less we may employ them too, in works of necessity, piety, and charity: and thus they may properly be used for the gentle service of conveying those to places of publick worship, who could not otherwise attend, or perform the duties to which they are called: yet ostentation and self-indulgence multiply violations of the Lord's day in this respect. Even strangers, residing among us, should be persuaded to hallow, and restrained from profaning, the sabbath.—It was indeed originally instituted in honour of God our Creator: reasons are adduced in other parts of Scripture, which peculiarly respected the Jews, or referred to the cause of humanity: but redemption by Christ, as completed in his resurrection, and the descent of the Holy Ghost to glorify him, are especially commemorated by christians, whilst they hallow the first day of the week, as the Lord's day; and this title given to it, in the New Testament, when duly considered, clearly shows how the sacred hours should be employed.

This very compendious exposition of the first table of the law suffices to prove its requirements to be very extensive, spiritual, reasonable, and beneficial; yet we must confess it to be entirely contrary to the disposition of our hearts, and diverse from the tenour of our lives: and therefore we all need mercy, redemption, and a new creation to holiness, in order that we may please God and be made fit for heaven.-We proceed to the second table.

V. The commandment, which requires us to honour our parents, must be considered as the abstract of

our relative duties. All other relations spring from that of parents and children, or in a measure partake of its nature; and this most nearly resembles our relation to the great Creator.-Children are required to honour their parents; which implies that it is the duty of parents; to behave honourably, by diligently performing the several parts of their important charge, as entrusted with the care of their offspring, both body and soul; and by a becoming deportment in all other respects. Yet children are not absolved from their duty by the misconduct of their parents, who must answer for it to God: and such a limitation, in this and other relative precepts, would absurdly constitute all the inferior relations judges and lords over their superiors. Children derive their being under God, from their parents: and they are generally taken care of by them, during helpless infancy and inexperienced youth, with much labour and expence. It is therefore reasonable, that they should so long obey them unreservedly in all things lawful; and afterwards in all things that are not manifestly injurious to themselves, though they may be disagreeable. They ought to love the persons of their parents; respect their characters, counsels, and instructions; consult their interest, credit, and comfort; conceal their infirmities, bear with their tempers and humours, alleviate their sorrows, and rejoice their hearts as far as possible; and when they are grown old and incapable of maintaining themselves; the children are bound, if able, even to labour for their support, as the parents did for them when they were infants. In all this both parents are equally included, and should alike be hon

oured and obeyed, and not in opposition to one another; which shows that they should set their children an example of impartiality, and be harmonious in their conduct towards them.-By parity of reason, they, who have acted a parent's part, are entitled to a correspondent respect and deference: and all the superior and inferior relations have their several reciprocal duties, which may be referred to this command: these will, however, be distinctly considered in separate Essays.* -The annexed promise of long life to obedient children might have a peculiar reference to the covenant of Israel; yet careful observers of mankind have noted its remarkable fulfilment in other nations. Subordination in the family and community tends to personal and publick felicity; and the dislike, which the human heart bears to submission, renders it proper to enforce it by motives of every kind.

VI. The sixth commandment requires us to "love "our neighbour as ourselves," in respect of his person and life. Magistrates as "God's ministers in exe

cuting vengeance," are in some cases commanded to put men to death; and in others it may be allowable, because conducive to the publick good. Witnesses or executioners may concur in such capital punishments. We may doubtless take away another's life in defence of our own; and perhaps, when peculiarly circumstan ced, in defence of our property.-Some wars are ne

cessary, and the blood shed in them is not imputed as murder to those that shed it: yet the guilt of it must rest somewhere; and alas! few wars are so entered upon and conducted, as to leave any of the contending parties free from blood-guiltiness. A man may by misfortune kill another: yet God condemns as wil ful murder many of those actions by which life is taken away, but which are called by our law manslaughter. Furious passion, excited by sudden provocation or drunkenness, is no where in Scripture ex. cepted from the general rule, "He who sheddeth man's "blood, by man shall his blood be shed." The duellist is a revengeful muderer of the most atrocious kind. -All fighting for wagers, or renown, violates this command, and the blood thus shed is murder, atrocious murder. Whatever, by force or stratagem, deprives another of his life, is prohibited. All the slaughter committed by oppressions, persecutions, or attempts to deprive of liberty, or confine in slavery, our unoffending fellow-creatures on any pretence whatever, is wilful cruel murder. What then shall we think of the accursed slave-trade, which will surely bring vengeance on this nation, if much longer tolerated?-Even laws, needlessly sanguinary, (as I fear many are in this land,) involve all concerned, in this enormous guilt: and they, who ought to punish the murderer, and who yet suffer him to escape, will be numbered among the abettors of his crime at God's tribunal.

The commandment likewise prohibits us to assault, maim, or wound others, or to assist those who do; to tempt men to crimes which destroy the constitution,

or endanger their lives, either from the sword of justice, or the resentment of the injured party; nay, to entice them, by the prospect of a large reward to such enterprizes and labours as are known generally to shorten life. Many parents and wives are murdered by the gross misconduct of their children or husband; and numbers will be found guilty of transgressing this law, by covetously or maliciously wishing the death of others. The spiritual import of the commandment prohibits all envy, revenge, hatred, or causeless anger; all that insulting language which provokes to wrath and murder; and all the pride, ambition, or covetousness which prompt to it. Nay, that man will be condemned as the hater and murderer of his brother who, seeing his life endangered by the want of food, raiment, or medicine, and having ability to relieve him, selfishly neglects to do it.*-But the murder of the soul is still more heinous. This is committed by seducing men to sin; by a bad example; by disseminating poisonous principles; by terrifying others from religion by persecution, or by reviling or ridiculing those who attend to it; and by withholding due instructions, warnings, and counsels, especially such as parents owe to their children, or ministers to their people: and it is tremendous to think, what numbers will be thus condemned as the murderers of the souls of men.

The heinousness of suicide likewise should be especially marked. It is in some respects the most malignant of all murders; and, as scarcely ever repented

1 John iii. 15-17.