CHAP. I. Of Obedience, the general condition of happiness.

THat Condition which the Gospel indispensably requires of us, and which is to mete out to us our last doom of Bliss or Misery, is in the General our Obedience. When we are brought to that Bar, and stand to be judged according to those Laws which are proclaim'd to us in the Gospel, it is only our having kept them, [Page 9] and Repented of all such transgressions of them as we have wilfully been guilty of, which can capacitate us to be rewarded by them. For 'tis just with them, as it is with all other Laws, they never promise any thing but to obedience, but threaten and punish all that dis­obey. Whosoever breaks and despises them is guilty, they do not comfort but accuse, not acquit but con­demn him. For there is no Law that is wisely order­ed, but is sufficiently guarded against affront, and back'd with such punishments as will make it every mans interest to fulfil and keep it. The evil threatned, must always by far exceed the pleasure that is reaped by disobedience; so that no man may have any temptati­on sufficient to bear him out in Sin, or ever hope to be a gainer by his transgression.

This is the tenour of all wise laws, whose enactors have both wit and power sufficient to defend them. They have dreadful Punishments annexed to them, which take place upon disobedience; they encourage and reward the obedient, but severely punish all that dare presume to disobey.

And this is most eminently seen in all the Laws of our Lord and Saviour Jesus Christ. He gave them for the compleatest Rules to mens Lives, and has annex­ed to them most glorious Promises to encourage our obedience, but has made them breath out nothing but woes, and intolerable punishments to all that disobey.

He has given them for Rules of Life, and annexed Rewards as encouragements to obedience. He never in­tended his Laws for an entertainment of our eyes, but for a Rule for our Actions; not for a matter of talk and discourse, but of practice; not to be complemented by words of honour, and lofty expressions, but to be own'd in our lives, and served by obedience. He is our King, and issues out his Laws as the instruments [Page 10] of his Government: he is our Lord, and they are Rulers for his Service. They must be guides of our Lives and Actions; it is not enough to know and talk of them, but as ever we hope to live by them we must do and keep them. For in the end they will be available to no mans happiness, but his who has conscientiously per­formed them. In Christ Jesus, or the Christian Reli­gion, says S ^t Paul, nothing avails but keeping of the Commandments of God, 1 Cor. 7.19. Blessed are they, saith S ^t John, who do the Commandments, for they only have right to the Tree of Life, Rev. 22.14. It is not an idle wish, or ineffectual endeavour; but a thorough practice and performance of Christs Laws which can continue us in his Love, and approve us Righteous in his Judgment. If ye keep my Commandments, says he, ye shall abide in my Love, Joh. 15.10. Let no man deceive you, for it is he only that 1 Joh. 2.17-29. doth Righteousness, who in Gods account is Righteous, 1 Joh. 3.7. They only are pronounced Righteous and Sons of God in the Gospels estimation, who walk after the spirit, Rom. 8.4. who are led by the spirit, vers. 14. who bring forth the Fruits of the Spirit, (all words expressing Action and Practice) Gal. 5.16-22. No man there­fore will be acquitted and rewarded at that Bar barely for knowing and [...]. Cl [...]m. Ro. 1. Epist. ad Cor. c. 30. discoursing, for wishing or desi­ring: but only for working and obeying. Such only the Gospel reckons for true servants now; his servants ye are, not whom you confess in words, but whom in acti­ons you obey, Rom. 6.16. And such only he will ho­nour and reward then. For it is not every one who fawns upon me in his words whilest he reproaches me in his actions; who says unto me, Lord, Lord, that shall enter into the Kingdom of Heaven; but he only who doth the will of my Father which is in Heaven: Which will he had just then proclaim'd to them in that Volume [Page 11] of Christian Laws, which was published in the Sermon upon the Mount, whereof this is in part the conclusi­on, Matt. 7.21. He tells us that when the Son of Man shall come to judgment, he will reward every man ac­cording to his works, Matt. 16.27. and he repeats it a­gain in his declaration to S ^t John, Behold I come quick­ly, and my reward is with me, to give every man accor­ding as his work shall be, Rev. 22.12 And so it was in that Prophetick sight of the Last Judgment, which this same Apostle had vouchsafed him, Rev. 20. For there, as we are told, when the Sea gave up the Dead which were in it; and Death and Hell delivered up the Dead which were in them; and they all both small and great stood before the Throne, and him that sate thereon: they were judged every man according to his WORKS, vers. 11, 12, 13.

His Laws then Christ has given us, not for talk and discourse, but for action and practice; and his Pro­mises he has annexed to them; not as rewards of idle­ness, but only of active service and obedience: Where­in if men fail, Gods Rewards belong not to them: they can make no claim or colourable pretence to them because they cannot show that which is to be rewarded by him.

Nay further, if men disobey, they are not only ex­cluded from all glorious hopes; but are moreover put into a desperate state of fears and dreadful expectations. For God has back'd his Laws with threatnings as well as promises: and as they propose most noble rewards to all that are obedient; so likewise do they breath out most intolerable punishments to all that disobey. For every Man at the last day will be declared a Child of wrath, who is a son of disobedience; and he shall most certainly be Damned who dyes without amendment and Repentance, in works which are wilfully and de­liberately [Page 12] sinful. Christs Gospel has already judged this long before-hand; and at that day he will confirm it. When the Lord Jesus shall be revealed from Heaven with his mighty Angels: i. e. when he shall come with his Royal attendance to judge the world, He will take vengeance, says S ^t Paul, on all them that OBEY not his Gospel, who shall be punished with everlasting destru­ction from the presence of the Lord, 2 Thess. 1.7, 8, 9. When he comes in state with the ten thousands of his Saints, it will be to execute Judgment upon all that are ungodly, for all the ungodly DEEDS which they have committed, Jude 14, 15. And when our Lord himself gives a relation of his proceedings at that day, he tells us that whosoever they be, or whatsoever they may pretend, if their works have been disobedient, they shall hear no sentence from him but what consigns them to Eternal Punishment. I will profess thus unto them, says he, I never knew you: Depart from me, ye that WORK iniquity, Matt. 7.23.

This will be the method of Christs Judgment; and these the measures of his Sentence: he will pronounce Mercy and Life upon all that are obedient, but Death and Hell to all that disobey.

And indeed it were hight of folly and madness to expect he should do otherwise, and to fancy that when he comes to judge us, as S ^t Paul says, according to the Laws of his Gospel, he should absolve and reward us, when in our works and actions we have transgressed them. For this were to thwart his own rule, and to go cross to his own measures; it were to encourage those, whom his laws threaten; to acquit such as they condemn: and, in one word, not to judge according to them, as he has expresly declared he will, but against them.

If we would know then what condition we shall be [Page 13] adjudged to in the next world, we must examine what our obedience has been in this. We can have no as­surance of a favourable Sentence in that Court, but only the doing of our duty. Our last doom shall turn, not upon our knowing or not knowing, our willing or not willing; but upon our obeying or disobeying. It is in vain to cast about for other marks, and to seek af­ter other evidences: nothing less than this performance of our duty can avail us unto life; and by the merits of Christ, and the grace of his Gospel, it shall.

And thus we see in the general what those terms and that condition are, which, to mete out our last doom of Bliss or Misery, the Gospel indispensably exacts of us. It is nothing less than a working service and obedi­ence, the enquiry to be made at that day being only this, whether we have done what was commanded us. If we have performed what was required of us, we shall be pronounced Righteous, and sentenced to Eter­nal Life: but if we have wilfully transgressed, and wrought wickedness; without amendment and repen­tance, we shall then be declared, incorrigible Sinners, and adjudged to Everlasting Death.

This indeed is a very great truth, but yet such as very few are willing to see and to consider of. For o­bedience is a very laborious service, and a painful task; and they are not many in number who will be content to undergo it. And if a man may have no just hopes upon any thing less than it, the case of most dying men is desperate. But as men will live and dye in sin, so will they live and dye in hopes too. And therefore they catch at softer terms, and build upon an easier condi­tion. And because the Gospel promises Salvation, and a happy sentence to faith, love, repentance, our being in Christ, our knowing Christ, and other things besides obedience: they conclude that they shall be acquitted [Page 14] at that Bar upon the account of any, or all of these, though they do not obey with them. They make Faith, Love, Repentance and the rest, to be something se­parate from obedience; something which will save them, when that is wanting. So that if they be in Christ, if they know and believe with the mind, and love and repent in their hearts; their hope is to be absolved at the last day, be their lives and actions never so dis­obedient.

But this is a most dangerous and damning errour. For it makes men secure from danger, till they are past all possibility of recovering out of it; and causes them to trust to a false support so long, till it lets them drop into Hell, and sink down in damnation.

And although it be sufficiently evident from what has been already said, that our obedience is that only thing which will be admitted as a just plea, and as a qualification able to save us in that Court: yet because I would fully subvert all these false grounds, whereup­on men support their pernicious hopes and sinful lives together, I will go on to prove it still further.

And this will be most plainly effected by shewing that all those other terms and conditions, whereto the Gospel sometimes promises pardon and happiness, concen­ter all in this, and save us no otherwise than by being springs and principles of our obedience. They are not op­posed to our doing of our duty, and keeping the Com­mandments; but imply it. For when pardon is promised to Faith, to Love, to Repentance, or any thing else; it is never promised to them as separate from obedience, but as containing it. Obedience is that still for which a man is saved and pardoned; it is not excluded from them, but expressed by them.

In order to a clearer apprehension of the truth of this, I think fit to observe that there is an ordinary [Page 15] figure and form of speech very usual both with God and men, which the Rhetoricians call a Metonymie or Transnomination, and that is a transferring of a word, which is the particular Name of one thing, to express an other. The use of it is this, that in things which have a near relation and dependance upon each other, as par­ticularly the cause and its effect have, the particular name of either may many times signifie both, so that when the name only of one is expressed, yet really both are meant and intended. And then by that word, which in its proper sence stands only for the effect, we are to understand, not it alone, but together with it the cause also that produced it: and by that which properly sig­nifies the cause, we are to mean, not the bare cause alone, but, besides it, the effect which flows from it likewise.

As for the latter of these, the bare naming of the cause when we intend, together with it, to express its natural consequent and effect too; because it is that which chiefly concerns our present business, I will set down some in­stances of it which daily occur in common speech. If we advise a man to trust his Physician or his Lawyer, our meaning is not barely that he should give credit to them; but together with that, that he shew the ef­fect of such credit, in following and observing them. If we are earnest with any man to hearken to some ad­vice that is given him, we intend not by hearkning to express barely his giving ear to it, but besides that his suffering the effects of such attention in practising and obeying it. And thus we commonly say that we have got a Cold, when we mean a Disease upon cold; or a Surfeit, when we understand a sickness upon Sur­feiting. In these, and many other instances which might be mentioned, we daily find that in the speech and u­sage of men, the cause alone is oft times named, when the effect is withal intended, and accordingly under­stood, [Page 16] to be expressed; and that both are meant, when barely one is spoken. The effect doth so hang upon its cause, and so naturally and evidently follow after it, that we look upon it as a needless thing to express its coming after, when once we have named its cause which goes before: but we ordinarily judge it to be sufficiently mentioned, when we have expressed that cause which as is evident to us all, produces and in­fers it.

And as it is thus in the speech of men, so is it in the language of God too. He talks to us in our own way, and uses such forms of speech and figurative expressi­ons, as are in common use among our selves. And to seek no further for instances of this, than these that lye before us, he expresses our works and obedience by our knowledge, our repentance, our love, and such other causes and principles as effect and produce it.

For we must take notice of this also, that our out­ward works and actions depend upon a train of powers within us, which, as springs and causes of them, or­der and effect them. For our passions excite to them; our understandings consider of them and direct them; our wills command and choose them; and then after­wards, in pursuance of all these, our bodily powers ex­ecute and exert them. The actions of a man flow from all the ingredients of the humane nature, each principle contributes its share, and bears a part towards it. For from the constitution of our natural frame, our actions are placed wholly in the power of our own wills; and our wills are set in a middle station, to be moved by our appetites and passions, and guided and directed by our minds or intellects. We do and perform no­thing but what we will; neither do we will any thing but what we know and desire; what our reason and passion inclines and directs to. And because [Page 17] these three inward faculties, our minds, and wills, and passions, give being and beginning to our outward works and practice: therefore are they, by the Masters of moral Philosophy and Divinity, ordinarily called the Causes and Principles of Humane Actions.

But these three principles of humane actions in gene­cal lye not more open to produce good than evil. They are all under the unrestrain'd power of our own free will: it is that which determines them either for God or against him; but in themselves they are indifferently fit­ted, and serve equally to bring forth acts of Obedience, or of disobedience and sin. To make these principles there­fore of works or actions in general, to become princi­ples of good works and obedience, there are other near­er tempers and qualifications required, which may de­termine them, that in themselves are free to both, to effect one, and be Authours of such actions only where­by we serve and obey God. And this is done by the nearer and more immediate efficiency of Faith, Repen­tance, Love, and the like. For he who knows Gods Laws, and believes his Gospel with his understanding; who in his heart loves God, and hates Sin; whose will is utterly resolved for good, and against evil: he it is, whose faculties in themselves indifferent are thus de­terminately disposed, who is ready and prepared to perform his duty. His Faith directs him to those Laws which he is to obey, and to all the powerful motives to Obedience: it shews him how it is bound upon him by all the Joys of Heaven, and by all the Pains of Hell, and this quickens his passions, and confirms all good resolutions, and makes him in his will and heart to pur­pose and desire it. And when both his mind, his will, and passions, which were before indifferent, are thus gained over and determinately fixed for it; in the efficiency of inward principles there is no more to be [Page 18] done, but he is in the ready way to work and perform it in outward operation. So that as our minds, wills, and passions, are principles of humane actions in ge­neral, whether good or evil: these nearer dispositions, our Faith, Repentance, &c. are principles particularly of good works and obedience.

And since our obedient actions proceed in this man­ner from the power and efficiency of these principles: God, according to our own way of expressing things, is wont many times only to name them, when he intends withal to express our obedience it self which results from them. Although he barely mention one, yet he understands both; and in speaking of the cause, he would be taken to imply the effect likewise. Thus when he promises Pardon and Salvation to our know­ledge and belief of his Gospel, to our Repentance from our Sins, to our Love and Fear of God, which, with several others, are those preparatory dispositions that fix and determine our minds, wills, and passions, in­different in themselves, to effect Obedient actions; he doth not in any wise intend that these shall Save us, and procure Pardon for us without Obedience, but on­ly by signifying and implying it. Wheresoever Mercy and Salvation at the last day are promised, and this condition of our working and obeying is not menti­oned, it is always meant and understood. That which such mercy was promised to, is either the cause of our Obedience, or the effect and sign of it; the speech is metonymical, and more was meant by it than was ex­pressed. Though the word was not named, yet the thing was intended; for obedience is ever requisite to par­don, and nothing has Mercy promised to it in the last Judgment, but what some way or other is a sign of it, or produces and effects it.

This I might well take for granted upon the strength [Page 19] of that proof which has been already urged for our Obedience being the sole condition of our being ac­quitted at that day. But because the interest of souls is so much concerned in it, I will be yet more particular, and proceed to show further that this sence and ex­plication of all such places is the very same that God himself has expressly put upon them. For concerning all those things, whereto he has promised a favourable sentence at the last Judgment, he assures us that they are of no account with him, nor will be owned as a good plea at that Bar when they are separate from Obedience, but then only when they effect and work it. But when he says that Faith, Repentance, Love, or any other thing shall save us, he means not all, or any, but only a working Faith, an obedient Repen­tance, an active Love; a Faith, Love, and Repentance, which do not overlook Obedience, but accompany and produce it. So that first or last Obedience is still that wherein all the rest must concenter and agree, that alone condition which our judge will accept, and which we may safely trust to. And this will fully ap­pear by running over the particulars.

CHAP. II. Of Pardon promised to Faith, Knowledge and being in Christ.

FIRST this condition of our acceptance which is to mete out to us our last doom of Bliss and Mercy, and whereto Life and Pardon are pro­mised at the last day, is sometimes called knowledge, or, what is only a more particular way of knowing, a knowing upon witness or testimony, Faith. By, or upon the account of, his knowledge, or the knowledge of him, shall my Righteous Servant, when he sits to judge them, justifie many, says God of our Judge and Saviour Christ by the Prophet Isaiah, Isa. 53.11. And this is Life Eternal, says our Lord himself, to know thee the only true God, and Jesus Christ whom thou hast [Page 21] sent, Joh. 17.3. And then as for Faith, which is the particular way of knowledge among us Christians, who owe all that we know in order to Heaven and happi­ness to the witness and testimony of Jesus Christ, the places which promise Life and Pardon unto it are to be met with in abundance. Whosoever believes on me, says our Saviour, shall not perish, but have Everlasting Life, Joh. 3.15, 16. And again, This is the will of him that sent me, that whosoever believes on me may have Everlasting Life, Joh. 6.40. And when he sends out his Apostles after his Resurrection to proclaim the terms of Mercy and Sal­vation to all the world, he bids them say, Whosoever believeth and is Baptized shall be saved, Mar. 16.16.

Faith or belief in the general, is a thinking something to be true upon the testimony of those persons who declare it. And herein it differs from other sorts of know­ledge, because in them we believe upon the evidence and apparent reason of the things themselves; but in this upon the witness and authority of those persons who reveal them. For then we are said to know, when we assent upon the Authority of things; but then to be­lieve, when we assent upon the Authority of persons; when not the evidence of the things revealed, but the word and testimony of the revealer make us give credit to his Revelation.

This is the nature of Faith in general, it is a giv­ing credit to a thing, or taking it to be true upon the testimony or authority of such persons as declare it. And according to the difference of this testimony, our Faith upon it is differenced and distinguished also. For if we believe any thing upon the bare word of a man, it is an Humane; if upon the bare word and testimony of God, it is a Divine Faith.

Divine Faith then is nothing else, but a belief of Di­vine Revelations, a taking any thing to be true because [Page 22] God has told us it is so. And therefore we may be said to have Divine Faith of as many things as God has any way attested or revealed to us. And for Gods Revelations, they have been derived to us in several ways, and by several instruments.

For some things God has revealed to us by the light of Nature. That light came from him, and is his Re­velation. For the spirit of a Man is the Candle of the Lord, which, as S ^t John saith in another case of our Saviour, enlightens every man that cometh into the world, Joh. 1.9. And in this general sence of Faith, for a natural Faith or a belief of all natural Revelations; all matters of knowledge are likewise matters of Faith, because at last all natural light and evidence of things rests upon Gods Revelation; that very evidence being no otherwise a proof to us that things are true, than we are assured that God is the Author of it, and that it is his Testimony and declaration to them that they are so. And by this way of Revelation, this natural light, God has declared to us two great foundations of all Reli­gion, his own existence, and his Providence; that there is a God, and that he will love and reward all such as serve and worship him. The belief of which Articles so testified, S ^t Paul affirms to be a part of Faith; yea a part so fundamental as is absolutely necessary to our pleasing of God and to all Religion: without Faith, saith he, it is impossible to please God, for he who comes to God must believe that HE IS, and that he is A REWARDER of them that diligently seek him, Heb. 11.6.

Other things God has revealed, not by the light of nature, seeing they are such things as that alone could never have discovered to us, but either by his own im­mediate voice or inspiration, or by the mediation and message of inspired men.

[Page 23]By the former he revealed to Noah the Drowning of the old world, Gen. 6.13. the belief whereof is called Noah's Faith, Heb. 11.7. To Abraham his having a numerous Issue by his Wife Sarah, when as yet they had no Child, and in all appearance were too old ever to expect one, Gen. 15.5, 6 and Chap. 17.17, 19. the belief whereof is likewise call'd Abraham's Faith, Heb. 11.17, 18, 19. To Moses his passing over all the houses of the Israelites, where he should see the Blood of the Paschal Lamb sprinkled for a Token, when he would slay all the First-born throughout all the Land of Egypt, Exod. 12.12, 13. the belief of which Revelation is also call'd the Faith of Moses, Heb. 11.28.

By the latter he reveal'd his will more largely to the whole people of Israel by the mouth and Gal. 3.19. mediation of his Servant Moses; and because both God and Man concurr'd in this Testimony, their belief of his message was their Faith, not in God only, but together with him in his Servant Moses too. For because the Law and Religion which they received, though it came ori­ginally from God, was yet derived down to them im­mediately by his Ministry, and they knew no otherwise what God had spoken to them than by his Testimony and upon his Authority: therefore are they said in be­lieving and embracing that Divine Law, which was delivered to them by Moses, to believe, not the Lord alone, but also his Servant Moses, Exod. 14.31. Joh. 5.46. to be Baptized into Moses, 1 Cor. 10.2. to be Moses's Disciples, Joh. 9.28. to trust or place their hope in Moses, Joh. 5.45. to obey or hearken unto Moses, Luk. 16.31.

But the most clear and full Revelation that God e­ver made of his will to men, was by the message and mediation of his own Son, Jesus Christ. For God who at sundry times, and in divers manners spake in times [Page 24] past to the Jews by Moses and to the Fathers by the Prophets; hath in these last days spoken unto us by his Son, Heb. 1.1. And the belief of his Gospel, or taking for certain Truths upon his Authority all those things which he has declared to us in Gods Name, is call'd the Chri­stian, as the other was the Mosaick Faith. For he being the great Author and deriver of this last and greatest Revelation of God down to us, and our belief of it being upon his immediate Authority, he being, as S ^t Paul says, the Authour and finisher of our Faith, Heb. 12.2. Our belief of it is called, not only Faith to­wards God, Heb. 6.1. but also Faith towards our Lord Jesus Christ, Acts 20.21. And because the knowledge of our whole Religion got into our minds this way, upon our submission to Christs Authority, and our Faith or belief of his Testimony; therefore is our Reli­gion it self most commonly in the Scriptures called our Faith. The Preaching of it is called Preaching the Faith, Gal. 1.23. the hearing of it, hearing of Faith, Gal. 3.2. the profession of it, a profession of Faith, Heb. 10.23. the contending for it, a striving for the Faith, Phil. 1.27. the erring in it, an erring from the Faith, 1 Tim. 6.10. the falling from it, a making shipwrack of the Faith, 1 Tim. 1.19. obedience to it, the obedience of Faith, Rom. 1.5. and the Righteousness required in it, and effected by it, the Righteousness of Faith, Rom. 4.11.13.

So that in like manner as the Mosaick Faith was a belief of the Divinity of the Mosaick Law and Religi­on, upon the Authority of Moses: the Christian Faith is a belief of the Divine institution of our Christian Religion upon the Authority of Christ. It is a taking upon his word all those things for truths of God, which he has declared to us in Gods Name. A belief begot in us by vertue of his Testimony, that all his Doctrines [Page 25] are Gods Truths; that all his Laws are Gods Precepts; that all his promises are Gods Promises; and that all his threats are Gods threatnings: in sum, that that whole Religion and Gospel which Christ has delivered to us in Gods Name, is the very Religion and Word of God.

The belief of all this upon the Authority of Christ makes our Faith Christian; and the good effects of it upon our hearts and lives make it justifying and saving. For when by vertue of this Faith we truly Repent and sincerely obey, which is the great condition, as we have seen, whereupon at the last day we must all be pardoned and justified Eternally; it is a justifying: as when by vertue of it we are saved and delivered from the dominion and service of our Sins, which as the Angel hath Matt 1.21. assured us, are those principal evils that Christ came to save us from, it is a saving Faith.

This is the nature of our Christian knowledge, and our Christian Faith. And as for it now, it is the very fundamental cause and natural spring of all our Christi­an service and obedience. For it is because we believe Jesus to be the Lord, because we know those Laws which he has given us, and give credit to him when he tells us of the insupportable punishments which he will one day inflict for sin, and of the glorious rewards which he will confer upon obedience: It is by means of our knowledge and belief of all these in our minds, I say, that we serve and obey him in our outward actions. It is our knowledge and belief that lets us see the reasonableness of his Precepts, the power of his Assistances, the glory of his Rewards, and the terror of his Punishments; and in all respects convinces us of the beauty and profit of Obedience. And this sight and conviction in our minds cannot well miss of gaining our hearts and re­solutions. For the belief of his endless judgments will [Page 26] raise our fears; the belief of his infinite rewards will quicken our hopes; the belief of his inexpressible kind­ness will kindle our love; and by all these our souls will be led Captive into eager desires, and firm reso­lutions, and be fully purposed to keep Gods Laws, that so they may avoid that terrible Death which he threa­tens, and attain those matchless joys which he pro­mises to our Obedience. And when once, by means of this faith and knowledge, Gods Laws have gain'd both our wills and passions, which are the inward springs and causes of them, they cannot fail of being obeyed in our works and actions which are produced by them. But we shall quickly go on to perform what we resolve, and to do what we desire; and so in very deed fulfill and obey them. Upon which account of our Christian Faith having so mighty an influence upon our Christian and obedient practice, our obedience it self, as being the effect of it and produced by it, is call'd the obedience of Faith, Rom. 16.26. The Righteous­ness which it exacts of us, and Jam. 2.22. [...]. cooperates to work in us, the Righteousness of Faith, Gal 5.5. Our Christian warfar or striving against Sin, is called the good sight of Faith, 1 Tim, 6.12. And because in this contest our great succors which protect us, and keep us from faint­ing, and at last make us victorious, are some points or promises of our Religious belief: therefore it is stiled a shield, and a breast-plate of Faith, 1 Thess. 5.8. and S ^t John affirms plainly that this is the victory over the world, even our Faith, 1 Joh. 5.4.

And for this reason it is, because our Faith and knowledge are so powerful a cause and principle of our Obedience, that God speaks so great things of them, and has made such valuable promises to them. He never intends to reward the Faith and knowledge of our minds, further than they [...]; Clem. Rom. Ep. 1. ad Cor. c. 31. effect the obedience of [Page 27] our actions. It is only when they are carryed on to this effect, when they become an obedient knowledge, and a Quid est [...]ide liter Christo credere [...] est fide­liter Dei man­data servare. Salvian de Gub. l. 3. p. 67. Ed. Oxon. [...]. Clem. Rom. 1. Ep. ad Cor. c. 10. working Faith, that they confer a right to the promised reward, and are available to our Salvation. For when in the places mentioned, or in any other, God promises that he who knows Christ, or believes in Christ shall live; he speaks metonymically, and means Faith and knowledge with this effect of a working ser­vice and obedience.

As for knowledge, 'tis plain that God accepts it no o­therwise than as it effects obedience, nor can we any otherwise confide in it. Hereby alone, says S ^t John, we know that we know him, in that sence of knowledge whereto God has promised life and pardon, if we keep his Commandments. But he that saith I know him, and for all that keepeth not his Commandments, he is a lyar, and the truth is not in him, 1 Joh. 2.3, 4.

And then as for Faith, no man is interpreted to have that Faith which is made the condition of our pardon and acceptance, but he who is acted by it, and in his works is obedient to it. The Faith, says S ^t Paul, which in Christ Jesus or the Christian Religion availeth any thing to that Righteousness which all Christians hope for, is that only which worketh by Love, Gal. 5.5, 6. It be­gins the change within, by purifying of our hearts and desires, Acts 15.9. and thence goes on to perfect it in our outward works and actions. And unless it proceed to this, it will never be able to bear us out, and to justifie us at Gods Bar: for there, as S ^t James tells us, by our Matt. 25.34, 35, 3 [...], &c. works we must all be justifyed, and not by a Faith only which works nothing, Jam. 2.24. Such alas! will be wholly useless, and of no consideration in that Court; it will not any way profit, and then [Page 28] certainly it cannot save us. For what doth it profit, my Brethren, though a man be able to say, either here or hereafter, he hath Faith, and hath not works? will that be allow'd a sufficient plea in Gods Judgment? shall that Faith save him? no surely, it never will, Jam. 2.14. This unworking Faith is not that effectual Faith which the Gospel encourages, but its worthless shell and liveless carkass. For wilt thou know, O vain man, that faith without works is dead? Even as the body with­out the spirit is dead, so faith without works is dead al­so, vers. 20, 26. It is Faith only in an imperfect degree, and a weak unprofitable measure; for it is not arrived to a perfect pitch, to that compleat state whereto the Gospel doth at present promise Life, and Christ will at the last Day award it, till it shows it self in action, and our lives express the power of it. Our Father Abra­ham, says S ^t James, was justified by works, produced by Faith, when, in an unstagger'd belief that God would make good his promise of a numerous issue by his Son Isaac, though it were by raising him up again from the Heb. 1.17, 19. dead, he would obey his command which seemed quite to overthrow it, and offered up his Son upon the Altar. Seest thou how his Faith in Gods Power and Promise wrought prevalently over all opposition [...], wrought to his works or to make him work., to the production of that his strange work; and by this justifying work upon it was his Faith made perfect? vers. 21, 22.

So that when all is done, we see that there is no Life or Pardon promised to any Faith or knowledge which are separate from Obedience, but to such only as cooperate to them, and imply them. There is no belief wherewith our Judge at the last day will be satis­fyed, or wherein we are safe; which either he will accept, or we may trust to, if our dutiful works are wanting. So that this is, and ever will be, as S ^t Paul [Page 29] says, a faithful saying, and such as every good Christian man ought constantly to receive or affirm, that they who have Faith, or have believed in God, be careful to main­tain obedience and good works, because it is they which at the last day must do all men good, are good and pro­fitable unto men, Tit. 3.8.

Secondly, This condition of our acceptance, where­to the Gospel promises a happy sentence of Life and Pardon in the last judgment, is sometimes called Being in Christ. There is no condemnation, says S ^t Paul, to them who are in Christ Jesus, Rom. 8.1.

The word Christ we must know, many times in Scri­pture signifies the Religion of Christ. Thus the Law is said to be a Schoolmaster to bring us to Christ, i. e. the imperfect rule of the Mosaick Religion was fitted for the minority of the world, and intended to train men up, as Children are by School Discipline, for the more perfect and manly institution of the Christian, Gal. 3.24. And thus we read of Preaching Christ, that is the Christian Religion, Phil. 1.15. And S ^t Paul tells the Ephesians of their learning Christ and hearing him, i. e. his Gospel and Doctrine. Ye have not so learned Christ, if so be ye have heard him, and been taught by him, or [...]. in him, Eph. 4.20, 21. Heard him, and been taught by him: i. e. not by his person, for he never went be­yond Judea, being sent, as he said, to none but the lost sheep of the house of Israel, Mat. 15.24. and therefore never travelled so far as Ephesus; but by, and in his Doctrine or Religion. And this is a most usual form of speech, to call any institution or profession by the name of its first Author. The Doctrine and Religion which was delivered to the Jews by Moses, is called by his Name. For S ^t Paul speaks of Moses being read, i. e. the Law of Moses, 2 Cor. 3.15. and of the Israelites being baptized into Moses, i. e. the Mosaick Religion, [Page 30] 1 Cor. 10.2. And our Lord himself tells the Jews in the Parable of the Rich Man, that they have Moses and the Prophets, and bids them hear them, Luk. 6.29. where he cannot mean their persons, in regard they were dead long before, and got without the reach of their hear­ing; but their Writings and Religion.

And as Christ many times signifies the Christian Reli­gion, so is being in Christ the very same with being of his Religion, or being a Christian. Thus S ^t Paul tells us of Andronicus and Junia, who embraced the Chri­stian Doctrine whilst he persecuted and opposed it, that they were in Christ, i. e. in Christs Religion, before him, Rom. 16.7. They who dyed in the profession of the Christian Faith, are said to be fallen asleep in Christ, 1 Cor. 15.18. The veil of Moses is done away in Christ, 2 Cor. 3.14. The veil of Moses, i. e. the types and ob­scure shadows of the Mosaical Religion, are done away in Christ, i. e. by the plain clearness of the Christian. Thus I knew a man in Christ, is no more than I knew a Christian man, 2 Cor. 12.2. and the Churches of Ju­dea in Christ, are the very same as the Christian Churches among the Jews, Gal. 1.22. So when we read that in Christ Jesus neither Circumcision availeth any thing, nor Vncircumcision; but a new Creature, Gal. 6.15. the meaning is only this, that what price soever the Re­ligion of Moses put upon this outward Rite of Circum­sion, and those other Jewish observances whereof it was the federal undertaking: yet the Religion of Christ doth not regard them at all, but that all which can a­vail us in it is only a new Creature. And to the same sence S ^t Peter speaks of a good conversation in Christ, i. e. in Christs Religion, 1 Pet. 3.16. And to name no more instances in a case so evident, we read not only of men, but likewise of bonds in Christ; i. e. of mens being bound for the Religion and Faith of [Page 31] Christ. My bonds in Christ, says S ^t Paul, are manifest in all the Palace, and in all other places, Phil. 1.13.

But besides this sence of the words, our being in Christ, for our being of the Christian Religion; there is another very near it, which it is pertinent to our present busi­ness to observe; and that is our being in the Christian Church. Thus S ^t Paul says that we being many members, are yet one body, or Corporation in Christ, or in the Society and Church of Christians, wherein we are every one members one of another, Rom. 12.5. And Gods gathering together all particular Christians scatter'd o­ver the world into one Catholick Church or Society, is called his gathering together in one all things in Christ, Eph. 1.10. Thus our admission into Christs Church by baptism, is called our being engraffed or implanted into him. We have been planted together, says the Apostle, in the likeness of his death; or in Baptismal immersion, which is a representation of burial after death, Rom. 6.5.

As for our Being in Christ then, which sets us beyond the reach of danger and condemnation, it is the same as our being of the Christian Religion, and members of the Christian Church.

And this Communion and membership of Christs Church, and profession of his Religion, is a most rea­dy and effectual means to make men practise and o­bey it. For to be in the Church of Christ, is to live under the preaching of his word, the solemn return of Holy Prayers, the Administration of Blessed Sacraments, the counsel and direction of wise Guides, the Authori­ty of good examples, the correction and discipline of Church Governours, and all the other outward means of Grace and Obedience. And then the profession and owning of his Religion, if it be true and undis­sembled, implies our Faith and belief of it; which is [Page 32] the great and only expedient that Christ could think of for the reformation of a wicked world; and which, as we have already seen, is a most effectual means and sure principle of good life and practice.

And because our being in Christ, i. e. our profession of Christs Religion, and Communion and Society with Christs Church, is so powerful a principle of our obe­dient service; therefore has God promised to it that Life and Pardon which is the inseparable reward of Obedience it self. He doth not in any wise intend that every man who bears the Name of Christ, and is of his retinue, that will make a bare profession of his ser­vice in calling of him Lord, Lord, without any real works and performance, shall have right to these Re­wards when he comes to Judgment. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven; but he only who doth the will of my Father which is in Heaven, Matt. 7.21. Nay in the next verse he goes higher, Many will say unto me in that day, Have we not done more than barely professed thy Name, have we not done thee high and honourable service, viz. prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wondrous works? And then will I profess unto them, I never knew you, de­part from me, you are no such Ne [...] Christia­nus esse videtur, qui Christiani nominis opus non agit. Sal­vian. de Gub. l▪ 4. p. Ed. Ox. 90. Christians as I own, for whatsoever your names and professions be, ye are of their number that in their lives work iniquity, vers. 22, 23. When God assures us by S ^t Paul therefore that there is no Condemnation to them that are in Christ, or in Christs Church and Religion; he means to them that are so in them, as thereby to become obedient. He speaks metonymically, and implies our works and actions, as well as that Communion and profession which signifies them, and ought to produce them.

And in this the Scriptures are express, He that [Page 33] KEEPS his Commandments dwells in Christ, and Christ in him, says S ^t John, 1 Ep. 3.24. It is nothing less than our fulfilling of his Laws who is head of that body where­unto we joyn our selves as members; and our being indeed what we pretend, and obeying the rules of that Religion which we profess, that will at the last day be interpreted for our being in him in such sort as qualifies us to be saved by him. Whoso KEEPETH his word, says the same Apostle, in him is the love of God made perfect, and hereby, by this perfection of love in Obedience, we know that we are in him: So that who­soever he be that saith he abideth in him, he ought him­self also so to walk even as he walked, 1 Joh. 2.5, 6. The necessity of connexion between these two, viz. being a member of Christs Church, and a good Man; between professing of Christs Religion, and obeying it; was so evident, and so well known and allowed of in the first times of Christianity, that both were under­stood, when either was mentioned. To put on Christ in the Apostles days, was the same as to make no provi­sion for the flesh, to fulfill the lusts thereof, Rom. 13.14. And to learn Christ, was but another phrase for to put off concerning their former CONVERSATION the old man, which is corrupt according to the deceitful Lusts; and to put on the new man, which after the similitude of God is created in righteousness and true holiness, Eph. 4.20, 22, 24. A Christian and a keeper of Gods Laws, were then only two words for the same thing. For they thought nothing could be a greater contradiction, than for a man to profess himself a servant of Christ, and yet to pay him no Obedience; to own the Name of a Christian, and yet to lead the life of a Heathen. The time past of our lives, says S ^t Peter, or that time be­fore we became Christians, must suffice us wherein to have wrought the will of the Gentiles, 1 Pet. 4.3. But [Page 34] when once we have listed our selves in Christs service, and are called upon by his Name, we must renounce all our former ways, and depart from all iniquity, 2 Tim. 2.19.

So that in the language of those first times, and in the meaning of the Scriptures, mens being in Christ is by no means separate from obedience, but implies it. To talk of an interest in him, without fulfilling of his Laws, is but vain Cant and unprofitable speech. It is to talk without Book, and to use a Scripture phrase, but against the Scriptures meaning. For at the last day, when Christ comes to expound his own Gospel, we shall hear him pronounce, what it has already in plain words declared to us, that no man is savingly in Christ who is out with his Laws; but that he only is so in him, as to be secure from all Condemnation, who has kept his Commandments and faithfully obey'd him.

CHAP. III. Of Pardon promised to Repentance.

THirdly, That condition which the Gospel exacts of us as the terms whereupon we must hope to find Life and Pardon at the last day, is oft-times called Repentance, Regeneration, a New Creature, or a New Nature. Christs fore-runner, John the Baptist, came preaching Repentance for the remission of sins, Luk. 3.3. And when Christ himself commissions his Apostles to publish his Gospel over all the world, their instructi­ons are to preach Repentance and remission of Sins in his Name to all Nations, beginning at Jerusalem, Luk. 24.47. And according to this order they practised. Re­pent, says S ^t Peter in his first Sermon, and be baptized for the remission of sins, Acts 2.38. And again, Repent that your sins may be blotted out, Acts 3.19. And then as for Regeneration, a New Creature, and a New Nature; they are such qualifications as fit us for Eternal Life, and without which we shall never be admitted to it. It is, says our Saviour to Nicodemus, a mans being born again that must capacitate him to enter into the King­dom of God, Joh. 3.3. In Christ Jesus, or the Christi­an [Page 36] Religion saith S ^t Paul, neither Circumcision availeth any thing, nor Vncircumcision, but a NEW CREA­TVRE, Gal. 6.15. The condition required of all men to Life and Pardon, as the truth is in Jesus, is this, that they put off the OLD MAN, and be RENEW­ED in the spirit of their mind; and that they put on the NEW MAN, which after the similitude of God is Created in righteousness and true holiness, Eph. 4.21, 22, 23, 24.

Repentance in the constant and plain notion of the Scriptures, is such a vertuous alteration of the mind and purpose, as begets a like vertuous change in the life and practice. It begins in our thoughts and resolutions, and is made perfect in our works and actions. It first casts all false principles and foolish judgments of the de­sireableness of sin, and the dreadfulness of vertue; all opinions that hinder a good life, and encourage wick­edness; all inveagling thoughts and bewitching imagi­nations; all firm purposes and studied contrivances of evil out of our minds: and thereby purges all wicked­ness and disobedience out of our lives and actions.

It implies a change of mind, as is well noted by the Greek [...]. name for Repentance, which is very expressive of its nature. For it signifies an alteration of the mind, a transformation of our thoughts and counsels; and is the same that S ^t Paul calls a being renewed in the spirit of our mind, Eph. 4.23. And this God expressly calls for when he summons the wicked to repentance, Isa. 55. Let the wicked man forsake his thoughts, and turn them from his sin unto the Lord, and then he will have mercy upon him, vers. 7.

It includes also an alteration of the life and practice, a forbearing to repeat the sin which we repent of. And this is a natural effect of the former, in as much as our works and actions will still go along with our studies [Page 37] and contrivances, our purposes and resolutions. Now this part of repentance from sin, viz. a leaving or for­saking of it, is its prime ingredient, and the chief thing which the Scriptures express by it; it is the main end, whereto the former serves only as the principle and in­strument. Godly sorrow, or the grief and trouble of our minds for having offended God, working, as S ^t Paul says, that Repentance which will never fail us, nor ever need to be repented of, 2 Cor. 7.10. And that Re­pentance includes this alteration of our lives, as well as that other of our minds, the Scriptures plainly ex­press to us, when they stile it a Repentance FROM dead works, Heb. 6.1. a TVRNING away from all trans­gressions, and doing that which is lawful and right, Ezek. 18.27, 30. A CONVERSION FROM darkness unto light, Acts 26.18. a putting AWAY the evil of our DOINGS, by ceasing to DO evil, and learning to DO well, Isa. 1.16, 17.

These two changes, a change of mind and a change of practice, make up the essence, and integrate the na­ture of a saving Repentance. It implies first a change in our minds and tempers, and upon that a correspon­dent change in our lives and actions.

Now as for the former of these, this change of our minds and tempers in new thoughts, new counsels, new de­sires and resolutions: this vertuous alteration both in our wills and understandings, which are those two powers that make up our rational nature, is that which the Scriptures call our new nature; the begetting of which in us is called our Noah's preach­ing Righteous­ness and Re­pentance be­fore the flood, 2 Pet. 2.5. and 1 Pet. 3.20. is thus expessed by St. Clement, [...]. 1. Epist. ad Cor. c. 9. regeneration, or our being born again. For the tempers and inclinations of our souls, are usually in our common discourse called our nature. A man of a loving condescensive disposition, is called a man of a good nature; and one of a sowr re­vengeful temper, is called a man of an ill nature. And [Page 38] the change from one to the other is called a change of Nature, a making of him a new Creature, and a new man. And thus we are daily wont to say of any per­son, who from wicked and sinful inclinations is chang­ed to a disposition which is vertuous and holy, that he is become a new man. And as this is our language, so is it the Scriptures too. For our putting on the tem­pers and habitual inclinations of righteousness and true holiness, is called our putting on the new man, Eph. 4.24. The alteration from an unbelieving and uncharita­ble, to a believing loving temper, to a Faith that work­eth by love, S ^t Paul calls a New Creature, Gal. 5.6. com­pared with Chap. 6. vers. 15. And as for the renovati­on it self, it is called a regeneration or new birth; the Author of it, a Father; and the persons so renewed, his Sons or Children. All which are expressed to us by S ^t John, when he tells us of all those which have re­ceived such vertuous and holy dispositions from God, as make them resemble him and like unto him, that they are the Sons of God, 1 Joh. 3.2. and born of him, 1 Joh. 5.1, 4. In like manner as the Disciples of the Prophets among the Jews, because they received those qualifications from their institution whereby they were made like unto them, are usually in the Old Testament called Prophetarum Filii. And in the like sence among the Gentiles, Poe­tarum Filii. Sons of the Prophets.

Now this first part of Repentance, or this inward change of mind and purpose, which is called a New Crea­ture and a New nature; is a most direct cause and na­tural Author of a like change in our outward works, and of an obedient service. For it cuts off the very root of all Transgression, and plants that of Obedience instead of it. It makes us now in obeying, to follow our own temper and inclination; and our doing of Gods will to become our desire, as well as it is our duty. So that now when we perform Gods commands, we do [Page 39] nothing more than follow the natural tendencies of our own souls; our duty is become our choice and de­light, and it is not without pains and difficulty that we can either omit, or transgress it. For it is an equal force and violence to a renewed and obedient nature to act sin, as it is for a wicked and debauched one to work obedience. He whose nature carries him on to love and pity, can as hardly be rigorous and cruel; as he on the contrary can abstain from cruelty, whose nature is harsh and revengeful. To act against nature any way is not without difficulty, and to follow it is always easie. And if it be changed from sin and disobedience, to obe­dience and holiness; it is then as truly a self-denial to sin and transgress, as it was before to perform and obey. Nay if this alteration gets up to a full growth, and obedience become perfectly our nature: it is then not only uneasie, but even almost impossible to sin against it. For then we shall be arrived to that pitch which S ^t Johns words express, when he says that he who is born of God, or formed into this new nature which makes him like unto, and comes from God, CANNOT sin, 1 Joh. 3.9.

So that if Obedience has got this hank of us, if by this first part of Repentance, or this new nature, it be en­graffed in our tempers and inclinations; and become the employment of our thoughts, the desire of our hearts, and the matter of our firm purposes and reso­lutions: it cannot miss of our works and actions. It has won the principles that command them; so that nothing more is needful to be done towards their pro­curement, but they will be sure to follow after them.

Now because Repentance in its whole nature implies Obedience as its chief ingredient; and because the first part of it, viz. a change of mind, which is called a new nature, or a new creature, is so natural a principle, and [Page 40] so powerful a cause to work and effect it: therefore, and upon no other reason, doth God in the Scriptures so far encourage them. He means not in any wise at the last day to acquit and reward men upon such re­pentance and new birth as is void of obedient works and actions; but upon such only as include or effect them.

'Tis true, indeed, the wicked and disobedient, who will not reform and obey, but would notwithstanding have right to Life and Pardon, call something else re­pentance, which is void of all amendment and obedience. If they confess their sin, and are sad upon it, if they wring their hands, and beat their breasts, and then, giving it hard names and reproachful titles, beg God to forgive them; they think they have done an acceptable service, and sufficiently repented of it. They take no care to keep off from it, provided they continue to be­wail and confess it. For although they bring in before God large Catalogues of sins, yet they never strive to lessen them. But when they profess to him how they have deserved his wrath and Eternal judgment; they want nothing but opportunity still further to provoke it. When they acknowledge how vilely they have af­fronted him in the breach of his Laws, they are still ready to repeat it. All the hard names which they give their sins, are false and forced expressions, they mean no hurt to them all the while. For although they revile them in their words, yet they honour and applaud them in their practice. They are still in love with them at their next meeting, and for all the ill language which they gave them when they spake of them be­fore God, they will embrace them upon the first occa­sion, and repeat them upon every return of tempta­tion.

But can any considerate man think that such a Re­pentance as this shall avail him before God, and save [Page 41] him from perishing when Christ comes to judgment? Surely he must know nothing, either of Gods nature, or of his word, who can be imposed upon so grossly. For God by the necessity of his very nature perfectly hates all sin, and so can never be reconciled to any man bare­ly for telling him that he is a sinner. To inform him only that we have rebell'd against him, is to acquaint him that we are his enemies, whom, to vindicate him­self, and the Authority of his Government, he should destroy and ruine, not cherish and protect. The Gos­pel declares that he will take severe and endless ven­geance on all that dye unreformed, and finally disobe­dient: and then to own our disobedience to his face, without a true turn and a firm purpose of reformation, is to bid him maintain his Law, and execute his Sen­tence; to provoke justice, and not to appease it; to ha­sten and assure our misery, but by no means to prevent or retard it.

But that Repentance whereupon God will Pardon us, and that Regeneration which he will eternally Re­ward, is such only as either includes, or ends in Obedi­ence and reformation. When he graciously proclaims, that whosoever repenteth him of his former sins, and is born again, shall be saved; he means whosoever doth the one, and is the other, and obeys with them. His speech is metonymical, he intends obedience, and the thing implies it, although his words do not express it. For all the while it is only a repentance which is obedient, and a new Nature that is operative which in the last judgment he will eternally reward, and pronounce for ever Blessed.

For of repentance he tells us plainly, how that which he means when he promises Life and Pardon to it, is such only as implies a forsaking in our works and actions those Sins which we repent of. It is a Repentance [Page 42] FROM dead works, Heb. 6.1. A forbearing to act what we confess is evil. They repented not, says he, of the works of their hands, in making and worshipping Idols, that they should not ANY LONGER worship them, Rev. 9.20. And because it includes a turn and a change of our works and actions, from Sin and Transgression, to Vertue and Obedience; therefore is it expressed by forsaking and Jer. 8.6. So St. Clement uses the words [...] and [...] pro­miscuously. [...]. And what in the Septuagint, whom he follows in Citations, is expressed by [...], Ezek. 33.11. [...], &c. he, giving the sence, though not the words, according to the Apostolical usage, expresses thus,— [...], Clem. Rom. 1. Ep. ad Cor. c. 7.8. And agreeably to this, the compi­lers of our Liturgy in the Sentences before Morning Service in our Old Common Prayer Books, translate Matt. 3.2. Repent ye, for the Kingdom of God is at hand; thus— Amend your lives, for the Kingdom, &c. As on the other side, they expound Ezek. 18.21. If the wick­ed turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, &c. thus— At what time soever a sinner repenteth, &c. returning. Repent and TVRN to God, and do works meet for Repentance, Acts 26.20. Repent and turn from all your transgressions, and so ini­quity shall not be your ruine, Ezek. 18.30. For it is only when the wicked man TVRNETH away from his wickedness that he hath committed, and in his works DOTH that which is lawful and right, that he shall save his soul alive, vers. 27.

Let no man therefore think that he ever savingly re­pents of any damning sin, so long as he perseveres to practise and repeat it. [...]his Repentance must deliver him from sin, before it rescue him from suffering; for 'tis then only when the wicked man forsakes his way, and re­turns unto the Lord, that God will have mercy upon him and abundantly pardon, Isa. 55.7.

And as for that part of Repentance, viz. Regenera­tion, a New Nature, or a New Creature; God tells us plainly that he accepts of them no further than they are principles of a new service, and we obey with them. The new Creature in Christs Religion, is a being Created, as St. Paul speaks, unto good WORKS, which God hath [Page 43] before ordained for us that we should walk in them, Eph. 2.10. It is our actions which must evidence our na­ture; the tree, says our Saviour, is known by its fruits; so that we must either make the fruit good as well as the tree is good, or, if the fruit be evil, the tree will be known to be so too, Matt. 12.33. For do men gather Grapes of Thorns, or Figs of Thistles? Even so a good tree CANNOT bring forth evil fruit, neither CAN a corrupt tree bring forth good fruit: by their fruits there­fore you shall know them, Matt. 7.16, 17, 18. Nothing less than a good life will be allowed, either by God or Men, for a sufficient proof of a good heart; nor any thing below a new Conversation and Obedience, will pass for a good evidence of a new Nature. Doth a Fountain send forth at the same place sweet water and bitter, saith S ^t James; can the Fig-tree bear Olive-ber­ries or a Vine Figs? Who is a wise man, and endued with knowledge among you? Let HIM show out of a good CONVERSATION his works with meekness of wisdom, Jam. 3.11, 12, 13. Let no man therefore dare to think himself regenerate and born of God, so long as he is disobedient, and his works are sinful. For whosoe­ver is born of God doth not COMMIT sin, because his seed, his new nature, remaineth in him; and through the determining power and strength of that, he is al­most come to this that he cannot sin; it is become the bent of his nature to do otherwise, he is born of God, Joh. 3.9. If any man therefore would pass a true judgment upon his nature, whether it be the new or old Man; from God, or from the Devil; let him con­sult his works and actions, those undissembling effects of it, and from thence he may have a sure evidence which will not deceive him. For in this, as S ^t John goes on in the next words, is manifested who are Children of God, and who are Children of the Devil; [Page 44] whosoever DOTH not Righteousness is not of God, vers. 10.

So that when Christ comes to judge us according to his Gospel, we see plainly that no repentance will bear us out, nor any pretended regeneration or new Nature avail us unto life, but that only which either implies, or ends in our Obedience. For no man can with any show of reason hope to be acquitted and rewarded at that Bar, but he that repents unto amendment, that is Created unto good works, and is born again, to a new practice and obedience.

One case indeed there is, wherein a new birth will surely save a man without a new practice; and that is when a man is forthwith called away upon the change, be­fore any opportunities of action come. Some men are listed into Gods service late, at the eleventh hour of the day, Matt. 20.6. They have just time to become obe­dient in will and purpose, but not in life and practice; they have no leisure left them to work in, but the night comes suddenly upon them, when all the time of la­bour is at an end. And this is the case of all dying Penitents.

And here indeed the will shall be accepted for the deed. For in heart and mind such Penitents are be­come Gods honest servants; their desires are in great strength, and their inward purposes are come up to effectual degrees, that want nothing but time wherein to show themselves, and are sufficient, whensoever an opportunity should occur, to beget a change of life, and to make their actions answer them. So that if they are destitute of an entire obedience, and have not as yet evidenced their change of nature in their change of practice; that is not for want of inward readiness but of outward opportunities; and therefore it is not so' much their fault as their unhappiness. And when God [Page 45] sees it is thus, he takes the inward will and choice, for the outward service and performance. He judges us by our wills, which are in our own power; and not by chance and fortune, which are utterly without it. This he doth in evil actions, as shall be shown afterwards; the will in them is taken for the deed, and if once our hearts are effectually resolved and fully set upon them, in his account we are guilty of them, though by some intervening accidents we are hindred from committing them. And since, Quid planius quàm quod vo­luntas pro facto reput [...]tur, ubi factum excl [...]dic necessitas? nisi forte putetur in malo, quàm in bono efficacior inveniri volun­tas apud Deum, qui charitas est; & promptioresset ad ulciscendum, quam ad remu­nerandum mise­ricors & mise­rator Dominus. Bernard. Ep. ad Hugonem de Sancto Victore quae est Ep. 77. p. op. 1458. as S ^t Bernard argues undeniably in this matter, he is much more prone to pity than he is to punish, and had far rather interpret things to our profit than to our prejudice: we may be sure that our obedient purposes shall have as much force to the full as our disobedient have, and that an effectual will in them, when nothing but time is wanting to perform in, shall pass for the deed likewise. God is by no means forward to seek our hurt, and to take advantages of our necessities; but in this, and all other cases, where there is first an effectually willing mind, and nothing but opportunity is wanting to an answerable practice, he takes, as S ^t Paul says, the will for the deed, and ac­cepts men according to that sufficient and effectual desire which they have; and not according to that outward performance, which through some unhappy and pre­venting accidents, they have not, 2 Cor. 8.12.

And of this we have a clear instance in one dying Pe­nitent, the Thief upon the Cross. His return was late indeed, he begun not to befit himself for the next world, till he was in his departure out of this. His conversion was in his very last hour, under the pangs of Death, and at the instant of Execution. But when Christ saw that his change of heart was true, full, and sufficient; and needed nothing but opportunity to show it self effectual; he tells him that it should serve his turn, [Page 46] and secure his happiness. Because he would have been obedient in his practice if he had lived to it, he shall be rewarded at the last day as if he had. For this ve­ry day, says he, shalt thou be with me in Paradise, Luk. 23.42.

Thus available, I say, a new nature and an inward change is, although it want an outward practice, when it is sufficient and effectual to produce it, and would certainly effect it, if there were but time and opportuni­ty allow'd for it.

But then here is the dangerous state and deplorable case of all such dying Penitents, that 'tis twenty to one, if they defer repentance to their death-bed, that all the change which then appears in them is not so suffi­cient, nor would, were there a due time allow'd for it, prove so effectual. And of this we have a clear ar­gument, in that among all the holy vows and pious pur­poses, which are begun by men upon a sick-bed, when they are in sight of death and expect a dissolution; there are so few that continue with them, and prove effectual to make their lives and actions answer them when they recover. There is not, I believe, one un­converted Christian in five hundred, but will show some signs of sorrow, and put up devout Prayers, and make holy vows and purposes when he apprehends himself a­bout to dye: and yet of all them who are raised up again, 'tis a very small and inconsiderable number that make good those vows, and effect what they had re­solved upon. And now if these men had dyed when they thus repented, in what a miserable state had they been! For this change in their will and purpose is no further available to their Salvation, than it would be effectual to a like change in their lives and practice. God accepts the holiness of the mind only as it is a holy principle, and imputes the reward of obedience to it no [Page 47] farther than he foresees, that if he allow'd time, obedi­ence would ensue upon it. The will is never taken for the deed, but when it is able to effect it, when the deed would be sure to follow so soon as an opportunity were offer'd for it. And this God sees before hand, although we do not: he is able to judge of the since­rity of mens desires, and of the sufficiency of their pur­poses before their following works declare them. And according to what he foresees they would afterwards effect; he either accepts, or rejects them. But when mens after-works come as a clear evidence of the un­sincerity, or insufficiency of their sick-bed resolutions; they may see plainly themselves, what God saw long before, that all the change of mind, which was then wrought, was utterly insignificant and unavailing. When they trusted to it, they relyed upon a broken reed; their confidence upon it was ill grounded, and if they had dyed with it, it would most certainly have deceived them.

Thus utterly uncertain and uncomfortable a thing is a mere unworking change, and a late death-bed Repen­tance. It may sometimes prove sufficient to beget an after-change of practice, and when God sees it would, he will undoubtedly accept it. But it very seldom doth, and no man who dyes in it can possibly tell whether it would or no. It is very great odds that it would prove too weak; so that although there be some, yet is there very small hope that any dying man can place in it.

And that which renders it ordinarily so insufficient, and thereupon so uncertain and uncomfortable, is ei­ther,

First, Because it generally proceeds from an uncon­stant, temporary principle: Or,

Secondly, Because, when the principle is genuine and lasting, it is still too weak and in an incompetent measure and degree.

[Page 48]1. That penitential grief and change of mind which is wrought upon a Death-bed, is ordinarily ineffective, and insufficient to produce a constant change of life and practice, because it generally proceeds from an in­constant and temporary principle. It is commonly foun­ded upon a reason that doth not hold in all times, a reason that is good in sickness, but not in health; that concludes for a Pious change, whilst we are under our sick-bed sorrows; but not when, being freed from them, we come under the pleasure of temptations. For the great and general motive which makes all those, who never thought of reforming in all their lives be­fore, to resolve upon it when they are on their Death-bed; is plainly the nearness of the next world, and their apprehension of their sudden death and depar­ture. Could they hope to live longer, they would sin still. But they look upon themselves as going to Judg­ment, and they have so much Conscience left in them, as to believe that there is a Hell for the impenitent; and their own self-love is extreamly startled at that, and makes them run to any shelter: So that they make ma­ny fearful confessions, and fervent Prayers, and Holy purposes, and say and do any thing whereby they may quiet their present fears, and catch at any comfort­able hopes of avoiding it. The ordinary cause then of all this work, is not any love of God, or hatred of Sin; but only a fear of Punishment. And that too not a fear of it at a distance, and as at some removes from them; but only as near at hand, and just hanging over them. But now as for this apparant nearness of Death, and this confounding fear upon it; it is plainly a short and transient, an unconstant, temporary Princi­ple. It is a reason to them no longer than they are sick; for when they recover and are well again, Death is as far off, and they are become again as fearless as [Page 49] ever. They are got out of its neighbourhood, and it gives them no further trouble: So that all their for­mer fears abate, and their vertuous resolutions fall, as beginning now to want that which first gave life to them, and should support them. And now when op­portunities of Sin are offered, and the pleasurable baits of Temptations invite; they have nothing left that is able to resist them. Whilst they were sick, they were not capable to be tempted; and then Death being near, it enabled them to purpose well, and to make a pious resolution. But now, since they are well, Tempta­tions are become as strong as ever; and the thoughts of Death being far removed, they have no resoluti­ons that can withstand them, but are quickly changed again into the same men, as sensual and sinful as they were before.

Indeed it sometimes happens, that those souls which were at first awakened by such a transient, temporary motive; go on to others afterwards, that are more fixt and lasting: and then they are furnished with Armour in all times, and have a motive that may bear them out when Death is far off, as well as when 'tis near at hand; in time of health, as well as in time of sickness. For they who were at first affrighted into a change of mind and holy purposes, by the near approach of Death and Judgment, go on sometimes to confirm their re­solutions upon more lasting principles. They think themselves into a deep sense of that ingratitude towards God which is in Sin, and of its mischievousness to their own selves; how it robs them of all that Eternal Good which their hearts desire, and brings them under all those insuppor­table and endless evils which they fear: all which it doth for the purchase of some light, empty, and transient Pleasures, which are vastly below the joys of Heaven; and for the avoidance of some short pain and uneasiness, which are [Page 50] infinitely nothing in comparison of the Pains of Hell. And these thoughts give them a firm and lasting con­viction of the utter necessity of renouncing all evil courses, which are so destructive; and of leading a ho­ly and obedient life, which are so infinitely becoming them, and beneficial to them. And this conviction now can beget and preserve a resolution that is sufficient and effectual, victorious and prevailing. It will be a rea­son to them to resolve and practise at all times, in sick­ness and in health; when they are not tempted, and al­so when they are. For Heaven and the Love of God is always a necessary end, and Obedience is always a ne­cessary means or instrument. So that if Men resolve upon a conviction of this necessity, they resolve upon a reason that may well hold always. They will con­stantly have the highest reason to be so convinced; and still to repeat and fortifie their resolution upon such conviction; and to act and practise that which they have so wisely resolved. And when a Sick-mans change is built upon this ground, and proceeds upon this mo­tive; it may be permanent and fixt, effectual and pre­vailing. As it is in all those who are Converted by Sickness and Afflictions, that great, and usually last means which God makes use of for the reclaiming of sinful Men.

But generally Mens sick-bed purposes go no further than the first ground. They always begin upon the fears of present Death, and the near approach of Judgment; and though sometimes they go higher still, yet ordinari­ly they rest there; so that they have no change longer than their sickness lasts. And this Repentance is certain­ly insufficient; this will can never be accepted for the deed; because if they were allow'd to recover again, and to live on till an opportunity of Doing came, the good will and purpose would be quite lost, and able to effect nothing.

[Page 51]But although a Death-bed change should proceed up­on both these grounds, and the dying men should resolve to amend, both upon the sense of sudden Death, which will maintain their resolution so long as it is near, and also upon a conviction of the absolute necessity of Heaven and a Holy Life, which may make them resolve still when the present danger is over: yet may their Re­pentance after all be insufficient and avail nothing. For a Death-bed Repentance when it doth proceed up­on a genuine and lasting motive, is still oft times inef­fectual, because the change is,

2. In too weak and incompetent a measure and degree. It is not every degree even of true and undissembled re­solution that will overcome a mans Lusts, and strength­en him to such a pitch as to make him prevail over all Temptations. A thousand good resolutions go to Hell, because although they are sincere and true, yet they are weak and ineffectual. For how many men are there who resolve against their sins, who do not yet get quit of them? They purpose to leave them; but for all that they live still in them: their mind and will is a­gainst them; but yet they continue to work and pra­ctise them. When once men have got violent lusts, and vicious habits, and Sin by a long use is become al­most a second nature to them: it is not every measure, no nor every moderate degree of resolution that can morti­fie and overcome them. For a weak resolution is quickly overthrown, mens Lusts are too hard for it, and quite overbear it: it may make some resistance, create some trouble, and cause some delay; but that is all that it can do: it can only contend and struggle, but it is not able to overcome. This is plain from every Religious Mans experience; and this S ^t Paul sets down expressly in his character of the unregenerate striver in the seventh Chapter of the Epistle to the Romans. For there was [Page 52] a real change in his mind, without a change in his practice; a resolution without effect; and a will without performance: the violence of his Lusts was too hard for the convictions of his Conscience, and led him Captive, even against his will, into a course of Sin and disobe­dience. With the MIND, says he, I serve the Law of God, but with the FLESH the Law of Sin, v. 25. What I DO, I ALLOW not; for what I WOVLD that I DO not; but what I HATE, that I DO, v. 15, 19. To WILL is present with me, but how to PERFORM that which is good I find not, v. 18. For the Law of my MEMBERS wars against the Law of my MIND, and brings me into CAPTIVITY to the Law of Sin, v. 23.

Thus weak and unable, ineffective and idle, are ma­ny true and real resolutions. They have not strength enough to do their work; the opposition is greater than they can overcome; so that they are able to make no alteration, but for all this change of mind, men will continue wicked and disobedient in their practice still.

And of this sort generally, even when they proceed upon a genuine and lasting motive, are the Penitential purposes of Dying-men. For, alas! when Men have lived all their Lives in a course of Sin, and their minds have been always taken up with it, and their hearts wholly inslaved to it: it is no easie matter to bring them off, and to fill them with such firmness of purpose, and strength of pious resolution as would be able ef­fectually to mortifie and subdue it. This is a most laborious work, and a difficult undertaking. It requires much time, and the freedom of all our faculties. For how hard a thing is it, even for men in health, when their thoughts are free, distracted by no business, inter­rupted by no pain, and disturbed by no disease or other hindrance, to work themselves up to an effectual and [Page 53] prevailing resolution against any one Sin which they have been habitually inured, and for a long time en­slaved to? And even of them who do at last effectually resolve against it, how few are there who came to such a pitch of resolution at the first tryal? No, their pro­ceeding is gradual, they go on from step to step; eve­ry following resolution is more firm, and stronger than that which went before; till after several repetitions and advances, they arrive at last to a degree and pitch of holy purpose so compleat as can effect that vertuous change of life and action which they aim at. So that their spiritual Life is not brought on to perfection in a moment, more than their natural; but requires much time, and much exercise: for as their sinful habits were not at first acquired, so neither are they to be conquered by one action, but by many. And since the process in Repentance, even from one single Sin, is so long and tedious ere it has arrived to a saving pitch, and so difficult to a healthy man, who has nothing to trouble and distract him: what must an universal reformation be to a dying person, whose time is short, and much disturbed; who cannot repeat many resolutions, nor make a tryal of the force and power of any one, and who is most likely to be weak and languid in all those good purposes which he makes, by reason that his thoughts are heavy, and his attention broken, and all his faculties are oppressed with pain, and become weary and unactive through a wasting Disease? Surely if the first resolutions of healthy Men are generally so ineffective and insuffici­ent; these purposes of dying Penitents, which in all advantages for a strong and prevailing resolution fall much below them, must needs be generally of this in­effective sort too.

And when they are so, they stand us in no stead in Gods account, but are utterly unavailable to any mans [Page 54] Salvation. A man who only purposeth, but doth not practise; who barely wills, but is not able to perform; is in the way to life indeed, but he is far from having yet attained to it. He is still in a sad case, and under a damning Sentence. For he is, as S ^t Paul says in that seventh Chapter to the Romans where he describes him, slain by Sin, vers. 11. It works death in him, vers. 13. he is yet under, as the Law of Sin, so the body of Death too, vers. 24. But the change of mind which God re­quires of us, is such as works a change of practice. If he sees it sufficient to effect that, he accepts it indeed be­fore the effect follows: he takes the will for the deed, when he sees the will is so strong as that upon any fit occasion it would produce it; and upon this account he accepted the dying Thief, Luk. 23.42. But if it be only an impotent and ineffective will, and he discerns plainly that no obedient works would follow it: it is no such will as he rewards, and for such Penitents, he will by no means absolve, but utterly condemn them.

And since the change of mind and penitential pur­poses of dying persons, even when they are upon ge­nuine and lasting grounds, so as in the following parts of a mans life, if God should please to spare him, they would do something; would yet be weak and insuffici­ent, and so unable to do enough: here is still a further reason of the ordinary insufficiency of such Repentance, and why those dying men will not ordinarily be saved by it, but perish notwithstanding it.

To conclude this point then, we see that 'tis possible for such New-birth to save a Man, as has not yet pro­duced a New practice; and for dying Penitents to be accepted upon a change of mind, without a like change of life and actions. This I say is possible, it sometimes is, and sometimes has been done: but this indeed is very rare and very seldom, so that no Man in his sober [Page 55] wits, who has time before him, will dare to trust to it. And the sum of all is this, That to men who are so unhappy as to be brought into it, it has, as is expressed in Quid dicam nescio, quid promittam peni­tus ignoro; re­vocare ab in­quisitione ulti­mi remedii periclitantes, durum & impium; spondere autem aliquid in tam sera cautione, teme­rarium. Salv. de Avaritia, l. 1. p. 363. Ed. Oxon. Salvians determination, just so much hope as may excite a good endeavour: but to men who are yet out of it, it is altogether so desperate, as utterly to discou­rage all delay.

CHAP. IV. Of Pardon promised to Confession of Sins, and to Conversion.

FOurthly, That condition of Life and Pardon which the Gospel indispensably exacts of us, and where­upon at the last day Christ will accept and reward us, is sometimes called Confession of our Sins to God. When we acknowledge them, God will be sure to par­don them; he has engaged his word and faithfulness [Page 56] for it, and so cannot recede from it: If we Levit. 26.40.42. confess our Sins, says S ^t John, God is just and FAITHFVL to forgive us our Sins, 1 Joh. 1.9.

Now as for this Confession of our Sins, whereupon God promises mercifully to forgive them, it is not a bare naming of them, or giving in an Historical Cata­logue of them to Almighty God, that he may know them and be informed of them. No, he sees all our thoughts afar off, and our actions long before. We cannot in­form him when we lay open our transgressions before him; for we could never find any place wherein to act them so retired, but it was under his eye; nor any time and circumstances so secret, as to escape his knowledge. So that our Confession cannot be to instruct him; but only to shame, and to humble, and to work other effects in our own selves. And therefore it must not be a bare recital of such offences as we have committed; but an acknowledgment duly qualified, and accompanied with such tempers of mind, as will lead us on to forsake and amend them.

It is a Confessing of them with shame, with an hum­ble debasement, and sense of our unworthiness, who could ever be so vile as to be guilty of them. And such was Ezra's Confession, Ezra 9. O my God, saith he, I am ASHAMED and blush to lift up my face to thee my God, for our iniquities are encreased over our head, and our trespasses are grown up unto the Heavens, vers. 6.

It is an acknowledgment of them with hatred and detestation, as things that are utterly odious and loath­some to us, which therefore we are prone to fly from, as from what is most offensive. And such is that Con­fession whereunto God directs the Jews by his Pro­phet Ezekiel, Ye shall remember your ways, saith he, and all your doings wherein ye have been defiled; and ye shall LOATH your selves in your own sight for all [Page 57] your evils that you have committed, Ezekiel 20.43.

It is a recital of them with sorrow of mind, and a trou­bled heart; with such pain as we use to feel in those things which most afflict us: which therefore we are forward to avoid, as what creates the greatest torment. And such was that of S ^t Peter, who when he remembred, and made mention of his Sin to God, wept, saith the Text, bitterly, Matt. 26.75. And of David, who tells us in the 38. Psalm, that when he declares to God his iniquity, he will be SORRY for his Sin, vers. 18.

It is a Confession of them, with a resolution, upon all this shame and sorrow which we have undergone for them, never more to be reconciled to them, or to act them over again and repeat them. A Confession of the mouth, that is accompanied with a turn and change of the heart, which is now set as much against them, as formerly it was inclined to them. And such was that Confession which Wise Solomon durst recom­mend to Gods mercy, and beg him to accept of for mens Pardon and Forgiveness. If they Repent, saith he, and say we have done perversly, we have committed wickedness: and so RETVRN unto thee with all their hearts, and all their soul: then hear their prayer, and forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed, 1 Kings 8.47, 48, 49, 50.

It is such an acknowledgment of our Sins, lastly, as undoes, so far as is possible, all that which we had done wickedly; and makes all just and sufficient recom­pence▪ and satisfaction for them. And this is that ac­knowledgment of all Sins of injustice, which God himself prescribes. When a Man or Woman, saith he, shall commit any sin of injury and wrong, that men com­mit one against another, to do a trespass thereby against the Lord, and that person be guilty: then shall they con­fess [Page 58] their Sin that they have done, and shall RECOM­PENCE their Trespass with the principle thereof, or the thing it self which they took away wrongfully, and shall add moreover unto it a fifth part more thereof, and give it unto him against whom they trespassed, Numb. 5.6, 7.

Now a Confession of our Sins thus qualified, viz. a Confession of them with blushing and being ashamed of them; with an implacable hatred and loathing indig­nation of them, with bitter sorrow for them; with firm purpose and resolution against them, and with all possible en­deavours to undo them by making just recompence and sa­tisfaction: A Confession, I say, thus attended is a most natural cause, and powerful principle of our leaving and forsaking them. The four first concomitant tem­pers, are all most effectual causes of better obedience and reformation; and the last, viz. making of satis­faction, is an instance and effect of it. Shame, and sor­row, and hatred are the great rules and measures of what we shall forsake, the prime springs and directors of all aversation and avoidance. Nothing is more natural for us, than to be slow to do that we are ashamed of; to avoid what we hate; to turn away from that which grieves and torments us. So that if once disobedi­ence fall under these passions, it has lost all its inter­est, and will surely be excluded from the service of our works and actions. Our passions oppose it, and our wills are set against it: and when both these are not only got loose from it, but also most resolutely con­tend with it; it is wholly bereft of all its power, and can do nothing in us. We have no temptation to pur­sue it further; we are weary of it, and offended at it, and so are sure to leave and forsake it.

And because this Confession, thus qualified and at­tended as we have seen, is so genuine a cause of bet­ter [Page 59] obedience and reformation: therefore alone it is that so great things are spoken of it. When God says he that confesses his sin shall find mercy, he means he that confesses and forsakes it, that acknowledges his offences in such sort, as to renounce them and become obedi­ent. His speech is m [...]tonymical, he implies Obedience, although he doth not mention it. For no Confession of sin will serve any mans turn at the last day, except he leave it, and in his life and actions bid adieu to it.

The world indeed, abounds with another sort of Confession, which costs less, and effects nothing. They confess their sins without shame, and relate them with­out sorrow, and name them without hatred; they re­cite them to God without resolving against them, and acknowledge them daily without any amends, or ma­king any recompence and satisfaction for them. For they cannot but be hardned against shame, who day by day, if not several times every day, have the face to tell God that they have rebell'd against him; and yet never endeavour to come with another story by disavowing and forsaking their Rebellion. They must needs be void of sorrow for sin, who will never keep back from it: it cannot but please them, so long as they continue to pursue it. For they would not continual­ly repeat their pain, and at every turn act over again their own torment and vexation. It is beyond all doubt that they do not hate but entirely love diso­bedience, so long as they slip no opportunities of act­ing it. They are plainly resolved upon it, whilst they are most firmly fixt, and forward to embrace it. And since notwithstanding all their hideous Confessions, they stand ready still to close with their Sin upon the first meeting, and to repeat what they confessed upon the next occasion; it is plain that their hearts were never against it, whatever their words were. They [Page 60] only shewed their wit, but not their passions or per­swasion; they declaimed against it, but all the while they meant no hurt to it. For even whilst they inveigh­ed against the baseness, the loathsomness, the destructive­ness of their Sin; their own heart did not believe it. They did no more but spare God their tongues, and speak what he pleased: but for their souls and actions, they reserved them for their Lusts, and would like and do what they pleased themselves.

But can any man be so blind as to think, that such a Confession of Sins as this can in any wise please God, and procure his Pardon? Has he any kindness for our Sins, that he should take delight to hear them spoken of? Are they so acceptable a service, that we may hope to gain his favour barely by reciting them in his pre­sence? No, he hates them as things that are most loath­some to him, and will not endure to have them men­tioned without real detestation. Is any man so weak as to think that he honours God, merely by reckoning up his own offences? That he gives glory unto him by declaring to his face how vilely he has affronted and despised him? To Confess thus, is to Novum mon­stri genus, [...]adem pene omnes j [...]gi­ter fa [...]iu [...]t, quae fecisse se plan­gunt; & qui in­trant Ecclesiasti­cam Domum ut mala anti [...]ua d [...]fleant, exeunt ut moliantur— Et sic oratio e­orum RIXA est magis Crimi­num, quam ex­oratrix. Salvian de Gub. l. 3. p. 89. Ed. Oxon. reproach him to his face, and boldly to defie him. It is a telling of him that we have disobeyed, and are resolved to go on in it: an open profession and avowing of our Rebellion, without any real signs or approach to amendment and due subjection. It is a transgressing bare-faced, an addition of impudence to sin; a continuing daily to Rebel against him, and yet coming as daily into his ve­ry presence to declare and own our continued Rebel­lions. And this now is not to supplicate, but to defie; not to beg peace, but to declare enmity; it is by no means the way to soften and appease, but a most ef­fectual course to exasperate, and implacably to pro­voke him.

[Page 61]But then to go on still further, and to pretend to him that we are sorry at our heart, and loath our selves for having sinned against him, and are resolved to do so no more; when really, as our after-actions (which are the truest interpreters of our hearts and minds) de­clare, there is no such thing: this is to add mockery to sin, and a fresh affront to our former disobedience. It is most grossly to play the hypocrite, and in the most fulsome fashion to dissemble with him. It is an endea­vouring to put tricks upon the Almighty; a tryal of his skill; a seeking to delude and impose upon an in­finitely wise and all-seeing God, by such thin pretences as cannot but be seen through and discovered by any or­dinary Man. But let no Man vainly deceive himself, for God is not mocked; nor can all the arts of Earth and Hell out-wit and go beyond him. No, he sees clearly through all this hypocrisie, and he will most severely punish it. And when he comes to judge of mens Confessions at the last day, he will then, in the face of all the world, distinguish reality from comple­ment; an acknowledgment of Repentance, from one of form and custom; and will for ever reward the first, whilst he punishes Eternally the latter. He will Pardon no Confession of our Sins at that day, but only such as is sorrowful, penitent, and obedient; we must amend those faults that we confess, before we can with reason hope that he will accept us.

And for this the Scripture is clear. It is only our returning upon Confession that shall be rewarded and forgiven. If they Repent, says Solomon, and SAY, we have done perversly, we have committed wickedness; and so RETVRN unto the Lord with all their heart and all their soul: Then HEAR their Prayer, and forgive thy people that have sinned against thee, 1 King 8.47, 48, 49, 50. And to name but one place more, these [Page 62] words of Solomon are full and home to the purpose, He who Confesses, and FORSAKES his Sin shall find mercy, Prov. 28.13.

That Confession of our Sins then whereupon Christ our Judge will at the last day accept and Pardon us, is such only as ends in Reformation and Obedience. The service of our lives must go along with that of our lips; we must do as we say, and avoid what we con­demn, before we can safely trust, that God will Sen­tence us to that Mercy and Life, which are not the re­wards of idle acknowledgments, but only of a confess­ing obedience.

Fifthly, This Gospel condition of Life and Pardon is sometimes call'd Conversion. Without this we can have no hopes of happiness; For except ye be CON­VERTED, says our Saviour, and become as little Chil­dren, as void as they are of all former impressions and courses, and free to enter upon new ones, ye shall not enter into the Kingdom of Heaven, Matt. 18.3. But if our Conversion goes before, Gods Pardon is sure to follow after; that being the duty, and this the re­ward. Repent, and be CONVERTED, says the Apostle Peter, that your Sins may be blotted out, Act. 3.19. Conversion sets us without the reach of Death, and beyond the precincts of Damnation; for he who Converts a Sinner from the error of his way, doth save a Soul from DEATH, Jam. 5.20.

Now our Conversion from Sin to God, is nothing else but our Obedience in another word. For it denotes a turn and a change, not only of our wills and desires; but withal, and that principally, of our works and actions. For our course of actions is in the familiar, and customary use of the Scriptures call'd our way; our Conversation, walking; and our particular actions, so many several steps: and our turning out of a course of [Page 63] Sin and Transgression, into a course of Righteousness and Obedience, being like the turning out of a wrong way into a right, is call'd our turning from Sin, and our turning to God, i. e. in one word our Conversion. So that to be Converted, is nothing else in the Scrip­ture language but to have the course of our works or actions turned, and from workers of sin, to become workers of obedience.

When Mercy and Life then are promised to our Conversion; they are not made over to any thing which is separate from Obedience, but to that only which denotes it, and is but another name for it. We are not Converted until we obey; so that Obedience still is that which must procure our peace, and capa­citate us for Pardon and happiness when Christ comes to judge us.

CHAP. V. Of Pardon promised to Prayer.

SIxthly, That condition whereto the Gospel promises a gracious sentence of Mercy and Life, is some­times call'd Prayer, or calling upon God. The Lord is nigh unto all them that call upon him, says David, to all that call upon him in truth, Psal. 145.18. Thou Lord art good and ready to forgive, and plenteous in mercy to all that call upon thee, Psal. 86.5. For so surpassing is his goodness and the riches of his grace, that any thing may be had of him for asking; to them who desire it, he can deny nothing. Ask, and it shall be given you, says our Saviour, for EVERY one that asketh receiveth, Matt. 7.7, 8. And that in all things equally, one as well as another, if they do not distrust him and disbe­lieve his Love. For ALL things, WHATSOEVER you shall ask in Prayer BELIEVING, you shall re­ceive, [Page 65] Matt. 21.22. So that if men want any thing which they desire that God would bestow upon them, it is because they do not beg it of him. Ye have not, says S ^t James, because ye ask not, Jam. 4.2. For not only the overflowing goodness of Gods own nature, but, besides that, the interest of his Son Jesus Christ our ME­DIATOR at his right hand, gives us a full security in all our requests, that we shall obtain any thing which we ask in his name. Ask any thing, says he, in my name, and I will do it, Joh. 14.14. Nay so dear is he to Almighty God, that although he himself should not move in it, yet through the strength of Gods in­expressible love to him, they who beg in his name can miss of nothing. In that day, says he, after I am taken from you, you shall ask ME nothing: Verily, verily, I say unto you, whatsoever you shall ask the FATHER in MY NAME, he will give it you. And I say not that I will PRAY the Father for you, for the Father him­self loveth you, BECAVSE ye have loved me, Joh. 16.23, 26, 27. And seeing, as the Apostle says, that we have so great and powerful a High Priest at Gods right hand, whether our suit be for pardon, or strength, or for whatsoever else; Let us come boldly to the throne of grace, that we may obtain Mercy for pardon of past sins, and find grace to prevent future, and to help in time of need, or in the most [...]. fitting season, Heb. 4.14, 16.

Now our Prayers and calling upon God, are a mighty means and instrument of our serving and obeying him. And as all the forementioned means had a natural fit­ness and tendency, to make us do the will of God: so have our Prayers a supernatural, and help us to fulfill the Divine Laws, not so much through any efficacy of their own nature, as through the aids of divine grace. For we have great difficulties to conflict with, and great hindrances to overcome in the doing of our duty. There [Page 66] is much hardship in a holy course to make us unwilling; and if we have a will to it, we yet find much weak­ness in our selves that renders us unable to continue in good living, and to perform constantly all those good things which God has commanded us. For we have much ignorance of what we should do, and much other business besides it: and as for that moreover which we do know, we are apt many times to forget it; or through the throng of other things, through sudden­ness, and surprize, not to consider of it when we should use it; or when in our minds we do clearly see it, yet full often we cannot bring over our wills to choose and embrace it. For our lusts and passions prove many times of more force with our wills, than our reason and Re­ligion; and we are either born down by the weight and strength, or wearied with the tediousness and length of a temptation.

And now to supply all these defects, and to support us in the doing of our duty notwithstanding all these infirmities, we have an absolute necessity of the help and assistance of Gods grace. We want the good time­ing of his providence, to have temptations assault us when we are best able to overcome them, and our duties stay for us when we may most easily perform them. We stand in need of the suggestions of his spi­rit to cure our forgetfulness; of the aids of his grace to enlighten our minds, and clear up our notions, and bend our wills, and establish our resolutions; and so to make us unmoveable in a good course. So that we have an utter necessity of his help, both in the dispo­sals of his providence, and in the concurrence of his spirit, to enable us to obey his Laws, and make us, as S ^t Paul says, both to will, and to do what he requires of us, Phil. 2.13.

But now it is our Prayers which bring all these di­vine [Page 67] aids down unto us. They obtain for us a good pro­vidence, and a powerful spirit, which in spite of all our natural weaknesses shall work out our Obedience. God will not deny us these when we ask them. For, as our Saviour argues unanswerably, If ye being EVIL will yet give GOOD gifts to your Children: how much more shall your heavenly Father, whose GOODNESS infinitely exceeds yours, and who cannot be tainted with any of your ILLNESS, give the HOLY SPI­RIT, that best of gifts, to them that ask him, Luk. 11.13. And since our Prayers procure such a never fail­ing aid, and so Almighty an assistance for us; they must needs be a certain cause and instrument of our active service and obedience. They imply in us an hearty desire of having, and fetch down to us a suffici­ent power of doing our duty, and keeping Gods Com­mandments. And when there is both a preparedness in us to use, and a readiness in God to give us grace sufficient with it to do his will, there is nothing further wanting to our performance of it.

And forasmuch as our Prayers imply the one, and procure the other; because they fetch down Divine aids, and express our forwardness to obey with them: there­fore have they so much favour shown them, and Life and Pardon promised to them. For God never intends to reward an idle and unobeying Prayer, but such only as is industrious and obedient. Our Prayers must first make us do what he commands, before they obtain those mercies for us which he promises. For when he tells us that they who call upon him shall find favour and mercy, he speaks metonymically, he includes obedience, although he doth not express it. He means them only who pray for Such were the old Jewish forms of Pray­er for PAR­DON, whether with Sacrifice, or without it: with Sacrifice— Obsecro, Domi­ne, [...], de­liqui, [...], hoc aut illud se­ci; nunc aut [...]m POENITEN­TIAM ago, sit­que [...] ha [...] [...] m [...]a. Without Sacri­fice — Obsecro, Domine, peccavi, deliqui, rebellavi, hoc aut illud feci; nunc mei me facti POENITET, PVDET­QVE, neque unquam ITERVM ad id REVERTAR, as they are cited out of Maimonides by the famous Dr. Outram in his Book de Sacrificiis l. 1. c. 15. mercy and pardon, and obey in order to it; and [Page 68] who ask for grace and strength, and work with it after it is granted. No prayers are of any account with him but the prayers of the obedient; so that if ever we expect to be saved by them at the last day, we must obey with them.

The Prayers indeed which are generally offered up to God, have little of this in them. For if men pray for mercy and pardon, they take no care to come fur­nished with Repentance and Obedience, which is that indispensable condition whereupon the Gospel doth en­courage us to ask and hope for Pardon. And if they pray for any vertue or grace, they expect it should drop into them without any endeavours of their own, and will take no pains to cooperate with and use it. Their prayers for Mercy are generally presumptuous, and their prayers for Grace unendeavouring and idle. Obedience all the while is the least in all their thoughts and has the least of all their care. For their petitions are all put up for pardon whilst they continue in their sins; or for vertue and grace whilst they put forth no endeavours. All their Religion is only to be often upon their knees, to keep up Prayers in their Families morning and e­vening; to send up a great many Lord forgive me's, Christ help me's; they are a praying and desiring, but not a working and obeying people. They are of a sor­did niggardly Religion, which would receive all, and give nothing: their petitions look altogether on the reward, but quite overlook the duty; they would take all from God, but do nothing for him.

But this is such a way of praying as will most certain­ly delude men, but can never do them good. It is in­considerate hope and downright folly to expect that e­ver God should hear our prayers for Pardon, whilst we continue in our sins. For since he has so frequently, so plainly, and so peremptorily declared, That at the [Page 69] last day he will Pardon none but the penitent and obe­dient: it is impudent incredulity to beg pardon, whilst, without any amends, we continue to sin and disobey. It is to desire of him that he would break his word, that he would Pardon and acquit us when his Gospel con­demns us. It is to beg of him that he would frame ano­ther Religion, and another Law than that of his Son Jesus; a Religion that would save us, when that kills and destroys us. By such asking forgiveness from him, whilst we go on in rebelling against him, we do as good as desire that he would cease to be governour of the world, and leave us to our own selves; that we might have no law but our own wills; that we might do what he forbids, without undergoing what he threa­tens. We only ask leave to sin; and crave a liberty to transgress, without suffering; and desire that we might break his Laws, but that he would not punish us. And what man now dare presume, that such shameless de­sires as these should be granted to him? That God should desert his Laws, and alter his Religion, and cast off his government over men when they request it? For in very deed we see, that to desire him to forgive us, whilst we are going on in our sins, is in effect to put up all these frontless, and abominably impudent petitions to him.

And then as for the other sort of petitions, our ask­ing for any vertue or grace, without putting forth any en­deavours after it, it is as certain to meet with no good answer as the other. For to pray thus is plainly to play the hypocrite with God Almighty, and flatly to dissemble with him. It is to beg what we do not care for; to ask what we refuse; to pretend desire (for all praying is desiring) for that which we account is worth no endea­vour. And what a miserable piece of falshood is this now, when a man makes his actions most palpably to [Page 70] give the lye to his words? He tells God that he ear­nestly desires his help to work in him a pure heart; but yet he will do nothing for it, nor avoid the least occa­sion of uncleanness. He begs his grace to assist him to a meek and patient spirit: but when he is off his knees his work is done, for he never after uses any means to procure it, or takes any care to nourish and preserve those degrees of it which he hath already. Surely any man of common understanding must needs see, that such desires as these were never in his heart, but only from the teeth forward. In reality he cares not what becomes of the graces which he has prayed for, and was no farther concerned about them, than that he might be able barely to say that he had asked them. Or at best, if he did desire them at all; yet was his desire far from that degree which he pretends; it was a weak wish, rather than a desire; an imperfect inclination, that could effect nothing. It may be he had rather have that grace which he asks, than go without it; but he had rather want it than be at any pains for it. He loves and desires the least ease, far more than the vertue; and is resolved to keep that, although he loses this. So that although he do think the grace which he prays for to be worth something, yet he esteems it next to nothing; he judges it to be worth no pains, and deser­ving no endeavour, and so has either no desires of it at all, or such weak and feeble ones as are just as good as none.

Yea it is well if many times his heart is not set against those very graces that he begs whilst he is asking of them, which is more than barely being unconcerned for them. For how often doth it happen that a man prays for charity, whilst he is in love with malice; that he begs sobriety, whilst his heart is upon drunkenness; that he asks justice, whilst his affections hanker after deceitfulness [Page 71] and wrong? This, in very deed, is the case of most, if not of all impenitent and wicked men. For they love their Sins, and resolve to continue in them; and yet even then pray for such Graces as are contrary to them. Now here it is plain that their heart doth not go along with their tongues: they are not willing to lose that, which they pray to God they may leave; and are a­fraid to receive that, which they beg to have. They only pretend desire, but are possessed in truth with hatred and aversation.

And then as for all the good promises which they make to God in their Prayers, viz. That if he will for­give them, they will never do so any more; but become new men, and watch more carefully, and sin more seldom, and obey more constantly and universally; so long as their Prayers are thus unendeavouring and idle, all this is but meer wind, vain hypocrisie, and deceitful talk. For if, when their prayers are over, they take no care still to perform that obedience which they promised whilst they were at them; is it not clear to every eye that all is cheat and falshood, and that they lye and dissem­ble in these their promises, as well as we saw they did in their professions? All their engagements are stark nought, they meant no such thing whilst they made them, nor ever after think upon them to make them good and fulfil them.

And can any man now be so intolerably weak and shamefully blind, as to imagine that God should re­ward such idle talk, as all these unendeavouring pray­ers for grace are, and give a blessing upon such hypo­critical din and feigned language? To dissemble thus with God Almighty is not to honour, but to abuse him: and so fits us, not for any expressions of his love, but only of his wrath and indignation. It is to pass affronts, instead of begging kindness; to make a mockery of his [Page 72] condescensions; and to turn that sacred and inestimable liberty, which he has graciously indulged mankind, of making known their desires to him for a supply and satis­faction of them, into a fraudulent trick and opprobrious couzenage. And since all these unendeavouring prayers for Gods grace, are an hypocrisie so gross, and a mockery so reproachful; we must needs conclude that he will utterly reject them, as well as our prayers for pardon whilst we continue in our sins; and instead of granting and fulfilling, deride and avenge them.

But if ever we hope to have our Prayers heard the true and only way is to observe S ^t John's rule, of ask­ing only what is according to Gods will. For this, says he, is the confidence which we have in him, that if we ask any thing according to his will, he heareth us, 1 Joh. 5.14. And what that will of God is concerning any of those things which we have to pray for; we can learn no where but from his Holy Gospel. Now in that we are plainly told, that as for Pardon, his peremptory will is, That no man shall meet with it but he only who has Repented and obeyed him. REPENT, says S ^t Peter, that your sins may be blotted out, Acts 3.19. And except you REPENT, says our Saviour, you shall all Perish, Luk. 13.3. For when we are all brought to Christs Tribunal at the great day, to be there Eternally acquitted or condemned; we are taught in the most express words, that Judgment shall pass up­on every man according to his WORKS, Rev. 20.12, 13 So that if we would ask pardon and forgive­ness according to Gods will; and in such sort as he has promised to grant it, and we may justly hope to re­ceive it; we must desire it in [...], &c Clem. Rom. 1. Ep. ad Cor. c. 9. Repentance, and in true resolutions and readiness to obey. And then as for strength and grace to enable us to overcome any sin, and to per­form any vertue; we are expressly informed that his [Page 73] will is to grant to such persons only, as endeavour after those graces which they pray for, and are careful to ex­ercise and work with them. God will not bestow new grace upon us, till he see that we have made good use of what he has bestowed already. We must improve those talents which have formerly been entrusted with us, before he will think us qualified to receive more. For so we are taught in the Parable of those Men who had received the talents, Matt. 25. As a conclusion whereof, we have this laid down as a rule of divine dispensations: To him that hath, i. e. hath wrought with, and made use of that talent of grace which was granted to him, as those servants had done who are mention'd vers. 20, 22. to him shall be given still more, and he shall have more abundance: But from him that hath not, i. e. hath not exercised and improved that where­with he has already been entrusted, as that wicked Servant had not done, who had hid it, vers. 25. so far is he from receiving more, that, like as it was from the idle unworking servant, vers. 28. from him shall be taken even what he hath, vers. 29. And in that very place where S ^t Paul tells us, that God worketh in us both to will, and to do; he acquaints us moreover that the way whereby he doth that is, by blessing our own endea­vours, and giving success to our own working; and ac­cordingly useth it as an argument thereunto, work out your own salvation; and doubt not but you will be a­ble to go through with it, for it is God that prospers your endeavours, and, by giving strength and success to them, worketh in you both to will and to do, Phil. 2.12, 13. So that if we would ask grace and strength according to Gods will, and in such sort as he will grant them; at the time of Praying we must sincerely resolve; and when our Prayer is over, we must care­fully and honestly endeavour after them. An Jam. 5.16. effectual [Page 74] desire shall serve our turn; and a working Prayer shall procure a blessing: but besides it no other will.

Whatever therefore vain and wicked people may imagine; there is no Prayer that will avail them when obedience is wanting. If we pray for pardon and mer­cy, God will by no means hear us unless our hearts are penitent, and our lives obedient. And in our Prayers for forgiveness, we must pray for obedience too. We must be as sollicitous for the doing of our duty, as for the receiving of our reward; and never in our Prayers omit to ask for that, which Christ thought fit to give us as the highest instance of those things which we are to pray for, viz. the Holy Spirit, Luk. 11.13. And when we do pray for that, or for any particular graces of it; we see that we have not done our work bare­ly by desiring it, till we go on also to endeavour after it. We must resolve when we pray to seek that grace which we ask for; and we must effectually labour after it, in the diligent use of all those means whereby it is either acquired or encreased, when our Prayer is over. All the way it is only our obedience which can effectu­ally recommend our prayers; so that whensoever we ask for any thing, if we would have any just hope of receiving it, we must be sure to obey with it.

And for this the Scriptures are express and plain. If I regard iniquity in my heart, saith the Psalmist, the Lord will not HEAR me, Psal. 66.18. And God himself says the same by his Prophet Isaiah in words most full and forcible. When you spread forth your hands, I will hide mine eyes from you; yea when you make many Prayers, I will not hear; your hands are full of blood. Wash you, make you clean, put away the EVIL of your DOINGS from before mine eyes, cease to DO evil, learn to DO well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. When you [Page 75] have done this, you are fit to be hearkned to, come now and let us reason together; pray for Pardon, and I will forgive you, and though your sins be as scarlet, they shall be white as snow, Isa. 1.15, 16, 17, 18. So long as men persist in their sins, it is in vain for them to hope that God should ever accept their Prayers. For he that turns away his ear, saith the Wise Man, from HEAR­ING the Law; even his PRAYER shall be an abo­mination, Prov. 28.9. But if any man would have his Prayers granted, he must take care to have his life obe­dient. For the eyes of the Lord are over the Righteous, saith S ^t Peter, and his ears are open to THEIR Pray­ers: but the FACE of the Lord is against them that DO evil, 1 Pet. 3.12. The acceptableness of a Chri­stians Prayers, consists, as S ^t Paul intimates, in lifting up holy hands, 1 Tim. 2.8. Before God will Pardon any man upon his Prayers, Christs Gospel must absolve him; it must promise, before God perform with him. No man has any other assurance that he shall receive what he desires, but his having done what God com­mands. Whatsoever we ask we receive of him, says S ^t John, because we KEEP his Commandments, and DO those things that are pleasing in his sight, 1 Joh. 3.21, 22.

And by all this it clearly appears, that no Prayers will avail us unto life and pardon at the last day, unless we keep Gods Commandments, and obey with them. There is no grace to be obtain'd without endeavours; nor any pardon to be purchased without obedience. God will not hear us, if we refuse to hearken unto him. Nothing can maintain a good understanding betwixt God and us, but only the DOING of our duty: upon this condition he will grant us any thing, but without it we can procure nothing. So that after all it is only our Obedience which can make our Pray­ers [Page 76] available; and if ever we expect that God should grant them, we must be sure to work and obey with them.

CHAP. VI. Of Pardon promised to our fear of God, and trust in him.

SEventhly, That condition whereupon we shall be Eternally accepted at the last day, is sometimes call'd our fear of God, and sometimes our trust and hope in him.

As for our fear of God, it is made the great means of our Pardon and acceptance. I will teach you the good and right way to your bliss and happiness, said Samuel to the Israelites; only fear the Lord, and in vertue of that fear, serve him, 1 Sam. 12.24, 25. This fear has given right to pardon in all times, and will eternally secure [Page 77] it. For Gods mercy is on them that fear him, from ge­neration to generation, Luke 1.50. Ps. 115.11, 13· From everlasting to everlasting, Psal. 103.17. So that well might Solomon say, The Fear of the Lord is a Fountain of life, Prov. 14.27. and that he surely knew it will go well with them that fear the Lord, Eccles. 8.12.

And then as for our Hope, or Trust in God; great things are spoken of it. Blessed is he, saith the Psalmist, who maketh the Lord his Trust, Psal. 40.4. He is secure from all effects of his wrath and anger; for the Lord taketh pleasure in them that hope in his mercy, Psal. 147.11. In particular, our relying on Christ and confiding in him for our pardon and eternal salvation, is said to be that which will never fail or deceive us. For he that hopeth or believeth on him, says S ^t Paul, shall never be ashamed, by a misplaced confidence or expectation, Rom. 10.11.

Now our fear of God, and our hope or trust in his mercy, are of all our passions the most active Causes and powerful Springs of our good works and obedience.

As for our fears, no passion puts us upon so much pains and industry as they do. They make us act to the utmost of our power, and do all that is to be done to get protection from that evil which excites them. For fear has the deepest root in our natural self-love, and de­sire of our own preservation; being raised in us by the nearness of such things as either utterly destroy, or in some degree impair it. And therefore in them the a­ctivity of our self-love is shown to the utmost; as vehe­mently as we desire and endeavour to preserve ourselves and our own ease; so vehemently must we desire and endeavour likewise to remove the matter of our fears, which hangs over us to destroy, or to torment us.

The most natural effect of fear then is a most vigorous endeavour by all means to remove that evil which we are afraid of. And according as this may be done several [Page 78] ways; so doth our passion of fear exert it self after se­veral manners. If we think the evil may be conquered, it pushes us on to fight and subdue it. If it be above our strength, but may yet for all that be avoided; it puts us upon all means of concealment or escape; and makes us seek either to lye hid, or to fly from it. But if there is neither any prospect of withstanding the power, nor of escaping the eye of him who is ready to inflict it; as there never can be when God, who is both Almighty and Al­seeing, is the Person feared; then it hurries us on by all means to regain his favour and good will, that thereby we may prevent it. And in Times of Ignorance, when men had great fears and little knowledg, when they were grievously afraid of God, but knew not what things he loved and delighted in, nor wherewith they might please him; this fear of God put them upon all the non­sensical services, and foolish propitiations of Superstition. But where God has plainly and clearly revealed his will, and manifested to all that it is their obedience alone that can continue them in his favour, or restore them to it af­ter they have lost it: here the only effect of fear, must needs be that which is known to be the only means of favour, viz. our keeping of his Commandments, or o­bedience. So that our fear of God is a most sure prin­ciple and effectual means of our serving and obeying him.

And then as for our hope, or trust in Gods mercy, it is a most natural cause of our doing our Duty likewise. For all hope implies both desire and a likelihood of get­ting that which is desired; which two are all that is at any time needful to make us vigorously endeavour af­ter it. For if men will be at no pains for a thing, it is either because they have little or no desire of it, or no probability of succeeding in it. But when once they are push'd on by an eager desire, it is only despair that [Page 79] can dull their endeavours in pursuit of it. So that if we hope for mercy, we shall be at some pains for it, and by an active service and obedience seek to procure it.

Indeed when the good thing that is hoped for needs no labour of ours, but our naked trust and reliance is all that on our sides is required to it; our hope will effect no endeavour after it, because none is necessary to obtain it. But as for that eternal life and pardon, which Christs Gospel proposeth to our hopes; they are offer­ed us only upon certain Terms and Conditions, and will never be attained by us without our Service and Obedi­ence. And seeing obedience here is the necessary means to the acquisition of that which we desire, the same de­sire and hope which carries us on towards mercy and life, must spur us on withal to works of duty and obedience also. They must be a Spring of industry and good en­deavour, because they make us resolve to procure that, which is not to be got without them.

And in regard our fear of God, and our hope or trust in his mercy, are such powerful Principles of our obedi­ence to his Laws; therefore are Pardon and Life, which are the rewards of Obedience, so frequently promised to them. God never intends to reward an idle fear, or an unactive and careless trust; but such only as are industri­ous and obedient.

'Tis true indeed the generality of men have taken up a dangerous errour; especially in the latter of these, and are bold and presumptuous in their hopes at the same time that they are most wicked and disobedient in their lives and practice. They find no service of their own works wherein they may be confident, and therefore they fly from them to Gods Goodness. They know this full well by themselves, that they are wicked; but they know withal, that God is gracious, and their hope is, that He will be merciful to them notwithstanding their [Page 80] sins. They find themselves condemned indeed by his Gospel; but their trust is to be relieved by his Nature; they are punishable and wretched by his Laws, but they expect to be saved by his pity and kindness. The Re­velations of his Word, 'tis true, breathe out nothing to them but Death; but their hope is, that he will be better than his Word, and that through the infiniteness of his mercy, they shall at last be adjudged to pardon and eternal life.

But such bold hopes and presumptuous confidences as these, are the ready way to provoke and offend God, but by no means to attone and appease him. For thus to hope in his Mercy against the plain Declarations of his Will, is to chashier those measures of life which he hath given us, and, by usurping the place of Judg and Governour of the World, to make others of our own. It is plain­ly to oppose his Essence to his Gospel, by making it bless those whom this condemns, and to become Infidels to his Religion and Truth, under colour of promoting his Mercy and Goodness. It reproacheth his Nature under a pretence of Honouring it, by making his Vertues enter­fere, and his Excellencies inconsistent, and robbing him of one most glorious Attribute to exalt another. But when he comes at last to judge the World, he will ef­fectually assert the truth of his Gospel, and vindicate the Honour of his injured Attributes; in passing a just censure, and inflicting a most severe punishment on all such blasphemous presumptions as these are. For it is not an idle trust in God, or ineffective recumbency and reliance on Christ for salvation that shall avail any man at that Day. No, if they have despised his Laws, and their lives are disobedient, let them be as presumptuous as they please with God, and as bold as they will with their Saviour, they shall certainly go to Hell in the midst of all their high flown hopes and daring con­fidences. [Page 81] For God will be as good as his Word, and punish disobedience according as he has threatned it. It is not only in his Word, but in his very Nature, that he hates and abhors sin: so that he can never be brought to reward and encourage it, being determined by his Natural Inclination, as well as by the Truth of his Go­spel, eternally to punish and avenge it. He is not a God, saith the Psalmist, who hath pleasure in wickedness; no, as an Argument of that, he will not endure it in his Pre­sence, Evil shall not dwell with him. The foolish, or disobedient, shall not be suffered to stand in his sight, for he hateth all the Workers of iniquity, Psal. 5.4, 5.

No man therefore must dare to place his hope and trust in God, till in his works he honestly obeys him. It is only our doing what he requires, that can give us suf­ficient grounds to expect the performance of those mer­cies which he promises. A faithful obedience is the only firm foundation of a sure Trust, we must keep his Com­mandments before we can safely confide in him.

When God says then that he who fears the Lord shall be blessed, and that he who trusts and hopes in him shall not finally be ashamed; he speaks not of such fear and trust as are separate from obedience, but of such only as are conjoyned with it. The Phrase is metonymical, our o­bedient works are implyed, although they are not ex­presly mentioned; for we must obey him through fear, and do what he commands us in hopes of obtaining those mercies which he promises, or else we shall never attain those blessings which we hope for.

And for this the Testimonies of the Scriptures are many and plain.

For as for our fear of God, it is of no account with him further than it makes us obedient. The fear of the Lord, says Solomon, is to hate evil, Prov. 8.13. It must be an instrument of amendment and reformation; a [Page 82] fear whereby men depart from evil, Prov. 16.6. A means of perfecting our obedience and holy living; for that is S ^t Paul's Character of it, when he tells us of PER­FECTING holiness in the fear of the Lord, 2 Cor. 7.1. and of WORKING out our own SALVATION with fear and trembling, Phil. 2.12. It is only when obedience thus follows upon our fear, and is effected by it; that God accepts and rewards it. I will teach you the right way to pardon and happiness, said Samuel, Fear the Lord, and, together with that, SERVE him, 1 Sam. 12.24, 25. For if we would hear the conclusion of the whole matter, as saith the Wise Man, we must fear God and keep his Commandments; this obedience and fear together is the whole Duty of man, Eccles. 12.13. No man therefore can lay a just claim to Gods mercy at the last day; but he who has fear'd him in such sort, as out of that religious fear intirely to obey him. But whosoever fears so, mercy shall rest on him for ever. For the mercy of the Lord is from everlasting to everlast­ing on them that fear him, provided that out of that fear they keep his Covenant, and his Commandments to DO them, Psal. 103.17, 18.

And then for our trust and hope in Gods mercy, it is no saving trust, but a blasphemous and bold presumption, if we hope in him whilst we are disobedient and rebel­lious against him. A good mans trust is only in promised mercies, which are never made to such as wilfully and impenitently transgress Gods Laws, but only to those who honestly obey them. It is a trust, as the Psalmist speaks, in Gods Word, and not against it, Psal. 119.42. And because that word denounces nothing but woes and threatnings to all wicked men, therefore, as he speaks in another place, shall the righteous alone trust in him, Psal. 64.10. The hope of a Christian is not abso­lute, but suspended upon his performance of certain [Page 83] terms; a hope upon his active service and obedience. So that whosoever has it, and expects not to be disap­pointed in it, must purifie himself, as S ^t John tells us, 1 John 3.3. Disobedience, so long as men continue in it, is a most desperate and forlorn Condition, there being no just hope to any man but in well-doing. It is, says S ^t Paul, in teaching us to deny all ungodliness and worldly lusts, and to live godlily, soberly and righteously in this present world, that the Gospel encourages us to look for the fulfilling of our blessed hope, Tit. 2.12, 13. And the way to hold fast the confidence and joy of a just hope in Christ firm unto the end, he informs the Hebrews, is only by hearing, and thereupon obeying Gods voice, and not hardening their hearts, as the Israelites did, in the provocation, or those transgressions wherewith they pro­voked him, in the day of their temptation in the wilder­ness, Heb. 3.6, 7, 8. And the full assurance of hope, as he again declares to them, is no otherwise to be upheld but by mens diligence in obeying, and in the work and labour of love; which implies the whole of our obedience, Heb. 6.10, 11. So that, as the Psalmist says, they must trust in the Lord, and, together with that, do good, who are to receive mercy from him, Psal. 37.3.

If men therefore will dare to sin, and yet presume; affront God Majesty, and still trust in his Mercy: they must needs deceive their own Souls to their utter de­struction. For it is a vain confidence and an impudent presumption in any man to rely upon Gods goodness for the pardon of his sins, without repenting of them, and obeying him; whenas he has plainly told us, That his goodness it self shall pity and pardon none but the Pe­nitent and Obedient. He trusts to a false hope, and leans upon a broken Reed; for as long as his transgres­sions continue to separate between him and his God, whatever God CAN do, yet certainly he WILL not [Page 84] save him. The Lords hand, saith the Prophet Isaiah to the afflicted Jews, is not shortened that it cannot save, nor his ear heavy that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. For your hand's are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your tongue hath muttered per­verseness: none calls for Justice, nor any pleads for Truth; and since your disobedience is so heinous, your hopes must needs be false, you TRVST in vanity, Isai. 59.1, 2, 3, 4. Christ himself never dyed to reconcile God to mens sins, and to procure hopes of pardon for the finally impenitent and unperswadably disobedient. So that no man may ever think himself delivered to act wickedness; or wilfully transgress Gods Laws, and still dare to trust in him. But if any are so bold and front­less, Christ will rebuke them at the last Day, as God doth the presumptuous Jews by the Prophet Jeremiah; Behold, says he, you trust in lying words which cannot profit you. Will you steal, murther, and commit adultery, and swear falsly, and notwithstanding all that, come and stand before me in this house which is called by my Name, as Men that owne my service, and dare trust in my love, and say, as in effect you do by such usage, we are delivered to do all these abominations? Dare you by thus presuming upon my favour in the midst of all your transgressions, make me become a Patron and Protector of your villainies? And is this house which is called by my Name, become a Den or Receptacle and Sanctuary of Robbers in your eyes? Behold I, even I, have seen it, saith the Lord; and that surely not to encourage and reward, but most severely to punish it; for I will utterly cast you out of my sight, Jer. 7.8, 9, 10, 11, 15. God will by no means endure to have his own most holy Nature become a support to sin, nor his Religion to be made a [Page 85] refuge for disobedience, nor his Mercy and Goodness a Sanctuary to wicked and unholy men. So that no man must dare to hope and trust in him, but he only who honestly observes his Laws and uprightly obeys him.

That fear of God then, and trust in his mercy which the Gospel encourages, and Christ our Judge will at the last Day accept of, is not a fear and trust without obedience, but such only as implies it. We must serve him in fear, and obey him through hope, as ever we ex­pect he should acquit and pardon us. For no fears or hopes will avail us unto bliss, but those that amend our lives, and effect in us an honest service and obedience.

CHAP. VII. Of Pardon promised to the love of God, and of our Neighbour.

EIghthly, That condition which the Gospel indispen­sably requires of us to our pardon and happiness, is sometimes called Love. For of this S ^t Paul says plainly, that it is the fulfilling of the Law, Rom. 13.10. It is the great condition of Life, the standing Terms of mercy and happiness. We have the same Apostles [Page 86] word for it of our love of God. Those things which nei­ther eye hath seen, nor ear heard, neither have entred in­to the heart of man to conceive, are prepared for them who LOVE God, 1 Cor. 2.9. And again, Chap. 8. If any man love God, the same is known or accepted of him, vers. 3. And S ^t John says as much of the love of our Neighbour. Beloved, let us LOVE one another, for LOVE is of God, and every one that loveth is born of God, and knoweth God, 1 John 4.7. And again, God is Love, and manifested his Love in giving Christ to dye for us. And if we love one another, God dwells in us. For hereby, by this mark and evidence, we know that we dwell in him, and he in us; because he hath given us of this loving temper and Spirit of his, ver. 8, 9, 12, 13. And to the same purpose he speaks fully in the third Chapter of that first Epistle, We know, says he, that we have passed from death unto life; because we LOVE the BRE­THREN, ver. 14.

Now our hearty love both of God and men, is a most natural and easie Principle of an intire service and o­bedience. For the most genuine and proper effect of Love, is to seek the satisfaction and delight of the per­sons beloved. It is careful in nothing to behave it self unseemly, but to keep back from every thing that may offend, and forward in all such services as may any ways pleasure and content them. If they rejoyce, it congra­tulates; if they mourn, it grieves with them. If they are in distress, it affords succour; if in want, supply; in doubts, it ministers counsel; in business, dispatch. It is always full and teeming with good offices, and trans­forms it self into all shapes whereby it may procure their satisfaction, and render their condition comforta­ble and easie to them. So that it exerts it self in pity to the miserable, in protection to the oppressed, in relief to the indigent, in counsel to the ignorant, in encouragement [Page 87] to the good, in kind reproof to the evil, in thanks for kind­nesses, in patience and forbearance upon sufferings, in for­giveness of wrong and injuries: In one word it is an u­niversal Source and Spring of all works of Justice, Cha­rity, Humility and Peace. Now the Body of our Re­ligion is made up of these Duties. For what doth the Lord thy God require of thee, O man, saith the Prophet Mi­cah, but to do justly, to love mercy, and to walk humbly with thy God, Mic. 6.8. Those things which God has ado­pted into his Service, and made the matter of our duty towards one another, are nothing else but these natural effects of love and kindness, and expressions of good nature towards all men. All the Precepts of Religion only forbid our doing evil, and require our doing good to all the World. And since, as the Apostle argues, love seeketh all things that are good, and worketh no e­vil to our Neighbour; therefore Love must needs be the fulfilling of those Laws which concern them. This Com­mandment, for instance, as he illustrates it, Thou shalt not commit Adultery; thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not co­vet: all these, and if there be any other Commandment relating to our Brethren, it is briefly comprehended in this Saying, Thou shalt LOVE they Neighbour as thy self. For LOVE worketh none of all these ills to our Neigh­bour, therefore LOVE is the fulfilling of the Law, Rom. 13.9, 10.

Thus doth our Love of our Neighbour fulfil all those particular Laws which contain our Duty towards them: and in like manner our Love of God fulfils all those o­ther Precepts which comprehend our Duty towards him. For all that he requires of us towards himself, is neither more nor less than to honour and worship him; to do nothing in all our behaviour that savours of dis­respect towards him; nor by any thought, word or acti­on [Page 88] to disgrace or contemn him. But now nothing ren­ders any person so secure from contempt, as our love and affection for him. Affront and reproach are a great part of enmity and despite, and so can never pro­ceed from us towards those whom we love and value. But this is always certain, that if we are kindly affect­ed towards any person, we shall not fail to express a due honour of him, and bear him a just respect and venera­tion. So that if we do indeed love God, he is secure from all affront; and disobedience being a most con­summate reproach, since our Love will not permit us to dishonour, it can never suffer us to disobey him.

Thus mighty and powerful, easie and natural a Prin­ciple of an universal obedience, both towards God and men, is an universal Love: it doth the work without difficulty, and carries us on to obey with ease; in as much as all the particular Precepts and Instances of o­bedience, are but so many genuine effects, and proper expressions of it. The effects of our love are the parts of our obedience; the products of our Duty and Reli­gion, as well as of our passion. So that it is a most natural Spring of our obedient service, because it prompts us to the very same things, to which God has bound and obliged us by his Precepts.

But besides this way of an universal love's influencing an universal obedience, through this coincidence of the effects of Love and the instances of Duty; our Love of God, who is our King and Governour, were a sure principle of our obedience to him, were his Precepts instanced, not in the same things which are the effects of a general Love, which is the true Case; but in things different from them. For although our love would not prompt us to perform them by its natural tendency to­wards them, and for their own sakes: yet it would through submission and duty, and for his sake who en­joyn'd [Page 89] them. It would make us deny our selves to pleasure him; and produce other effects than our own temper enclines us to, to do him service. For as Love is for doing hurt to none; so least of all to Gover­nours: it will give to every one their own, but to them most especially. Now Duty and Service is that which we owe to our Rulers; and the proper way of Love's exerting it self in that, is by obedience. If we love, we shall be industrious to please; and the only way of pleasing them, is by doing what they command us. For there is no such offence to a Governour, as the trans­gression of his Laws; no injury like that of opposing his Will, and despising his Authority. To do this is to renounce all subjection, and to cast off his Yoke; and so is not to express love, but to declare enmity; not af­fectionately to owne, but in open malice to defie him. But if any man would contribute to his delight, there is no way for that but by a performance of his pleasure: it is nothing but our obedience that can add to his con­tentment, or evidence our Love. For disobedience to our Governours is clearly the most profest hatred, as the observance of our Duty is the most allowed instance of friendship and good will.

So that Love is a Spring and Principle of our Obedi­ence, not only because the Commandment and it run pa­rallel, and the instances of Gods Laws are the same with the effects of a general Love; but also because our love of God would make us obey him, even in such instances of Duty as differ from them. For all that aversion which we have to the thing commanded, would be outweigh­ed by our desire to please him who commands it: and although we should neglect it upon its own; yet for his sake we should certainly fulfil and perform it.

And because our Love of God and men is so natural a Spring, and so sweet and easie a Principle to produce [Page 90] in us a perfect and intire obedience to all those Laws which concern either, or to any other: therefore has God promised so nobly to reward it. He never intends to crown an idle and unworking love; but such only as is active and industrious. For when he says that he who loves God and men is known of God, and accepted by him, and born of him; and that God dwells in him, and has prepared Heaven for him: he speaks metonymi­cally, and means all the while a love with these religious effects, a love that is productive of an entire service and obedience.

And to this Point the Scriptures speak fully. For as for our love of God himself, and of our Saviour Christ; that is plainly of no account in his judgment, but when it makes us keep his Commands, and become industriously obedient. If ye LOVE me, saith Christ, keep my Commandments; for he that hath my Command­ments, and KEEPETH them, he it is that loveth me; and he only who so loveth me, in obeying me, shall be beloved of my Father, and I will love him, John 14.15, 21. Whoso keepeth Gods Word, saith S ^t John, in him ve­rily is the love of God made perfect: and hereby it is, by this perfection of Love in Obedience, that we know we are in him, 1 John 2.5. But if we have only a pretend­ed verbal love, or an inward passion for God, and shew no Signs or Effects of it in our obedient works and actions: we shall be as far from being accepted by him, as we are from any true and real service of him. He will look up­on all our Professions only as vain speech, and down-right flattery: but will not esteem it as having any thing of sober truth and reality. For whosoever hath this Worlds goods, and seeth his Brother hath need, and obeys not Gods Command of shewing mercy (and the Case is the same in other Instances) but shutteth up his bowels of compassion from him; how dwells the love of God in him? 1 John 3.17.

[Page 91]And then as for our love of our Brethren; it doth not at all avail us unto Mercy and Life, unless it make us perform all those things which are required of us, by the Laws of Justice, Charity and Beneficence towards them. My little Children, saith S ^t John, let us not love only in word, and in tongue; but in deed also and in truth. For it is hereby, by this operative love, that we know we are of the truth, and shall assure our hearts in full confidence of his mercy before him, 1 John 3.18, 19. Our love to them is to be manifested as Christs was to us, viz. in good effects and a real service; yea, when occa­sion requires it, and their eternal weal may be very much promoted, and their Faith confirmed by it, in giving up our selves to Martyrdome, and laying down our own lives for their advantage. Hereby, says this same Apostle, perceive we the love of God, because he laid down his life for us. And if we would be reputed to have that love which, as we are told at the fourteenth Verse, wafts us over from Death unto Life; we ought, upon a fit occasion, not to flinch from the most costly service, but even to lay down our very S ^t Clemens Re­tells us of these hights of Cha­rity, which were practised in his Time, [...], 1 Ep. ad Cor. c. 55. And the Parabolani or men who hazarded their own lives to redeem the lives of others, were very numerous among the Chri­stians in the first times. Which Office St. Paul tells us Priscilla and Aquila, and E [...]aphroditas had done for him, Rom. 16.3, 4. Phil. 2.30. This practice is a most excellent Comment upon this Text. lives for the Brethren, 1 John 3.16. It is only this obedient and o­perative love of men which will be owned by Christ our Judg, and confer a just claim to Life and Pardon at the last Day. Our Love will not be rewarded as a thing that is absolute in it self, but only as an Instrument; in as much as it makes us, as S ^t Paul says, to fulfil the whole Law which makes any thing an instance of Duty towards them, Rom. 13.8. But if we only profess love to them in kind words and tender expressions, but shew none in our works and actions; this idle, useless love will be of no account to us, nor benefit us more [Page 92] than it profits them. For if a Brother, or a Sister, says S ^t James, be naked and destitute of daily food; and one of you gives them only some good words, and says unto them, Depart in peace, be ye warm'd with Cloths, and filled with Food; but notwithstanding all this affectio­nate language, ye give them not in the mean while those things which are needful for the Body; what doth it pro­fit? Nothing at all surely, nor will it ever advantage your selves as an instance of that mercy which rejoyceth against judgment, Verse 13. more than it profits them, James 2.15, 16.

So that when Christ comes to Judgment at the last Day, we see plainly that no love either of God or men will a­vail us; but only that which has kept the Command­ments; we shall never be acquitted at that Bar upon a pretence of love without obedience: for all that can possibly stand us in any stead there, is a loving service, a love which has made us careful and diligent to obey.

And thus at last we have fully seen, that as for all those other things besides obedience, whereunto the Gospel promises pardon and happiness; they are by no means available to our bliss when they are separate from obedience, but then only when they effect and imply it. They all aim at it, and end in it, and are of no account in Gods Judgment further than they produce it. It is not either our knowing Christ, or our believing Christ, or our being in Christ, or our trusting in Christ, or our loving Christ, or our fears of God, or our confessions of sins, or our pouring out many prayers; or any thing else that will save us whilst we disobey. No, at the last Day we shall certainly be damned notwithstanding them, if the obe­dience of our works is wanting. It is only a working service that will please our Judge, and which can possi­bly secure us: if we are able in that Court to produce that, it will clear us, but without it nothing else will. [Page 93] Christs Gospel, whereby all of us must stand or fall at that Day, has fully declared this already; and Christ himself will then confirm it. So that 'tis in vain to cast about for other marks, and to seek after other Evi­dences for our title to bliss and happiness; nothing less than our Repentance and Obedience will avail us unto life, and through the merits of Christ, and the Grace of his Gospel it shall.

And now at last we see clearly what that Condition is which the Gospel indispensably requires of us, and which is to mete out to us our last doom of bliss or mi­sery; that in the general it is nothing else, neither more nor less than our obedience.

CHAP. I. Of the particular Laws comprehended under the Duty of Sobriety.

BUT in regard our working and obeying is that whereupon all our hopes and happiness, our se­curity and comfort hangs; it is very necessary that after all which has been hitherto discour­sed of it in the general, we go on still further, and enquire of it more particularly. For if it be our Obedience or Disobedience that must dispense Life or Death to us, and eternally save or destroy us at the last Day; then whosoever would know before-hand what shall be his fi­nal [Page 95] Sentence, must enquire what is his present state, and what have been his past actions, whether in them he have obeyed or no. And the way to understand that, is first to know what those Laws are whereto his obedi­ence is due, and in what manner and degrees he is to o­bey them: and when once he has informed himself in these, he may quickly learn from the Testimony of his own heart and Conscience, whether he has performed that Obedience which is indispensably required to his hap­piness, or has fallen short of it.

And to give the best assistance that I can in so weigh­ty a Case, I will here proceed to enquire further in this Obedience, and shew concerning it these two things;

• I. What those Laws are which under the Sanctions of Life or Death the Gospel binds us to obey; And,
• II. What degrees and manner of obedience is indispen­sably required to them.

I. Then I will enquire what those Laws are, whereby at the last Day we must all be judged, and which under the Sanction of Life or Death the Gospel binds us to o­bey. And that I may render this enquiry as useful as I can, I will set down, as I go along, the meaning and explication of those several Vertues and Vices, which are either required or forbidden in the particular Laws, that so we may more truly and readily understand whether the Vertues have been performed, or the Vices incurred; and whether thereby the Laws have been broken or kept by us.

As for the Laws and Commands of God, they are all reduced by S ^t Paul to three Heads. For either they require something from us towards God himself, and so are contained in works of piety; or towards our Neighbours, all which are comprehended in works of righteousness; or towards our own selves, as all those Precepts do which are taken up in works of sobriety. In [Page 96] these three general Vertues is comprized the Sum of our Christian Duty, even all that is required by the Gospel as the Condition of Salvation. For the Gospel, saith he, or that Grace of God which brings us the wel­come offers of Salvation, hath appeared now to all men, teaching us, as ever we expect that salvation which it tenders to us, that denying ungodliness and worldly lusts, we should LIVE SOBERLY, GODLY, and RIGHTEOVSLY in this present world, Tit. 2.11, 12.

I begin with that which contains all our Duty to­wards our selves, viz. Sobriety.

Sobriety is in the general, Such a regulation of all our actions, whether they concern our Bodies or our Souls, as makes it appear that they are guided by a So [...], the Greek name for sobri­ety, is fetched by the Greek Lexicons from [...] and [...], from its preser­ving and evi­dencing a sound Mind or Rea­son. sound mind presiding in Flesh, and that the animal Body which they flow from, is under the Command of a spiritual Reason. It is a doing what is becoming and fit for such Crea­tures as are Soul as well as Body, that have a wise and discerning Spirit which should govern and give Laws in this lump of Flesh. So that Sobriety is a taking care, and giving what is due and becoming to both the Parts of our Natures, viz. our Bodies and our Souls.

As for our Bodies, all the things in the world which affect them are of a limited goodness or illness; but yet, in their desires and aversations of them, they do not of themselves know any Limits: So that in their desires and actions, that dueness and decency which Sobriety pre­scribes, is keeping within due bounds or moderation.

And this Moderation is either,

• 1. Of their desires and use of such things as gratifie and delight them; whether that inveigling delight, which causes such excess of use and desire, be

  • [Page 97]1. In Meats, and our desire and use of them, both as to their quantity and quality, is moderated by Temperance.
  • 2. In Drinks, and the like moderation there is by Sobriety, more particularly so called.
  • 3. In other bodily pleasures, which are particularly called Lust, and our bodily desires and use of them are moderated by Chastity. And the
    [...], is that where­by a man [...] Andron. Rh. lib. [...].
    abi­lity to contain our selves, and to restrain the vi­olence of our desires herein, is called Continence.
  • 4. In Riches and Honours, and the desire and use of these are moderated by contempt of the world and contentedness.

  In our bodily desires, and use of all these things, by reason of the unbridled temper of our bodily Appetites, which stop at no bounds, nor ever know when they have enough, we are in great danger to exceed: and therefore our desires and use of them stand in need to be moderated and retrenched by these Vertues, that it may ap­pear we understand and act, not as brute Beasts, who have nothing else but bodily appetite to guide them; but as men, who have wise Souls presiding in Flesh to keep within decency and due bounds the exorbitant inclinations of our Bodies. Which Souls moreover, as we shew by such actions, are of an immortal and invaluable nature, whose interest therefore is infinitely dearer to us, and calls incom­parably more for our care and pains, than our Bodies either do, or in reason ought to call for

• 2. Of their aversation and avoidance of such things as grieve and trouble them. Whether that matter of our bodily avoidance be
  • 1. The troubles and losses that are laid in the way of our Duty; and our avoidance of these is mode­rated [Page 98] by the Duty of taking up the Cross.
  • 2. The irksome pains which we take in going through it, and performing it; and our avoidance of this is moderated by the Vertues of diligence and watchfulness.
  • 3. The great evils which we have already fallen un­der, and are suffering for it; and our avoidance and flight of these is moderated and restrained by patience.

Our hatred and avoidance of all these evils, which in themselves are naturally prone to be excessive, are so to be moderated and over-ruled by these Vertues, that all the world may see we are not acted as the brute Beast, by mere sense and appetite, which know no Rules of de­cency, nor stop at any limits; but know and do as be­comes men, who are endowed with spiritual and discern­ing Souls, which understand how to give Laws, and prescribe Rules of decency to our fleshly Appetites, and whose sins are far worse evils than any or all the suffer­ings which can befal our Bodies: So that to keep back from them, we will not avoid and fly from these, but wil­lingly embrace and undergo them.

And to enable us the better thus to moderate all the desires and aversations, and to keep perfectly under Com­mand, and within just bounds these naturally extrava­gant tendencies and propensions of our Flesh: we must curb and keep it in, and dead in great degrees, not only its immoderate and excessive, but also its innocent eager­ness and inclinations, lest they become a Snare to us, and acquire so much strength by our indulgence of them, as will carry us on to gratifie them at other times when they are not innocent, but sinful; which, but for such curbing and conquest of them, they would be sure to do. And this is done by the general Vertues of mortification and self-denial.

[Page 99]The great matter indeed, and principle Object of mortification and self-denial, is our sinful appetites, and such disobedient actions as we are tempted and drawn into by the untamed inclinations of our Bodies. And this S ^t Paul affirms is an indispensable Duty, and a Ver­tue of absolute necessity unto life. If ye live after the Flesh, saith he, you shall dye; but if you through the Spi­rit do mortifie the DEEDS of the Body, you shall live, Rom. 8.13.

But as our sinful and disobedient appetites are the prime Object of all religious self-denial and mortification, and that which is absolutely necessary, as the end: so likewise are our innocent appetites an inferior object of it, and our mortification of them is a necessary means and instru­ment, without which we shall never be able to mortifie the other. For a free allowance of our bodily desires in all things lawful, and an unlimited gratification of them in all instances whatsoever where they are innocent; would certainly prove a Snare to us, and betray us into a like indulgence and satisfaction of them in some Cases where they are sinful and disobedient. And the reason of this is plain, because if we should gratifie them in all things where we may lawfully, and never de­ny them any thing but what is sinful; they must needs come by long use and indulgence to rule in us, and to have a great Power and Empire over us. We shall find it a matter of great difficulty to put them by, and a very painful task to deny them any thing; so that whithersoever they lead us, it is odds but we shall fol­low them. But now as for their Parts, they make no difference between an innocent and a sinful enjoyment: they do not distinguish things into good and evil; they are not moved by Law and decency, but pleasure; and desire what is delightsom and agrees with them, whether it happen to be allow'd to them, or forbidden. If by a [Page 100] customary gratification therefore, and indulgence of them in any thing, even in instances that are innocent and law­ful, we suffer our bodily appetites to grow strong in us, and to get the guidance and management of us; they will over-rule us in instances that are prohibited, as well as in those that are allowed; and make us fulfil them in things sinful, as well as in things innocent. So that if we would be sure to conquer and subdue them in all such instan­ces as are sinful, we must take care that they grow not strong upon us in any instances whatsoever; but infeeble them, and keep them low, and make them tame and governable, ready to come or go at our own pleasure. And this now is a piece of Command and Mastery, which is never to be hoped for in gratifying and indul­ging them in any sort of instances, but only by morti­fying and denying them in all. For this power of deny­ing them at our own pleasure cannot otherwise be attain­ed, but by a long use and custom of denials: we must learn to deny and mortifie them in particular Instances, before we can in any reason hope to deny them for al­together.

And this mortification and denial of our lawful and innocent bodily appetites, being thus plainly necessary to the denial and mortification of our sinful and unlawful bodily desires and actions; our Lord Christ, who best understood the necessities of our natures, what instru­ments were most necessary, and what means most pro­portionate for us, has enacted it into a Law. So that now 'tis every mans duty to mortifie and deny not only all sinful bodily actions and desires; but, so far as is ne­cessary unto that, all such as are innocent and lawful also. And according to the different degrees of mens progress herein, are their different perfections in Ver­tue, and their different measures of security and assu­rance that they shall continue in it. It being only the [Page 101] unmortifiedness of their fleshly desires which can prove a Snare to them, and a dangerous temptation; Every man, as S ^t James says, being tempted then, when he is drawn away of his own Lusts, and enticed, Jam. 1.14.

And all the forenamed Vertues, viz. Temperance, Sobriety, Chastity, &c. are Duties incumbent upon us, and implied in that care which this general Vertue So­briety takes of our meaner Part, our Bodies.

And then as for what more directly concerns our Souls, that dueness and decency which Sobriety prescribes in their actions, and towards them, is either,

• 1. In thinking no better of our selves than we deserve, but having a just sense of all our weaknesses and defects; which is humility and lowliness of mind.
• 2. In taking all that just care and thoughtfulness af­ter their future good and happiness, which their worth requires; which is heavenly-mindedness, or contriving and designing for the things of Hea­ven.

So that those particular Laws of God, which com­mand something to be done by us towards our own selves, both as to our Bodies, and our Souls, and which are all comprized under the general Name, Sobriety; are these,

The Law of humility, of heavenly-mindedness, of temperance, of sobriety, of chastity, of continence, of contempt of the world, and contentment with our present condition, of courage and taking up the Cross, of diligence and watchfulness, of patience, of mortification and self-denial.

And as he has commanded us to exercise all these Vertues towards our own selves; so has he as strictly for­bid us to act those Vices which are contrary to them: as are these that follow.

First, To humility, or lowliness of mind, is op­posed,

• [Page 102]1. An over-high conceit of our own excellence and pre­heminence above others, making us set our selves and strive to appear above them, and
  [...] is [...], Theoph. Char. Ethic. c. 25.
  contemn and despise them as persons that are below us: which is pride.
• 2. An outward expression of this, in making a false shew of more excellence than indeed we have, whether in religions, natural, or civil endowments, which implies
  [...] and [...] are reckoned by Arist. as the extremities of veracity and species of a he. [...] he says is one, who is [...], Ethic. ad Nicom. l. 2. c. 7. & l. 4. c. 7. Theop [...]a [...]s defines it to be a [...]aising a greater opinion of us than we re­ally deserve. [...], Char. Ethic. 24. And Hesych. explains [...], i. e. [...].
  hypocrisie joyn'd with pride; and is called arrogance, ostentation, boasting.
• 3. An industrious affecting in all things, by setting out our own praise, and exposing our atchieve­ments, to get the honour and praise of others an­swerable to the conceit which we have of our own selves; which is vain-glory.
• 4. A restless pursuit of honour and great Places, which we conceit our selves to be worthy of, which is Ambition.

And the effects of this pride and elation of mind are,

• 1. In our behaviour, a scornful and contemptuous dis­respect and sleight of others; which is haughtiness. And if it go on to an unusual and enormous de­gree, it is insolence. And this haughtine's when it is expressed in a commanding way, as if we had Lordship and Authority over them, is imperiousness. Which, when 'tis shown in exacting their submis­sion to our dogms or opinions, is dogmaticalness, or impatience of contradiction.
• 2. In our Speeches of others, an envious depression and disparagement of them, the better to set off our own selves; which is backbiting.
• [Page 103]3. In our conversation a mixture of pride and envy, or an
  [...] Hesych.
  envious provoking strife of out-doing o­thers and being better thought of our selves, or of hindering their designs, lest they should enjoy what we, who in our own opinion deserve it bet­ter, are deprived of; which is emulation.

Secondly, To heavenly-mindedness, is opposed an over-industrious care of present things; or being wholly or chiefly taken up with this World; which is worldliness.

Thirdly, To moderation is opposed luxury or excess. And as that moderation which sobriety prescribed was either in meats, or drinks, &c. so is this breach of sobriety in excess likewise. For,

First, To temperance is opposed intemperance, which when it is a Luxury,

• 1. In the quantity of Meat, is called Gluttony.
• 2. In the deliciousness or quality of it, it is called Voluptuousness.

Secondly, To sobriety, or a moderate and undisturb­ing use of Drink, is opposed a stupifying and in­toxicating use of it, which is Drunkenness. And this when it is accompanied with [...], Hesych. boisterousness, unchast Songs, and riotous mirth; is called revel­ling.

Thirdly, To Chastity is opposed unchastness; and that weakness which betrays us into it, viz. our subje­ction to our bodily Lusts, and inability to contain them within due bounds, is called incontinence: Which issues out and expresses it self,

• 1. In preparatory enticements, by an indul­gence to provoking gestures, touches, words, or actions; which is called lasciviousness or wantonness. The particular expression whereof in obscene and
  [...], Hesych.
  shameful words, [Page 104] is filthiness. And if they be uttered in pic­quancy of wit, and smartness of conceit, it is foolish or
  [...] ▪ Hesych.
  obscene Jesting.
• 2. In the acting or execution of it; which may be done,
  • 1. By one person, upon their own Body a­lone; and then 'tis impurity or uncleanness.
  • 2. By two persons, each with other. Which if they are both men, is called Sodomy; and by S ^t Paul, Rom. 1.27. Men with men working that which is unseemly; and the persons who are guilty of it are called the abominable, Rev. 21.8. And the persons suffering themselves to be so abused, are called the effeminate.

But if they be Man and Woman, then either,

• 1. One, or both are married to another; and so 'tis Adultery.
• 2. Both are unmarried, and so it is For­nication. Which if it be,
  • 1. By the joint-consent of both, is Whore­dome, or bare Fornication; and this, when the Parties are too nearly allied, is called Incest.
  • 2. By forcing of one; and then 'tis Rape or ravishing. Which Vice S ^t Paul ex­presses by that
    [...].
    word which we translate Extortioners, 1 Cor. 5.11. and Chap. 6.10.

Fourthly, To contempt of the world and content­ment with our present condition, is opposed cove­tousness, which is an immoderate love of the world, or an unsatisfiedness with what we have, and an [...]. insatiable desire of more; and grudging or repining.

[Page 105]Fifthly, To taking up the Cross is opposed our being scandalized, or turn'd out of the way of Duty and Obedience, by reason of it; or a politick and selfish deserting of our Duty to avoid it.

Sixthly, To diligence and watchfulness in doing of our Duty, is opposed a heedlesness of it, and remiss ap­plication to it; which is carelesness and idleness.

Seventhly, To patience in suffering for it, is opposed an immoderate dread of pain, and dishonest avoid­ance of it; which is softness and fearfulness.

Eighthly, To mortification and self-denial, is opposed self-love and self-pleasing; which as it is an industri­ous care to please and gratifie our bodily senses, is called sensuality; and as it is a ready and constant serving and obeying the lusts and desires of the Flesh; especially, when they carry us against the Commands of God, is called carnality.

These are those Vices and breaches of Duty towards our selves, which Gods Laws have prohibited under the pains of Death and Hell: as the other were such Ver­tues as under the same penalty he exacts of us.

So that in the general Law of Sobriety we see are contain'd all these following, whether commanding or for­bidding Laws.

The commanding Law of humility, of heavenly-mind­edness, of temperance, of sobriety, of charity, of continence, of contempt of the World and contentment, of courage and taking up the Cross, of diligence and watchfulness, of patience, of mortification and self-denial.

And opposite to these the forbidding Law, against pride, against arrogance or ostentation, against vain-glory, against ambition, against haughtiness, against insolence, against imperiousness, against dogmaticalness, against en­vious back-biting, against emulation, against worldliness, against intemperance, against gluttony, against voluptuous­ness, [Page 106] against drunkenness, against revelling, against in­continence, against lasciviousness or wantonness, against filthiness, against obscene Jestings, against impurity or un­cleanness, against Sodomy, against effeminateness, against adultery, against fornication, against whoredom, against incest, against rape, against covetousness, against grudg­ing and repining, against refusing or being scandaled at the Cross, against idleness and carelesness, against fearfulness and softness, against self-love, against carnality, against sensuality.

CHAP. II. Of LOVE the Epitome of Duty towards God and Men, and of the particular Laws comprehended under Piety towards God.

FOR the two remaining Members in S ^t Paul's Divi­sion, viz. Godliness or Piety, and Righteousness, which require something from us to God or to our [Page 107] Neighbour; they may yet be reduced into a narrower compass, and are both comprized in that one word LOVE. For all that ever God requires of us, either to himself or towards other men, is only heartily and ef­fectually to LOVE them. And this abridgment of our whole Duty, in respect of these two remaining parts of it towards God and man, into that one compendious Law of LOVE, is no more than what our Saviour Christ and his Apostle Paul have already made to our hands. For hear how they speak of it: Jesus saith un­to the Lawyer, Thou shalt LOVE the Lord thy God with all thy heart, and all thy soul, and all thy mind. This is the first and great Commandment: and the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two, which in the thing commanded, LOVE, are but one, hang all the Law (of the ten Command­ments, viz. which meddle not with our Duty towards our selves, but only towards God and our Neighbour) and the Prophets, Matth. 22.37, 38, 39, 40. And S ^t Paul speaks home to the same purpose: By love, says he, serve one another; for all the LAW is fulfilled in one word, even this, Thou shalt LOVE thy Neighbour as thy self, Gal. 5.13, 14. And speaking again of the Laws concerning our Neighbour, he tells us that LOVE worketh no ill to his Neighbour, and therefore Love is the fulfilling of the Law, Rom. 13.10.

Thus rare and heavenly a Religion is that of our Savi­our Christ: a Religion that is not content to have only great and eminent measures of goodness in it, but is per­fectly made up of LOVE and good Nature. All that it requires from us is only to be kind-hearted, and full of good Offices both towards God and men. Every man of a loving good nature is enclined by his temper to do all that is demanded by Gods Law; so that he has nothing remaining to turn his temper into obedience, but [Page 108] to direct his intention, and to exert all the effects of love for the sake of Gods Command, which he is other­wise strongly excited to by the natural propensions of his own mind. His passion and his God require the same service, and that which is only a natural fruit of the first, may become, if he so design it, a piece of Re­ligion and Obedience to the latter. For the particular effects of Love, are the particulars of our Duty. Love is the great and general Law, as ill-will and enmity are the prime transgression: and the instances of Love are the instances of our obedience, as all the particular effects of ill-will are those very instances wherein we disobey. So that by running over all the special effects of love or ill-will, we may quickly find what are the Particu­lars of Duty and Transgression.

Now the prime and most immediate Effects of Love are,

• 1. To do no evil to the persons beloved, nor to take away from them any thing which is theirs, and which they have a right to. And this founds all the Duties of Justice. But
• 2. To do all good offices and show kindness to them, which founds all the Duties of Charity.

And these two take in our whole Duty, both in Pi­ety towards God, and also in Righteousness towards men.

1. The proper and genuine effect of love to God is to do no evil, but in great readiness to do all the good and service which we can for him: in which two are implied all the branches of piety, which is the great and general Duty towards him.

To be kind and serviceable to God is nothing more than to honour him. For his Nature is so perfect and self-sufficient that it cannot receive; and ours so impo­tent and poor that we cannot give any thing else but [Page 109] honour to him. As on the other side, to do evil to him is only to dishonour him. For he is out of our power as for any other injury, and there is no way possible left for us to reach him, but only by our contumeli­ous usage and disrespect of him.

To do no evil, I say, but to be kind and serviceable to God, is nothing more but to honour him. It implies our having in our minds honourable opinions of him, and expressing in our carriage and behaviour a respect and ac­knowledgment of those glorious Attributes and Perfecti­ons which are in him. The former, viz. the high opi­nion of his Excellencies, those particularly which are instances of Power and Goodness, in our minds, is cal­led Honour. The latter, viz. the expressions of this honourable opinion and acknowledgment in our thoughts, words or actions, is called worship.

And this worship is an acknowledgment either,

• 1. Of his Truth and Knowledge, in believing his Word, and taking things upon his Authority, see­ing he neither can be deceived himself, nor will de­ceive us; which is Faith.
• 2. Of his Power and Goodness,
  • 1. In our good-will or kind affection for him as a most beneficial and lovely Being, which is called LOVE. And this as it effects a warm concern­edness for his honour, chiefly when any thing op­poses it, is zeal.
  • 2. In relying on him for the supply of our wants, as one that is most able and ready to relieve them which is trust and dependance. A particular effec [...] whereof is a hopeful making known our desires to him in begging such good things at his hands as we stand in need of; which is Prayer.
• 3. Of his bounty and beneficence, in a grateful sense and affectionate owning that all the good things [Page 110] which we receive proceed from him; which is thankfulness.
• 4. Of his Power and Justice, in an awful backwardness to offend him, in regard he will not excuse, and can most severely punish all Offenders; which is fear.
• 5. Of his Wisdom, and Rule or Authority.
  • 1. In acquiescing in his Disposals, as being most wise and most authentick; which is submission or re­signedness.
  • 2. In performing his Commands, as requiring things most fit for us, and most due from us; which is obedience.

These are those particular effects which flow from our love of God, and which make up that part of Duty which he requires from us towards himself.

And opposite to this love of God and these effects and expressions of it, which are made our Duty, and parti­cularly commanded under this Head; are our hatred and ill-will at him, with all the particular ways of ex­pressing it, which are the contrary instances of sin, and those very Vices that are forbidden.

Now God, as I said, being out of our reach as to a­ny possible way of being injured by us or suffering evil from us, otherwise than by our vilifying him, and les­sening of his honour: the prime effect of our hatred of him can be no other than our dishonouring him. And this may be instanced,

• 1. In denying either his Being or Existence, that he is God; which is Atheism: or his Cognizance and Go­vernment of the World; which is Epicurism or de­nying Providence.
• 2. In thinking or speaking reproachfully of him, which is blasphemy. And this, when it is such a disfi­guration of his Being or Nature, as makes him [Page 111] an arbitrary, foolish and
  [...], says Theo­phras [...]us, is [...], Char. Eth. c. 17. [...], Maximus Tyrius Dissirt 4. Agreeably whereto Plutarch says in Alexandro, [...].
  odious God; is supersti­tion.
• 3. In having other Gods besides him; or worshipping him alone by false and
  The Idola­trous Images mentioned Isa. 44. are called a Lye, v. 20. and Hos. 7.1. Jer. 13.25. In which sense 'tis true of the Ro­mans, that in changing the Glory of the incorruptible God into an Image made like to a corruptible man; they turned the truth of God into a Lye, Rom. 1.23, 25.
  lying Similitudes and limit­ing Resemblances (as are all material Images) not in true and spiritual manner as he is a God; which is Idolatry. And for the former sort of Idolatry, viz. worshipping other Gods besides him, if it be a worshipping of wicked Spirits, and that by contracting with them; it is witchcraft or sorcery.
• 4. In acting cross to all his honourable Attributes and Perfections, and behaving our selves in such disrespect­ful sort, as instead of honouring and acknowledg­ing, doth disown and reproach them.

And these Actings are either,

• 1. Inwardly in our minds, when by some work of theirs we deny or reproach either,
  • 1. His Truth and Knowledge, by giving no heed, nor taking any notice of what he says; but con­tinuing ignorant of his word and pleasure; which the Apostle calls foolishness: An effect whereof is acting against it rashly and inconside­rately; which is headiness. Or, when we do know it, by giving no credit or assent to it, but doubting or distrusting it; which is unbe­lief.
  • 2. His Power and Goodness.
    • 1. By our ill-will and wishes to him, when we grieve at any thing that makes for him, and take delight in such things as we our selves or [Page 112] others can devise either against himself, or a­gainst Vertue and Goodness, which, as bear­ing his own Image, he ownes above all things and is most tender of; and this is called hating of God. Which as 'tis shown in an uncon­cernedness at such things as dishonour and af­front him or his Religion; is coldness or want of zeal.
    • 2. By our distrust of him and his Providence, when we dare not rely upon him for a sup­ply of those things which we stand in need of, as if he were either careless, and mattered not what becomes of us; or envious, and grudg­ed to have any of those good things which we want, to befal us; which is distrust. One ef­fect whereof is our omitting to seek unto him, as expecting nothing from him; which is not praying to him.
  • 3. His bounty and beneficence, by an utter disre­gard of what he doth for us, when we either wholly overlook or after some small time forget it, and are not touched with any grateful sense or affectionate resentments upon it; which is unthankfulness.
  • 4. His Power and Justice, by a bold venturing upon any thing that offends him, as if we neither valued his favour nor displeasure; which is fearlessness.
• 2. Outwardly, In our lives and practice, when by something in them we reproach and vilifie ei­ther,
  • 1. His Wisdom and Authority.
    • 1. In disputing and striving against his Dispo­sals, when we quarrel at them as unwisely ordered, and would correct and better them [Page 113] our selves; which is contumacy or repining.
    • 2. In breaking his Commands, when we reject his pleasure, and prefer our own; which is diso­bedience.
  • 2. His Name, when we use it irreverently, by in­voking or calling upon him to judge us accord­ing to our faithfulness in what we speak, either customarily and lightly, upon trivial or no occasi­ons; which is common swearing: Or falsly, when we either at present mean, or afterwards per­form no such thing as we promised or affirmed before him; which is perjury.
  • 3. His Word, or Ministers, or other things conse­crated to him, when we treat and use them as vile and common things, in a careless, unman­nerly way, or, as it often happens, in mirth and mockery; which is prophaneness.

And these are such expressions and effects of our ha­tred of God, as make up the Body of impiety or trans­gressions immediately against God himself, all which he has most strictly forbidden.

So that for our whole Duty towards God, which is implied in the general Law of piety or godliness, it con­tains in it all these effects of LOVE, which are com­manded Duties; as ungodliness or impiety contains all these expressions of hatred, which are so many particu­lar forbidden sins.

The Laws commanding are the Law of honour, of worship, of faith, of love, of zeal, of trust and depen­dance, of prayer, of thankfulness, of fear, of submission and resignedness, of obedience.

And the Laws forbidding, are the Law against disho­nour, against atheism, against denying Providence, a­gainst blasphemy, against superstition, against idolatry, a­gainst witchcraft and sorcery, against foolishness, against [Page 114] headiness, against unbelief, against hating God, against want of zeal, against distrust of him, against not praying to him, against unthankfulness, against fearlesness, a­gainst contumacy or repining, against disobedience, against common swearing, against perjury, against prophaneness.

And then as for the

2. Sort of Love, our love to men; it implies in it all the Duties contained in the third Branch of S ^t Paul's Division, viz. righteousness; as shall be shewn in the next Chapter.

CHAP. III. Of the particular Duties contained under Justice and Charity.

FOR the third general Duty, righteousness, or our Duty towards our Neighbour; our love of men will lead us into the several Laws which it containeth. [Page 115] For the first effect of love, our doing no hurt or injury to any man, founds all the Laws of Justice; and the lat­ter, our doing good and showing all kindness, founds all the particular Laws of Charity; in which two are com­prehended all those several Duties which God has en­joyned towards other men.

The first, I say, founds all the particular Laws of Ju­stice. For in that we do no evil or injury to our Neigh­bour, nor hurt him by prejudicing his just Rights, or taking away from him any thing that is his; is implied that we do not wrong or endammage him,

1. In his Life, by taking it away either,

• 1. In private force and violent assassination, which is murder.
• 2. Under colour of Justice, by a false charge of capital crimes; which is false witness.

2. In his reputation, by sullying or impairing it through a lying and false imputation of dispara­ging things to him; which is slander or calumny.

3. In his belief and expectation, by reproaching and abusing it either,

• 1. By deceiving him against his Right to his hurt in a false speech of what is past or present; which is lying.
• 2. By frustrating his expectations, which were rai­sed by our promise of something that is to come; which is unfaithfulness or perfidy.

4. In his Bed, by invading that which the Contract of Marriage has made inviolable; which is a­dultery.

5. In his Goods or Estate, and all wrong herein pro­ceeds from our unsatisfiedness with our own, and our greedy longing and ungovernable desire of that which is his; which is covetousness. The effects and instances whereof are,

• [Page 116]1. In taking away from him that which is his, either,
  • 1. Directly, By secret or open force, and without his knowledg and consent; which is stealing or robbery.
  • 2. Indirectly, or by forcing his allowance, and ex­torting a necessitated consent from him. Which is done by taking advantage,
    • 1. Of his impotence, and inability to resist and contend with us; which is oppression.
    • 2. Of his necessity, when he cannot be without something which we have, and so is forced to take it upon our own terms; which is extor­tion and depressing in bargaining.
    • 3. Of his ignorance, when we outwit him, and trepan and over-reach him in Bargaining and Commerce; which is circumvention, fraud or deceit. The wiliness and subtle Art where­in is called craftiness.
• 2. In denying all kindnesses and good things to him, in unmercifulness, uncharitableness, &c. Of which I shall discourse under the next Head.

All these Particulars of Justice now mentioned, are natural effects of love to our Neighbour, in as much as it makes us keep off from offering any injury or doing any evil to him. Upon which account S ^t Paul says of it, that as for these particular Laws of Justice, it fulfils them all. Which he shows by an induction of such Particulars as I have named. He that loveth another, saith he, hath fulfilled the Law, viz. that part of it which requires Duties of Justice towards others. For this, Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; which are the five last Commandments of the Decalogue: and if there be any other Command­ment, [Page 117] it is briefly comprehended in this Saying, Thou shalt love thy Neighbour as thy self. Now Love worketh no ill, neither these nor any other, to his Neighbour; therefore Love is the fulfilling of the Law, Rom. 13.8, [...], 10.

And as this first effect of Love to our Neighbour, viz. its keeping us back from offering any injury or doing any evil to him, contain in it all the Laws of Justice: so doth its other effect, our doing all good offices, and shewing kindness to them, comprehend in it all the parti­cular Laws of Charity wherewith we stand obliged to­wards other men.

Love is not only innocent and harmless, and careful to create no trouble, nor occasion any prejudice; but moreover it is all kindness, benevolence and good nature, and diligent in creating all the pleasure and delight it can to its beloved.

Now this goodness, kind-heartedness, or desire to please and delight others, will be an universal cause of benefi­cence or doing good to them, and make us cast to please them in so many ways, and advantage them in so many relations, as we can at any time be placed in. In particu­lar it will effect these Vertues in the Cases following:

1. As to what we see them to be in themselves, and in this respect it produces in us,

• 1. If they are worthy and vertuous, a great opinion and venerable esteem for them; which is honour.

• 2. If they have honest hearts, but yet are weak in judgment and knowledg, a compassionate sense of their weakness, and an endeavour to relieve them; which is pity and succour.

  And if this weakness be instanced in judging those things to be a matter of sin, and so unlaw­ful for them to do, which no Law of God has for­bidden; and which therefore we, who better un­derstand it, see plainly that we lawfully may do; [Page 118] and our practice of it before them, who, distrust­ing their own skill, are swayed more by our ex­ample than their own opinions, would draw them on to practise it too, though their own Conscience condemns it, which would be to them a sin; in this Case the way of Loves affording pity and succour, is by making us forgoe the law­ful practice of it at that time; which is restrain­ing of our Christian Liberty for our Brothers edi­fication.

  For this Vertue there was great place in the Apostles Times among the Christianized Jews. For the Jewish Law placed Religion in forbearing certain sorts of Meats as unclean and unlawful; and particularly in abstaining from Meats offered to, and set before an Idol God, as it was in the Gentile Sacrifices. And the simpler sort and weak­er people, who had all along placed so much Re­ligion in these things, could not be brought o­ver without much patience of instruction, and a long usage, to know and see that Liberty which, upon their becoming Christians, they had ob­tained either to use or forbear them. And whilst the judgments and opinions of many good people were in these things thus weak; the Apo­stles that they might secure the innocency of their practice under their errour, and prevent their being scandalized or drawn on to do what them­selves condemned as evil through the authority of other mens examples, whom they looked upon as wiser Christians, are wont very much to press this part of Charity, our using of our Christian Liberty, not in all things for our own ease, but for our weak Brethrens edification. Particularly S ^t Paul is earnest in it, Rom. 14. 1 Cor. 8.

• [Page 119]

  3. If they are wicked and vicious, this kind-hearted­ness will effect in us a pious admonition to reduce and reclaim them; which is friendly reproof.

  And whether they be good or evil, weak or strong; it will produce an affectionate tenderness and near concern for them, such as we have for those of our own Kindred; which is brotherly kindness.

2. As to what we see them receive from others. And in this respect this kindness and desire to please ef­fects in us,

• 1. If it were good, an expression of pleasure and rejoycing in it; which is Congratulation.
• 2. If evil, then
  • 1. If we cannot redress and remove it, it will make us help to bear it in concern and sorrow for it; which is compassion.
  • 2. If we can, it makes us relieve and ease them of it. Which it doth if the evil be
    • 1. Of want, by supplying it according to our power; which is Alms and Distribution.
    • 2. Of disgrace, by endeavouring to hide and smo­ther it where it is deserved; which is covering and concealing of our Brethrens defects: and by confuting and wiping it off where we know they have not deserved it; which is vindicating our Neighbours reputation.

3. As to that place and quality which they bear in re­spect of us, this kindness and desire to please will ex­ert it self, if they are persons

• 1. Below us, in a freedom of access and easiness of being spoke with; which is affability or gracious­ness.

• 2. Equal to us or below us, in a readiness [...], says Androni­cus Rhodius, is [...], lib. [...]. to do good Offices, and to make their concern our own; [Page 120] which is courteousness or officiousness. And in pur­suit of this in stooping down to some things below our Rank and Quality, either in words or acti­ons; which is condescension.

  And if this courtesy be used towards Strangers, and expressed in entertaining them at our own house; 'tis hospitality.

• 3. Towards all men whomsoever we converse with, it will beget,
  • 1. A quietness of temper, and tameness of inter­course; which is called gentleness.
  • 2. A fair interpretation, and putting the best sense upon any thing that is done or spoken; which is candor.
  • 3. A maintenance of good agreement and corre­spondence; which is unity.

4. And as to what we our selves receive from others; this kindness of nature and desire to please will produce,

• 1. If it were good, a grateful sense and affectionate resentment of it, with a longing desire to requite it; which is thankfulness.
• 2. If evil and injury; then it will effect,
  • 1. A
    [...] is a Vertue that makes us [...], Andron. Rhod. lib. [...].
    slowness to take provocation, and to be an­gry at it; which is meekness or lenity.
  • 2. When the wrong is such that we may justly and reasonably be angred at it, an easiness of be­ing entreated, and a readiness to be appeased; which is placableness.
  • 3. And for the requital of the wrong, if it were,
    • 1. Only an affront or light injury, it makes us seek none, but pardon and put it up; which is [Page 121] forgiving injuries. And instead of that, to render in return to it kindness, and such good Offices as are in our power, as praying to God for them, and blessing, or speaking all the good which we can of them as often as we have occasion to mention them, always are, which is doing good to enemies; or, as our Saviour says, blessing them that curse us, and praying for our enemies, Matth. 5.44.
    • 2. Too burthensome or scandalous to be past o­ver, so that 'tis fit to punish it: then in ex­acting,
      • 1. Punishment, as being an unpleasant work, it makes us bear long before we come to it; which is long-suffering.
      • 2. Satisfaction, it suffers us not to go to the utmost of what might be exacted; but through a care of our enemies, as well as of our selves, to take up with such a compe­tency as is no more than they can bear; which is mercifulness.

These are such particular Laws of Charity, as natu­rally flow from this effect of love to men, our kindness and desire to benefit and please them. And all these effects of love are parts of Duty, and those several Precepts which God has commanded us to keep and obey.

And as our love of men with this effect of it our desire to benefit and pleasure them, includes in it all the instan­ces of Charity: so doth our hatred of them with a de­light to spite and trouble them, which naturally flows from it, comprehend in it all the contrary instances of uncharitableness.

For this ill-will and habitual hatefulness of temper will ef­fect in us, opposite to goodness and a desire to please and de­light others, an universal mischievousness, or forwardness to [Page 120] make others work, to put them to [...], Suld. [...] meo judi­cio est vitium animi, quo hamo inclinatur ad nocendum aliis etiam sine causa, sed ex quadam in maium procli­vitate; qualis est malitia Daemonis; quem ea de causa [...] appellamus, Tolet. in Cap. 1. Ep. ad Rom. v. 29. pains and trouble, and create them sorrow; which is called wickedness. And this will express it self in creating our Neighbour discontent and vexation, in all those ways wherein we are concerned with him, or conversant about him.

For instance,

1. As for any thing which we see he has,

• 1. Of Vertue and Goodness; instead of honouring, it will make us wish ill to him, and set him at nought; which is hating and despising him.
• 2. Of weakness and ignorance; it will make us not to restrain our selves at all in the use of our Chri­stian Liberty, for his sake; but to act to the ut­most of what is lawful, though he be scanda­lized by it, or encouraged, upon the authority of our example, to commit what his own Con­science tells him is a sin; which is scandalizing or making him to offend.

2. As for what we see him do or receive; if it be

• 1. Good, it expresses it self in grief and trouble at it; which is envy or an evil eye.
• 2. Evil, instead of raising pity and compassion, it makes us to take a pleasure in it, and to be glad of it; which is rejoycing in evil.

And if the evil be

• 1. Of want, it will effect a refusal of all supply; which is uncharitableness.
• 2. Of disgrace; then if it were
  • 1. Vnjust and undeserved, it lets it stick with­out any endeavours to wipe it off; which is not vindicating him.
  • 2. Just and truly chargeable, or but any way [Page 121] suspicious, instead of concealing it, publishes and proclaims it in disparaging Characters and Representations of him; which sort of detraction is evil speaking.

This in the general, as it is shown in a for­wardness to pass Sentence against men, in un­dervaluing and disparaging judgments upon what they do or say, overlooking all the Ver­tues, and detecting only the faults and failings of it; is censoriousness.

In the objecting and publishing whereof, from the different manners and ends of the pub­lication, it passes under several names.

For as for the manner, if that Publication be

• 1. In their absence, in a softer, and, as it of­ten happens, in a more secret way, under a pretence of favour and kindness to them to get a greater regard to what we say a­gainst them; 'tis back-biting. Which when it is not published aloud, nor spoke out for any or all of the Company indifferently to hear; but is told in secret to some one or more; 'tis whispering.

• 2. Either in their absence, or openly and be­fore their face, in a more violent and seve­rer way, being expressed in Maledictio si petulantius ja­ctatur, conviti­um est, Cic. O­rat. pro M. Cae­lio. bitter words, and great vehemence; 'tis railing or re­viling.

  And as for the end, if that disparaging publication be

  • 1. To make them infamous, by objecting to them,
    • 1. Our own favours; 'tis upbraiding.
    • 2. Their failings; 'tis reproaching.
  • [Page 124]2. To make them ridiculous, by exposing their lesser and more innocent infirmities, or such as have in them more of shame than mischief; 'tis called mocking.

3. As for that Place and Quality which they bear in respect of us, this forwardness to vex and distaste them will have these effects.

• 1. If they are persons below us, it will exert it self in making us stately and hard to be spoken with, contrary to affability; which is difficulty of access. And if this inferiority be, as we apprehend, in Parts or Endowments, it will effect a contemptu­ous and undervaluing behaviour towards them, expressed either in words or actions, for our sport or interest; which is affront or contumely.
• 2. If equal to us, or below us, in an averseness to all good offices, and an utter unconcernedness for them, which is opposite to courtesy, and may be called uncourteousness. And as a further ef­fect of this, a scorning to stoop down to any thing below us, whereby we may serve or plea­sure them; which is a mixture of pride and ill nature, opposite to condescension, and may be called stiffness. And if this uncourteousness be towards Strangers, and expressed in denying them entertainment when a reasonable occasion calls for it; 'tis unhospitableness.
• 3. Towards all men with whom we converse, it will beget,
  • 1. A frowardness of temper, and imperious chur­lishness of intercourse opposite to gentleness; which is surliness.
  • 2. A cross interpretation, and
    [...], Arist. N [...]t. l. 2. c. 13.
    perverting to an ill sense all that is done or spoken, opposite to candour; which is malignity.
  • [Page 125]3. An unquietness of behaviour in picking quarrels and creating difference; which is turbulen [...]e and unquietness.

4. As for what we receive from them, it will pro­duce,

• 1. If it were good and beneficial, an utter disregard of it and unconcernedness for him who did it; which is unthankfulness.
• 2. If evil and injury, then
  • 1. A hasty catching at the smallest provocation, and a sudden violent displeasure upon it; which is passionateness, anger or fierceness. The expres­sions whereof are,
    • 1. In strife of arguing and debate, variance.
    • 2. In earnestness and violent degree of heat, bitterness.
    • 3. In loudness and noise of words, clamour or brawling.
  • 2. When 'tis once admitted, a retaining a lasting impression of it in our minds, and malicious thoughts and designs against him that did it; which is hatred, wrath, enmity or malice.
  • 3. A great difficulty in laying this conceived grudge aside, and being appeased when they seek for a reconcilement; which is implacable­ness.
  • 4. An impatient desire of requiting the injury, and returning it upon him that offered it; which is revenge. Some particular expressions where­of are, instead of blessing or good language, and praying for them, a return of cursing or reproachful speech and imprecation.

And in effecting this requital, it will produce in exacting,

• [Page 126]1. Punishment, as being a most pleasant and de­sired work, hastiness and impatience, opposite to long-suffering.
• 2. Satifaction, a going to the utmost limits of power and extremities of infliction; which is rigour.

And all these Particulars, as they are most natural ef­fects and expressions of ill-will and hatred towards our Neighbour, are transgressions also of the Law of Chari­ty, and so many several instances of disobedience, which under this Head of uncharitableness God has most strait­ly forbidden.

So that in this general Law of love to men are contain­ed all the following, whether commanding or forbidding Laws.

The Laws commanding are the Law of Justice in all its instances, which will appear by the contrary prohi­bitions; of Charity, wherein are implied the Law of goodness or kindness, of honour, of pity and succour, of restraining our Christian Liberty for our weak Brothers edi­fication, of friendly reproof, of brotherly kindness, of congratulation, of compassion, of almes and distribution, of covering and concealing their defects, of vindicating their reputation, of affability or graciousness, of courtesy and officiousness, of condescension, of hospitality, of gen­tleness, of candour, of unity, of thankfulness, of meek­ness or lenity, of placableness, of forgiving injuries, of doing good to enemies, and, when nothing more is in our power, praying for them, and blessing or speaking what is good of them when we take occasion to mention them, of long-suffering, of mercifulness.

And opposite to these the forbidding Laws are, The Law against injustice with all its Train, which are the Law against murther, against false witness, against slan­der or calumny, against lying, against unfaithfulness or [Page 127] perfidy, against adultery, against covetousness, against stealing or robbery, against oppression, against extortion and depressing in bargaining, against circumvention and deceit, against craftiness.

And the Law against uncharitableness, with all its Par­ticulars, which are, the Law against maliciousness or hate­fulness, against wickedness, against despising and hating them that are good, against giving scandal to weak Bre­thren, against envy or an evil eye, against rejoicing in evil, against uncharitableness in alms, against not vindicating an innocent mans reputation, against evil-speaking, against censoriousness, against back-biting, against whispering, a­gainst railing or reviling, against upbraiding, against re­proaching, against mocking, against difficulty of access, against contumely or affront, against uncourteousness, a­gainst stiffness or uncondescension, against unhospitableness, against surliness, against malignity, against turbulence and unquietness, against unthankfulness, against anger and passionateness, against debate and variance, against bitter­ness, against clamour and brawling, against hatred and malice, against implacableness, against revenge, against cursing or reproaching enemies, and imprecation of them, against hastiness to punish, against rigour.

All which Instances and Opposites both of Justice and Charity, are most natural effects of Love and Hatred towards other men, and so many Particulars of Duty and of sin.

And from both these general Laws of Justice and Charity to our Neighbour, or our keeping off from all things that may offend and injure, and doing all that may please or any way delight him; will result that state of good agreement and intercourse of friendliness, which is called peace. Which, as it implies an union of minds oposite to Controversies and Disputes, is called u­nanimity; and, as containing an agreeableness and mu­tual [Page 128] correspondence of hearts and affections, concord.

In order to the procurement of this peace is requi­red,

• 1. In the temper, such a mixture of Love and quiet­ness as renders men tame and contented under the present state of things, and averse from contention and controversie; which is peaceableness.
• 2. In the practice, a doing such things as,
  • 1. Prevent strife, whether that be done,
    • 1. Towards our Equals and Inferiors, by com­plying and bearing with their weaknesses, and going down from our own liberty where the exercise of it would give offence and cause dif­ference; which is condescension and compliance.
    • 2. Towards our Governours, by keeping within our own sphere, and medling only with those things which are parts of our own Duty, not incroaching upon their Office, or thrusting our selves into their Administration; which is doing our own business.
  • 2. Compose and put an end to it, and this is done by making amends and recompencing that contumely or wrong which occasion'd it; which is satisfa­ction for injuries.

And a care not only thus to preserve peace our selves, but also to maintain it amongst others; by an industri­ous endeavour to keep up a right understanding and a­greement amongst men, and, when they happen to dif­fer, to reconcile them and make them friends again; is peace-making.

And then from the two general transgressions oppo­site to these, viz. injustice and uncharitableness to our Neighbour, or an industrious averseness from all things that may please and advantage; and a forwardness in all things to hurt and vex him, will arise that state of [Page 129] difference and intercourse of ill Offices, that is called enmity: which, as it implies a separation and clashing of hearts and affections, is called discord.

To the production of this evil state concur

• 1. In the temper such a mixture of heat and ill na­ture as renders men restless under their present state, and pleased and delighted in scuffling and strife; which is unpeaceableness.
• 2. In the practice, a doing such things as at first raise and engender, and afterwards foment and main­tain it; and of this sort, besides all the instan­ces of wrong and injustice which we heard of before, is
  • 1. An envious strife of being better thought of, and out-doing one another; which is emulati­on or provoking one another.

  • 2. A going beyond our own place or business, and either usurping upon other mens Offices, or sawcily intermedling with their affairs; which is pragmaticalness, or being busie bodies. And this, when it is taken up in reporting between the Par­ties at odds such things as we have heard or seen, which are fit still more to exasperate their minds, and to widen the breach; is tale-bearing. Which when it is of things, not only seen, but even suspected, and in a secret dissembled man­ner; is whispering.

    And if the difference was at first occasion­ed by injury and wrong, that which goes most directly to continue it, is avowing what was done, and making no amendment; which is not satisfying for injuries.

And for the outward effects and exdressions of this enmity and discord; it shews it self,

• [Page 130]1. In a strugling for mastery and victory; which is strife or contention.
• 2. In separating themselves into Parties and Compa­nies, according to the difference of their love or hatred and their espoused interests; which is Divi­sion or Faction. And this in religious affairs, when the obstinate espousal that leads on to it is of dam­nable opinions, is heresie; when of needlesly separa­ted Parties, it is schism.
• 3. A rude concourse of Parties in scuffling and blows; which is tumult.

So that besides all the Particulars above mentioned, which are contained under the general Heads, Justice and Charity, there is included moreover in this third Head of Duty, righteousness, all these Laws of peace which results from the combination of them both.

And the effects of love or commanding Laws in this, are the Law of peace and concord with all its Train; as are the Law of peaceableness, of condescension and com­pliance, of doing our own business, of satisfying for inju­ries, of peace-making.

And opposite to them the effects of hatred, or forbid­ding Laws, are the Law against enmity and discord with all its Particulars, as are the Law against unpeaceable­ness, against emulation or provoking one another, against pragmaticalness or being busie bodies, against tale-bearing, a­gainst whispering, against not satisfying for injuries, a­gainst strife or contention, against division and faction in the State, against heresie and against schism in the Church, against tumult.

So that in this third Branch of Duty, righteousness, or our Duty towards our Neighbour, are implied all these several, whether commanding or forbidding Laws, which are comprehended under these three general Vertues, viz. Justice, Charity and Peace.

[Page 131]And as for all the things which are commanded or forbidden by all these Laws, they are due to our Neigh­bour in the greatest latitude and utmost generality of that Name, as it signifies any whom we have to do with of all mankind.

The Jews indeed were of a narrower Spirit, and of a more contracted kindness. They thought themselves bound to exercise all that Justice and Charity which their Law required, towards the men of their own Na­tion, or such of the Gentiles, who leaving their heathen Idolatries would become Proselytes, and turn to their Religion. But as for all the world besides, they ac­counted themselves disobliged from all expressions of kindness and good affection towards them; nay even from all intercourse of common civility, and conversati­on with them. They would not so much as come un­der their Roof, or eat with them at the same Table, or either give or receive any civilities or friendly expressions from them. S ^t Peter, when he entred into the house of Cornelius, a Gentile Centurion, told them that they all knew very well how it is not LAWFVL for any man that is a JEW to KEEP COMPANY, or COME IN unto one of ANOTHER NATION: for which cause he himself had not come to them, had not God taught him to correct his Country-custom, and to call no man, of what Nation soever, common or unclean, Acts 10.28. And upon the account of this freedom which he then took, the Christian Jews who were of the Cir­cumcision contended with him when he came up to Jerusa­lem, reproving him for this, That he went in to men un­circumcised, and did eat with them, Acts 11.2, 3. The Woman of Samaria wondred, that Jesus, being a Jew, should vouchsafe to ask so much as a Cup of cold water from her who was a Samaritan; this being the stiffness of the Jewish Principle, To have no dealings with the [Page 132] Samaritans, John 4.9. Nay, to that height of un­kindness had they arrived, as to deny even the most common Offices of humanity and Charity, to show the way, or give directions for a journey to any Gentile man: Which several of the learned Non monstrare vias eadem nisi sacra colenti: Quaesitum ad fontem solos de­ducere verpos, Juv. Sat. 14. A­pud ipsos sides obstinata, mi­sericordia in promptu: sed ad­versus omnes a­lios hostile odi­um, Tacit. Hist. l. 5. Heathens have smartly reproved, and most justly complained of. All which they did upon a supposition that the Neighbour, to whom love and kindness was required by their Law, was only a Fellow-Jew, a Brother-Israelite, and a man of their own Nation. Which narrow and contracted sense they thought they had good reason to fix upon it from an expression in their own Law, Lev. 19. where, in the repetition of this great and general Duty of Love to our Neighbour, the Word Neighbour is set in conjunction with and explained by one of the Children of their own People. For thus 'tis said, Thou shalt not avenge nor bear any grudge against the Children of thy People, but thou shalt love thy Neighbour as thy self, verse 18.

Thus limited and confined was the Jewish Love; God had chosen them out of all the Nations of the World for a peculiar people, and had hedged them in from the rest of mankind by peculiar Laws and a peculiar Govern­ment. And upon this they concluded, that whatsover God required of them, he did it as their political King, and as the particular Head of the Jewish Nation; and that he intended those Laws which he gave them as Rules for their behaviour towards their own Brethren, and Fellow-Subjects, not towards Strangers of Foreign Nations.

But as for our Lord and Sovereign Jesus Christ, he is a Governour, and has enacted all his Laws, not for the guidance of any one Nation or People, but of all the world. He told his Disciples when he sent them out to preach the Gospel, That all power was given to him both in Heaven and in Earth; and thereupon commissioned [Page 133] them to go out, and proclaim his Laws, not to the Jews alone, but to all Nations, Matth. 28.18, 19. And by this universality of his Empire he has taken away the par­tition-wall which was between Jews and Gentiles, having made them both one, Ephes. 2.14. So that now there can be no further colour or pretence for a limited and restrained affection; all the World by this means being now again made one People, Fellow-subjects, and Bre­thren, and Neighbours unto one another.

Whatever the Jews conceived of their Laws therefore, 'tis plain that all the Laws of Christ, which command all manner of Justice, Charity and Peaceableness, and forbid all expressions of uncharitableness, injury and un­peaceableness towards our Neighbours, make these things due to all mankind. It is not either distance of Country, nor contrariety of interest, no nor, what is most of all presumed to exempt us from the obligation of these Du­ties, diversity of opinion or perswasion in matters of Reli­gion, which takes away from any man his right to all that kindness and advantage from us, which all these forementioned Laws give him. But of whatsoever Country, Calling, or Religion he be, he is the Neighbour here meant, to whom all these instances of Love, which are the particular Laws of Duty, must be per­formed.

And this our Saviour has determined once for all in his Answer to the Lawyer, Luke 10. For when he put the Question to him, Who is my Neighbour, to whom the Law commands all these things to be done? ver. 29. Je­sus answers him by a Parable, that it is every man in the World whom he may at any time have to do with, although he be never so much a Stranger, nay of a par­ty and opinion in Religion never so contrary unto his. For what Religion was ever more odious unto any one, than the Samaritan was to the Jews? So great a dete­station [Page 134] had they of it, that when they would give a Name of the vilest ignominy and greatest hatred to Christ himself, they told him he was a Samaritan, and joined with it such a farther Character as they thought would best suit with it, his being possessed with a Devil. Say we not well, answer'd they, that thou art a Samari­tan, and hast a Devil? John 8.48. But yet for all this height of enmity between the Jews and Samaritans, he tells the Jewish Lawyer, who demanded of him who was his Neighbour, that a Jewish man fell among Thieves, who wounded him, and left him half dead; and that a Samaritan coming by had compassion on him, and bound up his wounds, and took care of him. Hereby insinuating, That any man, though so contrary to him in Religion as these two were to one another, is the Neighbour whom the Law intends; and therefore in full answer to his Question, he bids him, Go, and do so likewise, Luke 10.30 to 38.

CHAP. IV. Of our Duties to men in particular Relations.

BUT besides all these Laws contained in the gene­ral Command of Love to our Neighbour, which require something of us to be performed or forborn towards all mankind; there are yet some more particu­lar instances of it, which make some things due from us, not as we are left at random towards all men indiffe­rently, but as we stand more peculiarly related towards some; whether that relation be

• 1. Publick and Political, of Prince and Subjects, Ministers and People.
• 2. More Private and Domestick; as is that between
  • 1. Husband and Wife.
  • 2. Parents and Children.
  • 3. Brethren and Sisters.
  • 4. Master and Servants.

For in all these special Relations Love to our Neighbour exerts it self in special effects; which are all such peculi­ar Laws as bind us, not towards all men indifferently, but only towards them whom we stand so related to.

To begin with the first.

1. The first relation from whence result several effects of Love, and instances of Duty towards some particular men distinct from what we owe to the rest of all man­kind; is that which is between us and our Publick or Political Governours and Rulers. And because we are Members of two great Societies; one a Society in things outward and temporal for our happiness in this world, which is called the State; and the other in things sacred, spiritual and eternal, for our happiness in the next world, [Page 136] which is the Church; and God has his Representatives and Vicegerents in them both: therefore under this Head are two sorts of effects of Love and instances of Duty.

• 1. Towards Civil Governours, viz. Kings and Princes.
• 2. Towards Ecclesiastical, viz. Bishops and Mini­sters.

1. Then towards our Publick Civil Governours, our Kings and Princes, the fruits of Love, both in abstain­ing from all evil, and showing all kindness and good will to them; will be as follows.

• 1. Since they are both placed above us and set over us, our Love to them will produce in us both an opinion of their preheminence and excellence, as be­ing Gods Deputies and Viceroys here on Earth, which is honour; and the bearing of an awful re­gard and behaviour towards them, as to such who can of right command and punish us, which is reverence.
• 2. A readiness and resolved industry to maintain and support them in their persons and Govern­ment, either
  • 1. By doing such things towards it as are in our own power, viz.
    • 1. For the maintenance of their grandeur, in a willing payment of such contributions as are appointed for it; which is paying Tribute and Customs.
    • 2. For the preservation of their Lives or Reigns, by revealing to them such Plots or Practices as make against them, and by endeavouring all that in us lyes, according to our promises and obligations of allegiance, to maintain and preserve them; which is fidelity or loy­alty.
  • [Page 137]2. For things that are above our power, by recom­mending them earnestly to Almighty God, that he would bestow them on them; which is pray­ing for them.
• 3. A more direct owning of their Authority and Presidence over us, by carrying suitably,
  • 1. To the things which they command, in doing or performing them; which is obedience.
  • 2. To the penalties, which upon our omission or transgression they impose; by a quiet suffering and resting under them; which is subjection.

All these are effects of love to Kings and Princes, and so many particular Commands of God, and Instances of Duty in this relation.

And opposite to them are all the contrary effects and prohibitions of hatred and ill-will towards them.

For from our averseness to all good Offices, and our readiness to create offence and evil to them, which are the natural effects of our hatred of them, will flow,

• 1. Our having undervaluing and lessening thoughts of them in our minds, by looking only or chiefly upon their failings and defects, and esteeming them no better than common men; which is dis­honour. And if this be expressed in a lightness and contemptuousness of behaviour towards them, which argues us to have no fear or awe of them, but to neglect and despise them; 'tis irreverence. Which, when it breaks out further into reproach­ful Speeches, and a discovery or inveighing against their defects, is, as S ^t Jude calls it, speaking evil of Dignities, Jude 8.
• 2. A seeking through our envy and ill-will to them, to lessen or destroy their Persons or Power; or at least to withdraw all our own contributions towards the maintenance and support of them; by deny­ing,
  • [Page 138]1. Such things as are in our own power,
    • 1. Towards the sustaining of their splendor and grandeur, in refusing to bear our share of the charge towards it, in paying Taxes and Tri­bute.
    • 2. Towards the preservation of their Lives and Government, in not helping and defending them, but either plotting and endeavouring our selves to give away their lives and King­domes unto others; or consenting to, and concealing them that do so, contrary to our obligations and promises of allegiance; which is traiterousness.
  • 2. Such things as being above our power might yet be obtained for them from God at our request; which is neglecting to pray for them.
• 3. A more direct disowning and casting off their Power and Authority over us, by going cross,
  • 1. To their Commands, in omitting what they en­join, or doing against it; which is disobedience.
  • 2. To their inflictions and penalties, by not sub­mitting and subjecting our selves to them, but violently resisting and opposing them; which is called by S ^t Paul resisting of Power, or
    [...].
    stand­ing up against it, Rom. 13.2. And this when it is made by great Numbers, and goes on to extremities, when men are, as the Apostle there says,
    [...].
    set in array and posture of defence against it, and ready by force of Arms to con­tend and wage War with it; is Rebellion.

And all these are effects of hatred to Princes, and instances of disobedience in this relation.

So that as to this part of our Duty, our relation of Subjects towards our Sovereign Kings and Princes, the effects of Love or Laws commanding are the Law of [Page 139] honour to Kings, of reverence, of paying tribute and cu­stomes, of fidelity, of praying for them, of obedience, of subjection.

And opposite to them the effects of hatred, or forbid­ding Laws, are the Law against dishonour, against irre­verence, against speaking evil of Dignities, against refu­sing Tribute and Taxes, against traiterousness, against neglecting to pray for Kings, against disobedience, against resisting lawful Powers and Authority, against rebellion.

And then,

2. For the other sort of publick Governours, viz. those of the Church, as are Bishops and other Ministers, the effects of Love in shewing all kindness, and keeping back from all evil and offence towards them, will be as follows.

• 1. A good and awful opinion of them, and of their Office in our minds; looking on them as men that bear the great Character of Ambassadours from Christ, as S ^t Paul calls them, 2 Cor. 5.20; and are commissioned by God to treat with us in a matter of incomparably the highest concernment, viz. our eternal salvation: and this is honour, or esteeming them highly in love, though not for their personal worth, yet for their works sake, 1 Thess. 5.13. Which honour is expressed,
  • 1. By such an awfulness of behaviour, and respect­ful, loving carriage towards them, as argues in us a just sense of the Greatness and Majesty of Christ whom they represent, and of the goodness of that Concern which they come about; which is reverence.
  • 2. By making such outward provisions for them as may at least set them above, and secure them from contempt, although it keep them below en­vy; and that is the honour of maintenance, whereof S ^t Paul speaks, 1 Tim. 5.17. And as [Page 140] for those things which are not in our power to conferr upon them, by recommending them to Gods bounty, in praying for them.
• 2. As to our Lives, a careful heed and observance of those things which, as the Ministers of Christ, and in his Name, they teach and enjoin us; which is obedience.

So that in our love to our spiritual Rulers, the Bishops and Ministers of Christs Church, are implied all these particular effects which are so many commanding Laws, viz. the Law of honour, or having them highly in esteem for their works sake, of reverence, of maintenance, of praying for them, of obedience.

And opposite to all these are the effects of hatred, or doing nothing towards them that may benefit and please, but all things that may any way vex and offend them. In particular,

• 1. In our minds, a low and disparaging opinion of them, looking on them as persons of no worth or value, and setting at nought both them and their Office; which is dishonour, or setting them at nought for their works sake. And this is out­wardly expressed,
  • 1. In words, by vilifying and undervaluing them, either in picking up and proclaiming their faults and failings to reproach their Persons, or in talking to disparage and debase their Office; which is speaking evil of Ministers. And if this be in smart jests and opprobrious mirth, to ren­der them and their Calling ridiculous, 'tis mock­ing them.
  • 2. In contemptuous and sleightful behaviour towards them, thereby shewing that we have no re­gard or value for them; which is irreverence.

  • 3. In denying them all outward maintenance, such [Page 141] as should preserve them from meanness and con­tempt; which is not providing for them. And if this be instanced in taking away from them either by force or fraud, those just Dues of Tythes, &c. which our Country Laws have confirmed to them; it is stealing of consecrated things, or sacriledge.

    And as for those things which must be deri­ved to them by Gods peculiar Bounty and Pro­vidence, a neglect to seek them at Gods hands on their behalf; which is not praying for them.

• 2. In our lives and actions, a proud neglect or reje­cting of what they impose, and acting against those things which, in the name of Christ, and as his Messengers, they enjoin us; which is disobe­dience.

So that in our hatred of publick Rulers in the Church, the Bishops and Ministers of Christ, are implied all these effects, which are so many particular forbidden sins, viz. the Law against dishonour or setting at nought our Bi­shops and Ministers, especially for their works sake, against speaking evil of them, against mocking them, against irre­verence to them, against not providing for them, against sacriledge or stealing from them, against not praying for them, against disobedience.

And these are the several effects of love and hatred, and the particular commanding and forbidding Laws which God has given us for the measure of our more e­special Duties to this first sort of Neighbours, our publick Governours both in Church and State.

And,

2. As for the other sort of relation, which founds some special Duties distinct from those which we owe to all mankind in common, viz. that which is more private and domestick; in as much as a Family is compounded [Page 142] of several states and conditions of people, whereof some are Parents, some Children, some Masters, and some Servants; it includes in it these four,

• 1. That of Husband and Wife.
• 2. That of Parents and Children.
• 3. That of Brethren and Sisters.
• 4. That of Masters and Servants.

1. The first and principal domestick relation, where­in Love has some peculiar effects that bind us then par­ticularly when we are in that condition, is the relation betwixt Husband and Wife. And here Love through its forwardness to delight and benefit, and its great a­verseness in any thing to give offence, will have these effects.

• 1. Such as are mutual and common to them both; as are,
  • 1. A most tender care and heightned kindness, ari­sing from the most intimate union and nearness that is betwixt them; which expresses it self chiefly,
    • 1. In the partaking in each others bliss and mise­ry, or being both equally concerned in those things which befal either; which is communi­cating in each others condition.
    • 2. In the bearing with each others infirmities, and not falling into hard thoughts and estranged­ness upon them.
    • 3. For those things which are not in their pow­er to bestow, in seeking them mutually on each others behalf from God by prayer.
  • 2. A faithful performance of that appropriate use of each others Bed, which they promised mu­tually at marriage; and this is fidelity.
• 2. Such as are particular, and concern them in spe­cial, one towards the other; either,
  • [Page 143]

    1. The Husband toward the Wife.

    And because the relation of a Husband im­plies power and dominion, that these may be rendred as easie and grateful as may be, the ef­fect of Love here will be such a tempering and sweetning of them, as makes them contribute as much as may be to her pleasure and content­ment; which it doth by making him,

    • 1. When it is for her benefit, to employ all his power and authority to procure her necessaries and due conveniencies; which is providing for her, or giving honour, i. e.
      [...].
      maintenance to her, be­cause She is the weaker Vessel, as S ^t Peter says, and so unable to provide it for her self, 1 Pet. 3.7; and also to guard off all inconvenience and injury from her; which is protection of her.
    • 2. When 'tis over her as his Subject, to lay them in great measure aside, and to win her rather by the sweetness of love than by the force of authority; which is flexible, winning Govern­ment. And this as it causes him to yield to her in several things, which in strictness of power he might stand upon, is compliance and condescension.
  • 2. The Wife towards the Husband.

And the relation of a Wife implying subje­ction and dependance, the effects of Love which doth nothing that affronts or injures, but all things that may any ways pleasure and delight, will be,

• 1. An opinion of his preheminence and authority over her, which is honour. And this as 'tis joyned with a fear of offending him, that ex­presses it self in respectful carriage; is reverence.
• [Page 144]2. A free and forward dispatch of all such things as she knows he either likes or requires; which is observance and obedience.
• 3. In undergoing restraint, a cheerful submission of her self to his pleasure; which is subjection.

So that in this relation of Husband and Wife, the ef­fects of Love or Laws commanding, are, on both sides, the Law of mutual concern and communicating in each o­thers bliss or misery, of bearing each others infirmities, of prayer, of fidelity: On the Husbands towards his Wife, the Law of providing for her, of protecting her, of flexi­ble, winning Government, of compliance and condescensi­on: On the Wives towards her Husband, the Law of honour, of reverence, of observance and obedience, of subjection.

And opposite to these the effects of ill-will and hatred in this relation, will be as follows:

• 1. Such as are mutual and common unto both; asare,
  • 1. An unaffectedness in each others condition, and an insensibleness in one part of those things which befal the other; which is unconcernedness in each others condition.
  • 2. A not bearing each others infirmities, but either cutting out work and exercise for them by do­ing or speaking such things as are fit to irritate; which is provocation: Or being ill-affected to­wards each other upon them; which, as it is expressed in a privation of all that tenderness of love and kindness which should result from the intimate nearness of their relation, is estranged­ness: and as proceeding higher to ill-will, and expressions of an imbittered mind, as it causes for the present wrangling and debate; it is strife or contention: and as festring into an habitual displeasure and lasting regret, it is hatred or [Page 145] enmity; and as breaking out in a proclamati­on of each others weaknesses, evil speaking, or publishing each others infirmities.
  • 3. As doing no good to each other themselves, so seeking none from God, which is not praying for each other.
  • 4. An avoidance of each others Bed, and being false to the Marriage Covenant about it; which is adultery. But if this unfaithfulness really be not, but through the suspicious temper of one side is only groundlesly presumed; it is jealousie.
• 2. Such as are peculiar, and concern one particularly towards the other, either,
  • 1. The Husband towards the Wife, and here the effects of hatred will be,
    • 1. A neglecting to use his power for her benefit, through an insensibleness of her wants, and regardlesness of what hardships she struggles with; either as to necessaries or conveniencies, which is not providing for her, or not main­taining her; or as to injuries and affronts, which is not protecting her.
    • 2. Vsing all his authority over her by a harsh and magisterial peremptoriness of Command; which is imperiousness; or by an unyielding, inflexi­bleness of will and pleasure; which is uncom­pliance, uncondescension.
  • 2. The Wife towards the Husband; where it will produce a light and low opinion of him; which is dishonour; which being joined with a contem­ptuous and fearless behaviour towards him, is irreverence. And this will effect,
    • 1. A backwardness and utter averseness to do unbidden what will delight and please him, which is non-observance; or what is command­ed [Page 146] by him, which is disobedience.
    • 2. A refusal or open reluctance in undergoing that restraint which he imposes; which is casting off his yoke, or unsubjection.

So that in this relation of Husband and Wife, the ef­fects of hatred, or Laws forbidding, are, to both Parties, the Law against unconcernedness in each others condition, against not bearing each others infirmities, against provo­king one another, against estrangedness, against strife and contention, against hatred and enmity, against publishing each others infirmities, against not praying for each other, against adultery, against jealousie. To the Husband to­wards the Wife, the Law against not maintaining her, a­gainst not protecting her, against imperiousness, against un­compliance or uncondescension. To the Wife towards her Husband, the Law against dishonour, against irreverence, against unobservance, against disobedience, against casting off his yoke, or unsubjection.

2. The second domestick relation is that of Parents and Children, and in this the effects of Love, and par­ticulars of Duty are either,

• 1. On the Parents side towards their Children, as are,
  • 1. From the extraordinary nearness that their Chil­dren have to them, being parts even of their own Bodies, that most heightened tenderness and kindness, which, because it is found in all Ani­mals in nature towards their own Offspring; is called natural affection.
  • 2. From their Childrens helplesness and wants, their care over them. Which is taken up,
    • 1. With respect to this world, and that in be­half,
      • 1. Of their Bodies, by providing for them all due necessaries and conveniencies, both [Page 147] whilst they are under them, and against the time that they go out from them; which is provision, maintenance.
      • 2. Of their whole persons both Body and Soul, by training them up in the best ways they can, whereby to render them profitable in their station, and useful Members of Socie­ty; which is good and honest education. In the management whereof, the using of their power over them, not in a rigorous and au­stere, but a tender obliging way; is loving Go­vernment.

    • 2. With respect to the next world, and that is by causing them to be duely instructed in Religi­on, and stamped with vertuous impressions; which S ^t Paul calls bringing them up in the nur­ture and admonition of the Lord, Ephes. 6.4.

      And for those things which they cannot procure for them by themselves; begging of them from Gods bounty by prayer for them.

• 2. On the Childrens side towards their Parents, where, besides the Duty of natural affection com­mon to them with the Parents, Love effects,
  • 1. An opinion of their preheminence and authority over them, which is honour: and this when it is joined with an awful regard to them, and a fear of offending them; is reverence.
  • 2. Whilst they are under them, a ready chearfulness in performing all that they command, which is o­bedience: and in bearing and undergoing all that they impose, which is submission or subje­ction.
  • 3. When either they are under them, or gone from them, a readiness upon occasion to requite all their care and kindness in supporting and relie­ving [Page 148] them; which the Apostle calls requiting their Parents, 1 Tim. 5.4.
  • 4. And in such things wherewith they cannot sup­ply them of themselves, entreating God on their behalf; which is praying for them.

So that the effects of Love and instances of Duty in this relation, are from the Parents towards their Chil­dren, the Law of natural affection, of maintenance and provision, of honest education, of loving Government, of bringing them up in the institution and fear of God, of prayer for them: from the Children towards their Parents, the Law of honour, of reverence, of obedience, of sub­jection, of requiting upon occasion their care and kind­ness, of prayer for them.

And opposite to these effects of Love which are so ma­ny commanded Duties, the effects of hatred in this rela­tion, which are so many particular forbidden sins, are these that follow:

• 1. In Parents towards their Children, it will pro­duce a coldness of heart and unconcernedness for them, which is being void of natural affection: Which will effect,
  • 1. As to their care for them, a neglecting to pro­vide for their present maintenance or future support; which is condemned by S ^t Paul un­der the name of not providing for those of our own house, 1 Tim 5.8.
  • 2. As to their Government and Conduct of them, an untoward exercise and employment of it where there is no just need, or a neglect of it where there is. For it will produce,
    • 1. As to things that are good and necessary for the Children, an utter carelesness of them, when the Parents neglect to teach and inure them to such things as may render them duti­ful [Page 149] to God, and useful in Society; and con­trariwise accustome and bring them up in idle­ness, vanity, or wickedness; which is irreligi­ous or evil education.
    • 2. As to things that are unnecessary and indif­ferent; a great strictness and severity, whe­ther it be in commanding or imposing things without reason, necessity, or convenience; or convenient things with imperious harshness or unreasonable rigour, only out of wantonness of authority and plenitude of power, which instead of exciting them to a cheerful obedience, is apt to move in them an irksome regret; which is provoking them to anger.
  • 3. And instead of praying for them, not praying at all, or using passionate and modish curses or imprecations; which is imprecating or praying against them.
• 2. In Children towards their Parents, it will cause, besides the want of natural affection,
  • 1. A low esteem and undervaluing opinion of them in their minds; which is dishonour. And this, if it be joined with a contemptuous disregard, and fearless behaviour towards them; is irreve­rence: Which is expressed,
    • 1. In disowning or disregarding them by reason of their meanness; which is being ashamed of them.
    • 2. In entertaining their weaknesses and infirmi­ties, not with pity and sorrow, but with sport and delight, turning them into a matter of mirth and laughter. This is a mixture of ha­tred and scorn, and is called mocking them.
    • 3. In divulging in words, and, instead of con­cealing and excusing, publishing their faults and [Page 150] defects with reproaching of them, and in­veighing against them upon the account of them; which is malediction, or cursing of them.
  • 2. Whilst they are under them, a spiting and go­ing cross,
    • 1. To their Commands, by not performing what they require, but doing against it; which is disobedience.
    • 2. To their impositions, by not submitting to that restraint and burthen which they lay up­on them; which is contumaciousness, or cast­ing off subjection.
    • 3. To their interest, by embezilling or secret wasting of their substance; which is robbing them.
  • 3. When either they are under them, or gone from them, not recompencing their care and kindness by their relief and service when their Parents need requires it; which is not requiting them.
  • 4. And instead of praying for them, not praying at all, or hasty wishing ill to them; which is im­precation.

So that the effects of hatred in this relation or forbid­ding Laws are, to the Parents, the Law against want of natural affection, against not providing for those of their own house, against irreligious and evil education, against provoking their Children to anger, against not praying for them, and imprecation of them. To the Children, be­sides that against want of natural affection, the Law a­gainst dishonour, against irreverence, against being asha­med of their Parents, against mocking them, against cur­sing or reproach, and speaking evil of them, against disobe­dience, against contumaciousness, against robbing them, a­gainst not praying for them, or imprecation of them.

[Page 151]3. The third sort of domestick relation that includes some instances of Love that are not due towards all men indifferently, but peculiarly towards some; is the relation of Brethren and Sisters.

And these being so nearly allied, and partaking of the same blood; Love betwixt them will exert it self,

• 1. In a most passionate concern and tender affection for each other; which, because we seem to be carried on to it by the very force and instinct of our nature, without any help of reason, or need of being argued up to it, is called natural affe­ction.
• 2. And as an effect of this, a helping each other by a reciprocal service, and, when occasion requires, by communicating mutually of their substance; which S ^t Paul calls a providing for those of our own Family, 1 Tim. 5.8. And in those things which they cannot afford themselves, seeking them mutually for each other by prayer.

And opposite to these are the effects of hatred be­twixt them, which will effect,

• 1. An unconcernedness for each other, or a want of natural affection.
• 2. A not helping of each others needs, or not provi­ding for them: and not praying to God in each o­thers behalf, but making ill wishes mutually; which is imprecation.

So that the effects of Love or commanding Laws in this relation, are the Law of natural affection, of pro­viding for our Brethren, of praying for them: and oppo­site to them the effects of hatred or forbidding Laws, are the Law against want of natural affection, against not providing for our Brethren, against not praying for them, and imprecation or praying against them.

4. The fourth and last relation, is that of Masters [Page 152] and Servants. And in this the effects of Love are ei­ther,

• 1. From the Masters to the Servants. Where Love will produce,
  • 1. A care of their Servants, as of Members of their own Families; both,
    • 1. Of their Bodies, in provision and mainte­nance.
    • 2. Of their Souls, in religious instruction and ad­monition.
  • 2. A Government of them that is not harsh and severe, but kind and gentle, such as we expect and desire that God, who is our Master, should use over us; which therefore is called by the Apostle our dealing justly and equally with them, i. e. so as we would have our Master to deal with us, Col. 4.1. In particular observing,
    • 1. In our Commands to them, Mercy as well as Justice; in requiring nothing that God forbids, which is unlawful; nothing for imperiousness and commands sake, only that we may create them work though we our selves receive no benefit; which is unprofitable: and even where we are advantaged by it, nothing lastly which is either above, or at least very hard and op­pressive to their power and strength; which is unproportionable. And this is kindness and e­quity in commanding.
    • 2. In our threatnings and punishments, tender­ness and pity; in not threatning and punish­ing out of will and power, or either more or oftener than need requires, which the Apostle calls forbearing, or moderating threatning, E­phes. 6.9.
    • 3. In our rewards, paying them punctually and [Page 153] justly what they have wrought for; which is punctual payment of the wages of the Hireling.
    • 4. And besides all the kindness which we can do for them our selves, whether by rewarding or promoting them, procuring moreover all the good which we can for them at Gods hands, by praying for them.
• 2. From the Servants to the Masters.

And the nature of service being a setting over all our powers and abilities for the time, to their be­nefit whom we are to serve; the effects of Love in this relation will be,

• 1. An opinion and esteem in the mind of their Ma­sters preheminence and lordship over them; which is honour. And this being joined with an aw­fulness and fear of offending him, who has both Authority to command and Power to punish; is reverence.
• 2. In things which they know he desires and delights in, a forward care and ready industry to please him by doing them before they are bidden; which is observance. And this among other things effects,
  • 1. As for his, or his Families defects at home, concealing or excusing them.
  • 2. As for his reputation abroad, when 'tis inju­red, vindicating and defending it.
• 3. A care of their Masters Goods, and carrying suitably to his pleasure; always exercising,
  • 1. In those things which their Master intrusts them with, a true discharge of that trust, and the things committed to it; which is fidelity.
  • 2. In those things which their Master commands, a ready performance and execution of them; which is obedience. The vigorous application [Page 154] of themselves to the dispatch whereof, is di­ligence. Which they are to shew, not only from the terrour of their Master so long as his eye is over them, which the Apostle calls eye-service; but from the ready willingness of their own minds, which will make them do it whether he be with them or absent from them; which in the same place is called obeying with good will and from the heart, Ephes. 6.6, 7.
  • 3. In those things which he imposes and inflicts, whether they be just, or even injust, if light and tolerable, a quiet and uncontending submis­sion; which is patience and subjection.
• 4. And in those things wherein they cannot advan­tage him themselves, commending him to Al­mighty God, by prayer for him.

So that the effects of Love or commanding Laws in this relation, are, on the Masters side, the Law of maintenance, of religious instruction, of a just and equal Government of them, of kindness and equity in command­ing, of forbearance and moderation in threatning, of punctual payment of the wages of the Hireling, of praying for them: On the Servants, the Law of honour, of re­verence, of observance, of concealing and excusing their Masters defects, of vindicating their injured reputation, of fidelity, of obedience, of diligence, of willing and hearty service, of patient submission and subjection, of pray­ing for them.

And opposite to these are all the effects of hatred, which will be instanced in these Particulars.

• 1. From the Masters towards their Servants, it will produce,
  • 1. A carelesness of what becomes of their Servants, whether as to,
    • 1. Their Bodies, in not duly maintaining or pro­viding for them.
    • [Page 155]2. Their Souls, in not catechising or instructing of them.
  • 2. A Government of them which is cruel and rigo­rous: and this being a dealing otherwise with them than we are willing to be dealt with our selves; is unequal Government. Which is ex­pressed,
    • 1. In the injustice and severity of our Com­mands, when we enjoin what God forbids, which is unlawful; or what tends not to bene­fit our selves, but only to vex and trouble them; which is unprofitable: or what is either a­bove their strength or exceeding hard for it; which is unproportionable: And this is unjust­ness, and wantonness, and rigour in command­ing: which, if it be acted in a contemptuous haughtiness and peremptory way; is imperious­ness.
    • 2. In the injustice and hardship of our threat­nings and punishments, when we use them without occasion, or more than needs when there is occasion for them; which is immoderate threatning, or punishing. And this, as it vents it self in bitter words, and vehemence of vi­lifying expressions, a fault that is incident to proud, hasty Folk and lordly Masters, is rail­ing at them.
    • 3. In the dishonesty and dilatoriness of our Re­wards, when we either pay not at all that which was covenanted for their service, or cut it short, or delay it long when their neces­sity calls for it instantly; which is defrauding or keeping back the wages of the Hireling.
  • 3. And besides all the kindness which we deny them our selves, neglecting to seek for any [Page 156] thing for them at Gods hands, by not praying for them; or cursing and imprecating them, which is praying against them.
• 2. From the Servants towards their Masters; where the effects of hatred are,
  • 1. A disesteem and contemptuous opinion of their Masters, as persons of no worth or preheminence above themselves, which is dishonour. And this, when it is evidenced in a careless and dis­respectful behaviour towards them, which ar­gues them to stand in no fear or awe of them; is irreverence.
  • 2. An industrious neglect of such things as they know are pleasing and acceptable to him; and venturing upon others that will disgust and of­fend him; which is non-observance: two parti­cular expressions whereof are,
    • 1. As to his or his families defects at home; a publishing and aggravation of them.
    • 2. As to his reputation abroad, a suffering it to lye under imputations that are undeserved; which is not vindicating him.
  • 3. An endamagement of their Masters Goods, Concerns, and Authority, by shewing,

    • 1. In what their Master intrusts them, falseness or non-performance; which is unfaithfulness.

      And if it be instanced in making away such Goods or Mony as were committed to them,

      • 1. To their own luxury and pleasure, by such ways as our Saviour sets down of eating, drinking, and keeping ill company, Matth. 24.49; it is wastfulness of their Masters Goods.
      • 2. To their own private profit and secret en­richment; it is purloining.
    • [Page 157]2. In what their Masters command, a careless o­mission of it, or acting against it; which is dis­obedience. Whether this be expressed,
      • 1. In questioning and disputing the fitness and convenience of what they enjoin, instead of doing and performing it; which S ^t Paul calls answering again, or
        [...].
        speaking against and contradicting it, Tit. 2.9.
      • 2. In a slow and lazy application of them­selves to it, when they do set about it; which is slothfulness.
      • 3. In a laborious dispatch of what they are commanded only whilst their Masters eye is over them, but slackning all again when he is gone from them; doing all things out of dread, but nothing out of choice and good will; which is eye-service.
    • 3. In what their Master imposes or inflicts, a not enduring or resting under it; which is contu­macy or resistance.
  • 4. And in such things as God is to bestow on them, a not seeking to him by prayer on their behalf; but praying against them.

So that the effects of ill will and hatred, or Laws for­bidding in this relation, are, on the Masters side, the Law against not providing maintenance for his Servant, against not catechizing or instructing him, against unequal Government, against unjustness, wantonness and rigour in commanding, against imperiousness, against immoderate threatning, against railing, against defrauding or keeping back the wages of the Hireling, against not praying for him, and imprecation or praying against him: and on the Servants side the Law against dishonour of his Master, against irreverence, against non-observance, against pub­lishing or aggravating his Masters faults, against not vin­dicating [Page 158] his injured reputation, against unfaithfulness, a­gainst wasting his Goods, against purloining, against disobedience, against answering again, against slothfulness, against eye-service, against contumacy or resistance, against not praying for them, and imprecation or praying against them.

And thus we have seen what are the particular effects of love and hatred both towards all men in general, and also towards all in those several relations wherein we stand concerned with one another in the World. And in them are contained all the particular Commands and Prohibitions, which make up this third Branch of Duty, viz. righteousness, or our Duty towards our Neighbour. All that God requires of us towards other men, is only to have a hearty kindness for them, and in this manner to express it. And all that he forbids is only our hatred of them, with all the forementioned effects of it. So that in the above-named instances and effects of Love, in Justice, Charity, Peace, with those others in the re­lations now recited, is comprized the whole of this last Member of S ^t Paul's Division, righteousness.

Thus at last we have seen what are all the particular instances of those three general Laws, sobriety, piety, and righteousness; wherein, if we add two or three more, is comprized the Body of our whole Duty.

If we adde two or three more, I say; for besides the several Laws already mentioned, there are three particu­lar Duties yet remaining of a more positive and arbitrary nature, which Christ has bound all Christians to ob­serve; and they are the Law of Baptism, of the Lords Supper, and of Repentance.

Baptism is our incorporation into the Church of Christ; or our entrance into the Gospel Covenant, or into all the duties and priviledges of Christians, by means of the out­ward Ceremony of washing or sprinkling in the name of the [Page 159] Father, and of the Son, and of the Holy Ghost.

The Eucharist or Lords Supper is our Federal Vow, or repetition of that engagement which we made at Baptism, of performing faith, repentance and obedience unto God; in expectation of remission of sins, eternal happiness, and those other promises which by Christ's death are procured for us upon these terms: which engagement we solemnly make to God at our eating Bread and drinking Wine, in remem­brance and commemoration of Christs dying for us.

Repentance is a forsaking of sin, or an amendment of any evil way upon a sorrowful sense, and just apprehensi­on of its making us offend God, and subjecting us to the danger of death and damnation.

And if to all the forementioned instances of those three grand Vertues, which by the Apostle, Tit. 2.12, 13, are made the summ of our Christian Duty, we join these three positive and additional Laws; we have all that whereby God will judge us at the last Day, even all those particular Laws whereto our obedience is re­quired as necessary to salvation.

And thus we have seen what those particulars Laws are, which the Gospel indispensably requires us to obey. They are no other than those very instances which I have been all this while recounting and describing. But because the Catalogue of them hitherto has been broken and interrupted, and therefore cannot be run o­ver so easily as might be desired in a matter of that im­portance; I will here repeat them all again for the greater ease of all such pious souls as desire to try them­selves by them, and place them all in one view, and all together.

The commanding Laws then whereby at the last Day we must all be judged, are these that follow:

The Law of sobriety towards our selves, with all its Train, which are the Law of humility, of heavenly-mind­edness, [Page 160] of temperance, of sobriety, of chastity, of conti­nence, of contempt of the world and contentment, of courage and taking up the Cross, of diligence and watch­fulness, of patience, of mortification and self-denial.

The Law of piety towards God with all its Branches, which are the Law of honour, of worship, of faith and knowledge, of love, of zeal, of trust and dependance, of prayer, of thankfulness, of fear, of submission and resign­edness, of obedience.

The Law of Justice towards men in all its parts, which will be seen by the contrary prohibitions of injustice.

The Law of Charity in all its instances; which are the Law of goodness or kindness, of honour for our Bre­threns Vertues, of pity and succour, of restraining our Christian Liberty for our weak Brothers edification, of friendly reproof, of brotherly kindness, of congratulation, of compassion, of almes and distribution, of covering and concealing their defects, of vindicating their reputation, of affability or graciousness, of courtesy and officiousness, of condescension, of hospitality, of gentleness, of candor, of unity, of thankfulness, of meekness or lenity, of placable­ness, of forgiving injuries, of doing good to enemies, and, when nothing more is in our power, praying for them, and blessing or speaking what is good of them, when we take occasion to mention them, of long-suffering, of mercifulness.

The Law of Peace and Concord with all its Train; as are, the Law of peaceableness, of condescension and compliance, of doing our own business, of satisfying for injuries, of peace-making.

The Law of love to Kings and Princes in all its Par­ticulars; which are, the Law of honour, of reverence, of paying Tribute and Customes, of fidelity, of praying for them, of obedience, of subjection.

The Law of love to our Bishops and Ministers with [Page 161] all its expressions; which are, the Law of honour, or having them highly in esteem for their works sake, of reve­rence, of maintenance, of praying for them, of obedience.

The Law of Love in the particular relation of Hus­band and Wife with all its Branches; which are, on both sides, the Law of mutual concern, and communica­ting in each others bliss or misery, of bearing each others infirmities, of prayer, of fidelity: On the Husbands to­wards his Wife, the Law of providing for her, of pro­tecting her, of flexible and winning Government, of compli­ance and condescension: On the Wives towards her Hus­band, the Law of honour, of reverence, of observance and obedience, of subjection.

The Law of Love in the particular relation of Pa­rents and Children with its several effects; which are, from the Parents towards their Children, the Law of natural affection, of maintenance and provision, of honest education, of loving Government, of bringing them up in the institution and fear of God, of prayer for them: From the Children towards their Parents, besides the Duty of natural affection common to both, the Law of honour, of reverence, of obedience, of subjection, of requiting upon occasion their care and kindness, of pray­er for them.

The Law of Love in the particular relation of Bre­thren and Sisters with all its instances; which are the Law of natural affection, of providing for our Brethren, of praying for them.

The Law of Love in the particular relation of Ma­ster and Servant, with its several expressions; which are, on the Masters side, the Law of maintenance, of religious instruction, of a just and equal Government of them, of kindness and equity in commanding, of forbear­ance and moderation in threatning, of punctual payment of the wages of the Hireling, of praying for them: On [Page 162] the Servants, the Law of honour, of reverence, of obser­vance, of concealing and excusing their Masters defects, of vindicating their injured reputation, of fidelity, of obedience, of diligence, of willing and hearty service, of patient submission and subjection, of praying for them.

To all which we may add the two arbitrary instituti­ons and positive Laws of the Gospel, Baptism, and the Eucharist or Lords Supper; and when we transgress in a­ny of the instances forementioned, that great and only remedy of Christs Religion, the Law of repentance.

This, so far as I can call to mind at present, is a just e­numeration of those particular Injunctions and Com­mands of God, whereto our obedience is indispensably required, and whereby at the last Day we must all be judged either to live or dye eternally.

But supposing that some particular instances of Love and Duty are omitted in this Catalogue; yet need this be prejudicial to no mans happiness, since that defect will be otherwise supplied. For as for such omitted in­stances, where there is an occasion for them, and an op­portunity offered to exercise them, mens own reason and passion will represent and suggest them for a rule of obe­dience; and when they wilfully transgress them, their own Conscience must needs check and reprove them, which will be sufficient to them for a rule of trial. For all the Laws of this second, which is the Gospel-Covenant, are so agreeably suited to our natural reason and consci­ence, that every mans own mind may be a sufficient Mo­nitor. What our own understanding tells us is fit and becoming us that we should do; that has God bound upon us by his Laws, and made it our Duty to do. His Precepts are the very same with the best results and purest dictates of our own reason; so that every pious and honest Conscience cannot but of it self ap­prove all that God has enjoined it. Which God himself [Page 163] has clearly intimated, when he says of all the Laws of the second, which is the Gospel-Covenant, that he will put the Laws contained in it into their minds, and write them in their hearts; so that in regard they have them so legible within themselves, they shall not need to be still enquiring of others, and to teach every man his Neighbour, and every man his Brother, saying, Know the Lord; and that in this or that particular you must serve him; for all shall know him and his Laws without any o­ther Monitor than their own Conscience, from the least to the greatest, Heb. 8.10, 11.

Besides, as for all the Laws of piety towards God, and of righteousness towards men, which make up by far the greatest part of our Duty; they are only so many several effects and various expressions of our Love to them. So that he who acts nothing against love, breaks none of all these Laws, but keeps them every one. Whereof Christ himself (who has given these Laws, and who is to judge of our obedience to them) and his Apostle Paul have given us sufficient assurance, when they both affirm of Love, that, as to these two gene­ral parts of Duty, it is the fulfilling of the Law. And therefore any man that knows what Love is, may quick­ly understand what is Law; and when he is about to venture upon any action, it is but asking his own soul whether it be against Love, and he has his Answer whe­ther or no it be against Duty.

And since whensoever we have occasion for it, we shall be admonished of our Duty both these ways, both from our reason and our passion, though this Cata­logue prove defective in some instances, and omit it: that defect can be of no danger, seeing it will be o­therwise supplied. We may by its help know those Du­ties which it mentions; and by the help of the other two, those Particulars wherein it fails us. So that we [Page 164] shall still be sufficiently directed in our Duty, and shew­ed what we should do; and when we sin against it wilfully, our own Conscience is privy to it, which will enable us to examine also whether indeed we have done it, or no.

This then may suffice for a particular enumeration of all the commanding Laws of God, whereto our obedi­ence is required as an indispensable condition of our life and happiness.

And as for all the forbidding Laws, which contain those things which under the highest pains of death and misery we are indispensably required to abstain from; they are these that follow:

The Law against unsoberness towards our selves, with all its particulars; which are, the Law against pride, against arrogance or ostentation, against vain-glory, against ambition, against haughtiness, against insolence, against imperiousness, against dogmaticalness, against envious backbiting, against emulation, against worldliness, against intemperance, against gluttony, against voluptuousness, a­gainst drunkenness, against revelling, against incontinence, against lasciviousness or wantonness, against filthiness, a­gainst obscene Jestings, against impurity or uncleanness, a­gainst sodomy, against effeminateness, against adultery, against fornication, against whoredom, against incest, a­gainst rape, against covetousness, against grudging and re­pining, against refusing or being scandaled at the Cross, against idleness and carelesness, against fearfulness and softness, against self-love, against carnality, against sensu­ality.

The Law against impiety towards God, with all its Retinue; which are, the Law against dishonour, against atheism, against denying Providence, against blasphemy, against superstition, against idolatry, against witchcraft and sorcery, against foolishness, against headiness, against [Page 165] unbelief, against hating God, against want of zeal, a­gainst distrust of him, against not praying to him, against unthankfulness, against fearlesness, against contumacy or repining, against disobedience, against common swearing, against perjury, against prophaneness.

The Law against injustice towards men in all its in­stances; which are, the Law against murder, against false witness, against slander or calumny, against lying, a­gainst unfaithfulness or perfidy, against adultery, against covetousness, against stealing or robbing, against oppressi­on, against extortion and depressing in bargaining, against circumvention and deceit, against craftiness.

The Law against uncharitableness with all its Train; which are, the Law against maliciousness or hatefulness, against wickedness, against despising and hating them that are good, against giving scandal to weak Brethren, against envy or an evil eye, against rejoicing in evil, against un­charitableness in alms, against not vindicating an innocent mans reputation, against evil speaking, against censorious­ness, against back-biting, against whispering, against rail­ing or reviling, against upbraiding, against reproaching, against mocking, against difficulty of access, against con­tumely or affront, against uncourteousness, against stiffness or uncondescension, against unhospitableness, against surli­ness, against malignity, against turbulence and unquiet­ness, against unthankfulness, against anger and passionate­ness, against debate and variance, against bitterness, a­gainst clamour and brawling, against hatred and malice, against implacableness, against revenge, against cursing and reproaching enemies and imprecation of them, against hastiness to punish, against rigour.

The Law against enmity and discord with all its De­pendants; which are, the Law against unpeaceableness, against emulation or provoking one another, against prag­maticalness or being busie Bodies, against tale-bearing, a­against [Page 166] whispering, against not satisfying for injuries, a­gainst strife or contention, against division and faction in the State, against heresie, and against schism in the Church, against tumult.

The Law against hatred in the particular relation of Subjects towards their Princes, with the several effects of it; which are, the Law against dishonour, against irreverence, against speaking evil of Dignities, against refusing Tribute and Taxes, against traiterousness, against neglecting to pray for Kings, against disobedience, against resisting lawful Powers and Authority, against rebellion.

The Law against hatred to our Ecclesiastical Gover­nours, Bishops and Ministers, with all the particulars implied in it; which are, the Law against dishonour of our Bishops and Ministers, especially against setting them at nought for their works sake, against irreverence to them, against speaking evil of them, against mocking them, a­gainst not providing for them, against sacriledge or steal­ing from them, against not praying for them, against dis­obedience.

The Law against hatred in the relation of Husband and Wife with all its Particulars; which are on both sides the Law against unconcernedness in each others condition, against not bearing each others infirmities, against provo­king one another, against estrangedness, against strife or contention, against hatred and enmity, against publishing each others infirmities, against not praying for each other, against adultery, against jealousie: On the Husbands to­wards the Wife, the Law against not maintaining her, a­gainst not protecting her, against imperiousness, against uncompliance or uncondescension: On the Wives towards her Husband, the Law against dishonour, against irreve­rence, against unobservance, against disobedience, against casting off his yoke or unsubjection.

The Law against hatred in the particular relation of [Page 167] Parents and Children with all its Instances; which are on both sides, the Law against want of natural affection, against not praying for each other, and imprecation: On the Parents side, the Law against not providing for those of their own house, against irreligious and evil education, against harsh Government or provoking their Children to anger: On the Childrens, the Law against dishonour, a­gainst irreverence, against being ashamed of their Parents, against mocking them, against cursing or reproach and speaking evil of them, against disobedience, against contu­maciousness, against robbing them.

The Law against hatred in the particular relation of Brethren and Sisters with its effects; which are, the Law against want of natural affection, against not providing for our Brethren, against not praying for them, against imprecation or praying against them.

The Law against hatred in the particular relation of Master and Servant with all its expressions; which are, on the Masters side, the Law against not providing maintenance for his Servant, against not catechizing or instructing him, against unequal Government, against un­justness, wantonness, and rigour in commanding, against imperiousness, against immoderate threatning, against railing at him, against defrauding or keeping back the wages of the Hireling, against not praying for him, a­gainst imprecation: And on the Servants, the Law a­gainst dishonour of his Master, against irreverence, against non-observance, against publishing or aggravating his Ma­sters faults, against not vindicating his injured reputati­on, against unfaithfulness, against wasting his Goods, a­gainst purloining, against disobedience, against answering again, against slothfulness, against eye-service, against con­tumacy and resistance, against not praying for him, against imprecation or praying against him.

To all which we must adde the two positive and ar­bitrary [Page 168] prohibitions of the Gospel, the Law against neglecting Baptism, and the Lords Supper. And when we wilfully transgress any one, or more of the Commands foregoing, a perseverance in it without amending it; which is impenitence.

And these are those particular prohibitions whereto our obedience is indispensably required by the Gospel, and whereby at the last Day we must all be judged.

And for the performance of all these Commands, and keeping back from all these prohibitions, when it is be­come any mans habitual course and practice; it is oft­times expressed by the general word holiness; as the contrary is by unholiness.

CHAP. V. Of the Sanction of the foregoing Laws.

NOW it is upon our obedience of all those Laws which are mentioned in the foregoing Chapters, that all our well-grounded hope of pardon, and a hap­py Sentence at the last Day depends. They are that Rule which God has fixt for the Proceedings at that Judgment whereby all of us will be doomed to live or dye eternally. There is not any one of them left naked [Page 169] and unguarded for men to transgress at pleasure, and yet to go unpunished: but the performance of every one is made necessary unto life, and the unrepented transgression of it threatned with eternal damnation.

And that it is so is plain from this, because almost the whole Body of them, viz. all those which are implyed in piety towards God, and in Justice, Charity and peace­ableness towards men, are nothing else but instances and effects of Love, which is plainly necessary, and that in the greatest latitude. For the words of the Command are as comprehensive as can be. That thou mayest inherit eternal life, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; which plainly take in our whole affection towards God, and every part and expression of it: and thou shalt love thy Neighbour as thy self, which again implies all instances of love towards other men, seeing towards our own selves not any one is wanting: This do, and thou shalt live, Luke 10.25, 27, 28. So that in shewing of them all that they are natural effects of an universal love, I have shewn withal that they are ne­cessary means of life and conditions of salvation.

This is a plain mark, whereby it is obvious and easie for us all to understand what Laws are necessary terms of life. For every mans heart can inform him what are the natural effects of love, they being such things as the mean­est reason may discern, nay such as every mans affection will suggest to him. And because they are so, the A­postles themselves when they set down Catalogues of in­dispensable Laws, never descend to reckon up all par­ticulars: but having plainly declared the absolute ne­cessity of an ample and universal love in the general, they content themselves with naming some few instances of it, and leave the rest, which are like unto them, to be suggested to us by our own minds. And the same [Page 170] course they take in recounting those sins which are oppo­site to them, and which, without repentance, will cer­tainly destroy us. Thus, for instance, in S ^t Paul's Ca­talogue of damning sins, Gal. 5. he doth not trouble himself to name all particulars▪ but having mentioned several of them he concludes with this general intimati­on of the rest — and such like, vers. 21.

This way then of shewing the necessity of all the forementioned Laws, by shewing expresly that Love in the general is plainly necessary, and leaving it to mens own minds to collect of them all severally that they are natural effects of it; is sufficient in it self, and such as the Apostles of our Lord are wont to take up with: But because our belief of the necessity of our obedience in all the preceding particulars is of so great moment, and it is so infinitely our concern to be fixt and settled in it; I will here set down such express de­clarations of it in every one of them as are to be met with in the Scriptures.

And to begin with the several Classes of them in the same order wherein they are laid down; for sobriety, and all the particular Laws comprehended under it, we have their sanction set down, and the necessity of our obedience to them to our life and pardon expressed in the following Scriptures.

For the Law of humility and lowliness of mind, take these:

Put on as necessary qualifications of the elect of God, ho­ly and beloved, Humility. humbleness of mind, Col. 3.12. It is this poverty and lowliness of Spirit which must prepare us for eternal happiness. Blessed are the poor in Spirit, Matth. 5.3. For, as our Saviour says, 'tis by learning of him who is meek and lowly that we shall find both here and hereafter rest to our souls, Matth. 11.29.

And for all the rest, their Sanction is expressed in these ensuing places.

[Page 171] Labour not for the meat that perisheth, but for that which endureth to everlasting life, John 6.27. Heavenly-min­dedness. This is a necessary evidence of our being risen with Christ now at present; If ye be risen with Christ seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, and not on things on the earth, Col. 3.1, 2; and a necessary condition to our being blessed with him for ever hereafter; the blessedness which our Saviour pronounces being to those which hunger and thirst after righteousness, Matth. 5.6.

Add to temperance patience, Temperance, Patience. for he that lacketh these is blind, and shall not be looked on as a new man, seeing he has forgot that he was purged from his old sins, 2 Pet. 1.6, 9. The fruit of the Spirit, saith S ^t Paul, Continence. is tempe­rance or [...]. continence, and it is against this among o­thers, that there is no Law to condemn it, Gal. 5.23. And to the Hebrews he says, that they have need of patience to inherit the promises of life and happiness, Heb. 10.36; and therefore they must not cast away, but hold fast their confidence, or couragious and [...]. open owning even of a suffering Religion, which hath great recompence of reward, ver. 35. It bring to them only who by patient con­tinuance in well-doing seek for glory and immortality, that God will give eternal life, Rom. 2.7.

Dearly Beloved, Chastity. I beseech you as Strangers and Pilgrims abstain from fleshly lusts, which war against the soul, to vanquish and destroy it, 1 Pet. 2.11. This abstinence is one chief thing which we were called to at our Call to Christianity. God hath not called us to uncleanness, saith S ^t Paul, but unto holiness, or [...]. purity and cleanness. For this is the will of God which you are first to per­form before you expect his reward, your purity or san­ctification, and particularly in one instance, wherein you are so generally defective, that you abstain from fornication, and every one of you possess his Vessel or Body [Page 172] in purity or sanctification and honour. And this Com­mandment you know we gave you by the Lord Jesus's or­der, so that whosoever among you despiseth it, despiseth not man, but God, 1 Thess. 4.2, 3, 4, 7, 8. For the wis­dom which cometh from above, and which must carry us thither, is in the first place pure or [...]. chast, James 3.17.

Love not the world, nor the things of the world; for if any man love the world, Contempt of the world. the love of the Father is not in him, 1 John 2.15. For the esteem and friendship of the world is in very deed downright enmity with God. Whosoever therefore will be a friend of the world, is the enemy of God, James 4.4. Godliness, if it be joined with contentment, is great gain, saith S ^t Paul, 1 Tim. 6.6. And our being content with such things as we have, Contentment. is rec­koned a part of that Grace whereby we must serve God acceptably, and be secured from his wrath, who, where he is angred, is a consuming fire, Heb. 12.28. to the fifth Verse of the thirteenth Chapter.

Self-denial. Taking up the Cross. Christ said unto them all, If any man will come after me, and be accounted one of my Disciples, let him de­ny himself, and take up his Cross, and follow me, Luke 9.23. Mortification. If ye through the Spirit do mortifie the deeds of the Body, saith S ^t Paul, you shall live, Rom. 8.13. Yea, its affections and desires, as well as its sinful actions, are to be deaded and brought under. For they that are Christ's, whom he will own for his at the last Day, and reward accordingly, have crucified the Flesh with the affe­ctions and Rom. 13.14. lusts or desires thereof, Gal. 5.24.

They who would not be accounted in Gods judg­ment as Children of the night and of darkness, Sobriety. S ^t Paul says plainly, Watchfulness. must watch and be sober, 1 Thess. 5.5, 6. For watching is necessary unto bliss, Blessed is that Servant whom his Lord when he cometh shall find watching, Luke 12.37. Diligence. And give diligence to make your calling and e­lection sure, saith S ^t Peter, for this is one of those things [Page 173] which if you do, you shall never fall either from your du­ty, or your reward, 2 Pet. 1.10.

Thus are all the particular Laws recited in the first Class, sobriety, expresly bound upon us by all our hopes of Heaven; and our obedience to them plainly neces­sary to our life and pardon when we come to be judged according to them.

And the Sanction is the same for all the Particulars of the second Class, our piety towards God, Piety. as will appear by the following Scriptures.

Them that honour me, saith God, I will honour, Honour. or make honourable; but they who despise me, shall, on the other hand, be as lightly set by, 1 Sam. 2.30. Worship. And if any man be a worshipper of God, him, said the man who had received his sight most truly, he heareth, John 9.31.

He that believeth and is baptized shall be saved, Faith. but he that believeth not shall be damned. Mark 16.16. For this is the will of him that sent me, saith our Saviour, that whosoever believeth on me may have everlasting life, John 6.40. And what we hear of Faith is also said of Knowledge: For this is life eternal, saith Christ, Knowledge. to know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3.

The good things which neither eye hath seen, nor ear hath heard, i. e. the joys of Heaven, are laid up for those who love God, 1 Cor. 2.9. And if any man love God, Love. the same is known or accepted by him, 1 Cor. 8.3.

It is he who believes Christs promises, or hopes on him, Hope. that shall never be ashamed, Rom. 10.11. And we trust in God, saith S ^t Paul, who is the Saviour of all men, Trust. e­specially of those that believe or trust in him, 1 Tim. 4.10. And a cheerful dependence upon Gods Providence for our food, and maintenance, Dependence. &c. and not being sollicitous about them, is one of the Particulars of Christ's Law, Matth. 6.25, the sanction whereof is expressed in the [Page 174] fifth Chapter in these words, He who breaks the least o [...] these Commandments, shall be least in the Kingdom o [...] Heaven, i. e. according to the Hebrew manner of speaking, he shall be none at all, ver. 19.

Prayer. Pray without ceasing, 1 Thess. 5.17. It is this that must bring all blessings down upon us. For the pro­mise is, Ask and you shall have, Matth. 7.7. But no Petition being put up, no Grant can in reason be expe­cted, You have not, saith S ^t James, because you ask not, James 4.2.

Fear. Gods mercy is on all that fear him, Luke 1.50. I will warn you, saith our Saviour, whom you shall fear; fear God, who after he hath killed hath yet further power to cast you into Hell; if you are fearless and contemptuous, I say unto you, Fear him, Luke 12.5.

Thankfulness. In every thing give thanks, for this is the will of God concerning you, 1 Thess. 5.18. It is one part of our walking as Children of the light, to give thanks always, and in all things, to God the Father in the name of our Lord Jesus Christ, Ephes. 5.8, 20. And the Apostle's exhortation is, Offer to God the Sacrifice of Praise continu­ally, giving thanks to his Name; and that because we have no abiding City, but seek one to come, Heb. 13.14, 15.

Zeal.The Church of Laodicea, to the end that she may be rich and cloathed, is advised to be zealous and to repent, Rev. 3.18, 19. And one effect of a godly sorrow and a saving repentance, S ^t Paul saith, is zeal for God and goodness, 2 Cor. 7.11.

Obedience. In Christ Jesus or the Christian Religion, neither Cir­cumcision Gal. 5.6. & 6.13. availeth any thing, nor Vncircumcision; but keeping of the Commandments of God, 1 Cor. 7.19. For it is this only that gives right to life and happiness, Bles­sed are they that do his Commandments, that they may have right to the Tree of Life, Rev. 22.14.

S [...]bjection or Resignedness. Our Fathers after the flesh corrected us, and we gave [Page 175] them reverence, and shall we not much rather be in subje­ction to the Father of Spirits, and live? Heb. 12.9.

And thus are all the Particulars of this second Class of Duties, Piety, bound upon us with the same sanction as the former, and our obedience to them all made neces­sary to our being pardoned at the last Day, and eternal­ly rewarded by them.

And the same is further true of the Duties of the third Class, righteousness towards our Neighbour. Righteousness.

For as for the necessity of Justice, S ^t Paul is clear, Justice. Owe no man any thing, but to love one another, Rom. 13.8. For if you wrong and defraud one another, saith the same Apostle, know that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.8, 9.

And as for all the particular Laws of Charity, Charity. their necessity will appear from what follows.

Be kindly affectioned one to another, Goodness or Kindness. Brotherly kind­ness. Honour of our Brethren for their Vertues. Vindicating their injured reputation. Alms-giving. Hospitality. Speaking well of enemies. Congratulatio [...]. Compassion. Vnity. Assability. Condescension. as if you were of the same blood and [...]. near Kindred, with brotherly love, in honour Phil. 2.3. preferring one ano­ther for your Vertues before your selves; and much more vindicating each other from the unjust aspersions of o­thers. Distributing or [...]. communicating to the necessity of Saints; given to, or earnest­ly [...]. pursuing hospitality; Bless or [...]. speak well of them which persecute you; Bless, and curse not. Rejoyce with them that do rejoyce, in congratula­tion; and weep with them that weep, in Gal. 6.2. & 1 Pet. 3.8, 11, 12. com­passion. Be of the same mind one towards a­nother; mind not state and high things, but be affable and condescend, by [...]. going even out of your way to bear them company, to men of low estate. Recompence to no man evil for evil; but if thine enemy hunger, feed him; if he thirst, Doing good to enemies. give him drink, Rom. 12.10, 13, 14, 15, 16, 17, 20. All which Precepts, with several others delivered in that [Page 176] Chapter, he gave in Command, as he tells them, through the Grace or Authority of Apostleship, which is here and Rom. 1.5. & 15.15. Ephes. 3.8. elsewhere called Grace, given unto him, ver. 3; and that is a plain proof of their indispensable necessity. For he that despiseth you Apostles, says our Saviour, de­spiseth me, Luke 10.16. And if the transgression and disobedience of the Law of Moses spoken to him only by Angels in the Mount, received a just recompence of reward, such Offenders dying Heb. 10.28. without mer­cy; how shall we escape the same death or greater if we neglect, and much more if we despise, so great a means of salvation as Christs Gospel and his Laws are, which was at first spoken to us by the Lord Jesus himself, who is far above all Angels, and was afterwards confirmed to us by his Apostles, or them that heard him, Heb. 2.2, 3.

Gentleness. Placableness. Mercifulness. The wisdom from above, and which must bring us thither, is gentle, easie to be entreated, full of mercy and good fruits, James 3.17. And S ^t Paul bids the Colossi­ans to put on as the elect of God, holy and beloved, these Vertues; viz. bowels of James 2.13. mercies, kindness or [...]. courtesy, Courtesie. Meekness. Long-suffering. Forgiving in­juries. meekness, long-suffering or forbear­ing one another, and Mat. 6.14, 15. forgiving one another; If any man hath a quarrel against any, even as Christ forgave you, so do ye, Col. 3.12, 13, 15. The fruits of the Spirit, saith the same Apostle, are love, long-suffering, gentleness, goodness, meekness; against such there is no condemning force of any Law, Gal. 5.22, 23.

The description which S ^t Paul gives of Charity is this, Charity suffers long in great meekness before it be provoked, and is kind or 1 Pet. 3.8.12. courteous towards all men; is not puffed up with supercilious and haughty behavi­our, for men do not assume state over those persons whom they love, Affability. but is lowly and affable; doth not be­have it self unseemly or [...]. contumeliously, but with much [Page 177] respect and civility; seeks not her own Praise and Glory at other mens cost or discredit; is not easily provoked or not provoked to the [...]. Mercifulness. height, but mixes mercifulness with anger, opposite to rigour; rejoyces or [...]. congratu­lates the truth or sincerity and integrity of men; and as for their infirmities, it bears or [...]. covers and conceals all things that are defective; believes all things to their ad­vantage, Covering mens defects. in putting the most candid and favourable sence upon any thing which they do or say; Candor. and where there is no excuse for the present, it hopeth all things good for the future; and for injuries offered to it self, it is not hasty and vindictive, Patience▪ but patiently endureth all things, 1 Cor. 13.4, 5, 6, 7. And for the necessity of that Charity which includes all these, S ^t Paul is ex­press in the same Chapter; when he tells us that although he have all faith and all knowledg, and bestow all his goods to feed the poor, yea and give his Body to be burned in Martyrdom; if still he have not Charity in all these other effects, and in that latitude wherein it is here described, it profiteth him nothing, ver. 2, 3.

I say unto you, Love your enemies, bless or [...]. Speaking good of enemies. Doing good [...] them. Praying for [...] them. speak all the good you can of them that curse or reproach you, do good to them that hate you, and pray for them who despitefully use you, and persecute you, that by this means you may be the Children of your Father which is in Heaven, Matth. 5.44, 45. Which Laws are of the num­ber of those which are contained in Christ's Sermon on the Mount, at the beginning whereof he declared, that whosoever should break the least of his Commandments which he was then about to deliver, and should teach men to do so too; he should be least or none at all in the Kingdom of Heaven, ver. 19.

Thou shalt not hate thy Brother in thy heart; thou shalt in any wise rebuke thy Neighbour, Friendly reproof. and not suffer sin to rest upon him: I am the Lord, who will surely punish thee, [Page 178] if thou neglect this, Lev. 19.17, 18. But when any man by such charitable admonition doth convent a Sin­ner from the errour of his way, let him for his encourage­ment know this, says S ^t James, that he shall save a soul of him who is reproved from death, and besides that, shall hide also a multitude of his own sins, James 5.19, 20. And as for the method of performing this, what course we are to take, and how far we are to proceed in it: our Saviour has set that down, according to what had obtained in the Their pra­ctice in this Case is thus de­scribed; Qui arguit socium suum, debet pri­mùm hoc sacere placide inter se & ipsum solum verbis mollibus, ita ut non pude­saciat eum. Si resipiscit, b [...]xe est; sin, debet eum acriter ar­guere, & pude­sacere inter se & ipsum. Si non resipiscit, debet adhibere Socios, ipsúm (que) coram illis pu­dore afficere; si nec modo qui [...] ­ [...]uam proficit, debet eum pu­d [...]sacere coram multis, ejúsque delictum publi­care. Nam certe detegendi sunt Hypocrit [...]e. Lib. Musar. as it is ci [...]ed by Dru [...] ­ [...], Not. ad loc. Jewish custom, Matth. 18. For there in the case of Verse 21. private injuries, which are no fit Subject of Church cen­sures that are exercised only upon open and scandalous Sinners, he prescribes thus; If thy Brother shall trespass against thee, take this course to reclaim him: Go first and tell him of his fault privately between thee and him alone; if he shall hear thee, and amend upon thy admo­nition, thy work is done, and without any more ado thou hast gained thy Brother. But if he be not to be won thus easily, and will not hear thee admonishing him thus privately by thy self alone; then give not over, but go one step further; take with thee one or two more to join with thee in thy admonition, that by the authority of their concurrence he may be the more prevail'd upon, and that the reproof now appearing, not in thy mouth alone, but also in the mouths of thy two or three Witnes­ses, every word may have the more effect, and be the firmlier established. And if he shall be incorrigible still, and neglect to hear both thee and them too; yet give him not over for a lost man, but try one means more, which is the last that I enjoin thee: Pick out a select Assembly and choice Company of men, who are more in number than thou tookest before, and tell it unto that Church or [...]. Assembly, and reprove him before all them. But if he prove obstinate [Page 179] against this last means, and neglect to hear them; then thou hast discharged thy self, and needest to look no further after him, but mayest let him be unto thee thence­forward as a lost and hardened man, whose Conversi­on thou art no longer bound in vain to labour after, such as we are wont to express by a heathen man and a Publican, ver. 15, 16, 17.

Take heed lest by any means this Christian Liberty of yours become a stumbling Block or scandal to those that are weak, by seducing and encouraging them, Restraining our Christian Liber­ty for our weak Brothers edifi­cation. on the au­thority of your example, to do that against their Con­science, which you, who know more, do according to it; and so through thy knowledge shall the weak Brother perish, for whom Christ dyed: But when ye sin so against the Brethren, and by such unrestrained liberty wound their weak Consciences, you sin against Christ, 1 Cor 8.9, 11, 12. It is a most uncharitable thing, and without Charity all things else will profit nothing, 1 Cor. 13.3; For if thy Brother be grieved or scandalized with thy liber­ty in meat or other things; now walkest thou not charita­bly if for all that thou abstain not from it; destroy not him therefore with thy meat, for whom Christ dyed, Rom. 14.15. But if any man will still be prone to give of­fence, his Sentence is severe and dreadful. Rom. 14.22. For he that shall offend or scandalize one of these little Ones which be­lieve in me; it were better for him that a Milstone were hang­ed about his neck, and that he were drowned in the depth of the Sea, Matth. 18.6.

And thus are all the particular Laws of Charity and Justice also imposed with the same strictness, and under the same necessity with the former.

And that the sanction is the same in the Particulars of the next Class, viz. Peace; Peace. will appear by what fol­lows.

Follow peace with all men, Peace. without which no man shall [Page 180] see the Lord, Heb. 12.14. It is not enough that we ac­cept of it when it is offered, but we must enquire it out, and seek after it; nay if it be denied us at first, we must endeavour after it still, and ensue it when it flyes from us; and that not coldly or carelesly, with weak de­sires, or little industry; but with the greatest concern and utmost diligence that possibly we can. He that will love life and see good days, saith S ^t Peter, let him seek peace and ensue it, 1 Pet. 3.10, 11. Be of the same 1 Pet. 3.8. Phil. 2.1, 2. Concord. Condescension. mind, saith S ^t Paul among those Laws which he en­joins by his Apostolical Authority, Rom. 12. one to­wards another; mind not high things, but condescend to men of low estate. If it be possible, and as much as in you lies, Peaceableness. live peaceably with all men, ver. 16, 18. Yea, we must pay dear for it rather than want it, and bear long, and suffer much from men before we contend with them, and use all arts and shew all kindness to pacifie and reconcile them. Not rendring evil for evil, or rail­ing for railing; but contrariwise blessing or benediction, knowing this, That we are thereunto called in Christianity, that from our Lord Christ, who was so exemplary for it, we should inherit this Vertue of [...]. speaking well and kindly of men, or blessing, 1 Pet. 3.9. I say unto you, says our Saviour, resist not the evil or injurious [...]. man, which is the way to inflame and consummate contention, but whosoever shall smite thee on thy right cheek, Forbearance or Long-suffering. turn to him the other also; and if any man will sue thee at the Law, and take away thy Coat, bear a little more, and rather than contend with him, let him have thy Cloak also, Mat. 5.39, 40. Which Precepts, with all the others deliver­ed in that Sermon, are bound upon us, as was obser­ved, under the forfeiture of all right to happiness and Heaven, ver. 19.

The wisdom which cometh from above, and which must raise us thither, is peaceable, saith S ^t James, Jam. 3.17. [Page 181] And S ^t Paul reckons it as one of the Commandments which were given to the Thessalonians by the Lord Jesus, that they should study, even so as to be [...] Quietness. ambitious of it, to be quiet or to acquiesce in their present state, and not to interrupt the quiet and tranquillity of other men, Doing our own business. and to do their own business, 1 Thess. 4.2, 11.

The method of procuring pardon for injustice is pre­scribed thus in the Law of Moses; Satisfying for injuries. If a man commit a trespass against another man, and be guilty, he shall come and recompence his trespass with the Principle thereof, and over and above that, Luke 19.8. add unto it the fifth part thereof more, and give it unto him against whom he hath trespas­sed, Numb. 5.6, 7. And Christ, although he do not define the particular proportion of the compensation, doth yet establish this satisfaction and reconciliation of our selves to our injured Brother in the general, as an in­dispensable Duty, without which nothing, not our ve­ry Prayers or Oblations, shall be accepted. If thou bring thy gift to the Altar, and there remembrest that thy Brother hath ought against thee, having been injured by thee; leave there thy gift, and go thy way, first be recon­ciled to thy Brother, by giving him satisfaction for thy offence, and then come and offer thy gift, Matth. 5.23, 24. Which Command is moreover one of those whose san­ctions is the loss of Heaven, ver. 19.

Blessed are the Peace-makers; for they shall be, Peace-making. called the Children of God, Matth. 5.9.

And thus we see of all the Laws which make any thing due to God, our selves, or all mankind in general; whether they are instances of sobriety, piety, justice, cha­rity, or peace: that our obedience unto them all is made necessary unto life, and that they are bound upon us by all our hopes of happiness and Heaven.

And the sanction is the same for all those Laws which make some things due in particular relations likewise.

[Page 182]For as for the Laws that bind us in the particular re­lation of Subjects to our Kings, Laws in the re­lation of Sub­jects to our Kings. their sanction appears plainly from these places:

Let every soul be subject to the higher Powers; for there is no Power but of God; Subjection. whosoever therefore resist­eth the Power, resisteth the Ordinance of God: and they that resist shall receive to themselves damnation. Where­fore you must needs be subject, not only for wrath, but also for Conscience sake. Render therefore to all their Dues; as these following are to Kings, Paying Tribute and Custom. Tribute to whom Tribute is due, Custom to whom Custom, Fear or Reverence to whom Fear, Reverence and Honour. Honour to whom 1 Pet. 2.17. Honour, Rom. 13.1, 2, 5, 7. And all these are only part of that Catalogue of Laws, which he begins to reckon up, and declares to them by his Apostolical Authority, chap. [...]2. ver. 3.

These things speak and exhort, rebuke with all Autho­rity, and let no man despise thee, who shall surely be punished as a Contemner of Christ if he do. Obedience. Put them in mind to be subject to Principalities and Powers, to 1 Pet. 2.13, 14, 15. obey Magistrates, Tit. 2. ver. ult. & chap. 3. ver. 1.

Prayer for Kings. I exhort therefore first of all that prayers of all sorts, supplications, intercessions, petitions, and giving of thanks be made for all Kings, and such as are in Authority; for this is in it self, and will render us good and accepta­ble in the sight of God our Saviour, 1 Tim. 2.1, 2, 3; and a proof moreover of that good conscience which Timothy is charged to keep, chap. 1. ver. 19.

And for Fidelity and Allegiance, this may suffice to shew its necessity, that among the men of corrupt minds, who are reprobate concerning the Faith, and who should render the last times perillous, S ^t Paul reckons Traitor [...] ▪ 2 Tim. 3.1, 4, 8.

So that as for all the forementioned Duties of this re­lation, we see their indispensable necessity, and that as ever we hope to be saved by them, we must perform and obey them.

[Page 183]And so it is in the particular Laws of the next re­lation, that of people towards their spiritual Governours, Laws in the re­lation of people to their Pastors. viz. their Bishops and Ministers, as is plain from these Texts following:

We beseech you, Brethren, Honour and Re­verence for their works sake. to know them who labour a­mong you, and are set over you in the Lord, and to esteem or honour them very highly, or [...]. more than abundantly, in love for their works sake, 1 Thess. 5.12, 13. And this is one of those Precepts which are pressed upon them as they would be Children of light, and not of dark­ness, ver. 5; and as they are to avoid wrath and to ob­tain salvation by our Lord Jesus Christ, ver. 9.

Let him who is taught or [...]. catechized in the Word, communicate unto him that teacheth or catechizeth in all 1 Tim. 5.17, 18. 1 Cor. 9.4, 7, 8, 9, 10, 11, 13, 14. Maintenance of Ministers. Obedience. Prayer for men. good things. Be not deceived, God is not mocked; for whatsoever a man soweth in this and other things, that shall he also reap, Gal. 6.6, 7.

[...], Ignat. Ep. ad Smyrn. Ed. Voss. p. 6. Obey them that have the rule over you, and submit your selves; for they watch for your souls. Pray for us, Heb. 13.17, 18. Which are part of those Precepts that are enjoined as the way whereby to serve God acceptably, who is a consuming fire to destroy and devour all that dare offend him, chap. 12.2. last verses.

And for the necessity of the several Laws in the particular relation of Husband and Wife; Laws in the re­lation of Hus­band and Wife. that will ap­pear by what follows.

For as for that love which is strictly required betwixt them, it ought, says S ^t Paul, agreeably to the words of God at the institution of Marriage, They two shall be one Flesh, to be such as people have for their own Bodies, Ephes. 5.28, 31. Which cannot imply less than an af­fectionate concern, Communicating in each others bliss or misery. and communicating in each others joy or sorrow; for if one member of a mans Body suffer, all the rest, as the Apostle observes, suffer with it; and if [Page 184] one be honoured, all the rest rejoyce with it: the Members all having the same care one for another, 1 Cor. 12.25, 26. Bearing each o­thers infirmi­ties. Praying for each other. And also a bearing with each others infirmities, as every man will do with those of his own Body; and praying for each other. And for particular Duties, we are told in the same fifth Chapter to the Ephesians, that the Husband must condescend and comply with his Wife, On the Hus­bands side, Condescension and Compliance. and part, not only with his own self-will but, even with his own life to serve her. Husbands love your Wives, saith he, even as Christ loved the Church, and gave himself for it. So ought men to love their Wives as their own Bo­dies. And how that is, we all experience, for no man ever yet hated his own Flesh, Providing for her. Protecting her. but protecteth it and provi­deth well and duly for it, or nourisheth and cherisheth it, ver. 25, 28, 29. In which love of his Wife as of his own Flesh, Flexible, win­ning Govern­ment. is implied moreover that his Government of her be Col. 3.19. flexible and obliging; nothing being more con­trary to our self-love, than to be commanded in perem­ptoriness and rigour. On the Wives side, Observance. And then as for the particular Du­ties of the Wife, she is bid to be observant, or to take care how to please her Husband, 1 Cor. 7.34. To sub­mit her will to his, and to be ready to perform what he enjoins, Subjection. as she is to do what God commands her. Wives sub­mit your selves unto your own Husbands, as unto the Lord: for the Husband is the Head of the Wife, as Christ is of the Church: therefore as the Church is subject unto Christ; so let the Wives be unto their own Tit. 2.5.15. Husbands in every thing, Ephes. 5.22, 23, 24. And this submission she must shew in respectful carriage, and such behaviour as argues in her a fear to give offence, Let the Wife see that she reverence her Husband, Reverence. ver. 33. And all these Commands enjoining Duties both on one side and on the other, which are delivered in that Chapter, are re­quired as part of our walking as Children of the light, and proving what is acceptable unto the Lord, ver. 8, 10.