation, to the disadvange of their per-
sons, understandings, accomplishments, temper, or con-
duct ; whether charging them with faults and imperfec-
tions which do not belong to them ; or taking from them
good qualities and recommendations which do ; aggra-
A'ating the former or diminishing the latter ; determining
their characters from a single bad action or two"; fixing
ill names on things which are really virtuous or innocent
in them; imputing their laudable behaviour to blamea-
ble or worthless motives; making no allowance for the
depravity or weakness of human nature, strength of
temptation, want of instruction, wicked insinuations,
vicious examples : and in all these ways persons may be
injured, either by open public assertions, or more dan-
gerously perhaps, by secret whispers, which they have
no opportunity of contradicting. The scandal may be
accompanied with strong expressions of hoping it is not
true, or being very sorry for it ; and warm declarations
of great good will to the party whom it concerns: all
which may serve only to give it a more unsuspected
credit; Nay, it may be conveyed very effectually in dark
hints, expressive gestures, or even affected silence ; and
these, as they may be equally mischievous, are not less
wicked for being more cowardly and more artful me-
thods of defamation.
Further yet; speaking or intimating things to any
person's disadvantage, though they be true, is seldom
innocent; for it usually proceeds from bad principles:
revenge, envy, malice, pride, censoriousness ; unfair
zeal for some private or party interest ; or at best, from
NINTH COMMANDMENT. 1 1 S
a desire of appearing to know more than others, or mere
impertinent fondness for talking. Now these are wretch-
ed motives for publishing what will be hurtful to one of
our brethren ; sometimes indeed, bad characters and
bad actions ought to be known; but much oftener not, or
not to all the world, or not by our means, and we have
need to be very careful from what inducements we act in
such a case. Sometimes again things are known alrea-
dy, or soon will be known, let us be ever so silent about
them ; and then, to be sure, we are at more liberty : but
«ven then, to take a pleasure in relating the faults of
others is by no means right : and to reveal them, when
they can be hid, unless a very considerable reason re-
quire it, is extremely wrong.
Indeed we should be cautious, not only what harm, but
what good we say of others; for speaking too highly of
their characters or circumstances, or praising them in
finy respect beyond truth, is bearing false witness about
them, which may sometimes turn against them, and may
often mislead those to whom we exalt them thus, and pro-
duce grievously bad consequences of many kinds ; but
the other is much the more common, and usually the
more hurtful extreme.
We all think it an injury, in the tenderest part, when
bad impressions are made on others concerning us ; and
therefore should conscientiously avoid doing the same
injury to others : making them designedly, without a
cause, is inexcusable wickedness : and even where we
intend no harm, we may do a great deal. Whatever
hurts in any respect the reputation of persons, always
gives them great pain, and often doth them great preju-
dice, even in their most important concerns, for indeed
almost ev^ry thing in this world depends on character;
and when once that hath suffered an imputation, for the
most part, neither the persons calumniated, be they ever
10
114 NINTH COMMANDMENT.
SO innocent, can recover it completely by their own gH"
dertours, nor the persons who have wronged them, be
they ever so desirous, restore it fully to its former state :
thou.<::h certainly they who rob others of their good name,
or even without design asperse it, are full as much bound
to make restitution for that, as for any other damage
w hich they cause. But were they not to hurt at > all the
person against whom they speak, still they hurt them-
selves, and lessen the jiower of doing good in the world :
they often hurt their innocent families by the provoca-
tions which they give ; they grieve their friends ; they
set a mischievous example in society ; and if thev pro-
fess any religion, bring a dreadful reproach upon it, by
a temper and behaviour so justly hateful to mankind.
It will be easily understood, that next to the raisers
and spreaders of ill repoi-ts, they who encourage persons
of that kind, by hearkening to them with pleasure, and
by readiness of belief in what they say, contradict the
intention of this commandment. Indeed we ought, in-
stead of countenancing scandal and detraction, to ex-
press, in all proper ways our dislike of it : show the un-
certainty, the improbability, the falsehood, if we can, of
injurious rumours ; oppose the divulging even ol truths
that are uncharitable ; and set a paitern of giving every
one his just praise.
It must now be observed further, that thougli undoubt-
edly those falsehoods are the worst, which hurt otiiers
the most directly, yet falsehoods in general are hurtful
and wrong. And therefore lying, all use either of words
or actions of known settled import, with pur])ose to de-
ceive, is unlawful. And those offences of this kind which
may seem the most harmless, have yet commonly great
evil in ihem. Lying destroys the very end of speech,
and leads us into perpetual mistakes, by tiie very means
\^hich God intended should lead us into truth : It puts
mnth commandment. 115
ftn end to all the pleasure, all the benefit, all the safety
of conversation ; nobody can know, on what or whom ta
depend : for if one person may lie, why not another ?
And at this rate, no justice can be done, no wickedness
be prevented or punished, no business go forward. All
these mischiefs will equally follow, whether untruth>s be
told in a ,^ross barefaced manner, or disguised under
equivocations, quibbles, and evasions. The sin there-
fore is as great in one case as the other. And it is so
great in both, that no sufficient excuses can ever be made
for it in either, though several are often pleaded.
Many persons imagine, that when they have commit-
ted a fault, it is very pardonable ta conceal it under a
lie ; but some faults ought not to be concealed at all ;
and none by this method ; which is committing two, in-
stead of one, and the second, not uncommonly, worse
than the first An ingenuous confession will be likely, in
most cases, to procure an easy pardon : but a lie is a
monstrous aggravation of an offence ; and jTersisting in
a lie can very hardly be forgiven. But above all, if any
persons, to hide what they have done amiss tiiemselves,
are so vile as to throw the blame or tlie suspicion of it
upon another, this is the lieigbt of wickedness; and
therefore particularly all children and servants, who are
chieSy tempted to excuse themselves by telling false-
hoods, ought to undergo any thing rather than be guilty
of such a sin: and on the other hand, all parents, mas-
ters and mistresses, ought to beware of punishing them
too severely for their other offerees, lest they drive them
into a habit of this terrible one.
Some again plead for making free with truth, that
they do it only in jest ; but these jests of theirs often
occasion great uneasiness and disquiet, and sometimes
other very seriously bad consequences : the Scripture ;
therefore ; hath passed a severe ecnsure upon them, As a
11& NINTH COMMANDMENT.
madman, who casteth Jire-brands, arrows, and death;
so is the man that deceiveth his neighbour, and saith, am
I not in sport? (Prov, xxvi. 19. J To give another per-
son vexation, or make him appear contemptible, though
in a slight instance, is by no means innocent sport ; and
l)esi(les, to speak falsehood on any occasion is a danger-
ous introduction to spreading it on more, if not all occa-
sions : For if so trifling a motive as a jest will prevail
on us to violate truth, how can we be expected to with-
stand more weighty temptations ?
However, it may perhaps at the least be thought, that
lying to prevent mischief and do good, must be per-
mitted. But the Scriptiire expressly forbids us to do
evil that good may come; C^^^' iii* 8. J and they who
allow themselves in it, will usually be discovered and
lose their end ; or if not, will never know where to stop :
they will be enticed by degrees to think every thing
good that serves tlieir turn, let others think it ever so
had : those others again will think themselves authorized
hy such examples to take the same liberties , and thus all
trust and probity will be lost among men ; a much great-
er evil, than any good, wliich falsehood may do now and
then, will ever compensate.
And if telling lies, even from tliese plausible induce-
ments, be so bad ; what must it be when they proceed
from less excusable ones, as desire of promoting our
own interest, or that of our party : and how completely
detestable, when we are prompted to them by malice
or undue resentment, or any other totally wicked prin-
ciple !
Nor is the practice less imprudent than it is unlawful.
Some indeed lie to raise their characters, as others do to
gain their points ; hut both act very absurdly, for tliey
miss of their purpose entirely as soon as they are found
mit, and all liars are found out, immediately for the
NINTH COMMANDMEIST. HT
most part, but in a while without fail ; and after that,
every body despises and hates them : even when they
speak truth, nobody knows how to credit them ; and so,
by aiming wickedly at sonte little advantage for the
present, tl»ey put themselves foolishly under the greatest
disadvantage in the world ever after. The Up of truth
shall be established for ever : bid a lying, tangue is but for
a moment. {Frov, xii. 19, 2^2.) Beware then of the least
beginning of a practice that will be sure to e^dill : for if
you venture uj)on falsehood at all, it will grow4ipon you,
and entangle you, and briag yau to shame, to punish-
ment, to ruin. And, besides what you will suffer by it
here, your portion, unless you rej)ent very deeply and
amend very thoroughly, will be with the father of lies
hereafter ; for into the heavenly Jerusalem shall in no
wise enter whosoever worketh ahomination, or maketh a
He. Lying lips are abomination to the Lord; but they that
deal truly are his delight, {Hev. xxi. 27, — Prov, xii.
£2.)
There is yet another sort of falsehood, often full as
bad as affirming what we do not thii>k : I mean, pro-
misi/.g what we do not inteml, or what we neglect after-
wards to perform, so soon ar so fully as we ought.
Whoever hath promised liath made himself a debtor ;
and unless lie be punctual in his payment commits an
injustice, wliich in many cases may be of very perni-
cious consequence.
>.ow in order to secure this great point of speaking
truth, besides consideriijg carefully and frequently the
before-mentioned evils of departing from it, we should
be attentive also to moderate the quantity of our dis-
course, lest we fall into falsehood unawares : for in the
muliitnde of words^ there wanteth not sin : but he that re-
fraineth his lips is wise. Persons who suffer themselves
to run on heedlessly in talk, just as their present Im-
10*
118 NINTH COMMANDMENT.
moiir disposes them, or the present company will be beat
pleased, or who will say almost any thin,^, rather than
nothing ; must he perpetually transgressing some of the
duties comprehended under this Commandment, which
yet are of the utmost importance to be observed ; for,
with respect to the concerns of this world. He that loveth
life* and would see good days, let him refrain his tongue
from eviU and his lips, that they speak no guile. {Psalm,
xxxiv. 12, 13.) And as to our eternal state in the life ta
come, If any man seem to he religioiiSfUnd bridlethnot his
tongue, that man's religion, is vain.
[ 119 1
TENTH COMMANDMENT.
Thou shall not covet thy neighbour's hcnise, thou shall not
covet thy neighbour's wife, nor his servant, nor his
maid, nor his ox, nor his ass, nor any; thing that is
his.
We are now come to the tenth and last command-
ment, which is by the church of Rome absurdly divided
into two, to keep up the number, after joining tlie first
and second into one, contrary to ancient authority
Jewish and Christian. How the mistake was^originally
made is hard to say : but undoubtedly they i*etain an^d
defend it the more earnestly, in order to pass over the
second Commandment as only part of the firvSt,vvithout
a distinct meaning of its own ; and accordingly many of
their devotional books omit it entirely. But that these
two ought not to be thus joined and confounded, I have
shown yoU' already ; and that this now before us ought
not to be divided, is extremely evident ; for it is one
single prohibition of all unjust desires. And if reckon-
ing up the several prohibited objects of desire makes it
more than one commandment,>for the same reason it will
be more than two, for there are six things forbidden in
general : and moreover, if this be two Commandments,
which is the first of them ? for in Exodus it begins. Thou
shalt not covet thy neighbour's house, but in Deuterono-
my, Thou shalt not covet thy neighbour'' s wife: and ac-
cordingly, some of tlieir books of devotion make the for-
mer, some the latter of these, the ninth.* Surely ihe
1 Their Manuel Prayers in English, 172.5, puts. Thou shalt not covet thy
neighbour's ivifef for the ninth. But in tiie office of the virgin, both Latin
and English, called the Primer, 1717, Thou shalt not covet thy Jiei^hboiir' r
home, is the ninth.
120 TENTH COMMAN^DMEjST.
order of the words would never have been changed thus
in Scripture, had there been two commandments in tliera;
but being one, it is no way material which part is
named first : I say no more therefore on so clear a point,
but proceed to explain this precept, of not coveting what
is onr neighbour's.
The good things of this life being the gifts of God for
which all are to be thankful to him ; desiring, with due
moderation and submission, a comfortable share of them,
is very natural and right : wishing that our share were
better, is, in the case of many persons, so far from a sin,
that endeavouring diligently to make it better is part of
their duty. Wishing it were equal to that of such ano-
ther, is not wisliing ill to him, but only well to ourselves,,
and seeking to obtain what belongs to another may, in
proper circumstances, be perfectly innocent: we may
really have occasion for it; he may he well able to be-
stow it; or lie may have occasion for something of ours
in return, and on these mutual wants of men all com-
Bierce and trade is founded ; which God, without ques-
tion, designed should be carried on, because he hath
made all countries abound in some things, and left them
deficient in others.
Not every sort of desires therefore, but unfit and im-
moderate desires only, are forbidden by the words, thoit
shalt not covet. And these are such as follow : first, if
our rjeighbour cannot lawfully part with his property
nor we lawfully receive it, and yet we want to have it :
one instance of this kind is expressed, thou shalt not
covet thy neighbour's wife: another is, if we want a per-
son wlio possesses any thing in ti'ust, or under certain
limitations, to give or sell it in bieach of that trust or
those limitations; or if he can part with it, but is not
willing, and we entertain thougfits of acquiring it by
force and fraud, or of being revenged on him for his
TENTH COMMANDMENT. 121
refusal, this is also highly blameable; for why should
lie not be left quietly in possession of his own? indeed
barely pressing and iniportunini^ persons contrary ta
their interest, or even their inclination only, is in some
deg-ree wrong , for it is one way of extorting things from
them, or however of giving them trouble where we have
no right to give it.
But though we keep our desires ever so much to^ our-
selves, they may notwithstanding be very sinful ; and
such they are particularly, if tfiey induce us to envy
others, that is, to be uneasy at their imagined superior
happiness, to wish them ill or take pleasure in any harm
which befalls them ; for this turn of mind will prompt us
to do them ill, if we can, as indeed a great part of ihe
mischief that is done in the world, and some of the worst
of it, arises from hence. TVrath is cruel and anger
is outrageous ; hut who is able to stand against envy ?
{Frov. xxvii. 4.) Accordingly we find it Joined in the
New Testament, with strife, railing, variance, sedition,
murder, confusion, and ererij evil work. {Rom, i. 29. xiii.
13.-1 Cor. iii. 7.-2 Cor. xii. 20.-Gal. v. 20, 21.-1 Tim. vi.
4.-James lii. 14, 16.) But were it to produce no mischief
to our neighbour, yet it is the directly opposite disposition
to that love of him, which is the second great precept of
Christ's religion ; it indeed deserves, in some respects,
to be reckoned the worst of ill-natured sins : the re-
vengeful man pleads for himself some injury attempted
against him ; but the envious person bears unprovoked
malice to those who have done him neither wrong nor
harm, solely because he fancies them to be, in this or that
instance, very Tiappy. And why should they not, if they
can, as he certainly would, if he could ? for the prospe-
rity of bad people, it must be confessed, we have reason
to be so far sorry, as they are likely to do hurt by it^
but to desire their fall rather than their amendment 5 to
12£ TENTH COMMANDMENT.
desire what may be grievous to any persons, not from
good will to mankind but from ill will to them,- to wish
anv misfortune even to our competitors and rivals,
merely because they are such; or because they have
succeeded and ck joy what we aimed at ; is extremely
uncharitable and inhuman : it is a temper that will
give us perpetual disquiet in this >vorld, for there will
always be somebody to envy,) and bjing a heavy sen-
tence upon us in the next, unless we repent of it and
subdue it first.
But though our selfish desires were to raise in us no
malignity against our fellow-creatures; yet if they
tempt us to murmur against our Creator, and either to
speak or think ill of tliat distribution of things, which
His providence hath made; this is great impiety and
rebellion of the heart against God, who hatli an abso-
lute right to dispose of the work of his hands as he
pleases, and uses it always both with justice and with
goodness to us. Were we innocent, we could none of
us demand more advantages of any sort, than He
thought fit to give us : but as we are guilty wretches,
far from having a claim to this or that degree of hap-
piness, we are e\ery one liable to severe punishment :
and therefore, with the man} comforts and blessings
which we have now, and the eternal felicity which,
through the mercy of our heavenly Fatlier, the merits
of our blessed Redeemer, and the grace of the holy
Spirit, we may, if we will, have hereafter, surely we
have no ground to complain of our condition. For what
if things be unequally divided here? we may be certain
the disposer of them hath wise reasons for it, whether
we can see them or not, and may be as ceitain, that un-
less it be our own fault, we shall be no loseis by it, for
all things work together for good to them that love God,
{Roriu viii. 20.) Therefore^ how little soever we enjoy.
TENTH COMMA^-DMENT. 1^3
we have cause to be thankful for it: and how much so-
ever we suffer, we have cause to be resl.^ue<l, nay thank-
ful too even for that; as we may be the happier in this
world for many of our sufferiui^s, and shall, if we bear
them as we ought, be improved in goodness by them all,
and made happier to eternity.
But further yet : though we may not be conscious of
what we shall study to liide from ourselves, that our de-
sires cari*y us either to behave or wisli ill to our neigh-
hours or to repine against God ; still, if they disturb and
agitate our minds ; if we are eager and vehement about
the objects of them, we are not arri\ed at the state in
which we should be found : some feeling of this inward
tumult, especially on trying occasions, may be unavoid-
able by fallen man, and more of it natural to one person
than another; but after all, it is voluntary indulgence^
that gives our appetites and passions and fancies, the
far greater share of their dominion. We inflame them
when else they would be moderate : we affect things for
which we have really no liking, merely because they are
fashionable : we create imaginary wants to ourselves,
and then grow as earnest for what we might do perfect-
ly well without, as if the whole of oiir felicity consisted
in it : this is a \evy immoral state of mijid, and hurries
persons, almost irresistibly, into as immoral a course of
life. In proportion as worldly inclinations of any kind
engage the heart, tliey exclude from it social affection,
compassion, generosity, integrity ; and yet more effec-
tually love to God, and attention to the concerns of our
future state. Nor do they almost ever fail to make us
at pi-esent miserable as well as wicked : they pi*ey upon
our spirits, torment us with perpetual self-dislike, waste
our health, sink our character, drive us into a thousand
foolish actions to stratify them ; and, v hen all is done,
can never be gratified so as to give us any lasting saiis-
124 TENTH COMMANDMENT.
faction. First we shall be full of anxieties and fears ;
w hen we have got over these and obtained our wish, we
shall quickly find it conies very short of our expectation :
then we shall be cloyed and tired and wretchedly lan-
guid, till some new cravings set us on work to as little
purpose as the former did, or till we are wise enough to
see, that such pursuits are not the ways to happiness.
But supposing persons are not violent in pursuing the
imagined good tilings of this world ; yet if they be de-
jected and grieved that no more of them have fallen to
their lot ; if they mourn over the inferiority of their con-
dition, and live in a perpetual feeling of afiiiction (be it
ever so calm) on that account, or indeed on account of
any cross or disadvantage whatever, belonging to the
present life: this also is a degree, though the lowest and
least, yet still a degree of inordinate desire: for we are
not grateful, if, instead of taking our portion of happi-
ness here with cheerfulness and feeling due acknowedg-
ments for it, we only lament that it is not, in this or that
respect more considerable ; and we are not wise, if we
embitter it, be it ever so small, by a fruitless sorrow, in-
stead of making the best of it.
These then being the excesses which this command-
ment forbids, the duty which of course it requires is,
that we learn, like St. Paul, in whatsoever state we are,
therewith to he content. This virtue every body practi-
ses in some cases ; for who is there that could not men-
tion several things which he should be glad to have, yet
is perfectly well satisfied to go without them ? and would
i?ve but strive to be of the same disposition in all cases,
the self-enjoyment that we should reap from it is inex-
pressible. The worldly condition of multitudes, is really
qu to as good as it needs to be; and of man}^^ others (who
do not think so) as good as it well can be: now for such
to be anxious about mending it, is only being miserable
TENTH COMMANDMENT. 125
for nothing : and in whatever we may have cause to wish
our circumstances were better, moderate wishes will be
sufficient to excite a reasonable industry, to improve
them as far as we can ; and immoderate eagerness will
give us no assistance, but only disquiet. More than a
few consume tliemselves with longing for what indo-
lence and despondency will not suffer them to try, if they
can obtain. The desire of the slothful killeth him ;for his
hands refuse to labmir. And sometimes, on the contrary,
the precipitance with which we aim at a favourite
point, is the very reason that we overshoot the mark
and miss it.
But supposing the most solicitous were always the
most likely to gain their ends ; yet this likelihood will
be often crossed both by delays and disappointments,
which to impatient tempers will be exti-emely grievous ;
and the saddest disappointment of all will be, that they
will find the most perfect accomplishment of their wishes,
after a very short time, to be little or no increase of
their happiness : persons uneasy in their present situa-
tion, or intent on some darling object, imagine, that
could they but succeed in such a pursuit, or had they but
such a person's good fortune or accomplishments, then
they should be perfectly at ease and lastingly delighted :
but they utterly mistake. Every enjoyment palls and
deadens quickly : every condition hath its unseen incon-
veniences and sufferings, as well as its visible advanta-
ges ; and happiness depends scarcely at all on the preem-
inence commonly admired ; for the noble, the powerful,
the rich, the learned, the ingenious, the beautiful, the
gay, the voluptuous, are usually to the full as far from it,
and by turns own they are, as any of the wretches whom
they severally despise. Indeed, when every thing is tried
round, we shall experience at last what we had much
better see at first, as we easily may, that the cheerful
11
126 TENTH COMMANDMENT.
tomposure of a reasonable and religious, and therefore
contented mind, is the only solid felicity that this world
iiffords ; the great blessing of heaven here below, that
will enable us to relish the rest if we have thein, and to
be satisfied if we have them not. What Solomon hath
said of wealth, he found to be equally true of every
thing else beneath the sun : God giveth to a man that i&
good in his sight, wisdom and knowledge and Joy : but to
the sinner he giveth travel, to gather and heap up.' — This
also is vanity 9 and vexation of spirit.
Contentment, therefore, being the gift of God, we should
earnestly pray to Him for it ; and in order to become
objects of his favour, we should frequently and thank-
fully recollect the many undeserved comforts of our con-
dition, that we may bear the afflictions of it more pa-
tiently, reasoning with Job, Shall we receive good at the
hands of God, and shall we not receive evil ? Nor should
we fail to join with our meditations on his past and pre-
sent mercies the firm assurance, which both his attri-
butes and his promises furnish, that the ^2ca\^lovingkind-
ness should follow us all the days of our life, and be exerted,
though sometimes for our correction or trial, yet always
for our benefit; and so as to make our lot supportable in
every variety of our outward circumstances. Let your
conversation therefore be without covetousness ; and be
:onte7it with such things as ye have: for he hath said, I
will never leave thee nor forsake thee. Another very im-
portant consideration, necessary to be often brought to
mind is, that the season both for enjoying the advantages
and bearing the inconveniences of life, is short: but the
reward of enjoying and bearing each, as we ought, is
^^ternal and inconceivably great.
Together with these reflections, let us exercise a steady-
care to check every faulty inclination in its earliest rise ;
^or it is chiefly indulging them at first, that makes them
TENTH COMMANDMENT. 127*
SO hard to conquer afterwards : and yet we shall always
find the bad consequences of yielding, to outweigh vastly
the trouble of resisting, and that to bring our desires,
when they are the strongest, down to our condition, is a
much easier work than to raise our condition to our de-
sires, which will only grow the more ungovernable the
more they are pampered. Further; whatever share we
possess of worldly plenty, let us bestow it on ourselves
with decent moderation, and impart of it to others with
prudent liberality ; for thus knowing how to abound, wd
shall know the better how to suffer need if providence
calls us to it ; and lastly, instead o^ setting our affections
on any things on earth, which would be a fatal neglect
of the great end that we are made for, let us exalt our
views to that blessed place, where Godliness with con-
tentment will be unspeakable Gain ; and they who have
restrained the inferior principles of their nature by the
rules of religion, shall have the highest faculties of their
souls abundantly satisfied with the fatness of God^s house,
and be made to drink of the river of his -pleasures.
Thus then you see, both the meaning and the import-
ance of this' last command, which is indeed the guard and
security of all the preceding ones : for our actions will
never be right habitually, till our desires are so ; or if
they could, our Maker demands the whole man, as he
surely well may, nor, till that is devoted to him, are we
meet for the inheritance of the saints in light.
And now, both the first and the second table of the
ten commandments having been explained to you, it only
remains, that we beg of God sufficient grace to keep
them ; earnestly intreating him in the words of his
church, Lord, have mercy upon us, and xvrite all these
thy laws in our hearts, tve beseech thee^
r 1^9 ]
ON THK SACRAMENTS.
The nature and number of the Sacraments,
The far greater part of the duties which we owe to
God, flow, as it were of themselves, from His nature
and attributes, and the several relations to him in which
we stand, whether made known to us by reason or scrip-
ture. Such are those winch have been hitherto explain-
ed to you: the ten commandments, and prayer for the
grace which our fallen condition requires, in order to
keep them. But there are still some other important
precei)ts peculiar to clji'istiunity, and dcrivini^ their
whole obli^^ation fi-om our Saviours institution of them,
£oncernii\ij; which it is highly requisite that our cate-
chism shmild i^nstruct us before it concludes, and these
are the two sacraments.
The word sacrament, by virtue of its original in the
Latin tongue, signifies any sacred or holy thing or ac-
tion ; and among t!ie heathens was particularly applied
to denote, sometimes a pledge deposited in a saci-ed
place ;* sometimes an oath, the most sacred of obliga-
tions ; and especially tliatoath of fidelity which the sol-
diery took to tlicir gcnej'al. In scripture it is not used
at ail. By the cai'ly writers of the western church it
was used to express almost any thing relating to our holy
religion ; at least any thing that was figurative, and sig-
nified somewhat further than at first sight appeared.
But aCtei'wards a more confined use of the word prevail-
ed by degeecs f and in thatstrieter sense, which iiath long
* Eden Elcm. JuT.Clv. [). 238. Gronov. in Vhvn. R'.id. 5. 3. 21,
11#
130 THE NATURE AND NUMBER
been the common one, and which our catechism follows,
the nature of a sacrament comprehends the following
particulars.
1. There must he an outward and visible sign; the
solemn application of some bodily and sensihle thing or
action, to a meaning and purpose which in its own nature
it hath not : In common life, we have many other signs
to express our meanings, on occasions of great conse-
quence, besides words, and no wonder then, if in religion
we hav« some of the same kind.
2. In a sacrament, the outward and visible sign must
denote an inward and spirit2ial grace given unto ns : tliat
is, some favour freely hestowed on u& from heaven, hy
which our inward and spiritual condition, the state of
our souls, is made better. Most of tlie significative ac-
tions that we use in religion, express only our duty ta
God : tlius kneeling in prayer is used, to show our reve-
rence towards Him to whom we pray ; And signing a
child with the cross after it is baptized, declares our ob-
ligation not to be ashamed of the cross of Christ. But
a sacrament, besides expressing on our part duty to God,
expresses on His ])ai-t, some grace or favour towards us.
3.. In order to entitle any thing to the name of saci'a-
nicnt, a further requisite is, that it be ordained by Christ
Jliinself. We may indeed uscj on^the foot of human au-
thority alone, actions that set forth either our sense of
any duiy^ or oui* belief in God's grace; for it is cer-
tainly as lawful to express a good meaning by any other
])ropcr sign as by words : but then, sucii mai*ks as these,
wiiicii wc commonly call ceremonies, as they are taken
!ip at pleasure, may be laid aside again at pleasure, and
ought to be laid as-lile whenever they giH)w too numerous,
or abuses are made of them which cannot easily be re-
lormcd, and this hath frequently been the case: but sa-
rnunents arc of perpetual obligation, for they stand on
OF THE SACRAME.YTS. XSl
the authority of Christ, who hath certainly appointed
nothing to be forever observed in His^church, but what
He saw would be for ever usefuL Nor doth every ap-
pointment of Christ, though it be of perpetual obligation,
deserve the name of a saeranient; but tliose, and no
other, which are,
4. Not only signs of gi'ace, but means also, whereby xve
receive the same r None but our blessed Lord could ap-
point such means; and wiiich of his ordinances should be
such and which not, noi>e but Himself could determine.
From His word therefore we are to learn it,* and th^^
as we hope to attain the end, we must use the means.
But when it is said, that the sacraments are means of
grace, we are not to understaiKl, either that the perform-
ance of the mere outward action doth, by its own vir-
tue produce a spiritual effect in us ; or that God liath an-
nexed any such effect to that alone ; but that He will
accompany the action with his blessijig, provided it be
done as it ought; with tlwse qualifications which He
recpiires : And therefore, unless we fulfil the condition^
we must not expect the benefit.
Further; calling the sacraments means of grace, doth
not signify them to be means by which we merit grace ,
for nothing but the sufferings of our blessed Saviour can
do that for us, bo^t means by which what He hath merit-
ed is conveyed to us.
Nor yet are they the only means of conveying grace ;
for reading and heading and meditating upon the Word
of God, are part of the tilings, w hich He hath appointed
for this end; and prayer is another part, accompanied
with an express promise, that if WQUsk^ve shall receive;
but these, not being such actions as figure out and repre-
sent the benefits which they derive to us, though tliey
are means of grace, are not signs of it; and therefore do
not come under the notion of sacraments. But
132 THE NATUfiE AND NUMBER
5. A sacrament is not only a si,^n or representation
of some heavenly favour, and a means whereby we re-
ceive it, but also a pledge to assure us thereof: Not that
any thing' can ,^ive us a greater assurance, in point of
reason, of any blessing from God, than his bare promise
can do : but that such observances apj)ointed in token of
his promises, affect our imaginations with a stronger
sense of them, and make a deeper and more lasting, and
thei-efore more useful impression on our minds. For this
cause, in all nations of the world representations by ac-
^ns have ever been used as well as words, upon solemn
occasion*, especially upon entering into and renewing
treaties and covenants with each other, and therefore,
in condeseention to a practice which, being so universal
among men, appears to be founded in the nature of man,
God hath graciously added to His covenant also the so-
lemnity of certain outward instructive pei-formances, by
which he declares to us, that as surely as our bodies are
washed by water and nourished by bread broken, and
wine poured forth and received, so surely are our souls
purified from sin by the baptism of repentance, and
strengthened in all goodness, by partaking of that mer-
cy which the wou)nding of the body of Christ and the
shedding of his blood hath obtained for us. And thus
these religious actions, so far as they are performed by
God's minister in pursuance of his appointment, are art
earnest and pledge on his part, wiiich (as 1 observed to
you) was one ancient signification of the word sacra-
ment ; and so far as we join in them they are an obiiga^
tion, binding like an oath on tuir part, as shall be liei'e-
after shown you, which was the other primitive meaning
of the word.
Having thus explained to you the description of a sa-
crament gi\en in the catechism, let us now consider
what tilings we have in our religion that answer to it :
^F THE SACKAMENTS. ISS
for the Papists reckon no less than seven sacraments;
find tlioup;h this number was not named for above 1000
years after Christ, nor fixed by the authority of even
their own church till 200 years ago, that is, since the
reformation ; yet now they accuse us for not agreeing
with them in it, but acknowledging only two.
The first of their five is confirmation. And if this be
a sacrament, we administer it as well as they, intleed
much more agreeably to the original practice, and are
therefore entitled, at least, to tlie same benefit from it.
But though Christ did indeed put his hands on children
and bless them, yet we do not read that He appointed
this particular ceremony for a means of conveying
grace ; and though the apostles did use it after Him, as
others had done before Him, yet there is no foundation
to ascribe any separate efficacy to the laying on of
hands, as distinct from the prayers that accompany it ;
or to look upon the whole of confirmation, as any thing
else than a solemn manner of persons Inking upon them-
selves their baptismal vow, followed by the solemn ad-
dresses of the bishop and the congregation that they may
ever keep it ; in which addresses, laying on of hands is
used, partly as a mark of good will to the person for
whom the prayers are offered up, and partly also as a
sign that the fatherly hand of God is over all who under-
take to serve him, yet without any claim of conveying
His grace particularly by it, but only with intention of
praying for His grace along with it: which prayers
however we have so just ground to hope he will hear,
that they who neglect this ordinance, though not a sa-
crament, are greatly wanting both to their interest and
their duty.
Another sacrament of the church of Rome is penance,
which they make to consist of particular confession to
the priest of ew^ry deadly sin, particular absolutioB
154 THE NATURE AND NUMBER
from him, and such acts of devotion, mortification, or
charity as he shall think fit to enjoin. But no one part
of this being required in scripture, much less any out-
ward sign of it appointed, or any inward grace annexed
to it, there is nothing in the vshole that hath any ap-
pearance of a sacrament, but too much suspicion of a
contrivance to gain an undue influence and power.
A third sacrament of theirs is, extreme unction : but
their plea for it is no more than this : St. James, at a
time when miraculous gifts were common, directed the
elders of the church, who usually had those gifts, to anoint
the sick with oil, [James v. 14, 15.) as we read the dis-
ciples did v^hilst our Saviour was on earth, (Jl/ar/c vi,
13.) in order to obtain by the prayer of faith , (that /ai//i
which could remove mountains) the lecovery, if God
saw fit, of their bodily health, and the forgiveness of
those sins for which their disease w as inflicted, if they had
committed any such. And upon this, the church of R(nne,
now aii such inirnaiious gifts have ceased, continues
notwithstanding, to anoint the sick for a quite different
purpose: not at all for the recovery of their health, for
they do not use it till they think them very nearly, if not
quite, past recovery ; nor indeed for the pardon of their
sins ; fa- these, they say are pardoned upon confession,
which commonly is made before it; but chiefly, as them-
selves own, to procure composedness and courage in the
hour of death : a purpose not only unmentioned by St,
James, but inconsistent with the pui'pose of recovery,
which he doth mention, and very often impossible to be
attained : for they fi-equently anoint persons after they
have become entirely senseless, and yet, in spite of all
these things, they will needs have this practice owned
for a sacrament, which indeed is now, as they manage
it, a mere piece of superstition.
Another thing which they esteenj » christian sacra-
OF THE SACRAMENTS. 135
ment, is matrimony : though it was ordained, not by
Christ, but long before His appearance on earth, in the
time of man's innocency, and hath no outward si.ern ap-
pointed in it, as a means and pledge of inward grace.
But the whole matter is, that they have happened most
ridiculously to mistake their own latin translation of the
New Testament, where St. Faul, having compared the
union between the first married pair, Mam and Eve, to
that between Christ, the second Mam, and his spouse the
church ; and having said that this is a great mystery ; a
figure, or comparison, not fully and commonly under-
stood ; the old interpreter, whose version they use, for
mystery hath \n\t sacrament ; which in his days, as Isaid
before, signified any thing in religion that carried a hid-
den meaning, and they have understood him of what we
now call a sacrament, whereas, if every thing that once
had that name in the larger sense of the word, were at
present to have it in the stricter sense, tliere would be
an hundred sacraments, instead of the se\ en, which they
pretend there are.
The fifth and last thing, wiiich they wrongly insist
on our honouring with this title, is holy orders : but as
there are three orders in the church, bishops, priests,
and deacons, here would be three sacraments if there
were any, but indeed there is none : for the laying on of
hands in ordination, is neither appointed nor used to
convey or signify any spiritual grace, but only to confer
a right of executing such an office in the church of Christ.
And though prayers for God's grace and blessing on the
person ordained, are indeed very justly and usefully
added, and will certainly be heard unless the person be
unworthy, yet these prayers on this occasion, no more
make what is done a sacrament, than any other prayers
for God's grace on any other occasion.
However, as 1 hav e already said of confirmation, so
136 THE XATURE AND NUMBER &C.
I say now of orders and marriage, if they were sacra-
ments, they would be as much so to us as to the Roman-
ists, whether we called them sacraments or not : and if
we used the name ever so erroneously, indeed if we
never used it at all, as the Scripture hath never used it,
that could do us no harm, provided, under any name,
Xve believe but the tliin.^s which Christ hath tau^^ht, and
do but the things which he hath commanded : for on this,
and this alone, depends our acceptance and eternal sal-
vation.
f IS7 3
ON THE SACRAMENTS.
On Baptism,
Having already explained to you the nature of a sa-
crament, and shown you that five of the seven things
which the church of Rome calls by that name, are not
entitled to it; there remain only two that are truly such,
and these two are plainly sufficient : one for our entrance
into the Christian covenant ; the other, during our whole
continuance in it ; Baptism and the Supper of the Lord.
However, as the word sacrament is not a Scripture one,
and hath at different times been differently understood,
our Catechism doth not require it to be said absolutely,
that the sacraments ai'e two ordy, but two only as neces-
sary to salvation: leaving persons at liberty to com-
prehend more things under the name, if they please,
provided they insist not on the necessity of them, and of
dignifying them with this title : and even these two, our
church very charitably teaches us not to look upon as
indispensably, but as generally necessary ; out of which
general necessity, we are to except those particular
cases where believers in Christ, either have not the
ineans of performing their duty in respect to the sacra-
ments, or are innocently ignorant of it, or even excusa-
bly mistaken about it.
In explaining the Sacrament of Baptism, I shall speak
first of the outward and visible sign, then of the inward
and spiritual grace.
As to the former: Baptism being intended for the
sign and means of our purification from sin ; water, the
proper element for purifying and cleansing, is appointed
12
138 ON BAPTISM.
to be used in it : there is indeed a sect, sprung up amongst
us within a little more than a hundred years, that deny
this appointment, and make the Christian Baptism sig-
nify only the pouring out of the gift of the Holy Ghost
upon a person ; but our Saviour expressly requires that
we be born of water as well as of the spirit^ to enter into
the kingdom of God, ( Jo/m iii. 5.) And not only Jb/m
hi^iov^vimw^v baptised with water, but his disciples also,
by his direction, baptized in the same manner, even more
than John: {John iv. 1,2.) when therefore he bade them
afterwards teach all nations, baptizing them, {Matt, xviii.
19.) what baptism could they undeistand, but that in
which he had employed them before ? and accordingly,
we find they did understand that : Philip, we read, bap-
tized the Samaritans, not with the Holy Ghost, for the
apostles went down some time after to do that them-
selves, {JctsYuL 12. 14, &c.) but with water undoubt-
edly, as we find in the same chapter, he did the eunuch,
where the words are. Here is water: what doth hinder
me to be baptized ? And they went down to the water,
and he baptized him. Again, after Cornelius and liis
friends, had received the Holy Ghost, and so were alrea-
dy baptized in that sense, Feter asks. Can any man/or-
hid water that these should not be bajitized, which have
received the Holy Ghost as well as we? {Mts x. 4. j when
therefore John says, that He baptized with water, but
Christ should baptize with the Holy Ghost; he means, not
that Christians should not be baptized with water, but
that they should have the Holy Ghost poured out upon
them also, in a degree that John^s disciples had not :
when St. Feter says. The baptism which saveth us, is not
the washing away the filth of tliefiesh, he means, it is not
the luere outward act, unaccompanied by a suitable in-
ward disposition : w hen St. Paul says, that Christ sent
him not to baptize, but to preach the gospel ; he means,
ON BAPTISM. 139
that preaching was the principal thing he was to do iii
person : to baptize, he might appoint others under him>
and it seems, commonly did, as St. Peter did not baptize
Cornelius and his friends himself, but co7n?na?i(/efZ them te
he baptizedf {Jets x. 48.) and we read in St. John, that
Jesus baptized not, but his disciples^
Water- baptism therefore is appointed : and why the
church of Rome should not think water sufficient in
baptism, but aim at mending what our Saviour hath
directed by mixing oil and balsam with it, and dip-
ping a lighted torch into it, I leave them to explain.
The precise manner in which water shall be applied
in baptism, Scripture hath not determined : for the word
baptize, means only to wash, whether that be done by
plunging a thing under water, or pouring the water
upon it : the former of these, burying as it were the per-
son baptized in the water, and raising him out of it
again, without question was ancientJy the more usual
method, on account of which, St. Pa?^^ speaks of baptism
as representing both the death and burial and resurrec-
tion of Christ, and wliat is grounded on them, our being
dead and buried to sin ; renouncing it and being acquitted
of it, and our rising again to walk in newness of life,
{Rom. vi. 4, 11. — CoL ii. 1.) being both obliged and en-
abled to practice for the future every duty of piety and
virtue ; but still the other manner of washing, by pouring
or sprinkling water, sufficiently expresses the same
two things, our being by this ordinance purified from
the guilt of sin, and bound and qualified to keep ourselves
pure from the defilement of it. Besides, it very naturally
represents that sprinkling the blood of Jesus Christy
(I Pet, i. 2.) to which our salvation is owing; and the
use of it seems not only to be foretold by the prophet
Isaiah speaking of otir Saviour, he shall sprinkle many
nations, (^Isaiah lii. 15:) that is, many shall receive his
140 ON BAPTISM.
Ijaptism ,• and by the prophet Eaekiel, then will 1 sprinkle
dean water upon youf and ye shall be clean : {E^ek, xxxvi.
S5.) but to be had in view also by the apostle, where he
speaks of having our hearts sprinkled from an evil consci-
ence^ and our bodies washed with pure water, [Ileb, x. 22.)
And though it was less frequently used in the first ages,
it must almost of necessity have been sometimes used f
ibr instance, when baptism was administered, as we read
hi the acts, it was, to several thousands at once ; {Acts
ii. 41.) when it was administered on a sudden in private
jiouses, as we find it in the same book, to the gaoler and
all his tamily the very night in which they were convert-
ed ; {t^cts xvi. 33,) or when sick persons received it, in
ivhich last case the present method was always taken,
because the other of dipping them might have been dan-
gei*ous ; and from the same apprehension of danger in
these colder countries, pouring the water is allowed,
even when the person baptized is in health j and the par-
ticular manner being left at liberty, that is now univer-
sally chosen which is looked on as safer, because were
there more to be said for the other than there is, God
will have mercy and not sacrifice, {Matt. ix. 13. xiii. 7.)
But washing with water is not the whole outward
part of this sacrament, for our Saviour commanded his
apostles, not only to baptise alt nations^ but to baptize
ihem in the name of the Father, and of the Son, and of the
Holy Ghost: [Matt, xviii. 19.) Sometimes indeed the scrip-
ture speaks of baptism, as if it were administered only
in the name of the Lord Jesus, {,3ds ii. 38. x. 48. xix. 5.)
But it fully appears, (Jets. xix. 2, 3.) that the name of
the Holy Ghost was used at the same time, and there-
fore that of the Father, we may be sure. Now being
baptized in the name of these three, may signify being
baptized by virtue of their authority, but the exacter
translation is, into the name; and the fuller import of the
ON BAPTISM. 141
expression is, by this solemn action taking upon us their
name, (for servants are known by the name of their
master) and professing ourselves devoted to the faitli,
and worship^ and obedience of tliese three, our Creator ;
ouy Redeemer; our Sanctifier. In tliis profession the
whole of Christianity is briefly comprehended, and on
this foundation tlierefore the ancient creeds are all built.
TliQ^second and principal thing in baptism, the inward
and spiritual grace, is said in the catechism to be a death
unto sin, and a new birth mito righteousness ; for that
being by JS^ature borth in sin, and the children of wrathy
we are hereby made the children of grace. The former
part of these words refers to the old custom of baptizing
by dipping, just now mentioned, and tlie meaning of the
whole is this : Our first parents having by disobedience
in eating the forbidden fruit, corrupted their own na-
ture ; ours being derived from them, received of necessi-
ty an original taint of the same disorder: and therefore,
coming into the world under the ill effects of their sin,
and being.from the tin>e of our entering into it, prone to
sin ourselves, we are said to be born in sin : And they
having also, by the same disobedience forfeited their im^
mortality, we, as descended from them, became mortal
of course, and inheriting by wa/of natural consequence,
w hat they suffered as a-mark of God's wrath,, wc, their
children, are said to be children of wrath : Not that God,
with whatever disapprobation He must view" our native
depravity, is, or properly speaking can be, angry with
us personally for what was not our personal fault : but
He might undoubtedly, both refuse us that immortality
which our first parents had foifeited, and to which we
have no right, and teave u& without help, to the poor
degree of vStrengthtltat remained to us in our fallen con-
diti(ni, the effect of which must have been that had we
done our best, as we were entitled to no reward from
12:?^
14£ ©N BAPTISM*.
his justice, so it had been such a nothing, that we could
have hoped for little, if any, from his bounty ; and had
we not done our best, as no man hath, we had no assu-
rance that even repentance would secure us from pun-
ishment. But what in strict Justice He mij^fit have
done, in His infinite goodness. He hath not done : for the
first covenant hein.2; broken by Mam, He hath enter-
ed into a new one with mankind through Jesus Ghrist ;
in which he hath promised to free us, both from the mor-
tality which our first parents had brought upon us, by
restoring us to life again ; and from the inability, by the
powerful assistance of his Holy Spirit. T^ay further yet,
He hath promised, (and without it the rest would have
been of suiall use") that should we, notwithstanding his
assistance fail in our duty when we might have perform-
ed it, as we have all failed, and made ourselves by that
means, children of wrath in tlie strictest and worst sense ;
yet, on most equitable terms. He would still receive us
to mercy anew, and tlius the Christian covenant deli-
vering us, if we are faithful to it, from every thing we
had to fear, and bestowing on us every thing we could
hope, brings us into a state so unspeakably diffei-entfrom
our former, that it is justly expressed by being dead to
that, and born into another. And this new birth being
effected by the grace or goodness of God external and
internal, we, the children of it, are properly called the
childre^i of grace : now baptism is not only a sign of this
grace, (as indeed it signifies very naturally the washing
off both of our original corruption, and our actual guilt)
by tiie appointed way of entering into the covenant that
entitles us to such grace, the means whereby we receive
the same., and a pledge to assure us thereof.
Indeed the mere outward act of being baptized, is, as
St, Peter, in the words already mentioned, very truly
expresses it, the -mere putting away of the filth of the
ON BAPTIS>T. 145
jlesh ; unless it be made effectual to save us, as he teaches
in the same place it must, by the answer of a good con-
science towards God : [Pet. iii. 21.) that is, by the sincere
stipulation and engagement of repentance'^ wherehy we
forsake sin ; and faith, wherehy ice believe the promises
of God, made to us in that sacraments For it is impossi-
ble that He should forgive us our past sins, unless we
are sorry for them and resolved to quit them; and it is
as impossible that we should quit them effectually, unless
a firm persuasion of his helping and rewarding us excite
and support our endeavours. These two things there-
fore we see our catechism justly mentions as necessary.
In answer to the question, What is required of persons to
he baptized? Both having been explained in their pro-
per place, and therefore I enlarge on neither her^.
But hence arises immediately another question : If
these conditions are necessary, why are infants hapfized
when by reason of their tender age they cannot perform
them? And as this difficulty appears to some a great one,
I shall give a fuller solution of it, than the shoitness of a
catechism would easily j)ermit. Repentance and faith
are recpiisite, not before they are possible, but when they
are possible : repentance is what infants need not as yet,
being clear of personal guilt, and happy would it be
were they never to need it : Faith, it may be reasonably
presumed, by the security given for their Christian
education, they will have as soon as they have occasion
to exert it ; and in the mean time, baptism may vejy fitly
be administered, because God, on His part, can certain-
ly express by it, both his removing at present the disad-
vantages which they lie under by the sin of Jidavi, and
his removing hereafter, on proper conditions, the disad-
vantages which they may come to lie under by their own
sins : and though they cannot, on their parts, expressly
pi'omisc to perform these conditions, yet they are ncjt
14^ Olf BAPTISM*
only bound to perform theni, whether they promise it ot
not, but (which is the point that our catecliism insists on)
their sureties promise for them, that they shall be made
sensible, as soon as may be, that they are so bound, and
ratify the engagement in their own persons, which when
they do, it then becomes complete. For it is by no means
necessary, that a covenant should be execitted by both
the parties to it at justtlie same time ; and as the Chris-
tian covenant is one of the greatest equity and favour,
we cannot doubt, to speak in the language of our liturgy,
hit that God favourably alloweth the charitabte work of
bringing.wfants to Bis Holy baptism : Eor the j^romise of
the covenant being exi)ressly said to belong to us and to
our children (^Jlcis ii. 39.) wltlK>ut any limitation of age,
why should tliey not all,, since they are to partake of the
promise, partake also of the sign of it? especially since
the infants of the Jews were, by a sokmn sign entered
into their covenant ; and the infants of proselytes to the
Jew s, by this very sign amongst others, of baptism. So
that supposing the apostles to imitate either of these ex-
amples, as^they naturally would, unless forbidden, which
they were not, when they baptized (as the scripture,
without making any exception, tells us they did) whole
families at once ;{»8ctsx\u 15, S3.) we cannot question
but they baptized^, as we know the primitive Gliristians-
their successors did, little children amongst the rest,,
concerning whom our Saviour says, tliat of such is the
Jdngdom of God, and St. Paul says, they are holy, (1 Cor,
viii. 14.) which they cannot be reputed without entering
into the gospel covenant ; and the only appointed way of
entering into it is by baptism, which therefore is con-
stantly represented in the New Testament as necessary
to salvation.
Not that such converts in ancient times, as were put
to death for their faith before they could be baptized.
ON BAPTISM. 145
lost their reward for want of it ; not that such children
of believers now as die unbaptized by sudden illness or
wnexpected accidents, or even by neglect (since it is
none of their own neglect) shall forfeit the advantages of
baptism ; this would be very contrary to that mercy and
grace, which abounds tlM'ough the whale of the gospel
dispensation : nay, where the persons themselves do de-
signedly, through mistaken notions, either delay their
baptism as the Anabaptists, or omit it entirely as the
Quakers, even of these it belongs to Christian charity
not to judge hardly, as excluded from the gospel cove-
nant if tliey die unbaptized, but to leave them to the
equitable judgment of God. Both of them indeed err,
and the latter especially have, one should think, as little
excuse for their error, as well can be : for surely there is
no duty of Christianity which stands on a plainer foun-
dation, than that of baptizing with water in the name of
the holy Trinity. But still, since they solemnly declare
that they believe in Christ, and desire to obey His com-
mandments, and omit water baptism only because they
cannot see it is commanded, we ought (if we have cause
to think they speak truth) by no means to consider them
in the same light with total unbelievers.
But the wilful and the careless despisers of this ordi-
nance, who, admitting it to be of God's aj)pointment,
neglect it notwithstanding, these are not to be looked on
as within his covenant: and such as, though they do ob-
serve it for form's sake, treat it as an empty insignifi-
cant ceremony, are very unworthy of the benefits which
it was intended to convey. And bad as these things are,
little better if not worse, will be the case of those who,
acknowledging the solemn engagements into which they
have entered by tliis sacrament, live without care to
make them good ; for to the only valuable purpose of
God's favour and etemal happiness, He is not a Chris*
14'6 039^ BAPTISM.
tian, which is one outwardly ; neither is that Baptism
which is outward in the flesh : hut he is a Christian, who
is one inwardly; and Baptism is that of the heart, in the
spirit, and not in the letter: whose praise is not of men, but
of God.
£ 147 j
Ox\ THE LORD'S SUPPER.
Part I.
As by the Sacrament of Baptism we enter into the
Christian covenant, so by that of the Lord's Supper we
profess our thankful continuance in it; and therefore the
first answer of our catecliism concerning this ordinance,
t^lls us it was appointed for the continual remembrance
of the sacrifice of the death of Christ, and of the benefits
which we receive thereby. Now the nature and benefits
of this sacrifice have been already explained in their
proper places ; I shall therefore proceed to sliow, that
the Lord's Supper is rightly said here to be ordained for
a remembrance of it, not a repetition, as the churcli of
Rome teaches.
Indeed every act, both of worship and obedience, is
in some sense a sacrifice to God, humbly offered up to
Him for his acceptance; and this Sacrament in particu-
lar, being a memorial and representation of the sacrifice
of Christ solemnly and religiously made, may well
enough be called, in a figurative way of speaking, by the
same name with what it commemorates and represents :
but that he vshould be really and literally offered up in it,
i« the directest contradiction that can be, not only to
common sense but also to Scripture, which expressly
says, that He was not to be offered often^for then must He
often have suffered ; but hath appeared once to put away
sin by the sacrifice of Himself and after that, forever sat
down on the right hand of God: for by one offering He
hath perfected for ever them that are sanctified. {Heb, ix*
25, 26 — X. 12, 140
148
This ordinance then was appointed, not to repeat, but
to commemorate the sacrifice of Christ ; which thougli
we are required to do, and do it accordingly more or less
explicitly in all our acts of devotion, yet we are not requi-
red to do it by any visible representation but that of the
Lord's Su])pcr, of which therefore our catechim teaches
in the second answer, that the outward part^ or sign^ is
bread and wine, rvhich the Lord hath commanded to be
received. And indeed he hath so clearly commanded
both to be received, that no reasonable defence in the
least can be made, either for the sect usually called Qua-
kers, who omit this sacrament entirely, or for the church
of Rome, who deprive the laity of one half of it, the cup,
and forbid all but the priest to do, what Christ hath ap-
pointed all without exception to do. They plead indeed^
that all whom Christ appointed to receive the cup, that
is, the apostles, were priests ; but their church forbids
the priests themselves to receive it, excepting those who
perform the service, which the apostles did not perform,
but their master. And besides, if the appointment of
receiving the cup belongs only to priests, that of receiv-
ing the bread too must relate only to priests, for our
Saviour hath more expressly directed all to drink of the
one, than to eat of the other, but they own that his ap-
pointment obliges the laity to receive the bread, and
therefore it obliges them to receive the cup also, which
that they did accordingly, 1 Cor, xi. makes as plain as
words can make any thing : nor was it refused them for
1200 years after. They plead farther, that administer-
ing the holy sacrament is called in Scripture breaking of
bready without mentioning the cup at all, and we allow
it : but when common feasts are expressed in Scripture
by the single phrase of eating 6rmd, surely this doth not
prove that the guests drank nothings and if in this reli-
gious feast, the like phrase could prove that the laity did
QN THE lord's supper, 149
not partake of the cup, it will prove equally that the
priests did not partake of it either. They plead in the
last place that hy receiving the bread, which is the body
of Christ, we receive in effect the cup, which is the
blood, at the same time ; for the blood is contained in the
body: but here, besides that our Saviour, who was
surely the best judge, appointed both, they quite forget
that this Sacrament is a memorial of His blood being
shed out of His body, of which, without the cup, there
can be no commemoration : or if there could, the cup
would be as needless for the clergy as for the laity.
The outward signs therefore which Christ hath com-
manded to be received, equally received by all Christi-
ans, are bread and wine ; of these the Jexvs had been
accustomed to partake, in a serious and devout manner
at all their feasts, after a solemn blessing or thanksgiv-
ing to God made over them, for his goodness to men :
but especially at the feast of the passover, wiiich our
Saviour was celebrating with his disciples when he insti-
tuted this holy sacrament : at that feast, in the above-
mentioned thanksgiving, they commemorated more at
large the mercies of their God, dwelling chiefly howev-
er on their deliverance from the bondage of Egypt : now
this having many particulars resembling that infinitely
more important redemption of all mankind from sin and
ruin, which our Saviour was then about to accomplish ;
He very naturally directed his disciples, that their an-
cient custom should for the future be applied to this
greatest of divine blessings, and become the memorial of
Christ their passover sacrificed for them; (1 Cor, v. 7.) as
indeed the bread broken aptly enough represented his
body, and the wine poured forth expressively figured
out his blood, shed for our salvation. These therefore,
as the third answer of our catechism very justly teach-
15
150 ON THE lORD^S SUPPER.
es, are the inward part of this sacrament, or the thmg
signified.
But the Church of Borne, instead of being content
with saying, that the bread and wine are signs of the
body and blood of Christ, insist on it that they are turn-
ed into the very substance of his body aivd blood : which
imagined change they therefore call transubstantiation :
now were tliis true, th^re would be no outwai'd sign left,
for they say it is converted into the thing signified, and
by consequence there would be no sacrament left, for a
sacrament is an outward sign of an inward grace.
Besides, if our senses can in any case inform us what
any thing is, they inform us that the bread and vk^ine
continue bread and wine : and if we cannot trust our sen-
ses, when we have full opportunity of using them all,
how did the apostles know^ that our Saviour taught them
and performed miracles? or how do we know any one
thing around us ? but this doctrine is equally contrary
to all reason too ; to believe that our Saviour took his
own body, literally speaking, in his own hands, and gave
the whole of that one body to every one of his apostles,
and that each of them swallowed him down their throats,
though all the while he continued sitting at the table be-
fore their eyes ; to believe that the very same one indi-
vidual body, which is now in heaven, is also in many
thousands of different places on earth ; in some standing
still upon the altar ; in others, carrying along the streets :
and so in motion and not in motion at the same time ; to
believe that the same body can come from a great dis-
tance and meet itself, as the sacramental bread often
doth in their processions, and then pass by itself and go
away from itself to the same distance again ; is to be-
lieve the most absolute impossibilities and contradic-
tions : if such things can be true, nothing can be false :
and if such things cannot be true, the Church that
151
teaches them cannot be infallible, whatever arts of puz-
zling sophistry they may use to prove either that or any
of their doctrines; for no reasonings are ever to be
minded against plain common sense.
They must not say this doctrine is a mystery, for there
is no mystery, no obscurity in it, but it is as plainly
seen to be an error, as any thing else is seen to be a
truth : and the more so because it relates, not to an infi-
nite nature, as God, but entirely to what is finite, a bit
of bread and a human body : they must not plead, that
God can do all things ; for that means only that He can
do all things that can be done, not that He can do
what cannot be done, make a thing be this and not be
this, be here and elsewhere at the same time; which
is doing and undoing at once, and so in reality doing
nothing. They must not alledge scripture for absurdi-
ties, that would sooner prove scriptui-e false than scrip-
ture can prove them true : but it no where teaches them.
We own that our Saviour says, This is my hody^ which
is broken ; and^ This is my blood, which is shed, but He
could not mean literally, for as yet his body was not
broken nor his blood shed, nor is either of tliem in that
condition now : and therefore, tlie bread and wine neither
could then nor can now, be turned into them, as such.
Besides, our Saviour said at the same time. This cup is
theJVew Testament in my blood. {Luke xxii. 20. — 1 Cor,
xi. 25.) Was the substance of the cup then changed into
the New Testament ? and if not, why are we to think
the substance of the bread and wine changed into his
body and blood ? the apof>tle says, the rock that supplied
the Israelites with water in the wilderness, was Christ;
(1 Cor. X. 4. j that is, represented Him : every body says,
such a picture is such a person, meaning the represen-
tation of Him ; why then may not our Saviour's worcTs
mean so too ?
15^ ON THE LORD*S SUPPER.
The Romanists object, that though what represents a
thin^ iiatiirally or by virtue of a preceding institution,
may be called by its name, yet such a figure as this, iit
the words of a new institution, would not be intelligible*
But the representation here is natural enough 5 and
though the institution was new, figurative speech was
old : And the apostles would certainly rather inter-
pret their Master's words by a v€ry usual figure,
than put the most absurd sense upon them that could
be. They object further, that if He had not meant
literally. He would have said, not, this, but this breads
is my body :* but we may better argue, that if Ho
had meant literally, He would have said in the strongest
terms that he did so ; for there was great need, surely, of
such a declaration. But we acknowledge, that the
bread and wine are more than a representation of his
body and blood ; they are the means by which the bene-
fits arising from them are conveyed to us, and have
thence a further title to be called by their name ; for so
the instrument by which a prince forgives an offender is
called his pardon, because it conveys his pardon : the
delivery of a writing is called giving possession of an
ostate ; and a security for a sum of money, is called the
sum itself, and is so in virtue and in effect, though it is
not in strictness of speech and reality of substance.
Again : our Saviour we own, says in the vi. chapter of
St. John, that He is the bread of life; that, his flesh is
meat indeed, and his blood is drink indeed : that, whoso
eaieth the one and drinketh the other, hath eternal life : and
that, without doing it, we have no life in us: but this, if
understood literally would prove, not that the bread in
tlie sacrament was turned into His flesh, but that His
flesh was turned into bread ; and therefore it is not to be
* Preuves de la Religion, Vol iv. p. 168.
t)X THE lord's SUPPEB. 153
understood literally, as indeed He Himself pjives notice :
Thejlesh prqfiteth nothing ; the words which I speak unto
yoUf they are spirit and theij are life / it is not the gross
and literal, but tlie figurative and spiritual, eating and
drinking ; the partaking by a lively faith of an union
with me, and being inwardly nourished by the fruits of
my offering up my flesh and blood for you, that alone
€an be of benefit to the soul.
And as this is plainly the sense, in which He says, that
Sis flesh is meat indeed, and His blood is drink indeed;
so it is the sense, in which the latter part of the third
answer of our catechism is to be understood ; that the
"body and blood of Christ are verily and indeed taken and
received by the faithful in the Lord's snpper: words in-
tended to show, that our church as truly believes tlie
strongest assertions of Scripture concerning this Sacra-
ment, as the church of Jlome doth ; only takes more
care to understand them in their right meaning, which
is, that though in oiie sense, all communicants equally
partake of what Christ calls His body and blood, that is,
the outward signs of them ; yet in a much more import-
ant sense, the faithful only, the pious and virtuous re-
ceiver, eats His flesh and drinks His bloody shares in
the life and strength derived to men from his incarna-
tion and death ; and through faith in Him becomes, by
a vital union, one with Him ; a member, as St. Paul ex-
presses it, of His flesh and of His bones : (^Eph. v. 3Q.)
certainly not in a literal sense, (which yet the Romanists
might as well assert as that we eat his flesh in a literal
sense,) but in a figurative and spiritual one. In appear-
ance, the sacrament of Christ's death is given to all
alike ; but verily and indeed, in its beneficial effects, to
none beside* the faithfuL Even to the unworthy com-
municant He is present, as He is wherever we meet to-
gether in His name -, but in a better and most graclotf^
IS*
1:54
sense to the worthy soul, becoming by the inward virtue
of His spirit, its food and sustenance.
This real presence of Christ in the sacrament His
church hath always believed : hut the monstrous notion
of his bodily presence, was started 700 years after his
death, and arose chiefly from the indiscretion of preach-
ers and writers of warm imaginatioiis, who, instead of
explaining judiciously the lofty figures of Scripture
language, heiglitened thwn, and went beyond them, till
both it and they had their meaning mistaken most as-
tonishingly ; and when once an opinion had taken root,
that seemed to exalt the holy sacrament so much, it
easily grew and spread, and the more for its wonderful
absurdity, in those ignorant and superstitious ages ; till
at length, 500 years ago, and 1200 years after our Sa^
viour's birth, it was established for a gosi>el truth by
the pretended authority of the Romish church. And
even this had been tolerable in comparison, if they had
not added idolatrous practice to erroneous belief: wor-
shipping, on their knees, a bit of bread for the Son of
God : nor are they content to do tliis themselves, but
with most unchristian cruelty, curse and murder those
who refuse it.
It is true, we also kneel at the Sacrament, as they
do, but for a very different purpose ; not to acknowledge
any corporeal presence of Chrisfs natural Jlesh and blood;
as our church, to prevent all possibility of misconstruc-
tion expressly declares ; adding, that His body is in
heaven, and not here : but to worsbip Him who is every
where present, the invisible God. And this posture
of kneeling we by no means look upon as in itself neces^
sary, but as a very becoming appointment, and very fit
lo accompany tlte prayers and praises, which we offer
up at the instant of receiving, and to express that in-
ward spirit of piety and humility, on which our partar
ON THE lord's SUPPER» 155
king worthily of this ordinance, and receiving benefit
from ity depend. But the benefits of the holy sacranrent
and the qualifications for it, shall, God willing, be the
subject of two other discourses. In the mean time, con-
sider what hath been said, and Uie Lordgive ijou wider-
standing in all things.
[ 156 3
ON THE LORD'S SUPPER.
Part II.
The doctrine of our catechism concerning tlie Lord*»
supper hath been already so far explained a& to show
you, that it was ordainedf not for the repetition but the
continual remembrance of the sacrifice of Christ: that the
outward signs in it are bread and wine, both which the
Lord hath commanded to be received by all Christians,
and both which are accordingly received, and not
changed and transubstantiated into the real and natural
body and blood ofChnst; which however the faithful, and
they only, do, under this representation of it, verily and
indeed receive into a most beneficial union with them-
selves ; that is, do verihj and indeed, by a spiritual con-
nexion with their incarnate Redeemer and head through
faith, partake in this oi'dinance, of that heavenly favour
and grace, which by offering up His body and blood, He
hath procured for His true disciples^ and members.
But of what benefits in particular the faithful partake
in this sacrament, through the grace and favour of God,
our catechism teaches in the fourth answer, to which I
now proceed : and which tells us it is, the strengthening
and refreshing of our souls by the body and blood of Christ,
as our bodies are by the bread and wine."^ Now both the
truth and the manner of this refreshment of our souls
will appear, by considering the nature of the sacrament
and the declarations of scripture concerning it.
Indeed the due preparation for it, the self examination
@N THE lord's SUPPER. 157
iTequlred in order to it, and the religiwis exercises w hicli
that examination will of course point out to us, must pre-
viously be of great service; as you will see when I come
to that head ; and the actual participation will add fur-
ther advantages of unspeakable value.
Considered as an act of obedience to our Saviour's
command, Do this in remembrance of me, it must be be-
neficial to us; for all obedience will. Consideied as
obedience to a command, proceeding ])rincipaliy if not
solely from his mere will and pleasure, it contributes to
form us into a very needful, a submissive and implicitly
dutiful temper of mind : but further, it is the most emi-
nent and distinguished act of Christian worship, con-
sisting of the most devout thankfulness to God, for the
greatest blessing which He ever bestowed on man ; at-
tended, as it naturally must be, with earnest prayers that
the gift may avail us, to our spiritual and eternal good.
And it is much more likely to affect us very strongly and
usefully, for expressing his bounty and our sense of it,
not as our daily devotions do, in words alone, but in the
less common and therefore more solemn way, ♦of visible
signs and representations; setting forth evidentlij before
i>ur eyes, to use St. Pantos language, Christ crudjied
amongst us. This, of necessity, unless we are strangely
wanting to ourselves, must raise the warmest affections
of love that our hearts are capable of, to him who hath
given Himself for us. And as love is the noblest prin-
ciple of religious behaviour, what tends so powerfully to
animate our love, must in proportitm tend to perfect
us in every branch of duty, according to the just reason-
ing of the same apostle i For the love of Christ constrain-
ethus; because we thus judge, that if one died for all, then
were all dead ; and He died for all, that they who live
should not henceforth live unto themselves, but unto him
who died for them, and rose again. When oiu* Saviour
158 OSr THE LORD^S SUPPEE.
said to his disciples, If tje love vie, keep my command-
ments. He knew the motive was no less engaginj? than
it is reasonable, and therefore He adds very soon at'tepy
If a man love me, he rmll keep my words*
But this institution carries in it a yet further tie upon
us ; being, as our blessed Lord himself declared, the J\*ew
Testament in His blood. - {Lnke xxii. 20.) the memorial
and acknowledgment of the second covenant between
God and man, which was founded on his death ; and re-
quires a sincere faith and obedience on our part, as the
condition of grace and mercy on his. Every one that
nameth the name of Christ, is bound to depart from ini-
quity : but the obligation is redoubled on them who come
to His table as friends, and make a covenant with Him,,
by partaking of His sacrifice, {Psalm L 5.) If these live
wickedly, it is declaring with the boldest contempt, that
they consider Christ as the minister of sin; {Gat, ii. 17.
and count the blood of t/ie covenant, wherewith they pro-
fess to be sanctifed, an unholy thing, {Heb, x. 29.) Par-
taking therefore of this holy ordinance is renewing, in
the most awful manner, our engagements to the service
which we owe, as well as our claims to the favours that
God hath promised. It is our sacrament, our oath, to be
faithful soldiers under JAe great Captain of our salvation i
(si Tim, ii. 3,4. — Heb. ii. 10. which surely we cannot
take thus, without being efficaciously influenced to the
religious observance of it, in every part of a Christian
life.'
But there is one part especially, and one of the utmost
importance, to which this institution peculiarly binds
us, that of universal good- will and charity. For com-
memorating, in so solemn an action, the love of Christ to
us all, cannot but move us to that mutual imitation of his
love, which just before his appointing this holy sacra-
ments He so earnestly and aifectionately enjoined hl^
159
followers, as the distinguishing badge of their profes-
sion. This is my commandmenU that ye love one another^
as I have loved you. Greater love hath no man than this,
that a man lay down his life for his friends- Fe are my
friends, if ye do whatsoever I command yoiu Hereby shall
all men know that ye are my disciples, if ye have love one
to another. Then besides; commemorating his love
jointly, as the servants of one master and members of
one body, partaking of the same covenant of grace and
the same hope of everlasting happiness, must, if we have
any feeling of wliat we do, incline us potently to that re-
ciprocal union of hearts, which indeed the very act of
communicating suggests and recommends to us. For
we, being many, are one bread and one body : for we art
all 2)ar takers of that one bread. (I Cor, x. 17.)
Another grace, which this commemoration of our Sa-
viour's deatli peculiarly excites, is humility of soul. We
acknowledge by it that we are sinners, and have no
claim to pardon or acceptance, but through his sacrifice
and his mediation, whose merits we thus plead and set
forth before God. And this consideration must surely
dispose us very strongly to a thankful observance of his
commands, to watchfulness over our own hearts, to mild-
ness towards others. For we ourselves also have been
foolish, disobedient, deceived $ and not by works of righ-
teousness which we have done, but according to his mercy
God hath saved us, by the washing of regeneration and
renewing of the Holy Ghost, which he shed on us abundant-
ly through Christ Jesus our Saviour, {Tit, iii. 3, 5, 6.)
And as this sacrament will naturally strengthen us in
all these good dispositions, we cannot doubt but God
will add his blessing to the use of such proper means,
especially being appointed means. For since He hath
threatened punishment to unworthy receivers, He will
160
cei'taiiily bestow rewards on worthy ones. Our Saviour
hath told us, that his Jtesh is meat indeed, and his blood is
drink indeed; Sustenance and refreshment to the souls of
men. When He blessed the bread and wine, He un-
iloubtediy prayed, and not in vain, that they might be
effectual for the good purposes which He designed should
be attained by this holy rite : and St. Paid hath told us,
if it needs, more expressly, that the cup which weblessis
the communion, that is, the communication to us of the
blood of Christ ; and the bread which we break, of the body
of Christ: (I Cor, x. 16.) that is, of a saving union with
Him, and therefore of the benefits procured us by his
death, which are, forgiveness of our offences ; for he
bath said. This is my blood of the A^ew Testament, which
is shed for the remission of sins : {Matt, xxvi. 28.) In-
crease of the gracious influences of the Holy Ghost j for
the apostle hath said, plainly speaking of this ordinance,
that we are all made to drink into one spirit: (1 Cor, xii.
13.) and everlasting life; for whoso eateth his flesh and
drinJieth his blood, dwelleth in Christ and Christ in him,,
and he will raise him up at the last datj : [John vi. 54, 56.)
Whence a father of tlie apostolic age, Ignatius, calls the
Eucharist the medicine of itnmortality ; a preservative,
that we should not die^ but live for ever in Jesus Christ,^
But then what hath been already hinted to you must
be always carefully observed, that these benefits are to
be expected only from partaking worthily of it: for he
that eateth and drinketh unworthily, St Paul hath told
us, is guilty of the body and blood of the Lord, that is,
guilty of irreverence towards it, and eateth and drinking
judgment to himself. Our translation indeed hath it,
damnation to himself, but there is so great danger of this
* Ign. ad. Eph. c, 20. See Waterland on the Eacharist, p. 217.
ON THE XOBD^S SUPPEE, 161
last word being understood here in too strong a sense,
that it would be much safer and more exact, to translate
it, (as it is often translated elsewhere, and once in a few
verses after this passage, and from what follows ought
undeniably to be translated here) judgment or condem-
nation ; not to certain punishment in another life, but to
such marks of God's displeasure as He sees fit; which
will be confined to this world, or extended to the next,
as the case requires : for receiving unworthily may, ac-
cording to the kind and degree of it, be either a very
great sin or comparatively a small one. But all dan-
gerous kinds and degrees may with ease be avoided, if
we only take care to come to the sacrament with proper
dispositions, and which will follow of course, to behave
at it in a proper manner.
To these dispositions our catechism proceeds, but
more is needful to be known concerning them, than
can well be laid before you now ; therefore I shall
conclude at present with desiring you to observe, that
no unworthiness but our own, can possibly endanger us
or prevent our receiving benefit : doubtless it would
both be more pleasing and more edifying, to come to
the table of the Lord, (1 Cor. x. 21.) in company with
such only as are qualified for a place at it ; and they
who are unqualified ought, when they properly can, to
be restrained from it : but we have neither direction
nor permission to stay away, because others come who
should not, nor can they ever be so effectually excluded,
but that tares will be mixed among the wheat ; and at-
tempting to rootthemup may often be more hurtful, than
letting both grow together until the harvest. C*^^o,tt. xiii.
28 — 3 1. J >J ay, should even the stewards SLud diis^^en-
sers of God^s mysteries ( i (^or. iv. 2. J be unholy persons,
though it be a grievous temptation to others to abhor
14
1'65 ON THE lORD^S STJTFEH.
the offering of the Lord, yet that is holy still. They shali
hear their iniquity : but notwithstanding, all the promises
of all God's ordinances are yea and ^men, sure and
certain in Jesus Christ, to as many as worship Him in
spirit and in truth, (^ Cor, i. 20. — Jehn iv. 23.J
t 165 ]
OiN THE LORD'S SUPPER.
Part III.
What qualifications and dispositions are required of
those who come to the Lord's supper, the scripture hath
not particularly expressed, for they are easily collected
from the nature of this ordinance ; but our catechism, in
its fifth and last answer concerning it, hath reduced
them very justly to three; repentance, faith, and cha-
rity.
L That roe repent us truly of our former sins^ stedfastly
purposing to lead a new life. For as we are by nature
prone to sin ; and the youngest a^ld best among us have>
in more instances than a few, been guilty of it, the less
the better ; so in Christianity, repentance is the founda-
tion of every thing: now the sorrow that we ought to
feel for the least sin, must be a very serious one, and for
greater offences in proportion deeper, but the vehemence
arid sensibility of grief will on every occasion and
•particularly on this, be extremely different in different
persons, and therefore all that God expects is, a sincere,
though it may be a calm, concern for every past fault of
which we are conscious, and for the multitudes which
we have either not observed or forgotten. And this
concern must proceed from a sense of duty, and produce
the good effects of an humble confession to Him in all
cases, and to our fellow-creatures in all cases needful;
of restitution for the injuries that we have done, so far as
it is possible ; and of a settled resolution to amend our
hearts and lives, wherever it is wanting. Moi-e than
this we cannot do. and less than this God cannot accept:
164 ON THE lord's SlTPPER.
for it would be giving us a licence to disobey Him, if
He allowed us to come to his table and profess to have
fellowship with him, while we walked in darkness. (1
John u 6.) Mere infirmities indeed, and undesigned
frailties, provided we strive against them with any good
degree of honest care, and humble ourselves in the Di-
vine presence for them so far as we are sensible of them,
will not provoke God to reject us as unworthy receivers,
though in strictness wc are ail unworthy : for if such
failures as these made persons unfit, nobody could be
fit : and therefore they will be no excuse for omitting
what Christ hath commanded, nor can be any reason
why we should not do it with comfort*
But whoever lives in any wilful sin, cannot safely
come to the holy Sacrament ; nor, which I beg you to
observe, can he safely stay away : for, as the hypocrisy
of professing amendment falsely at God's table is a
great sin, so the profaneness of turning our backs upon
it, because we will not amend, is to the full as great a
one; and it is the merest folly in the world, to choose
citlier as the safer way ; for a wicked person can be safe
no way : but let him resolve to quit his wickedness, and
when he is thoroughly sure, so far as he can judge from
a competent experience, that he hath resolved upon it
effectually, then he may as safely receive as he can say
his prayers : and such a one should come, not with ser-
vile fear as to a hard master, but with willing duty as to
a merciful father. Nay, should he afterwards break his
resolutions, though doubtless it would be the justest
cause of heavy grief, yet it would not prove that he re-
ceived unworthily, but only that he hath behaved un-
worthily since he received : and the thing for him to do
is, to lament his fault with deeper contrition, renew his
good pui'pose more firmly, pray for help from above witfi
more earnestness, watch over himself with more prudent
id5
care ; then go again to God's altar, tliankfully comme-
morate his pardoning love, and claim anew the henefit
of his gracious covenant. Following this course honest-
ly, he will assuredly gain grou-nd, and therefore such as
do not gain ground, do not follow it honestly ; but allow
themselves to go round in a circle of sinning, then re-
penting, as they call it, and communicating ; then sin-
ning again; as if every communion did of course wipe
off the old score, and so they might begin a new one
without scruple, which is the most absiird, the most ir-
religious, the most fatal imagination, that can be.
II. The next thing required of those who come to the
Lord's supper, is a lively faith in GoiVs mercy through
Christy with a thankful remembrance of his death : and tlie
faitli necessary is a settled ])eF-suasion, that for the sake
of the meritorious obedience and sufferings of mir blessed
Redeemer, God will pardon ti'uc penitents; together
with a comfortable trust, that we, as such, have an in-
terest in his merits. But here again you must observe,
that different pei-sons may have vfi-y different degrees
of this persuasion and trust : some may be weak in faith ;
may have caiise to say with Him in the gospel of St>
Mark^ Lord I believe ; help thou mine unbelief; and yet
their prayers, like His, may be graciously heard: Others
may be strong, and increase, till they abound in faiths
and such iiave great reason to be thankful to God for
themselves, but surely theyou^ght never to judge hardly
of tlieir brethren, who liave not advanced so far. The
pule of judging^both in the catechism and the scripture,
is not by the pasitiveness, but the liveliness of our faith ;
that is, the fruits of a Christian life which it produces ;
for faith without works is dead: {James u^ 1 7.] if wc
cannot show the evidence of these, tlie highest con-
fidence will do us no good ; and if we can- we need have
no doubts concerning our spii-itual condition ; andthoua:lii
14*
166
we have ever so many, provided we have no sufficient
reason for them, we may celebrate this holy ordinance
very safely. For such weaknesses in onr natural tem-
per and spirits are no way inconsistent with havin.G;, in
our fixed and deliberate judgment, that/iiW trust in GocVs
mercy f wliich the communion-service requires ; and we
cannot take a more likely method, either to perfect our
repentance or to strengthen our faith, than receiving the
sacrament frequently.
Our catechism teaches further, that our faith in Christ
must be accompanied with a thankful remembrance of his
death. And surely, if we believe that He died to save
us, we must be thankful for it : but then the measure of
our thankfulness must be taken from the goodness and
constancy of its eflTects, not from that sensible warmth
and fervency, which we cannot, ordinarily speaking,
feel so strongly in spiritual things *as in temporal ; and
of vvliich bad persons may at times have very much, and
good persons little ; for that is the true thankfulness,
which produces love : And this is the love of Gad, that we
keep his commandments, ( I John v. 3.)
But there is one commandment, as I have show n you,
peculiarly connected with this ordinance, and therefore
our catechism sj)^cifies it separately, and in express
terms, by requiring,
III. That we be in charity with all men. For we can
fiave no share in the love of our Creator, our Redeemer,
and Sanctifier, unless, in imitation of it, we lovt^, one
another; and as the goodness of God is universal, ours
must be so: Receiving the holy communion was indeed
intended to increase the degree of it; but we must have
the reality, before we are wortliy to receive ; and we
must show^ it is real, by forgiving them who trespass
against us; by assisting, as far as can be reasonably ex-
jiected, those who need assistance in any kind, by our
©N THE lord's SIJPPEE, 16f
hearty prayers for those whom we can help no other
Avay ; by faithfully performing the duties of our several
stations and relations in life ; and by condescension, mild-
ness, and humanity towards every person, as occasion
offers: all which duties, and particularly that of for-
giveness, have been explained to you in their pi'oper
places.
These then being the dispositions requisite for re-
ceiving the holy sacrament, as indeed they are for ob-
taining eternal happiness ; we are all greatly concerned
to examine ourselves, whether we have them or not; and
should have been concerned to do it, though this ordi-
nance had never been appointed ; but we are now more
especially bound to it with a view to this ordinance, both
from the nature of it, and from St. TauVs positive in-
junction : Let a man examine himself, and so let him eat
ofthatbreadf and drink of that cup. (I Cor, xi. 28.)
The principal subjects of our examination are com-
prehended under the three heads just now mentioned : but
as to any particular method to be taken, or time to be
spent in it, or in any other further preparation subse-
quent to H:, we have no command, it is left to every one's
prudence and voluntary ]riety : Tiiey who live in a con-
stant pi'actice of religion and virtue, are always fit for
the sacrament; and may, if the call be sudden, by reflect-
ing for a few moments sufficiently know that they are
fst: Persons who live in any sin, may as easily and
quickly know that tliey are not, and it is only in
doubtful cases, that any length of consideration is neces-
sary to satisfy us about this matter. But it must be ex-
tremely useful for all pei-sons, not only to be attentive to
their ways constantly, but to look back upon them fre-
quently ; much more frequently than almost any one re-
ceives the sacrament, and as things which have no cer-
tain season fixed for them^ are \cvy apt to be neglected^
r6l5r ON THE lord's SUPPER*
we should fix upon this as one certain season, for as par-
ticular an inspection into" the state of our hearts and
lives, as vv€ can well make and can hope to be the better
for ; Joining with it suitable meditations, resolutions, and
devotions. But then in the whole of this work we must
be careful, neither to hurry over any part thoughtlessly,
nor lengthen it wearisomely ; and in our examination
we must be especially careful,, neither to flatter nor yet
to affright ourselves; but observe impartially what is
right in us, thank God and take the comfort of it ; ac-
knowledge what is wrong, beg pardon and amend itt
For without amendment, being ever so sorry will avail
nothing.
The last thing to be mentioned in relation to this holy
sacrament, isour behaviour at it, which ought to be very
serious and reverent ; such as may show in the most pro-
per* manner, that, to use the apostle's words, we discern
or distinguish the Lord^s lody ; look on the action of re-
ceiving it, as one of no common nature, but as the reli-
gious memorial of our blessed Saviour's dying for us,
and by his deatii establishing with us a covenant of par-
don, grace, and everlasting felicity on God's part, and
of faith and holiness on ours. With this important con-
sideration, we should endeavour to affect our hearts
deeply and tenderly ; yet neither to force our minds into
immoderate transports, by which we shall only bewilder
and lose instead of benefiting ourselves, nor express even
what we ought to feel, by any improper singularities of
gesture ; nor yet be dejected, if we have less feeling, and
even less attention to the service, than we have reason
to wish. For such things may be, in a great measure at
least, natural and unavoidable: or, supposing then*,
faults, they may be and often are, the faults of such per-
sons as notwithstanding are, on the whole, very worthy-
communicants; They may be for a time, useful means >€
»N THE LOTtD^S SUPPER. l69
keeping us humble and w atcbful ; after that, God may
deliver us from them : and should we continue all our
lives afflicted with them, it would never hinder our re-
ceivinj? all the necessary benefits of this ordinance.
God grant, that both it and all His other gracious in-
stitutions, may contribute effectually to build us up in our
most holy faith in a suitable practice, that so we may ever
keep ourselves in the love of GoiU aiul on good grounds
look for the mercy of our Lord Jesus Christ unto eternal
life^ '
f iro 1
OF MAN'S INABILITY, GOD'S GRACE, AN©
PRAYER TO HIM FOR IT.
I have now proceeded, in the course of these lectures^
to the end of the Commandments; and explained the
nature of that repentance, faith and obedience, which
were promised for us in our baptism, and which we are
bound to exercise, in proportion as we come to under-
stand the obligations incumbent on us. You cannot but
see by this time, that the duties which God enjoins us,
are not only very important but very extensive ; and
therefore a consideration will almost unavoidably pre-
sent itself to } our minds in the next place, what abilities-
we have to perform them. Now this question our Cate-
chism decides without asking it,, by a declaration ex-
tremely discouraging in appearance; that we are not
able of 02irselveSn to walk in the Commandments of God,,
and to serve him.
Indeed, had we ever so great abilities, we must have
them not of ourselves, but of our maker,^ from whom all
the powers of all creatures are derived. But something
fnrther than this is plainly meant here: that there are
no powers belonging to human nature in its present
state, sufficient for so great a purpose. The law of God
is spiritual; but we are carnal sold under sin, {Rom \iu
14.) and that such is our condition, will appear by re-
flecting, first, what it was at our birth; secondly, what
we have made it since.
1. As to the first, we all give proofs, greater or less,
of an inbred disorder and wrongness in our understand-
ings, will and affections : possibly one proof that some
may give of it, may be a backwardness to own it: brit
or man's INABIIITT &C. Ifi
fliey little consider how severe a sentence they would
pass, by denying it on themselves and all mankind :
even with our natural bad inclinations for some excuse,
we are blameable enough for the ill things that we do -
but how much more should we be so, if we did them all
without the solicitation of any inward depravity, td
plead afterwards in our favour? in point of interest
therefore as well as truth, we are concerned to admit
an original proneness to evil in our frame, while yet
reason plainly teaches at the same time, that what«*ver
God created was originally, in its kind, perfect and good.
To reconcile these two things would have been a
great difficulty, had not revelation pointed out tiie way,
by informing us, that man was indeed made upright,
but that the very first of the human race lost their inno-
cence and their happiness together ; and tainting by wil-
ful transgression their own nature, tainted by conse-
quence that of their whole posterity. Thus by one man,
sin entered into the worlds and death by sin ; and so death
passed upon all men^ for that all have sinned. We find
in fact, however difficult it may he to account for it in
speculation, that the dispositions of parents both in body
and mind, very commonly descend, in some degree, to
their children ; and therefore it is entirely credible, that
so great a change in the minds of our first parents
from absolute rectitude of temper to presumptuous wick-
edness ; accompanied with an equal change of body, from
an immortal condition to a mortal one, produced per-
haps in part, by the physical effects of the forbidden
fruit ; that these things, I say, should derive theii* fatal
influences to every succeeding generation. For though
God will never impute any tiling to us, as our personal
fault, which is not our doing, yet he may very justly
withhold from us those privileges, which he granted to
«ur first parents only on condition of their faultless
172 OF man's INABIMTY &C.
obedience, and leave us subject to those inconveniences,
wliicli followed of course from their disobedience : as, in
multitudes of other cases, we see children in far worse
circumstances by the faults of their distant forefathers,
than they otherwise would have been ; and most evident-
ly it is no more a hardship upon us, to become such as we
are by means of Mam's transgression, than to suffer
what we often do for the transgressions of our other
ancestors; or to have been created such as we are,
without any one's transgression : which last, all who
disbelieve original sin, must affirm to be our case.
But unliappy for us as the failure of the first man
was, vve should be happy in comparison, if this were
all that we had to lament. Great as the native disorder
of our frame is, yet eitliei' the fall of Mam left in it or
God restored to it, some degree of disposition to obedi-
f^nce, and of strength agaijist sin : so that though iii us»
that is ill ourjlesh, drvellet/i no good things yet after the
inward man^ (the mind J we delight in the law oj God;
fRoia, ^^-Z, 23, J and there are occasions, on which even
the Gentiles, which have not the law, do by nature the
things contained in tlie law, (liom» ii. 14.J though nei-
ther all, nor any, are without fault; and on us Chris-
tians, our heavenly Father confers in our baptism the
assurance, of much greater strength to obey his com-
mands, than they have. But then, if we consider
2. What we have made our condition since, we shall
find, that instead of using well the abilities which we
had, and taking the methods which our maker hath ap-
pointed for the increase of them, we have often careless-
ly, and too often wilfully, misemployed the former, and
neglected the latter. Now by every instance of such
beiiaviour, we displease God, weaken our right affec-
tions, and add new strength lo wrong passions : and by
habits of such behaviour, corrupting our hearts and
OF man's INABIXITY &C. 175
blinding our understandings, we bring ourselves into a
much worse condition than that in which we were born,
and thus become doubly incapable of doing our duty i
this, experience proves but too plainly, though Scripture
did not teach as it doth, that the imagination of man^s
heart is evil from his tjouth ; that we were sJiapen in ini-
quity, and in sin did our mother conceive ws .♦ that the car-
nal mind is enmity against God: that without Christ we
can do nothings and that we are not sufficient to think any
thing, as of ourselves.
Yet, notwithstanding this, we feel within us an obli-
gation of conscience to do every thing that is right and
good : for that obligation is in its nature unchangeable,
and we cannot be made happy otherwise, than by en-
deavouring to fulfil it ; though God, for the sake of our
blessed Redeemer, will make fit allowances for our com-
ing short of it. But then we must not hope for such al-
lowances as would really be unfit : our original weakness
indeed is not our fault, but our neglect of being relieved
from it, and the additions that we have made to it, are :
and whatever we might have had the power of doing, if
we would, it is no injustice to punish us for not doing,
especially when the means of enabling ourselves continue
to be offered to us through our lives. JNow, in fact, the
whole race of mankind I charitably hope and believe,
have, by the general grace or favour of God, the means
of doing so much at least, as may exempt them from fu-
ture sufferings : but Christians, by the special grace
mentioned in this part of the catechism, are qualified to
do so much more, as will entitle them, not for their own
worthiness, but that of the holy Jesus, to a distinguishing
share of future reward.
Mow the special grace of the Gos]>el consists, partly
in the outward revelation which it makes to us of divine
truths 'y partly in the inward assistance which it bestows
15
174 OF man's inability &c*
on us for obeying the divine will. The latter is the
point here to be considered.
That God is able, by secret influences on our minds,
to dispose us powerfully in favour of what is right, there
can be no doubt ; for we are able in some degree, to in-
fluence one anotlier thus : — that there is need of his doing
it, we all have but too much experience ; and that there-
fore we may reasonably hope for it, evidently follows.
He interposes continually by His providence, to carry
on the course of nature in the material world; is it not
then very likely that He should interpose in a case,
which, as far as we can judge, is yet more worthy of His
interposition ; and incline and strengthen His poor crea-
tures to become good and happy, by gracious impres-
sions on their souls, as occasions require? but still, hope
and likelihood are not certainty : and God, whose ways
are past Jinding out, might have left all men to their own
strength, or rather indeed theii* own weakness. But
whatever he doth in relation to others, which is not
our concern, he hath clearly promised to us Christians,
that his grace shall be sufficient for us : His holy Spirit
shall enable us effectually to do, every thing which His
word requires.
We may resist His motions : or we may receive them
into our souls, and act in consequence of them. Every
one hath power enough to do right; Scripture, as well
as reason, shows it : only we have it not resident in us
by nature, but bestowed on us continually by our Maker,
as we want it. In all good actions that we perform, the
preparation of the heart is from the Lord; [Prov. xvi. 1.)
and that faith, which is the fountain of all actions truly
good, is not of ourselves, it is the gift of God, {Eph, ii. 8.)
But he giveth liberally to all (James i. 5.) wiio ask him,
aiid therefore no one hath caus<^ of complaint.
It is true, we are seldom able to distinguish this hea-
OF man's inability &c. ir^
renly influence from the natural workings of our own.
minds, as indeed we are often influenced one by another
without perceiving it ; but the assurance given in Scrip-
ture of its being vouchsafed to us, is abundanily suffi-
cient ; to which experience also would add strong con-
firmation, did we but attend with due seriousness to
what passes w ithin our breasts.
Our natural freedom of will is no more impaired by
these secret admonitions of our Maker, than by the open
persuasions of our fellow creatures : and the advantage
of having God's help, far from making it unnecessai y ta
help ourselves, obliges us to it peculiarly : we are there-
fore to work out our own salvation^ because He worketh
in us both to will and to do, {P/iiL ii. l^^ 13.) For it is
a great aggravation of e\ei*y sin, that, in committing it,
we quench the pious motions excited by the spirit ( I Thes,
V. 1^.) af God In our hearts; and a great incitement to
our endeavours of performing every duty, that with
such aid we may be sure of success ; our own natural
strength cannot Increase, as temptations and difficulties
do, but that which we receive fiom heaven^ can ; and
thus it is, that we learn courage and humility at once,
by knowing that we can do ail things, but only through
Chnst xvhich streugtheneth us; {Phil, iv, 13.) and there-
fore not we^ but the grace of God, which is with us. (1 Cor^
XV. 10.)
This grace therefore being of such importance to us^
our catechism, with great reason, directs us at ail times
to caitfor it by diligent prayer :■ for our heavenly Father
hath not promised, nor can we hope that He xvill give
the Holy Spirit to them who proudly disdain or negli-
gently omit to ask Him, {Luke xi. 13.) And hence it
becomes peculiarly necessary , that we should understand
how to pray to Him ; a duty mentioned in the former
i "6 or man's inability &c;
part of the catechism, but reserved tabe explained more
fully in this*
God having bestowed on us the knowledge in some
measure, of what He is in Himself, and more especially of
what he is to us ; we are doubtless bound to be suitably
affected by it ; and to keep alive in our minds with the
Titmost care, due sentiments of our continual dependence
on Him, of reverence and submission to His will, of love
and gratitude for His goodness, of humility and sorrow
for all our sins against Him, and earnest desire that his
mercy and favour may be shown in such manner as He
shall think fit, to us and to all our fellow-creatures.
Now, if these sentiments ought to be felt, they ought
also to be some way expressed : not only thatothers may
see we have them and be excited to them by our example ;
hut that we ourselves may receive both the comfort and
The improvement wliich must naturally flow, from exer-
rising such valuable affections. And unquestionably the
most lively and most respectful manner of exercising
Ihem is, that we direct them to Him who is the object of
them, and pour out our hearts before Him in suitable
acts of homage, thanksgiving, and confession ; in hum-
ble petitions for ourselves, and intercessions for all man-
kind : not that God is ignorant, till we inform Him,
cither of our outward circumstances or the inward tem-
per of our hearts 5 if He were,, our prayers would give
Him but very imperfect knowledge of either, for we are
ourselves greatly ignorant of both : But the design of
prayer is, to bring our own minds into a right frame ;
and so make ourselves fit for those blessings, for which
we are very unfit, while we are too vain or too careless
to ask them of God.
The very act of prayer therefore, will do us good if we
pray with attention, else it is nothing ; and with sinccri
- OF man's INABILITY &C. 177
ty, else it is wo^se than nothing ; and the consequences
of pray in j^, God hath promised, shall be further good :
Ml things whatsoever ]je shall ask in prayer^ believing, ye
shall receive, (^Matt,xxu 22.) Not absolutely all things
whatsoever we desire ; for son^ of our desires may be
on several accounts unfit and some would prove extreme-
ly hurtful- to ns : therefore we ought to consider well what
we pray for, and especially in all temporal matters refer
ourselves wholly to God's good pleasure. Nor doth He
always grant immediately what He designs to grant,
and hath given us the fullest right to ask : but delays it
perhaps a while to exercise our patience and trust in
Him: for which reason our Saviour directs us always
to pray and not to faint. But whatever is really good.
He will undoubtedly, as soon as it is really necessary,
give us upon our request; provided further, that with our
earnest petitions we join our hanest endeavours, for
prayer was never designed to serve instead of diligence,
but to assist it : and therefore,, if in our temj)oral affairs
-we are idle or inconsideratc,^ we must not expect that our
prayers will bring us good success; and if, in our spi-
ritual ones, we wilfully or thoughtlessly neglect our-
selves; we must not imagine that God will amend us
against our wills, or whilst we continue supinely indif-
ferent. But let us do our duty to the best of our power,
at the same time that we pray for his blessing; and we
may be assured that nothing but an injurious disbelief
can prevent our obtaining it, on whicbaccount St. James
requires, that we ask in faith, nothing wavering.
Indeed, without the encouragement given us in scrip-
ture, it might well be with some diffidence, and it should
still be with the utmost reverence, that we take upon us
to speak unto the Lard, who are bid dust and ashes. {Gen.
xviiL 2r.) The heathens therefore addressed their
prayers to imaginary deities of an inferior rank, as judg-
1 5^
ITS wF man's INABILITY &C
ing themselves unworthy to approach the supreme One :
but our rule is, T/iou shall worship the Lord thy God, and
Him only shall thou serve, {Matt, \y> 10,) The affected
humility of worshipping even angels, and therefore much
more saints, (who, if really such, are yet lower than an-
gels{Psal, viii 5,)may,aswe are taught, beguile us of our
reward: [Col, it. 11.) whereas we may come boldly to
the throne of our Maker's grace, {Heb, iv. 16.; though
not in our own right, yet through the Mediator whom he
hath appointed^ and who hath both procured us the pri-
vilege and instructed us how to use it, by delivering to
us a prayer of his own composition, which might be at
once a form for us freq^lently to repeat, and a pattern
for us always to imitate.
That the Lord's prayer was designed as a form, ap-
pears from his own Viords: lifter this manner pray ye:
or, translating more literally. Thus pray ye; {Matt. vi.
9.) and which is yet moie expressive, ff'hen ye pray, say^
our Father, {Luke xi. 2.) ^c. Besides, it was given by
Him to his disciples on their request, that He would
leach them to pray, as John also taught his disciples, {Luke
xi. 1.) which undoubtedly was, as the great Rabbis
among the Jews commonly taught theirs, by a form.
And acrai'dingly this prayer has been considered and
used as such, fi'om the earliest ages of Christianity down
(o the present.
Yet our Saviour's design w^as not, that this should be
the only prayer of christians; as appears both from the
precepts and the practice of the apostles, as well as.
from the nature and reason of the thing; but when it is
not used as a form, it is however of unspeakable advan-
tage as a model. He proposes it indeed more particu-
larly as an example of shortness; not that we are never
to make longer prayers, for He Himself continued ail
night in prayer to God: and we have a much longer, made
OF M^AN^S I?f ABILITY &C. 1T9
by the apostles, in the fourth chapter of the Acts : but
his intention was, to teach by this instance, that we are
not to affect unmeaning repetitions, or any needless mul-
tiplicity of words, as if we thought thai we should be
heard for our much speaking. And not only in this re-
spect, but every other, is our Lord'^s prayer an admira-
ble institution and direction for praying aright; as will
abundantly appear, when the several parts of it come to
be distinctly explained. But though such explanation
will show both the purport and the excellency of it more
fully, yet they are to every eye visible in the main, with-
out any exjilanation at all ,* and therefore let us conclude
at present with devoutly offering it u^ to God.
Our Father which art in Heaven, hallowed be thfname.
Thy kingdom come. Thtj will be done in earth, as it is in
heaven. Give 21s this day our daily bread ; And forgive us
our trespasses, as we forgive them that trespass against
us : And lead us not into temptation, but deliver us from
evil. For thine is the kingdom, and the power^ and the
glory, for ever aiid ever. •iincM.
[ 180 }
A SERMO^f
ON
CONFIRMATION.
ACTS viii. 17.
Then laidihey iheir hands on them, and! they receivtd'the
Holy Ghost
The history to which these words belong, is- this :
Philip the deacon, ordained at the same time with St.
Stephen, had converted and baptized the people of Sa-
maria; which the apostles at Jerusalem hearing, sent
down to them Peter and John, two of their own body,
who, by prayer accompanied with imposition of hands,
obtained for them a greater degree than tliey had yet
received, of the sacred influences of the Divine Spirit:
w hich undoubtedly was done on their signifying, in some
manner so as to be understood, their adherence to the
engagement into which they had entered at their bap-
tism..
From this and the like instances of the practice of
the apostles, is derived, what bishops, tlieir successors,
though every way beyond comparison inferior to them,
have practised ever since, and which we now call con-
firmation. PreacIiiPg was common to all ranks of mi-
nisters ; baptizing was performed usually by the lower
rank ; but, perhaps to maintain a due subordination,
it was resei'ved to the highest, by prayer and laying on
A SERMON^ OX CONFIMATIO.V. 181
«f hands, to communicate further measures of tlie Holy
Ghost. It was indeed peculiar to the apostles, that on
their intercession his extraordinary and miraculous
gifts were hestowed, which continued in the church no
longer than they were needed ; nor can we suppose that
all were partakers of them, hut unquestionably, by their
petitions they procured for every sincere convert, a
much more valuable, though less remarkable blessing
of universal and perpetual necessity, his ordinary and
saving graces.
For these therefore, after their example, trusting that
God will have regard, not to our unworthiness, but to
the purposes of mercy whicli He hath appointed us to
serve, we intercede now, w hen persons take upon them-
selves the vow of their baptism. For this good end be-
ing now come amongst you, though 1 doubt not but your
ministers have given you proper instructions on tiie oc-
casion, yet I am desiroiis of adding somewhat further,
•which may not only more fully acquaint those who are
especially concerned, with the nature of what they are
about to do ; but remind you all of the obligations which
Christianity lays upon you ; and I cannot perform it
better, than by explaining to you the office of confirma-
mation, to w^hich you may turn in your prayer-books,
where it stands immediately after the catechism.
There you will see in the first place, a preface direct-
ed to be read, in which notice is given, that/or the more
edifying of such as receive coiifirinationf it shall be admin-
istered to none but those who can answer to the questions
of the catechism preceeding : that so children may come to
years of some discretion, and learn what the promise
made for them in baptism was, before they are called
upon to ratify and confrm it before the church xvith their
own consent, and to engage i/mi they will ever mn^" ^^b-
serve it.
iS^ A SERMON ON CONriEMATIOK.
Prayers may be offered up for infants with very good
effect : promises may be made in their name by such as
are authorised to act for them: especially when the
things promised are for their interest, and will be their
duty ; which is the case of those in baptism. But no
persons ought to make promises for themselves, till tJjey
reasonably well understand the nature of them, and are
capable of forming serious purposes. Therefore, in the
present case, being able to say the words of the cate-
chism is by no means enough, without a competent ge-
neral knowledge of theii* meaning, and intention of be-
having as it requires them ; which doubtless tliey are
supposed to have at the same time; and if they have not,
making a profession of it is declaring with their m<»uths,
what they feel not in their hearts at the instant, and
will much less reflect upon afterwards : it is hoping to
please God by the empty outward performance of a re-
ligious rite, from which, if they had been withheld till
they were duly qualified, their souls might have been
affected, and their conduct influenced by it as long as
they lived.
Therefore I hope and beg, that neither ministers nor
Parents will be too eager for bringing children very
eai'ly to confirmution ; but first teach them carefully, to
know their duty sufficiently, and resolve upon the prac-
tice of it heai'tily ; then introduce them to this ordinance,
which they shall not fail t<» have opportunities of attend-
ing in tlieir neighbourhood from time to time^ so long as
God continues my lif« and strength.
But as there are some too young for confirmation,
some also may be thought too old, especially if they
have received the holy Sacrament without it : now there
are not indeed all the same reasons for tlie confirmation,
of such, as of others : nor hatii the church 1 believe, de-
termined any thing about their case, as it might be
A SEEM6N ON COXriBMATlON- 185
ihought unlikely to happen : but still, since it doth hap-
pen too frequently, that persons were not able, or have
neglected to apply for this purpose, so wlienever they
apply, as by doing it they express a desire to fulfil
all righteousness^ {Matt iii. 15.) and may certainly re-
ceive benefit, both from the profession and the prayei^
appointed in the office ; my judgment is, that they should
not be rejected, but encouraged.
Only I must entreat you to observe, that when you
take thus on yourselves the engagement of leading a
Christian life, you are to take it once for all ; and no
more to think of ever being confirmed a second time,
than of being baptized a second time.
After directing who are to be confirmed, the office
goes on to direct how tliey are to be confirmed : and
here, the bishop is to begin with asking every one of
those who offer themselves, whether they do, in the pre-
sence of God and of the congregation^ renew in their own
persons the solemn vow of their baptism; acknowledging
themselves bound to believe and to perform all those things,
which their god-fathers and god-mothers then undertook
for them, "On which, t!»ey are each of them to answer
with an audible voice, I do.
Now the things promised in our name, were to re-
nounce whatever God hath forbidden, to believe what
He hath taught, and to practise what he hath command-
ed. Nobody can promise for infants absolutely, that
they shall do these things ; but only, that they shall
be instructed and admonished to do them ; and, it is
hoped not in vain : this instruction and admonition,
parents are obliged by nature to give; and if they do
it effectually, god-fathers and god-mothers have no
further concern than to be heartily glad of it : but if
the former fail, the latter must supply the failure, as far
as they have opportunity of doing it with any reason-
184 A SERMOI? ON CONFIRMATION.
able prospect of success ; for they were intended, not to
release the parents from the care of their children, which
nothing can ; but for a double security in a case of such
importance.
If nothing at all bad been promised in our names,
we had still been bound, as soon as we were capable
of it, to believe in God and obey Him ; but we are more
early and more firmly bound, as not only this hath
been proniised for us, but care hath been taken to make
us sensible of our obli,^ation to perform it; which obli-
gation therefore, })ersons are called upon, in the question
under consideration, to ratify and confirm : and great
cause have tliey to answer, that they do ; for doing it is
a duty, on which their eternal felicity peculiarly de-
pends, as a little attention to what 1 am about to say
will clearly show you.
Oiii- first paients, even while they w'ere innocent, had
no title to happiness or to existance, but from God's
notification of his good pleasure; which being condi-
tional, when they fell they lost it, and derived to us a
corrupt and mortal nature, entitled to nothing; as both
the diseases and the poverty of ancestors often <lescend
to their distant posterity. This bad condition we fail
not, from our first use of reason, to make worse in a
gi eater or less degree, by actual tjansgressions : and s»
personally deserve the displeasure, instead of favour, of
Him who made us; yet we may hope, that, as He is
good, H^will on our repentance forgive us: but then,
as He is also just and wise and the ruler of the world,
we could never know with certainty of ourselves, what
his justice and wisdom and the honour of his govern-
ment, might require of Him with respect to sinners:
whether He vvould pardon greater offences at all ; and
whether IJe would reward those, ^vhom He might be
pleased not to punish : but most happily, the revelation
A SlERMON ON CONFIRMATIOJS". 1*0
'«f liis holy word hath cleared up all these doubts of un-
assisted reason, and offered to the worst of sinners, on
tlie condition of faith in Christ, added to repentance
and productive of good works, (for all which He is
ready to enable us) a covenant of pardon for sins past,
assistance against sin for the future, and eternal life in
return for a sincere, though imperfect, and totally un-
deserving obedience.
The method of entering into this covenant is, being
baptized in the name of the Father, the Son, and the
Holy Ghost; that is, into the acknowledgment of the
mysterious union and joint authority of these three, and
of the distinct offices which they have undertaken for
our salvation, together with a faithful engagement of
paying suitable regard to each of them. In this appoint-
ment of baptism, the washing with water aptly signifies,
both our promise to presei^ve ourselves, with the best
care we can, pure from the defilement of sin, and God's
promise to consider us as free from the guilt of it: bap=
tism then, through his mercy, secures infants from the
bad consequences of Adam^s transgression, giving them
anew title to the immortality which he lost; it also
secures to persons grown up, the entire forgiveness of
their own transgressions, t)n the terms just mentioned :
but then, in order to i*eceiv€ these benefits, we must lay
our claim to the covenant which conveys them ; we must
ratify as soon as we are able, what was promised in
our name by others before we were able ; and done for
us then only on presumption, that we should make it
our own deed afterwards : For if we neglect, and appear
to renounce our part of the covenant, we have plainly
not the least right to God's performing His, but we re-
main in our sins, and Christ shall profit us nothing, {^GaU
V. 2.)
I'ou see then of what unspeakable importance it is
16
186 A SERMON ON CONFIRMATIOm
that we take on ourselves the vow of our baptism, and
it is very fit and useful, that we should take it in such
form and manner as the office prescribes : It is fit, that
when persons have been properly instructed by the care
of their parents, friends, and ministers, they should
with joyful .£^ratitude acknowledge them to have faitiiful-
ly performed that kindest duty : It is fit, that beforethey
are admitted by the church of Christ to tlie holy com-
munion, they should give public assurance to the church
of their christian belief and christian purposes. This
may also be extremely useful to themselves ; For consi-
der, young persons ai*e just entering into a world of
temptations, with no experience, and little knowledge to
guard them, and much youthful rasliness to expose them :
The authority of others over them is beginning to lessen,
their own passions to increase, evil conummication to
have great opportunities oi corrupting good manner Sf and
strong impressions, of one kind ( r anotlier, will be made
on them ver-y sooru What can then be mor^e necessary, or
more likely to preserve their innocence, than to form the
most deliberate resolutions of acting right, and to de-
clare them in a manner, thus adapted to move them
at the time, and be remembered by them afterwards, in
the presence of God, of a nnmber of his ministers, and
of a large congregation of his people, assembled with
more than ordinary solemnity for tbat very purpose?
But th^n, you that are to be confirmed, must either do
your own part, or the whole of this preparation will be
utterly thrown away upon you : If yoe; make the answer
which is directed without sincerity, it is lying to God ;
if you make it without attention, it is trifling with him.
Watch over your hearts therefore, and let them go along
with your lips. The two short words, / do, are soon
said, but they comprehend much in them ; Whoever uses
them on this occasion, saith in effect as follows : ^^ 1 do
A SEHMON ONT CONFIRM^ATIOJf^ 187
^heartily renounce all the temptations of the devil ; all
*^*the unlawful pleasures, profits, and honours of the
^^ world; all the immoral gratifications of the flesh. I do
*^ sincerely believe, and will constantly profess, all the
^^ articles of the christian faith. I do firmly resolve to
"keep all God's commandments all the days of my life;
*^* to love and honour Him ; to pray to Him and praise
**Him daily in private; to attend conscientiously on the
^* public worship and instruction which He hath appoint-
" ed ; to approach his holy table, as soon as I can qualify
*^ myself for doinj? it worthily ; to submit to his blessed
" will meekly and patiently in all things ; to set Him
"ever before my eyes, and ackno^^ ledge Him in all my
" ways. I do further resolve in the whole course of my
"behaviour amongst my fellow creatures, to f/o j?/s//i/,
"/ore mercy^ speak truth, be {lilit^ont and useful in my
" station, dutiful to my superiors, coudcscciiding to those
"beneath me, friendly to my equals; careful, through
"all the relations of life, to act as the natuie of them re-
" quires, and conduct myself so to all men, as I should
^ think it reasonable that they should do to me in the
** like case. Further yet, / do resolve, in the govern-
" ment of myself, to be modest, sober, temperate, mild,
"humble, contented ; to restrain every passion and ap-
** petite within due bounds; and to set my heart chiefly,
^*not on the sensual enjoyments of tiiis transitory world,
"but the spiritual happiness of the future endless one.
" Lastly, / do resolve, whenever I fail in any of these
<' duties, as I am sensible I have, and must fear I shall,
" to confess it before God with unfeigned concern, to ap-
^' ply for his promised pardon in the name of His bless-
"ed Son, to beg the promised assistance of His holy
** Spirit ; and in that strength, not my own, to strive
*^ against my faults, and watch over my steps with re-
" doubled care.'*
i88r A- SERMON ON CONFIRM A'tlO^v
Observe then : it is not gloominess and melancholy
that religion calls you to ; it is not useless austerity, and'
abstinence from things lawful and safe ; it is not extra-^
Yagant flights and raptures ; it is not umneaning or un-
oclifying forms and ceremonies; much less is it bitter-
wess against those who differ from you. But the fore-
mentioned unquestionable substantial duties, are the
things to which you bind yourselvesj witen you pro-
nounce the awful words, /do. Utter them then with the
truest seriousness; and say to yourselves, each of you
afterwards, as Moses did to the Jews, Thou hast avouch-
ed the Lord this daij to be thy God, to walk in Ms ways-
and keep His statutes, and to hearken to His voice: and the
Lord luis avouched thee this day to be His; that thou-
sJwuldst keep all His commandments^ and be holy unto the
Lord thy God, as He hativ spoken, {Deut, xxvi. 17, 18^
19.) It is a certain truth, call it therefore often to mind,
and fix it in your souls, that if breaking a solemn pro-
mise to men be a sin ; breaking tliat, which you make
thus deliberately to God, would be unspeakably a great»
or sin.
But let us i>ov>^ proceed to the next part of the office^
in which, after persons have confirmed and ratified the
vow of their baptism, prayers are offered up, that God
would confirm and strengthen them in their good pur-
pose; on both which accounts this appointment is called
'onfirmation.
Scripture teaches, and sad experience proves,^ that of
ourselves we can do nothing :. are not sufficient for the dis-
charge of our duty, without God's continual aid ; by
which He can certainly influence our minds, without
hurting our natural freedom of will, and even without
our perceiving it; for we can influence. our feJIowrcrea-
tures so. Nor is it any injustice in Him to require of us
Avhat exceeds our ability, since He is ready to supply
A SERMON ON CONFIRMATION. 189
the want of it: Indeed, on the contrary, as this method
of treating us is excellently fittad both to keep us hum-
ble and yet to give us courage, using it is evidently
worthy of God ; but tlien, as none can have reason to ex-
pect his help but those who earnestly desire it, so he hath
promised to give the holy spin7, only tathem tluit askllim.
{Luke xi. 13.) And to unite chi'istians more in love to
each other, and incline them more to assemble for pub-
lic worship, our blessed Redeemer hatli especially pro-
promised, tliat wAere two or three of them are gathered
together in His name. He will he in the midst of them.
And further still, to promote a due regard in his people
to their teachers and rulers, the sacred writings ascribe
a peculiar efficacy to their pi'aying over those who are
committed to their charge. Even under the Jewish dis-
pensation, the family of Aaron wei*e told, that them the
Lord had separated to minister unto Him, and to bless in
the name of the Lord; and they shall put my name^ saitii
■God, iipon the children of Israel^ and I vAll bless them^
No wonder then, if under the christian dispensation we
,read, but *just before tiie text, that the apostles, when
they were come down to Samaria, prayed for the new-bap-
tized converts //mi they might receive the Holy Ghost ^
and in the text, that they did receive it accordingly.
Therefore, pursuant to these great authorities, here is
on the present occasion, a number of young disciples,
about to I'un the same common race, met together to pray
for themselves and one another; here is a number of
elder christians who have experienced the dangers of
life, met to pray for those who are just entering intij
them ; here ai*e also God's ministers, purposely come to
intercede with Him in their behalf; and surely we may
hope, theit^ joint and fervent petitions will avail and be
effectual.
16#
190 A SERMON ON CONFIRMATION.
They begin as they ought, with acknowledging, anU'
in Scripture words, that our help is in the name of the
Lord, who hath made heaven and earth: it is not in man to
direct his own steps ; but his Creator only can preserve
him. Then we go on to pronounce the name of the Lord
blessed henceforth world without end, for His readiness
to bestow on us the grace which we want. And lastly,
in confidence of his goodness, we intreat Him to /iear owr.
prayers, and let our cry come unto him.
After these preparatory ejaculations, and tiie usual ad-
monition to be attentive. Let us pray ; comes a longer
act of devotion, vfhich first commemorates God's mercy
already bestowed, then petitions for an increase of it.
The coninicmoration sets forth, that He halh regenerated
^hcse his servants by water and the Holy Ghost, that is,
entitled tiiem by baptism to the enlivening influences of
ihe spirit, and so, as it were, begotten them again into a
state inexpressibly happier than their natural one; a
J ovenant-state, in which God will consider them, whilst
they keep their engagements, with peculiar love, as his
dear childi'cn. It follows, that He hath given unto them
forgiveness of all their sins ; meaning, that He hath
given them assurance of it, on tlie gracious terms of the
gospel: But that every one of them hath actually re-
« tived it, by complying with those terms since he sinned
liist, though we may charitably hope, we cannot presume
i^ afiinii ; nor were these words intended to affirm it; as
I he known docti'ine of the church otEngland fully proves.
And theiefore let no one misunderstand this expression
in the office, wliich hath parallel ones in tlie aew testa-
ment, (A'p/j. u7,—Col, h 14.) so as either to censure it,
i)V delude himself with a fatal imagination, that ajiy
thing said over him can possibly convey to him a pardoii
of* sins fur which he is not truly penitent; we only «•>
A SERMON ON C0NFlRMATI02f. 191
knowledge, with due thankfulness, that God hath done
his part, but which of the congregation have done theirs
their own consciences must tell thens^.
After this commemoration, we go on to request fop
tlie persons before us, that God would strengthen them
against ail temptation ^ and support tliem under all af-
fliction by the Holy Ghost the Comforter, and daily in-
crease in them his manifold gifts of grace ; which gifts we
proceed to enumerate in seven particulars^ taken from
the f rophet Isaiah, (xi. 2.) by whom they are ascribed
tf) om* blessed Redeemer: but as the same mind o\\^\it
t) he in us as it was in Christ Jesus , a petition for them
was used m the office of confirmation 1400 years ago if
iwt sooner. The separate meaning of eacliof the seven,
it is neither easy nor needful to determine with certain-
ty; foF indeed, if no more was designed than to express
very fully and strongly, by various words of nearly the
same import^ a pious and mcral temper of mind, this is
a manner of speaking both common and emphatical|
but each of tliem may betakcw in a distinct sense of its
owr : and thus we may beg for these our fellow Chris-
tians, a spirit of wisdom to aim at tlie right endj tlie sal-
vation of their souls ; and of undtr standing, to iHireue it-
by right mea»s ; of counsel, to form good purposes, and of
ghostly or spiritual strength, to execute tiiem ; cf useful
knoxctedge in the doctrines of religion ; and true godlinessp
dispensing tliem to a proper use of it ; but chiefly, tkougJi
lastly, we pray that they may be filed with the spirit of
GodM holy fear; with that reverence of Him, as the
gi^atest and purest and best of beings, the rightful pi*o-
prietor and just Judge of ail, which will effectually ex-
cite them to whatever they are concerned to believe or
do.. For tlie /ear of the Lord is the beginning of wisdom.
Having concliid-d this prayer for theraall in general.
192 A SERJtfOX ON CONFIRMATION.
the bishop implores the divine protection and grace for
each one, or each pair of them, in particular: that as
he is already God*s professed child and servant, by the
recognition which he hath just made of his baptismal
covenant, so he may continue his forever, by faithfully
keeping it ; and far from decaying, daily increase in Hii
holy spirit riii^tiSf in the fruits of the spirit, piety and
virtue, more and more; making greater and quicker ad-
vances in them as life goes on, until he comes to that do
Gisive hour, when his portion shall be unchangeable in
God^s everlasting kingdara.
And, along with the utterance of these solemn word?,
he lays his hand on each of their heads, a ceremony usel
from the eai'liest ages by religious persons, when thqy
prayed for God's blessing on any one ; used by our Sa-
viour, who, w hen children were brought to him, that he
should put his hands on them, and pray, and bless then,
'ivas much displeased with those who forbade it ; {Mctt.
xix 13. 15. — Mark x. 13. 16.) used by the apostles, after
converts were baptized, as the text plainly shows ; reck-
oned in the epistle to the Hebrews, among the fcundations
of the Christian piX)fession ; {Hea. vi. 1, 2.) constantly
practised, and highly esteemed in the church from that
time to this; ajitl so far from being a Popish cereiDonv,
that the Papists administer confirmation by other cere-
monies of their own devising, and have laiil aside this
piimitive oi>@, which therefore our church very prudent-
ly restored f and the custom of it is approved as aposto-
lical, both by Luther and Calvin and several of their fol-
low ers, though tbey rashly abolished \U as having been
abused, but I am credibly informed, that at Geneva it
hath lately been restored.
The laying on of the hand naturally expresses good
^ill and good wishes in the person who doth it; and-
ASERMOX ON CONFIRMATION J 19i>
ill the present case is further iiitentled, as ynu will find
in one of the following ])rayers, to certify those to whom
it is done, of Go(Vsfavour and gracious goodness towards
them; of which goodness they will continually feel the
effects, provided, 'which must always be understood,^
that they preserve their title to his care by a proper care
of themselves. This, it mnst be owned, is a truth : and
we may as innocently signify it by this sign as by any
other, or as by any words to ti)e same purpose : further
efficacy we do not ascribe to it; nor would have you
look on bishops, as having or claiming a power, in any
case, to confer blessings arbitrarily on whom they
please; but only as petitioning God for that blessing
from above which He alone can give ; yet, we justly
hope, will give the i-ather for the prayers of those whom
He hath placed over his people, unless your own unwor-
thiness prove an impediment : not that you are to expect,
on the performance of this good office, any sudden and
sensible change in your hearts, giving you, all at once,
a remarkabfe strength or comfort in piety which you
never felt before ; but you may reasonably proiiiise 3 our-
selves, from going through it with a projier disposition,
greater measures, when real occasion requires them, of
such divine assistance as willbe needful for your support
and orderly growth, in every virtue of a Christian life.
And now, the imposition of hands being finished, the
bishop and congregation mutually recommend each
other to God, and return to such joint and publick devo-
tions as are suitable to the solemnity. The first of these
is the Lord's prayer ;. a form seasonable always, but pe-
culiarly now, as every petition in it will show to every
one who considers it. In the next place, more especial
supplications are poured forth for the j)ersons particu-
larly concerned,, to Him who alone can enable \\\tmJfoth
94 A SEHMON OX COXFlttMATiaSfr.
to will and to do what is good; thutj as the hand of his
minister hath been laid upon them, so His fatherly hand
may ever be over them, and lead them in tlie only way,
the knowledge and obedience of his word, to everlasting
life. After this, a more general prayer is offered up for
them and the rest of the congregation togethei*, that God
would vouchsafe, unworthy as w^e all are, so td direct
and govern both our hearts and bodies, our inclinations
and actions, (for neither will suffice without the other,)
in the ways of His laws and in tlic works of His command-
ments, that through his most mighty pi^otection both here and
ever, we may be preserved in body and soul ; having the
foi'nier, in his good time, raistjd up from the dead, and the
latter made happy in conjunction w ith it, to all eternity-
These requests being thus made, it only remains that
all be dismissed with a solemn blessing; which will cer-
tainly abide with you, unless by wilful sin or gross neg-
ligeiH c you drive it away ; and in that case, you must
not hope that your baptism or your confirmation, or the
pra^^ers of the bighop or ihe clmrch or the whole world,
Tvijl -lo y-tJU any service ; on they conti'ary, every thing^
which you migiit have been the better for, if you had
made a good use of it, you \\\\\ be the worse for if you
make a bad one. You »io well to renew the covenant of
your baptism in confirmation; but if you break it, you for-
feit the benefit of it. You do well to repeat your vows in
the sacrament of the Lord's supper ; it is what all Cliris-
tians are commanded by their dying Saviour, for the
strengthening and refreshing of their souls : it is what 1
beg all who are confirmed will remember, and their
friends and ministers remind them of ; the sooner they
are prepared for it the happier; and by stopping short,
the benefit of what preceded will be lost: but if you are
admitted to this privilege also and lire wickedly, you
A SERMON ON GONFlRMATIOJto 195
'do but eat and drink your own condemnation: so that all
depends on a thoroughly honest care of your hearts and
behaviour in all respects.
Not that, with our best care, we can avoid smaller
faults ; And if we intreat pardon for them in our daily
pi'ayers, and faitbfuUy strive against them, they will not
be imputed to us; but gross and habitual sins we Miay
avoid, through God's help, and if we fall into them, we
fall from our title to salvation at the same time : Yet
even then our case is not desperate, and let us not make
it so, by thinking it is ; for through the grace of the gos-
pel, we may still repent and amend, and then be forgiv-
en. But I beg you to observe, that ^s continued health
is vastly preferable to the happiest recovery from sick-
ness ; so is innocence to the truest repentance : If we suf-
fer ourselves to transgress our duty ; God knows whether
we shall have time to repent: He only knows wliether
we shall have a heart to do it : at best we shall liave
lost, and more than lost, the whole time that we have
been going back ; whei^as we have all need to press for
wards as fast as we caii ; therefore let the innocent of
w ilful silt preserve tliat treasure with the greatest cir-
cumspection, and the faulty return from their errors
without delay : Let the young enter upon the way of
righteousness with hearty resolution, and those of riper
age ])ersevere in it to tlie end. In a word, let us all, of
eveiy ag-e, seriously consider, and faithfully practise
the obligations of religion, for the vows of God are still
iipon us, how long soever it be since they were first
made, either by us, or for us : and it is in vain to forget
what He will assuredly remember ; or hope to be safe in
neglecting what He expects us to do. But let us use
proper diligence, and He will infallibly give us proper
assistance, and confirm us all unto the end, that we maij
te blameless in the day of our Lord Jesus Christ,
196 A SEHMON ON CONFIRMATIOK.
wVow unto him, who is able to keep us from Jailing ^ and
1o present us faultless before the presence of his glory with
exceeding joy 9 to the only wise God our Saviour, be glory
ahd majesty, dominion and po^t^er, both now and ever,
Ametu
THE K>U,
fJ. AlLISSO.H, PKI>rEH.
INDEX.
Memoir &c. Page 5
First Commandment, 19
Second Commandment, 28
Third Commandment, 38
Fourth Commandment, 47
Fifth Commandment, 57
Sixth Commandment, - - - - - 77
Seventh Commandment, 86
Eighth Commandment, 98
Ninth Commandment, 109
Tenth Commandment, - - - - -119
The nature and number of the Sacraments, r - 129
On Baptism, ------- 157
On the Lord's Supper, part I. - - - - 147
II. . - . - 156
III 163
Of Man's inability, God's Grace, and Prayer to
Him for it, - - . - - - - 170
A Sermon on Confirmation,- - - - - igo
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IN THE PRESS,
LIVES
OF THE
ANCIENT PHILOSOPHERS,
BY Fenelon, Archbishop of Cambray.
Translated from the French, with notes and a life of
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By the rev. John Cormack, m. a.
J
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