Cj^l^j^ Jff—'Jr ^^.v? LIBR-A.RY /■i.i' Theological Seminary PRINCETON, N. J. Case, OCC. Divisr Shelf l^^ Sect. No. f ^ THE ES Chrilliai^/bhedience : OR, A y^^J^^yflf: DISCOURSE Shewing, What OBEDIENCE Is Indifpenfibly Neceffary to a Regenerate State, AND WHAT IDcfects are contirjent Bitlj it ; FOR The Promotion of Piety, and the Peace of Troubled Confciences. By JOHN 'KETTLEfTELL, late Vicar of Coles-Hill, in JFarvkkJhire. Cf)e ®ati) coition, Co^terteu. LONDON, Printed by J- Heptivjiall^ for Robert Kettlewell, and are to be Sold hy JK Taylor at the Ship in Pater-NoJIer-Row. MDCCXV. /^y^^ The PREFACE. TH E Defign of this enfuing Treatife is to increafe the Piety, and promote the Peace of all fincerely honeft Confcienccs, by ftating plainly and fully what are the Terms indlfpenCibly required of all Chriftian "Men to their eternal Pardon and Salvation, In this 1 have endeavour'd to be as clear and particular as poffible I could. For I write upon a Subjed wherein all Men are infinitely concern'd j and therefore I have ftu- died to write lo, as all might underftand me. I have car- ried on my Difcourle all along, with a particular Eye to the Benefit of the plain and unlearned Reader, and fuited things, as far as their Nature would bear, and my Skill would reach, to ordinary and vulgar Apprehenfions. And that they might have nothing to hinder or offend them in theirProgrefs,Ihave bceninduftrioufly careful.through the Body of the whole Book, to infert nothing of the learned Languages -y but wherefoever any thing ot thatfeemed fie to be added for the fake of others, I have preferved the Text unmixt, and caft it into the Margin, In the whole Work, my ftudy has been to fpeak things tt/^/w/ and necef- fary 10 be known, that the Weight and Worthof the Mat- ter might purchafe a favourable Cenfure for all the De- fedbs of Art, which (hall be found in the Compofure, By what I have here offered upon this Subjedl, I doubt not but it will appear, that although our B^ligion is moft firi^l:/ pure, and nobly vertuous ; yet is by no means me^ lancholy, or apt in its own Nature to engender tormenting Fears and endlefs Scruples. For the Terms of Pardon znd Sal- vation are noinrricateQi:uncertain,b\iiSifixt and eajjsthing. They are neither over- hard for our aEiive Powers^ nor dark atidinevidenttoourt^w^(?ry^W;«^/; So thatby the Aflift. ance of God's Grace we may perform them, and be very well aJfuredoCii when we do. God exacts of us an honefi^ but nor an «W(?rnng Obedience; he bears .with our weaknef- fes, though not with our wilful Failings. And this is Ground enough whereupon lo fecure Peace, and yet in no wife to fupplant Piety: Since although our fijrligion is fo cxad^ly h % holy^ The PREFACE. holy, as utterly toda(halI wicked Men's prefuming Hopes; yet is it fo indnlgenc Hill, as to ccmpt ao Man, wbo is ho- neftly obedient, to Defpair. In purfuit of this Argument, what Piety is indifpenfibly required^ and vphnt Failings [hall be indulged, that Men may know when to hope and when to fear^ and neither fofter a Peace wiihou: Piety, nor phanlie iuch a Rigour in Piety as leaves no room for Peace, I have proceeded zs particu- larly and pcrfpicuoujly as pcflibly I could ; being unwilling in a matte" of this importance, to leave my Reader, ei- ther in Douht^ by an account which is too general and atn- higtwus'^ or in darkjie/s, by (uch as is ohjcure. And to give a Profpe6^ of the whole Bufinefs, I have laid things down in this Order in five Books. Inihe firft Book I have fhewn what the Condition of Hap- pinefs is in general, viz. our Obedience to the Lavos of the Go- fpely it being that whereby at the laft Day wc muft all be judg'd to live eternally. And becaufe fome are tempted to. think Obedience needlefs when they read of Pardon and Happinefs promifed to other things, as Faith, Repen- tance, 5cc. I have fhewn particularly of thofe Speeches, that they are Metonymical, and that Life and Mercy are not promifed to them as they are feparate from Obedi- ence, but only as they eifed^ and imply it. But Obedience being a general Word, and Men's great Backward nefs to it rendring them very flow to run it out into all thofe Particulars which are contained in it: Tq bring this Difcourfe yet nearer, and fet it home upon their Conjciences, I proceed in the fecond Book to fllew, what thofe Laws are in particular which we are bound to obey, what is the nature of thofe fever n I Vertues and Vices which nreeri- joynedor forbiddeii by them ; and from what Expectations, ayid under what Forfeitures we are bound to obey them.TWis indeed I found robe a toilfom Work, and themoft tedious part of this whole Enquiry : But I thought it extreamly needful to a thorow Pietjy and a well-grounded Peace^ and that made me that I would not pafs it over. For in the Bufinefs of Duty and Obedience, Men. will ordinarily go no further than they needs mult, but fkand their Ground, and difpute it our fo long as they have any Poft in Referve to which ibey can (tillreirear. Firft, They do >wt believe that this or that particular Vertue, which is urged upon them, is a Law vf G nefs, and purity or unmixednefs of Integrity. our fervice. Of the fir(i Notion of Sincerity, as oppofite to Hypo^ The Contents. cri/ie, or doing what God com- mands out of a real intention and Of the fecond Qualification of defign to ferve him. Of a two- an acceptable Obedience, viz. /«.- fold intention, aBual and exprefs ; tegrity. The Notion of integrity or habitual and implicite. Of in- or uprightnefs. A three^f old In- tention in general, and of thefe tegrity. Of the Integrity of^ our two in particular. TVlsere an a. powers and faculties. Or of the Hual intention is ncceffary^ and Obedience with our minds, affe^ where an habitual is fufficient to Bions, wills and bodily powers, our Obedience, Of the fecond No- How God is to he obeyed with the tion of Sincerity, as it notes pu- firji faculty, our minds or under- rity of our fervice in oppofition to Jlandings, God is to be obeyed mixture and corrupt Alloy, This with the fecond faculty, our affe- Point Jiated, viz. l^^at intenti- nions. This Queft ion fated. How on of our own good together with God and his Laws, which are fpi* Go fs fervice is confftent with an ritual things, are proportionate Obje8s The CONTENTS. Ohjedsfor our love and affeciions^ Obedience in this inftance. Four which are bodily Faculties. Of falje grounds whereufon men fhift the difference betwixt our love of off the neceffity of this fervics Godf and cf the World: That with their, worlds and anions, Firfl^ this is more warm and fenfihle ; A hope to befaved for a true be- that more lafling and powerful, lief or orthodox Opinions, Alens An account of what meafures of confidence in this reprefented. The obedience in our minds and affe- folly of it. Orthodox Faith and Sions, is neceffary to the accept Prcfefpon no further available^ tance of our fervice , That contri^ than they produce obedient workj vances and confultations for evil and actions. Secondly^ A hope of things, and fuch mere apprehen- falvationupon an Obedience of idle Jions as are particularly fcr bidden, dc fires and ineffe^ive wifloes. An are deadly and damning: but opinion of fome Cafuifis, That a that all other bare apprehatfions , defire of Grace is Grace, refuted, and that all our affcBions after This flat ed, and a diJlinSl Expli^ good or evil things will. be reward- cation of what is promifed to the ed or punijhedj not merely for defire of Obedience, and what t& themfeveSf but only as they are Obedience it felf. The pretence for Caujes and Priticiples cf good or this acceptance of idle dejires from tvil choice and practice. God to he Gal. 5^, ij. confidered. Ai^acfount obeyed with the third faculty our when the will and defire is taken wills. He cannot be ferved with- for the deed and performance. cut them. Men are guilty of fm That Text x Cor. 8. 1 1, 11. plain- if they chufe it ar,d confent to it, ly vindicated. Thirdly, A hope of though they cannot aEi it. All this being faved notwithjianding they fervice of cur inward faculties is in do fm, becaufe they are irifnared order to our outward workj and o- into it through the firength of perations. . 1S4 temptations. The folly of this. Our own lufls make temptations CHAP. II L firong. The Grace of the Gofpel is Juffcient to overcome them. Of Obedience wirh the fourth Fourthly, A hope of being excujed Faculry, vi:(, ouf executive or becaufe they tranfgrefs with an un^ bodily Powers, apd oucward willing mind. Thofe mens fiat e re- Operations. piefented, Vnwillingnefs in fin a mitigationt but no fujficlent ex* The Contents. cufe* Some ftrugling in mofi a- llions both of good and bad men. God is to he obeyed with the The Jlrife of the Flefh and Spirit, fourth faculty^ viz. our executive Two forts of men feel nothing of or bodily powers^ and outward ope- it, vi2. the Saints in Heaven af^ ''4tions. The great diffcult^ of t:Y the Pyffuneftion, and for^e. p/o„ The CONTENTS. frofligate Sinners here noxv on Earth, All good men^ and the ge^ nerality of evil are fubje^ to it in this life. Men's feremptory will and hji choice determines their co?idition» 214 CHAP. IV. A further purfuk of this laft ground of fhifring off the obe- dience of our adlions, in an Expoficion of the fevemh Cha- pter to the Romans, The Contents. A further purfuit of this lajl ground of falfe confidence. The Plea for it from Rom. 7, repre- fented. This refuted* A Meta- fchematifm unufual with St, Paul, in an odious Topick^ The Apofile Jhewn not to fpeal{^ of himfelf in that Chapter, becaufe of fever al things there fpoken which arc not truly applicable to him. This e- videnced in fundry injiances. Nor to have fpoken in the perfon of any regenerate man, which is proved by the fame reafon, and mani^ fefted in fundry particulars. But to have perfonated a firugling, but as yet unregensrated Jew, who had no further afjiflance agaivji his lufls, but the weak^ and ineffc- clive Law of Mofes. This fhewn from the order and dcfign of that chapter. This whole matter re- prefentcd in a Paraphrafe upon the feventh Chapter, with part of the fixth and the eighth. Two J^a- fens of the inability of MofesV Law to make men wholly obedient ,^ and the perfeQion, as to them, of the Law of Chrift, \it, Firft,< The Promife of eternal Life, Se- condly, The Promijhof the Spirit Both thefe were wanting in the Law ; and are mofi clearly Jup- plied in the Qofpel. The Jews had, the affidance of the Spirit, not by vertue of any Article in their Law ^ hut by the gracious Cove^ nant of the Go/pel, which has been confirmed with the world ever fince Adam. The Law mentioned in Scripture is a weak, and mean in- Jlrument upon the account of thefe defeBs. This weakjiefsof the Law^ fet off particularly in this feventh to the Romans. Ko hopes to any man who aHs fin from this Chap- ter '^ but plain declarations of the neceffity of a working obedience foewti in feveral exprejjions of it to that purpofe, A Proof of the neceffity of this fourth Pan of In- tegrity^ the obedience of our exe- cutive Powers in our Workj and Anions ; and the infignifieancy of all the refi when it is want- ing, 23 z CHAP. V. Of the fecond fort of Integrity^ an Integrity of Times and Sealons. The Contents. of the fecond fort of Integrity, viz. that of times and feafcns. Of the uncorifiancy of many men's obedience, PerfevcrnriCe necejfary unt9 The CONTENTS. unto blifs. The defperate cafe of are liable to he deceived hy this pre* Apofiates, both as to the dijficut' tence from a wrong Notion of i^-c obedient in fome other hiftan" ces. The firft pretence is the pre- CHAP. VII. Jl'rvation of their I{eligion and dcmf elves tn times of perfecution. Of the remaining Pretences for A particular account of men's dif^ a partial Obedience. vbcdience under this pretence. The 'vanity of it /hewn from the follow- The Contents. tng confiderations. I^eligion needs not to be refcued fyom perfecution. The fccond pretence for the allow- The freedom of outward means of ed practice of fome fins whilft men [{cliginn is rejlrained by it, but obey in others, is the ferving of thefubftaace of t{eligion it (elf is their neceffities by finful arts, in not. It is extended in fome parts, times of iiidigerfce. An account and ennobled in all by Sufferings, of mens dijobedicnce upon this H^jere it needs to be defended, dif pretence. \ The vanity of it, and the obedience is no fit means to pre- danger of difobeying through it: feive it, bscauje God cannot be A third pretence is bodily temper honoured^ nor J^ligion Jerved by and complexion, age, and way of it. Religion and the Lcve of God life. A reprefcntation of mens a only the Colour ; but the true difobedie?2ce upon this pretence, and real caufe offuch di [obedience The vanity of it, and the danger is a want of {Religion, and too great of finning through it. No jtffti- « lovs of rfisus swn fehes. Aim f)i7ig Pica for difobedience from out The CONTENTS. ««r age. Nor from our way of {life, Nor from our nature temper and complexion* So that this integri* ty of the Ohjeii is excufable upon no pretence. It was always required to mens accejftance, 289 CHAP. VIII. Of obeying with all the hearty and all the Soul, ^c. The Contents. 0/ obeying God with all the heart, and with all the ftrength, &c. It excludes not all dcjire a?td en- deavour after other things, hut it implies^ Firft, Sincerity, Second- ly, Fervency, Thirdly, Integrity, or obeying, not fome, but all the Laws of God, THhefe three include all that is contained in it 5 which is fhewn from their obedience^ who are faid in Scripture to have ful'^ filied it. Integrity implies fince^ rity and fervency, and love with all the heart is explained in the places where it is mentioned, by loving him entirely. Sincerity and uprightnefs the conditions of an acceptable obedience: This a hard Condition in the degeneracy of our manners y but that is our own Fault, It was eafie and uni" vcrfally performed by the primi' five Chrsftians. This Jhevm from the Charaders of the ApoHles, and of the primitive VVriters, Hence it was that they could defpife Death, and even provoke Martyrdom. Some Pleas from our impotence againjl the JiriUnefs of this Obedience^ which are confidered in the next BeoJ^, 3c o BOOK IV. Shewing what DefeEis are conflfient with a regenerate State, and difpenfed with in the Go/pel, CHAP. I. Shewing in general that fome Sins are confiftent with a ftace of Grace. The Contents. cejjity of humane Nature, which cannot live without them* Second- ly, Fromfundry examples of pious men, who had right to life whiljl they lived in them. CHAP. 11. COwJe failings conflfient with a Qi the nature of thefe confiftenc ^ flate of Grace, This fhewn in flips more particularly. the general^ Firft, From the ne- ' The The CONTENTS. cf inconjideration in fins of com" The Conrents, mijjion^ which are drunk^nne/s, r\ , 4,^^} r r rn ^ ^^^ indu^z^d Pafjicn. or a habit of Our unchojen fins are conn [tent ^ ^r^ i ^ c i r ^:*u . a :^ u r> L fin. Of the Power of thefs to with a It ate of Grace, but our -^ , -' . ^j t./ ^:,r,.i ^„ j / r J a •* make men inconjiderate. The vpiljul and cbojen ones defiroy it, r r r rj'-r ^ AU thing, arc made tood or evil, cufeof IncnfideraMn ,nj,ns of amanercfrewardorpunifhment, T^""'. y'^.j^egl^aofjemean, by » Law. Law: arc given for " "^i^'PS^'-'";- Of the vo- the guidance, and rewld only of '""'^'^'f'f't "''(hefej^aufes. Of cur voluntary and chofen Anions. '\' ^"'""f^r^nef, of drmkfnnefi ; This proved firji from the clear "'''" '* ""^ ^' ''f^"^ "f^ <".'": reafonof the thing, f^here it » ^^'"""'O'; Of the voluntartnefi inferreifromthe nature of Lam, °f '" 'nduged_ Pajfm; mens which is to oblige i from that way f"/ '.'"'' /" '" 'MS'"S /** that all Laws have of obliging, ^'eg'nnwgoffin,. Of the volun. Mch is not by forcing, but per- t^nnefs andcryjnggudtof aha- funding the wills of men j from '"I "^ f'"' % 't' vduntar.nefs the duenefs of rewards and punifh. f"^' "f^^f.f/f "'^""'"■^ ments; commendations and re- Vertue. tiowjlful fims confiftent ^-.r,r.fe . f: ^ 4.L^ *>,/ r ^i^f^ ajiate of Grace^ but all are proofs ; from the applaufe or ac- j ,^ ^ j-a- a . r ,/C,^' „ r » r^ r ' damninz* A dtjtinct account of cujations of mens own Confctences , rear -ii i r l .i *^ t-i^- 1 J' ^ r ^ the eife^ of wifulfins, viz. when vpon their obedience or tranfnefji' i, 3 n. r J^. c „ J/ r- ^A ^^ ^ f. they only dejtroy our acceptance for ens. Secondly, From the exprefi , r j i *^ ^- /- *• J c ... the prefent, and when moreover declarations of Scrtpture, ^lo , ^ '^ ,* , , , *^ ^ they greatly wound and endanger CHAP T'T that habitual Vertue which is the foundation of it, and which fhould Of the nature and danger of reft ore us to it again for the time voluntary Sins, to come. The/e I aft are particular- ly taken notice of in the accounts The Contents. of God, 330 T6(f nature of a wilful and de^ C H A P. IV. liberate fin, PVuy it is called a defpifing of God's Law, a finning Of the nature of involuntary fins^ prcfumptuou/Iy, and with a high and of their confiftence with hand. IVilfui fins of two forts, a ftate of Salvation. viz fome chofen direEily and ex- prefly, others only indireBly and The Contents. by Interpretation. Of direii and interpretative Volition. Things of involuntary anions. Of chcjen in the latter way juftly im- x9\oat account the forced aclions of putahL% Of the voluntary caufcs f^g Body are in Morals, Tm '. " ■. Caufes TheCONTENTS. Citufes of involuntarinefs. Firft, T/jff violehee of mens pajjions. It doth not excufe* Secondly, The ignorance of their underftandivgs. This is the caufe of all cur confix (le7Jt failings^ and the fins that are involuntary upon this account are confifient with a ftate offalvation. This proved^ i. From their una- voidnblenefs ^ The caufe s of it ^ in rphat fenfe any -particular fin a- mong them is f aid to he avoidable, 1, From the nature of God. A reprefcntation of God's nature from his own Word : And mens experi- ence. The Argument drawn from it for the conjtflence of ftich faiL ings, 3. From the nature and de- clarations of the Gofpel, It is fit- ted to beget a chearful and filial confidence, and therefore is called the Spirit of Adoption. The Ar^ gument from this. The Scripture Declarations^ and Examples in this matter, Thefe Arguments futhmed up, 335 CHAP. V. Oftheie involuntary and incon^ fiftenc fins particularly • and of the firft caufe of innocent in voluntarinefs,'^;;^. ignorance. The Contents. A twofold knowledge necejfary to choice, viz. a general underfiand- ing, and particular confideration. Qoyififlent fins are either fins of ignorance , or of inconfideration. Of fins involuntary through ignO' ranse of the general Layp which maizes a Duty. How there is ft ill room for it in the World, Of cry^ ingfins, which are againfi natural Ccnfcience, no man can beinnocent^ ly ignorant. Of what others he may^ This ignorance is neceffary to all men for fometime^ and to fomefot all their lives Mens fins upon it^ are not damning. Of fins involun'" tary through our ignorance of the prefent anions being included in the kriown Law, and meant by it^ The caufe s of this ignorance, Firft, The difference bet ween good and evil in feme anions being not in kjnd^ but only in degree. Secondly, The limitednefs of moji Laws which admit of exceptions. Thirdly, T6e indireEi obligations which pafs upon fever al indifferent anions. F.:.urch* ly, The clafloing of fever dl Lawf^ whence one is tranfgreffed in pur' fuit of another ; the great errour up-^ on this fcore is in the cafe of ^eah Fifthly, Theclafhing of Laws with opinions or prejudices* 371 CHAP. VI. Of Prejudice. The Contents* The nature of prejudice. It is d caufe cf ignorance of our Duty,^ The difference betwixt things be-^ ing propofed to a free and empty ^ and to a prejudiced or prepoffeffed mind. An evident propofal fufii" cient to mak? a free mind under-' fland its Duty ^ but befides it, a confutation of its. repugnant preju^ dice is necejfary tQ ft mind that % U The C O N T E N T S. is frepojfcjfei. An accouni: cf fe- ver dl Opimo7is XQhich make men ivmrarit of feveral iiiftances of Duty, Our prejudice, that nothing is lawful m God's PVorfloiv, but mbat is authorised by an exprefs command, or exaynple of Scrip- ture ; the aHs of fin that arc ju- ftified by this prejudice. Another tint all private men may not only ferve ^ligion in their oxvn jfatiojt, bnt meddle in the puh\ic\ mainte- nance thereof: The acis of fin ju- Jtified by this Opinion. Other Opinio7is caufe a fmful neglect of the Sacramefits. Thefe are inci- dent to fome hcncft and otedient hearts. An account of other pre- judices, as that Chriji is a Tem- poral Kjng ; the aSis of dif obedi- ence authori:(ed by this Opinion. Tfjat a good end vpill juftifie an evil aclion; the acts of fn upon this perfuafwn. That Dominion is founded in Grace ; the difobe- dient a8s avowed by this Princi- ple, Theje are more difobedient and dninning. -The cafe Jlated, what prejudices are confiftott rvith, and what dejiroys falvation. Some prejudices get into mois minds, not through a difobedient heart, but through weaknefs of un- derflanding, and fallibility of the means of kjioxvledgc. Thefe are confijlent with aflate of falvation. An injiance of this in the preju- dice of the Apojllcs about preach- ing of the Gofpel to all Nations, Other prejudices get into merCs minds through damning lujls or fins. A brief account of the in- fluence of men's luds and vices up* on their Opinions, This is illu- f hated in the Gnoftickj, They were famous for covetoufnefs, and worldly compliances ; and for im- pure lufts, and exce/s in bodily pleafures. The effeEl of thefe in producing agreeable Opinions, An- other of their vices was a turbulent and feditious humour. Their Opi- nion was anfwerable, A further illufiration of it from the Pharifees, An account of their viceSy and the influence which they had in beget- ting vileperfuafions. This influence of men's lufi upon their judgments proved from the Scriptures, The damnablenefs of fuch prejudices as enter this way. Certain marks , whereby to judge when prejudices proceed from unmortified lufts. As Firft, If the Sin whereto the pre- judice jerves , is unmortified in them. Secondly, if it lie fo near to the prejudice, that we could not but fee that it minifiredto it^when we embraced it. Thivdl"^ , Though it lie more remote ^ if we Jlill ad- here to it when we plainly fee that fome unqueftionable and notorious Laws are evacuated, or infringed by it. A I{ule to prevent difobc dietit prejudices I viz. Let Laws be the I{ide whereby to judge of truth in opinions, not opinions the I{ule whereby to meafure the Obli- gation of Laws, Some I{eafons of this, vi2. Becaufe Laws are more plai?i and certain, but opinions are rnore difficult and dubious : Obe- dience to Laws is the end of revea^^ led truth, and fo fit to meafure it ^ not to be meafure d by it* 386 CHAP, The C O N T E N T S. CHAP. VIL A fixth caufeof ignorance of the prefent acftions being compre- hended under a known Law. And of the excufa blenefs of our tranfgreflions upon boih thefe forts of ignorance. The Contents. All the forcm^ntioned caufes of ig7iorance of our p-efent actions he^ i?2g included in the kjioxvn Law, are fuch to j^riovping and learjzed men, Befides theWt the dificuit and ohfcure 7iature of feveral fins is a general caufe of it to the rude and unlearned. Sim upon this ig- norance, as well as upon ignorance of the Law it felf, unchofen, and fo confifient with a Jlate of Grace and Salvation. Wnere there is fomething of cJmce in it they ex* tenuate the fin and abate the pu- nifhment^ though they do not whol' ly excufe it. The excufe for thefe aciions is only whllft we are plain- ly ignorant : They are damning when we are enlightened fo far as to doubt of theniy but pardonable whilji we are in darkjiefs or errour. This excufe is for both the modes of ignorance, i . Forgetfulnefs ; 2. Errour. All this pardon hither^ to difcourfed of upon the account of ignorance of either fort, is no further than the ignorance it felf is involuntary. The wilfnlnefs of fome mens ignorance. The feve- ral fteps in voluntary ignorance. The eaufes of it. Two thlngi re- (julred to render ignorance invo- luntarj. i . An hcnefi heart. 2, An hojtefi induftry. iVbat meafures necejfary to the acceptance of this indiJjlry. God's candor in jtidgiyig of its fujfclency. This Difcourfe upon this fir fi caufe of an innocent involuntarinefs , viz. ignorance fummed uf, CHAP. VIII. 419 Of fins confiftent through the fe- cond Caufe of an innocent in- voluntarinefs, vi^, inconfide- ration. The Contents, Ccnjideration is neceffary to choice. Some fins are incorifiderate, Tioree innocent eaufes of inconfide-< ration, i. Suddennefs and fur- pri:^e of opportunity. An account of this. The involuntarinejs of it. Slips upon it are confiftent, i.lVea- rinefs of our thinkjng powers or underflandings. An account of this : and of its involuntarinefs. The confiflence of our tranfgreffions by reafon hereof. 3. Difcompofure or difturbance of them. An account of this. The eaufes of it are' Drunkennefs, or a firong Pajjtoti, Drunl^ennefs is airways our own fault. Our PajJio7is grow flrong in us fometimes by our own induU gence, and then they are our dam- ning Sin, and we mufi fufjer for the evil which we commit under them : Sometimes through thefud- dennefs^ and greatnefs of outward ObjeBs ; and then they are far- a 2 dcnnble. The CONTENTS. donahlcy and our inconfidcratejlip ppon them are ?xcufahle. The paf- Jions which have good for their Oh- je^, as lovCf dejire &:c. cannot hy any ferce of outraard Obje^s be fo fuddenly forced upon us. But the pajfions which have evilf as grief anger and fear, e fpe daily ^ eft en are. The reajon of this diffe- rence, incon flier at io'n upon the latter excufahie^ hut not upon the former. This difference made by €ur $aviour in a cafe vohere both were criminal, Bxcu/able flips iipon difcompofure of our thinking •powers, are fuch as proceed from an unvoiir dfudden grief or anger^ hut ejpecially from a fudden fear, 2^0 fear is involuntary but what is fudden^ and Sins uj>on deliberate fear are damning j but u^on un-f wiil'd fudden fear, grief, or an- ger^ are confifient with Salvation, Cautions about inconfiderate fms to prevent falfe confidence. No Jin is innocently inconfiderate : i.PP^here we have time and an undiflurbed underjianding. 2. fVhere the Jin is mifchievous, or greatly criminal, 3. W'oen vpe do not Jirive againji it. We muft endeavour againji all involuntary failings^ though voe can" not rejolve againj} ever being 0- vertaken with any. 4.. M^oen we are not for ry after we have commit- ted it^ nor beg pardon for it. 5, I^Vhen it is committed with obfer- vaticn. A fummary repetition of this fourth Bool{. 435 B O O K V, Ojthofe Remedies which refore men to a [iate of Salvation when they are fallen from it j and of fome needlefs Scruples concern i?}g^ it. CHAP L Of Repentance, which reftores us to God's Favour afier Sins cf 2,[\ forts. The Contents, n^BB I^igcur of the Mfaick^ -^ Law is taken awny by Chrifl, fpho came ^0 preach Pardon upon Repentance, where that denounced m unavoidable punifoment, ^Cr pentance if the great Remedy. God heartily dcfires mens ^pentance, andprcmifes Forgivcnefs to it. This has been preached in aH times. The Remedy for our unknown fms. They are uncapable of a particuUr Prayer and j{epe9itance, but are forgiven upon a general one. The Remedy of wiful fins is a particu* Lir Repentance. That is available, for t^eir pardon > for wilful fins after Baptifm, as well as before it. Two -places wH'^h feem to deny all pardoTi The C O N T E N T S. far don to wilful fins after Baptiftrit cleared. The mlful fin, Heb, lo. 26. is not any wilful trarifgreffon of any f articular Law of Chriji^ which have all been pardoned y hut a wilful afofiafie from his whole Religion f which is proved from fun- dry things there fpoken of it, The falling avcuy mentioned ^ Heb. 6, is Ukewife apoliafie from Chrifiiani- ty, which is Poewn from thofe things which they are faid to fall from^ andthofe others which are faid to he implied in their falling. An account of the defperate ft ate of thefe men. The ft ate of fome ham bitual Sinners defperate and irre- claimable^ by reafon their period of Grace is over, but this is no dif- couragement to any mans J^epen^ tance, ^54 CHAP. II. Of Reconciliation, andReftitu- tion upon thole Sins, whereby we have offended or injured our Brethren. The Contents. Of the necejjity of ^concilia- tion upon Sins whereby we have offended, and of Heftitution upon others whereby we have injured our Brethren, Jn fin three things con- fiderable^ the offence againft God, and the offence and injury againft men. Sins whereby God alone is offended^ are fuffciently repented of, and pardojiable upon reforma' tion and amendment , Thofe where- by we have alfo offended, or inju- red our Brethren, are not fufficient- ly repented of, or pardonable npon that alone , unlefs moreover we feek^ to be reconciled, and mal{e re- ftitution. Thefe two means of par- don for affront Sf and injuries a- againfi men, are neceffary fruits of a fincere, and fufficient repentance* Of fins whereby we have ji/ft'y of^ fended our Brethren, Their Hi effeBs reprefented, which are to he redreffed by penitential acknow- ledgments and feekjng to be rem ronciled, Thefe penitential ac* knowledgments neceffary only to ap^ peafe thofe, whom by our fin we have offended ^ andfo unneceffary^ when they hriow nothing of our of" fence. IVloere they do, ^econcili-^ at ion is neceffary ft> far only as it can be had, and where we have an opportunity of feekjng it. This Difcourfe upon I^eco72ciliation fum- medup. Of fins of injuftice, where" by we have injured men, Repara- tion ordinarily neceffary to a fin- cere, and always to a fufficient ^e^ pentance of them, *Tis neceffary moreover in it felf, as an inftmce of ftriH Jufiice, An account of particular injuries^ how to be re^ paired where the injured per font can^ and how where they cannot receive it, Reftitution neceffary whether our Brethren knsw them- felves to be injured by us^ or no^ It is due only upon fins of inju- flice. Of the perfeH right which we have to things of ftriEl Ju^ ftice, and of the imperfeSt right which we have to things of Cha- rity, whence the performance of them is fom^times called righteouf- nefs. The CONTENTS. ne(s. In fms of Injuftice, repa- ration due fo far only as we can^ and according as we have opportu- nity to 7nttke it. In judging of a juft opportunity, caution given that we be neither too flrit}, fo as more than needs to prejudice our felves ; nor too loofe, fo as to overcharge our Neighbours. This Difcourfe of i^paration upon injuries fummed Up. 480 CHAP. III. Of the Remedy for involuntary Sins. The Contents. Involuntary fins imply fotne thing cfour own faulty and fo 'tis fit we fhould be forry for them^ and beg pardon. They had a {{emedy under Mo[qs*s Lnw^ and have now like- wife under Chrift's Gofpel. We are qualified for their pardon, not by a particular B^pe7itance and B^for- mation : but in the general^ by cur obedience in all our wilful and eho~ fen anions ; in particular, by our Prayers for God's pardon, and our Charity and Forgive7iefs of the Sins of other men. This Difcourfe of Repentance fummed up. An Ap- plication to particular Offenders, whether -voluntary or involuntary. A Summary cf all that b<^s been hitherto difcowfed* 497 CHAP. IV, Of fuch groundlefs ScruplcF, as make fafe, biu weak minds doubt of their Title to Salva- tion. The Contents. Pious minds fcrupulous. Their condition is fafe even then, but uncomfortable. Several 7ieedlefs - groutids of their Fears, i. Inef- fective defires of evil. This re^ prefented. No ma7i other vol fe good fhall be conde7nned for incffetiive lufts and thoughts of evil, Thefe are confiderable either as to their firjl birth, or indulged continu- a7ice. The firft ftirri7igs of lufts after evil things are imavoidable. The aftcr'-entertai7ime7it is by our ( own indulgence. Even thcfe are uncondemning fo long as they nei- ther are confented to, nor fulfilled, being in themf elves not deadly un- der the Gofpel, but a temptation to deadly and damning fins. Ths way whereby fin wins upon men^ and the nature and force of tern- ptatian. To be tempted is no fin, which is proved from the nature of temptation^ from Adam'j being te7npted before he finned, and from Chrifl's being tempted^ who knew no fin. Degrees i7i temptation or in lufts of evil. Some are checks^ tjuickjy, and are not permitted long to parly. This happens only in grown men and perfc^ Chrifiians, and that too not in all inftances. Thefe certainly are not damning. Others ft ay longer, and ft rive and contend with our mind or con- fcience, although at la ft they are vanquifhed by it. This happens ordinarily po younger Converts ^ and in The CON TENTS. in extraordinary temptations to gro^n Chriftinns, Tbe/e ftill are uncondemning , which is Jhevon from Gal. 5. 16, 17. and from the inftance of eur Saviour Chrift, VVnat lufts and dcfires of evil are damning. They are condemning when they make us confent to a dafnning fin. A difiint} account of the Jevsral fieps to a finful aBion. A proof of this ^ that from their gaining of our confgnt^ in all the after-fleps they are mor- tal. Our lufls mufi be mortified to that degree^ as to be difabled from carrying us on thus far. Ilm is done when men become true Chljilans, The better men are^ the lefs difficulty and Jclf.de- nial do they find in mortification. IVatchfidnefs and flrife ftill ne- cejfary. The danger of indulging to temptations J or to hifts and de- fires of evil. This Point fummed up. 507 CHAP. V. Ox^two other caufes of ground- iefs Scruple to good Souis. The Contents. A fecond caufe of fcruple is their unaffeciednefs^ or dlftra^ion, fometimes in their Prayers. Of the neccjjity of fixednefs^ and fer- vency in Devotion when we can^ and of God's readlnefs to dlfpenfe with them when we cannot enjoy them. Attention diflurbed ofteyi whether we will or no. A particular caufe of it in fervent Prayers. Ferven- cy and affeSiion not depending fo much upon the command of our IVills^ as upon the temper of our Bodies. Fervency is unconftant in them whefe temper is fit for it. God meajures us not by the fixe dnefs of our thought Sy or the warmth of our tempers^ but by the choice of our wills, and the obedience of our lives. Other qualifications in Prayer are fufficient to have our Prayers heard when thefe are wanting, Tea^ thofe Vertues which make our Prayers ac^ cep table, are more eminently Jhewn in our Obedience, fo that it would bri?}g down to us the blejfmgs of Prayer^ fhculd it pirove in thofe re^ fpeUs defective, A third caufe of Jcruple is the danger of idle or im- pertinent words mentioned. Matt. 12. 36. The fcruple s upon this reprefented. The pr apical error of a morofe behaviour incurred upon it. This difcountenanced by the light of Nature, and by Chriftianity. The Benefits and Place of ferious Difceurfe. Plcafurable converfa- tion a great Field of Vertue. The idle words ^ Matt. 12. not every vain andufelefs, but falfe, fian* derous and reproachful words ; tlm proved from the place, 526 C H A P. VI- Of the Sin againft the Holy Ghoft, which is a fourth caufe of Scruple. The Contents. Some good mens fear upon this account, H^iJAt is meant in Scri- pture The C O N T E N T S. pure by the HolyGhoft. Boly Ghoji er Spirit is taken for the gifts or effects of it ; whether they be firji crdinary^ either in our minds or tmderjiandings, or in our will and tempers ^ or fecondly, extraordina^ ry and miraculous. Extraordinary gifts of all forts proceed from one and the fume Spirit or Holy Ghcfi ; upon vcfhich account any of them indifferently are fometimes called Spirit, fometimes Holy Ghoft. Ho* ly Ghofh and Spirit are frequent* ly dijiingui/hedj and then by Holy Ghofi is meant extraordinary gifts refpe^ing the underjlanding ; by Spirit extraordinary gifts refped- ing the executive Powers, The Jumm of this explication of the Holy Ghoji, What fin againfi it is uru pardonable, To fin againfi ^ the Holy Ghofi is to dijhonour him. This is done in every aEl offin, but thefe are not unpardonable, ^PVuat the unpardonable fin is. Of fin a- gainfi the ordinary endowments of the Holy Ghofi, whether of mini or will- the fever al degrees in this, all of them are pardonable. Of fin againli the Spirit, Blafpheming ef this comes very near it, and was the fin of the Pharifees. Mat. 1 2 ^ but it was pardonable. Of finning ■4igainji the Holy Ghofi. The Holj Ghoft the loft means of reducing men to believe the Gofpel, that Covenant of I{epentance, The fin agai7ifl it is unpardoftable, becaufe fuch Sin?iers are irreclamable. All dijhonour of this is not unpardona* ble; for Simon Magus difiDonour- edit in aciionsy who was yet ca- pable of Pardon ; but only a blafi pheming of it in words. No man is' guilty of it whilfi he continues Clmdian, 539 CHAP. VII. The ConcIuiSon. The Contents. Some other caitflcfs Scruples. The Point of growth in Grace more largely fiated. A fummary repe- tition of this whole Difcourfe. They may die with courage whofe Con- fidence doth not accufe them. This accufation mufi not be for idle Words, iiivoluntary DlfiraElions in Prayer, Sec. but for a wilful Trafifi Jireffion of feme Law of Piety. Som briety , 8cc. abovementloned. It mufl further be particular and eX' prcfs^ Kot general and roving. If an honeftma7is heart condemn him . not for fome fuch unrepentedfms, God never will, 555 THE m^ CO '^^ THE j/^^^'^^^i / /J^^'^\ INTRODUCTION. ROM. viii. I* Then is no Coniemnation to them that are in Chriftjefus^ who walk not after the Flefh^ hut after the Spirit* AMoDg all thofe things which employ the minds of Religious and Confiderace Men, there is none is a matter of fuch thoughtful care and folieitous enquiries, as their Eternal Happinefs or Mifery in the next World. For in Chrift*s Religion there are three great Articles,' which being believed, and ferioufly confidered by a nature reftlefly defirous of its own happinefs fand fuch ours isj muft needs render it very inquificive after its future good Eftate, and they afe thefe j The Immortality ef the Soul, the RcfurreElion of the Body, ^ndiiht great Day of Doom or lajl Judgment, Whofoever is firmly per- fwaded of thefe three, as every man is, or at leaft pre- tends to be, who profeffes himfelf a Chrijiian, he a(^ furedly believes that when this Life is over, both his Body and Soul fhall live again, and be endlefly Delight- , ed or Tormented, Comforted or DiftrefTed in the nexc World, according as his condition is when he leaves this. For by the Dodrine of Eternal Life he is alTured that his Soul Ihall live, and be adjudged to an Eternal blifs or mifery. By the Article of the ^ifurreEiton, he is perfwaded that his Body, with all its powers, ftall fpring out of the duft, and b^ again enlivened with its ancient Soul, to be a (barer of its ftate, and jointly to undergo an endlefs train of moft exquif ite woes or plea- fures. And fince it is the very frame and fundamental principle of our Natures ftudioufly to purfue pleafure, and ' B to The Introdu&ion, to fly as faft from pain, to feek good, and to avoid evil - Thele ftates of future Happinefs and Milery, are luch as no Man, who fees and believes them, can poiTibly be un- affedted with, or unconcerned in. But whofocver in his own thoughts views and beholds them, muft needs find all his faculties awake, and through an innate care, and na- tural iniiind:, folicitoufly inquificive after that lot which f liall fall to their own (liare. Now if this endlefs happinefs and mifery both of Soul and Body in the next World were only cafual and contin-' gent, the gift oi blind chance, or -partial and nybinaryfa- 'vour • then would the belief of it perplex us indeed with fears and mifgiving thoughts, but never encourage us on to any exad care, or diagent inquiry. It would be in vain for us to feek what we could never find, and down- right folly to endeavour after fatisfadion and certainty in things which are altogether Cafual and Arbitrary. For what comes by chance is neither forefeen by us, nor fub- jed: to us. And what is given arbitrarily, without all rule or reafon, is as fickle and unconftant as Arbitrary Will it felf is. It cannot be prevented by any endeavours, be- caufe it doth not regard them ; neither can it be colledled beforehand from any fixt rule of reafon, feeing it obferves 5ione. And what neither our grcateft wifdom can foretel, nor our exadteft care prevent, it is wholly to no purpofe to make a matter of our ftudy and enquiry. But as for the Everlafting happinefs or mifery of ouf Souls and Bodies in the other Life, and at the Refurre» tSl.ion, they are not left at randotn, nor fall out by acci- dent ; but are difpenfed by a wife hand, and according lo ^fixt and eftablijfhed rule. For it is God who diftributeS them, and this diftribution is in Judgment ; and the pro- cedure in that is by Laws, and thole Laws are unalterably fixt for us, and moft plainly declared and publifhcd to us in the Gofpel. So that now it is not an impoffible, no nor cxtream. difficult thing for us to underftand, which fhall be our own ilate in the next World. For the Laws are well known, proclaimed daily to every ear, by a whole order of men fet apart for that purpofe ; their fenfe and meaning is obvious to any common underftanding ; and the Judgment according to them at that day will be true and faithful, God will Abfolve all thofe whom his Go- fpel acquits, but Condemn every man whom it accufes. There The IntroduHiofi. There will be no preventing of Juftice through fear or fa- vour, no Sentence pafled through partiality or ill will ; but a Tr\al every way unbyafTed and uncorrupr, where Every one Jhali receive according to the things done in the Bodjf^ 2 Cor. 5. lo. And Judgment Jhall faf 5 ufon all Men accord-- ing to their vporkj, Rom. 2. 6. And thus, asthebeliefof the two former Articles, The immortal ft ate, either of Blifs or Miferyfor our Souls, and the I{efurredion of our Bodies, will inflame us with reftlefs de^ fire : So, if we ferioufly believe it, will this third Article of iht great and general Judgment pofTefs us with fure hofes of being fatisfied in this great enquiry, which of the two States will fall to our own (hare. And as this belief of the laft Judgment will be the' moft effedual means to encourage ^ fo will it be withal the fureft to guide our Enquiries alter it. It chalks us out a method for our fearch, and direcfts us to the readieft courfe for fatisfadion. For if the happinefs and mifery of the next World is to be difpenfed to every man for a reward or punifiiment, according to the diredlion of thofe Laws which promife or threaten them ; then have we nothing more to do in this enquiry, but to examine well what thofe Laws are, what obedience they require, what allowances and mitigations they will bear, and what lot and condition they affign us. For in that day we (hall be look'd upon to be what they declare us ; and be doom'd to that ftate which they pronounce for us. What they fpeak to us all now, that the Judge of all the World will pronounce upon us all then : Their fentence iliall be his, and what they denounce he will eKCCUte. He will fudge us by no other Meafure but his own Laws j thofe very Laws which he has taken fo much care to pro- claim to us, and continually to prels upon us; which he has put into every one of our hands, and made to be founding daily in our ears ; the laxvs and fanBtions of the bofpel. Our bleffed Saviour Chrift the Judge himfelf has told us this long ago. The word that I have fpoken, the fame Jhall judge men at the laft day, John 12. 48, And his great Apoftle Paul has again confirmed it, J^m. l, God Jhall judge the World at that day according to my Gofpel, ver. 16. If we perform what thofe Laws peremptorily re- quire, they now already declare us blelTed, and fuch at the laft day will Chrift pronounce us. But if by finning B i; againft The IntroduHiofi. againft them we fall (hort of it, they denounce nothing bui everJafting Woes and Miferies, and thofe he will ex- ecute : For he tells us plainly, that when he (hall come to judgment in the Glory of the Father with his holy AngeU, he win reward every man according to his PPo>\f^ Matt. i6. 27. To them^ who by patient contijiuance in well-doings feeh^for glroy and immortality, he will give eternal life, Rom. 2. 7. But to them who obey not the Truth, but obey unrighte^ cujhejs, indignation and wrath, tribulatio7i and anguijhy and that upon every man, whether he be Jew or Gentile, ver. 8, 9. For all this fiiall be aded in the greateft integrity, without preferring one before another. It is only the dif- ference in Mens works, which fliall difference their con- ditions ; but they who have been equal in their fins, fhall be equal alfo in their fufferings. For at the appearance of Jefus Chrift, God, as S. Peter tells us, without any re^ fpeH of perf ens judges according to every Mans worl^^ i Pet. 1.7,17. The way then whereby to fatisfie our felves in this great matter, is this, To look well into the Gofpel, there to learn what we fhould be ; and into our own hearts and lives, there to fee what indeed we are ; and thence to con- clude what in the next World, whether in a ftatc df Life or Death, we fhall be. And to fhew this to every man, and to let them fee novy beforehand how he ftands prepared for the next World, and whether, if he fhould be called away prelently to the Bar of that Judgment, he would be everlaflingly acquit- ted or condemned in it, is my prefent bufinefs and de- Cgn. It is to let us fee our Eternal Condition before we enter on it» and to make it evident to every man, who is both capable and willing to be inftrudled, what fhall be his endlefs doom of Life or Death before the Judge pro- nounce it. And fince the T{iilc of that Court, whereby we muft all be tryed, and which muft meafure out to us either Life or Dearh, is, as we have feen, none other than the Gcfpel'oi our Judge and Saviour Jefus Chrift ; that I may manage this inquiry with the greater light and clearnefs, I will pro- ceed in this method. Firft, I will enquire, PJ^hat is that condition of our Happinefs or Mijery, which the Gofpel indifpenfibly ex- Secondly, The Introdu&iorj. Secondly, Pi^hat are its mitigations and allowances, thofe defers which it pardons and hears with. And when at any time we fall fhort of this condi- tion, and thereby forfeit all right and title to that Hap- pinefs and Pardon which is promifed to us upon it : Then, ., Thirdly, J^hat are thofe remedies and means of recover/, which it points us out for rejioring curfelves again unto a ftate of Grace and Favour, and whereupon we pall he recon- ciled. And having by this means difcovered what in the great and general Judgment fhall really and truly determine our laft Eftate, what fhall be connived at in it; and, when once 'tis loft, what (hall reftore to it : I fhall in the Fourth and laft place, Remove thofe grouridlefs douhts and fcruples, which perplex the' minds of good andfafe, hut yet erring and mif guided^ people concerning it. And having in this manner cleared up all thefe things relating to our laft doom, and fhewed both what in the Judgment fhall be indifpenfibly required to our Salva- tion J what Defedts do not overthrow, but confift with it y what remedies, when 'tis wounded or loft, can heal and reftore us to it ; and what, and of how great confix deration thofe things really are, which being wrong un- derftood, do often create caufelefs fears and jealoufies in good peoples minds about it : Having, I fay, clearly ac- counted for all thefe, I fuppofe, I may think I have faid enough to fhew Men their Furore State, and fairly take leave of this Argument, B 3 BOOK 6 Obedience the indifpenfihle Book I. BOOK L Of the indifpenfible condition of Happinefs in the general. CHAR I. Of ObedkncCi the general condition of Hap" pinefs. THAT Condition vohich the Go/pel indifpenfihly requires of us, and which u to tnete out to us our laji doom of Blifs or Miferj, is in the General our obedience. When we are brought to that Bar, and ftand to be judged according to thofe Laws which are proclaimed to us in the Gofpel, it is on- ly our having kept them, and repented of all fuch Tranf- greflions of them as we have wilfully been guilty of, which can capacitate us to be rewarded by them. For 'tis juft with them, as it is with all other Laws, they never prom.ife any thing but to Obedience, but threaten and punilh all that difobey. Whofoever breaks and defpifes them, is guilty ^ they do not comfort but accufe, not acquit but condemn him. For there is no Law that is wifely ordered, but is fufficiently guarded againft affronts^ and backed with fucfi punifhments as will make it every Man's intereft to fulfil and keep it. The evil threatned, 3Tiuft always by far esceed the pleafure that is reaped by difobedience ; fo that no Man may have any temptation lufficient to bear him out in Sin, or ever hope to be a gainer by his Tranfgreflion. ' This is the tenour of all wife Laws, whofe Enactors have both iVit and Pov^er fufficient to defend them. They have dreadful Punifhments annexed to them, which tske place upon Difobedicnce 3 they encourage and reward i ^i.v" L\ : :. .:• 0 , ::/ . ■ "" the Cbap. L Condition ofHappinefs, the Obedient, but feverely punifli all that dare prefume to difobey. And this is moft eminently feen in all the Laws of our Lord and Saviour Jefus Chrill. He gave them for the compleateji £{ules to Men's Lives, and has annexed to them moft glorious Promifes to encourage our Obedience, but has made them breath out norhing but Woes, and intole- rable Punifiometits to all that difobey. He has given them for I^ules cf Life, and annexed I\e^ wards or E7icouragemcnts to Obedioice, He never intended his Laws for an entertainment of our Eye?, but for a Rule of our A(3:ions ; not for a matter of talk and dif- courfe, but of pradlice ; not to be complemented by words of honour, and lofty expreiTions, but to be own'd >n our Lives, and ferved by Obedience. He is our King, and ifTues out his Laws as the Inftruments of his Govern- ment : He is our Lord, and they are Rules for his Ser* vice. They muft be guides of our Lives and Adlions ; it is not enough to know and talk of them ; bur, as ever we hope to live by them, we muft do and keep them. For in the end they will be available to no Man's Happi- nefs, but his who has confcientioufly performed them, Jn Chrift Jefus, or the Chriftian Religion, fays S. Paul, nothing avails but yeping of the Comjnandments cf God, I Cor. 7. 19. Bleffed are th?y^ laith S. John, who do the Commandments, for they only have right to the Tree cf Life, Rev. 22. 14. It is not an idle wifli, or ineffcdual cndeavoiir, but a thorough pradlice and perforrnance of Chrift's Laws which can continue us in his Love, and approve us Righteous in his Juduinent. If ye keep my (Commandments, fays he, ye Jhall abide in my Love, Joh, 15. 10. Let no man deceive' you, for it is he only that"^ * Job* 2. doth Bjghteoufnefs, who in God's account is P^ghteous, 7> ^9« 1 Joh. 3. 7. They only are pronounced Righteous and Sons of God in the Gofpei's eftirpaiion, who walk, ^fsr the Spirit, Rom. 8. 4. who 4re led by the fpirit, verf. 14. who bring forth the fruits of the fpirit, (all words ex- prefling Adion and Pradice) Gal.^. 16, 22. No Man ^., therefore will be acquitted and rewarded at thaf Bar ^?/^''^^- barely for knowipg and * difcourfing, for wifliing or defi- ^-St/o.^-^o/, ring ; but only for working and obeying. Such only cfetn.'Ro.* the Gofpel reckons for true Servants now ; his Servants i Epift.ad ye 4Ye, not whom you confefs in words, but whom in adi- Cor. c. 30. P 4 pii5 8 Obedience the indifpenfible Book L ons you obey^ Rom. 6. i6. And fuch only he will honour and reward then. For it is not every one who fawns upon me in his words, whilft he reproaches me in his actions, who fays unto tne. Lord, Lord, that /hall enter into the J^ingdom of Heaven, but he only who doth the vpill of my Father which k in Heaven : Which Will he had juft then proclaina'd to them in that Volume of Chriftian Laws, which was publilhed in the Sermon upon the Mount, whereof this is in part the conclufion, Mat. 7. 21. He tells us that when the Son of Man (hall come to Judg- ment, he will reward every Man according to his work/. Mat. 1 6. 27, And he repeats it again in his declaration to S. John, Behold I come ^uickjy, and my reward is with me, to ^ive to every Man according as his works /hall be^ Rev. 22* 1 2. And lo it was in that Prophecick fight of the Laft jfudgmenr, which this fame Apoftlc had vouch- fafed him, ^ev, 20. For there, as we are told, when the Sea gave up the Dead which were in it ; and Death and Helt delivered up the Dead which were in them ; and they all, both fmall and great flood before the Throne, and him that fate thereon : They were judged every man according to his H^OF(^KiS, verf. 11,12, 13. His Laws then Chrift has given us, not for Talk and Difcourle, but for Adtion and Pracflice ; and his Promifes he has annexed to them, not as rewards of Idlenefs, but only of aiStive Service and Obedience: Wherein if Men fail, God's Rewards belong not to them ; they can make no claim or colourable pretence to them, becaufe they can- not fliew that which is to be rewarded by him. Nay farther, if men disobey, they are not only ex- cluded from all Glorioui Hopes ; but are moreover put into a defperate ftate of fears and dreadful ExpeBationj, For God has back'd his Laws with Threatnings as well as Promifes, And as they piopore moft noble Rewards to all that are Obedient ; fo likewife do they breath out moft intolerable Punifhments to all that difobey. For every Man at the laft day will be declared a Child of Wrath, who is a Sen of Difobcdience ; and he fhall moft certainly be Damned who dies, without amendment and Repentance, in works which are wilfully and deliberate- ly finful. Chrift s Gofpel has already judged this long before-hand ; and at that day he will confirm it. M^ie^ tfj^ l,ord Jcfus fhall ^', or all of thefe, though they do not obey with them : They make Faith, Love, Repentance and the reft, to be fomething feparate from Obedience ; fomeching which will fave them, when that is wanting. So that if they Oe in Chrift, if they kfiow and believe with the Mindy and love and repent in their Hearts i their hope is to be abfolved at the laft day, be their-Lives and A(5tions ne- ver fo Difobedient. But this is a moft dangerous and damning Error : For it makes Men fecure from danger, till they are paft all poflibility of recovering out of it; and caufes them to truft to a falfe fupport fo long, till it lets them drop into Hell, and fink down in Damnation. And although it be fufficiently evident from what has been already faid, that our Obedience is that only thing which will be admitted as a juft plea, and as a qualifi- cation able to fave us in that Court : Yet becaufe 1 would fully fubvert all thofe falfe grounds, whereupon Men fup- port their pernicious hopes and finful lives together, I will go on to prove it ftill farther. And Cha p. L Condition of Happinefs. 1 1 And this will be moft plainly effected by fhewing that all (ho/e other terms and conditioyiSy whereto the Gofpeifome- times fromifes Pardon and Happnefsy concerning all in thisy fave us no otherwife than by hei?ig Springs and Principles of eur Obedience. They are not oppofed to our doing of our Duty, and keeping the Commandments ; but im- ply it. For when Pardon is promifed to Faith, to Love, to Repentance, or any thing elfe ; it is never promifed to them feparate from Obedience, but as containing it. ObedienGe is that ftill for which a man is faved and par- doned } it is not excluded from them, but expreiTed by them. In order to a clearer apprehenfion of the truth of this, I think fie to obferve that there is an ordinary Figure and Form of Speech very ufual both with God and Men,which the Rhetoricians call a Metonymle or Trajifnominatim, and that is a transferring of a word, which is the particular 'Name of one thing to exprefs another. The ufe of it is this, that in things which have a near relation and dependence upon each other, as particularly the caufe and its effeBs have, the particular name of either may many times iignifie both, fo that when the name only of one is exprel- fed, yet really both are meant and intended. And then by that word, which in its proper fenfe ftands only for the effedt, we are to underftand, not it alone, but together with it the caufe alfo that produced it: And by that which properly fignifies the caufe, we are to mean, not the bare caufe alone, but, befides it, the effed which flows from it iikewife. As for the latter of thefe, the hare naming of the caufe when we intend, together with it, to exprefs its 72atural cbn- fequent andejfeBtoo-y becaufe it is that which chiefly con- cerns our prelentbu^ncfs, I will (^t dov/n fome inftances of it which daily occurr in common fpeech. If we advife a Man to trujl his Phyfcian or his Lawyer^ our meaning is not barely that he fliould give credit to them ; but toge- ther with that, that he fhew the efl"ed: of fuch credit, in following and ohferving them. If we are earneft with a- ny Man to hearken tafome advice that is given him, we intend not by hearkning to exprefs barely his giving ear to it, but befides that his fufiering the effeds of fuch at- tention in PraBiJing and Obeying it. And thus we com- monly fay than we have go: a Cold, when we mean a ■ '■■■ :■ .■ " - ■ " Difeale 1 2 Obedience the indifpenfible Book I. Difeafe upon Cold ; or a Surfeit, when we underftand a ficknefs upon Surfeiting. In thefe, and many other inftances which might be mentioned, we daily find that ^n the fpeech and ufage of Men, the caule alone is otc- limes named, when the efFed is withal intended, and ac« cordingly underftood, to be exprefled ; are that both are meant, when barely one is fpoken. The efFed: doth fo hang upon its caufe, and fo naturally and evidently fol- low after it, that we look upon it as a needlefs thing to exprefs its coming after, when once we have named its caufe which goes before : But we ordinarily judge it to be fufficiently mentioned, when we have exprefled chat caufe, which, as is evident to us all^ produces and inferrs it. And as it is thus in the fpeech of Mcn^ fo is it in the Lan- guage of God too. He talks to us in our own way, and ufes fuch forms of fpeech and figurative exprefCons, as are in common ufe among our lelves. And tofeek no far- ther for inftances of this, than thefe that lie before us, he cxprelTes our IVorkj and Obedience by our IQiowlcdge, our ^pentance, out Love, and luch other Caufes and Principles as efFed: and produce it. For we muft take notice of this alio, that our outward Works and Adions depend upon a train of powers with- in us, which, as fprings and caules of them, order and effe6t them. For our Pa/fwns excite to them ; our Vn^ derftandivgs confider of them and dired them ; our PVills command and choofe them ; and then afterwards, in pur- fuance of all thefe, our Bodily Powers execute and exert them. The adions of a Man fllgw from all the ingredi- ents of the Humane Nature ; each Principle contributes its fhare, and bears a part towards it. For from the con- ftitution of our natural frame, our A<5lions are placed wholly in the power ot our own Wills ; and our Wills are fetin a middle ftation, to be moved by our Appetites and Paflions, and guided and diredled by our Minds or Jntellecfls. We do and perform nothing but what we will J neither do we will any thing but what we know and defire ; what our Realon and Paflion inclines and diredts to. And becaufe thefe three inward faculties, our Minds, our H^ills, and Pajfwns, give being and be- ginning to our outward Works and Pradlice : Therefore are they, by the Mafters of Moml Phihfo^hy ^nd Dhi- Cha p. I. Coridition ofHdppinefs. I ? nity, ordinarily called the Caufes and Principles of Humane Anions, But thefe three Principles of Humane Actions in Gene^ ral lie not more open to produce good than evil. They are all under the unreftrain'd power of our own free Will.: It is that which determines them eitherfor God or againft him ; but in them felves they are indifferently fit- ted, and ferve equally to bring forth Acfls of Obedience or of Difobedience and Sin, To make thefe Principles therefore oiPPorkj or Actions in General^ to become Prin- ciples of Good Works and Obedience ^ there are other nearer tempers and qualifications required, which may deter- mine them, that in thernfelvcs are free to both, to effedt one, and be Authors of fuch AcSbions only whereby we ferve and obey God. And this is done by the nearer and more immediate efficiency oi Faith, I{epentance,Love, and the like. For he who knows God's Laws, and be- lieves his Gofpel with his Underftanding ; who in his Heart loves God, and hares Sin ; whofe Will is utterly refolvcd for goodj and againft evil : He it is, whole fa- culties in them/elves indifferent are thus determinately dif- pofed, who is ready and prepared to perform his Duty.' His Faith diredls him to thofe Laws, which he is to Obey, and to all the powerful Motives to Obedience : it fhews him how it is bound upon him by all the Joys of Heaven, and by all the Pains of Hell ; and this quickens his Faf- fions, and confirms all good Refolutions, and makes him in his Will and Heart to purpofe and defire it. And when both his Mind, his Will, and Paflions, which were before indifferent, are thus gained over and determinate- ly fixed for it ; in the efficiency of inward Principles, there is no more to be done, but he is in the ready way to work and perform it in outward operation. So that as our Minds, Wills, and PafTions, are Principles of Hu- mane Adlions in General, whether good or Evil: Thefe nearer difpofirions, our Faith, Repentance, ^c, are Prin- ciples particularly of good Works and Obedience. And (ince our obedient Ad:ions proceed in this man- ner from the power and efficiency of thele Principles : God, according to our own way of exprefTing things, is wont many times only to name them, when he intends withal to exprefs our Obedience it felf which refults from them. Although he barely mention one, yet he under- itands 14 Obedience the indifpef7fible Book I. itands both; and in fpeakingof the caufe, he would be taken ro imploy the effeifl likevvife. Thus when he pro- miferh Pardon and Salvation to our k.7tovp ledge and belief of his Gofpel, to our Repentance from cur Sins, to our Lore and fear of God, which, with feveral others, are thofe preparatory difpofitions, that fix and determine our Minds, Wills, and Pailions, indifferent in theniifelves, to efFedt Obedient Adionsj he doth not in any wife intend that thefe fliall fave us, and procure Pardon for us without Obedience, but only by fignifying and implying it. Wherefoever Mercy and Salvation at the laft day are pro- inifed, and this condition of our working and obeying is not mentioned, it is always meant and underftcod, thai; which fuch mercy was promifcd to, is either the caufe of our Obedience, ot xh^ effect Sind fign of it. The fpeech is rnetonymlcal, and more was meant by it than was expref- fed. Though the word was not named, yet the thing was intended ; for Obedience is ever requifite to Pardon, and nothing has Mercy promifed to it in the laft Judgment, but what fome v/ay or other is a lign of it, or produces and effeds it. This I might well take for granted upon the ftrength of that proof which has been already urged for our Obedience, beingthefcleconditionof our being acquitted at that day. But becaufe the interett of Souls is lo much concern *d in it,. I will be yet more particular, 2nd proceed to fhew further that this fenfe and explication of all fuch places is the very fame that God himfelf has exprefly put upon them. For concerning all thofe things, whereco he has promifed a favourable fentence at the laft Judgrr.ent, he afluresus that they are of no account with him, nor will be owned as a good plea to that Bar when they are fcparate fromi Obedience, but then only when they effed: and work it. But when he fays that Faith, Repentance, Love, or any other thing iliall fave us, he me^ns not all, or any, but only a working F^ich, an obedient Repentance, an adive Love ; a Faith, Love, and Repentance, which do not overlook Obedience, but accompany and produce it. So that firft or laft Obedience is ft ill chat wherein all the reft muft con- center and agree, that alone condition which our Judge will accept, and which we may fafely truft to. And this will faliy appear by running over the particulars. CHAPo Chap. II. Cofjdition of Happimfs, 1 5 CHAP. II. Of Far don promt fed to Falth^ KnowUdge^ and beiffg in Chriji, FIRST, this coftditlon of our acceptance which is to mete out to us our iaft doom of Blifs and Mife- ry, and whereto Life and Pardon are promifed at the Iaft day, is fomecimes called Knowledge^ or, what is only a more particular way of knowing, a know- ing upon witnefs or teftimony, F^ztL By, or upon the account of, Im IQiowledge, or the Knowledge of him ; Jhnl^ my I{ighteous Servant, when he (its to judge them, juftific many^ fays God of our Judge and Saviour Chrift by the Prophet Jfaiah, Jfa. 53. 11. And ihts is Life Eter- 72aly fays our Lord himfelf, to know thee the only true God, und Jeftis Chrift whom thou haftfent, Joh* 1 7. 3. And then as for Fnith, which is the particular way of knowledge among usChriftians, who owe all that we know in order to Heaven and Happinefs to the Witnefs and Teftimony of Jefus Chrift, the places which promife Life and Pardon unto it, are to be met with in abundance- Wijofoe'ver be^ lieves on me^ fays our Saviour, Jhall not perifh, but have EverUfting Life, Joh. 3. 15, 16. And again, This is the will of him that fent me^ that whofoever believes on me may have Everlafiing Life, Joh. 6. 40. And when he fends out his Apoftles after his Refurredtion, to proclaim the terms of Mercy and Salvation to all the World, he bids them fay, M^hojoever b-elieveth and is Baj>ti:^edfr:all befaved. Mar. 16. 16. Faith or Belief in the General, is a thinking fomething to he true, upon the Teftimony of thofe Perfons who declare it. And herein it differs from other forts oi IQiow I edge, hQC2}x{t in them, we believe upon the evidence and apparent rea- fon of the things themfehes; but in this, upon the witnefs and authority of thofe Perjons who reveal them» For then we are faid to kjiow^ when we affent upon the Authority of things-^ but then to believe ^ when we ajfent upon the Autho" rity of Perfons ; when, not the evidence of the things re- vealed, but the word and teftimony of the revealer make tt% give credit to his Revelation, This 1 6 Obedience the indifperfflhle Book !• This is the nature of Faith in general, it is a giving credit to a thing, ©r taking it to be true, upon theTeftimony or Authority of fuch Perfons as declare it. And according to the difference of this Teftimony, our Faith upon it is differenced and diftinguiflied alio. For if we believe iny thing upon the bare word of a Man, it is an Humane ; if upon the bare word and teftimony of God, it is a Divine Faith. Divine Faith then is nothing elfe, but n belief of Divine Revelations^ or a taking any thing to be true, becaufe God has told us that it is fo. And therefore we may be faid to, have Divine Faith of as many things as God has any way attefted or revealed to us. And as for God's Revelations, ihey have been derived to us in feveral ways, and by feve- ral inftruments* For, fome things God has revealed to us, by the light cf nature. That light came from him, and is his Reve- t Prov. lation. For t ^l^^ Spirit of a Man is the Candle of the Lord, 20. 27. which, as S. John faith in another cafe of our Saviour^ oilightens every Man that cometh into the World, Joh. l. 9. And in this general fenfe of Faith, for ^natural Faith, or a belief of all natural Revelations ; all matters of knowledge are likewife matters of Faith, becaufe at laft all natural light and evidence of things reft upon God's Revelation ; that every evidence being no otherwife a proof to us that things are true, than we are aflured that God is the Author of it, and that it is his Teftimony and Decla- ration to them that they are fo. And by this way of Re- velation, or this natural light, God has declared to us two great Foundations of all Religion, his own Exijience, and fJis Providence ; or that there is a God, and that he will love and reward all fuch as ferve and worfhip him* The belief of which Articles fo teftified, S. PW affirms to be a part of Faith ; yea, a part fo fundamental , as is ablo- lutely neceffary to our pleafing God, and to all Religion : iVithout Faith, faith he, it is impofftble to pleafe God ; for he vpho comes to God, muft believe that HE IS, and thai: he is a B^E IV A f^D E ^ of them that diligently feek^ him, Heb. U.6. Other things God has revealed, not by the Light of Na- ture, feeing they are fuch things as that alone could never have difcovered to us ; but either by his own immediate voice or inf//iration, or by ihe mediation and mcffage ofin-t fpired Men, By Chap. IF. Condition of Happinefs. IJ . By the form?r> he reavealed co Noah the droxoning of the oldWoHdy Gen. 6. 13. the belief whereof is called Noah\ Fnith, Heb. 11. 7. To Abraham, his having a numerous iffue by his ^/f^ 54r<«/^, when as yet they had no Child, and in all appearance were too Old ever to -xpedb one. Gen. 15. 5, 6. ^ndiChap. i^. i^, 19. The t.elief whereof is likewi(e call'd ^^M^^w's, Faith, Beh. 11 17. 1 8, 19. To Aip/^J, his /'.(//iw^ over all the Honfcs cj the Jfraelites, where he fhoujd fee the Blood oi the i afchai Lamb fprinkled foraTcA^w, when he would flay all the Firft-born throughout all the Land of Egypt, Exod, 12. 1,2, 13. The belief pf which Revelation, is alio caird the Faith of Mofes, Heh. 11.28. , By the latter, he rcveal'd his will more largely to the whole People of Ifrael, by the mouth and t Mediation of t ^^I. 3* his Servant Mojes ; and becaufe both God and Man con- ^9* curr'd in this Teftimony, their belief of his meflage was their Faith, not in God only, but, together with him, in his Servant Mofes too. For becaufe the Law and Reli- gion which they received, though it came originally from God, was yet derived down to them immediately by Mofes s Miniftry, and they knew no otherwife what God had fpoken to them^ than by his Teftimony, and upon his Authority ; ^therefore are they faid in believing and embracing that Divine Law, which was delivered to theiri by Mofes, to believe, not the Lord alone, but alfo his Servant Mofes, Exod. 14.31. Joh. 5. 46. To be Baptised into Mofes, 1 Cor. 10. 2. To be Mofes's Difciples, Jok 9. 28. To trufi or place their hope in Mofes, Joh, 5.45. To obey or hearken unto Mofes, Luk: i^. 31' . But the moft clear and full Revelation, that God ever made of his will to Men, was by the mtelTage and medi- ation of bis own Son, Jefus Chriji. For God, voho at fundry times, and in divers manners, fpaks in times pafi to the Jews by Mofes, and to the Fathers by the Prophets 5 hath inthefelaft days fpoken unto m by his Son, Heb. i. !• And the belief of his Gofpel, or taking for certain truths upon his authority, all thofe things which he has declared to us in God's Name, is called the Chrijlian, as the other was the Mofaick. Faith. For he being the great Author and Deriver of this laft and greateft Revelation of God d'own to us, and our belief of it being upon his imme- diate Authority, he being, as S. Pii«/ fays, the Author and ' ' Q ' JFiniJher 1 8 Obediefice the indifpefi/ible Book !. Finlfcer of our Faith, Heb. 1 1. 2. our belief of it is called, not only Faith tov^ards God^ Heb. 6, i. but alfo Fnith towards our Lord Jcfus Chrifl, A£ts 2o. xr. And be- caule the knowledge of our whole Religion got into our Minds this way, upon our fubmiirion to Chrift*s Autho- rity, and our baith or belief of his Teiliniony j therefore is our B^ligion itfelf, moft cooimonly in the Scriptures called QMV Faith, The preaching of it, is called Preach- ing the Faith, Gal. i. 23. The hearing of it, hearing of Faith, Gal. 3. 2. The profeffing of it, a profcjfion of Faith, Heb. 10. 23. The contending for it, a Jiriving for the Faith^ Phil. i. 27. The erring in it, an erring from the Faith^ I Tim. 6. 10. The falling from it, a making Jkip* wrack of the Faith^ I Tim. i. 19. Obedience to it, the Obedience of Faith, Rom. i. 5. And the Righteoufnefs re- quired in it, and effeded by it, the Righteoufnefs of Faith^ Rom. 4. II, 13- So that in like manner, as the Mofaick. Faith was a be- lief of the Divinity of the Mofaick Law and Religion upon the Authority of Mofes : The Chrijiian Faith is a belief of the Divine inftitution of our Chriftian Religion, upon the Authority of Jefus Chrift. It is a taking upon his word^- all thofe things for truths of God, which he has declared to us in God's Name. A belief begot in us by virtue of his Teftimony, that all his Dodtrines are God's Truths ; that all his Laws, are God's Precepts ; that all his Promifes, are God's Promifes ; and that all his Threats, are God*s Threatnings: In fumm, that that wholeReligion andGo- fpel, which Chrift has delivered to us in God's Name, is the very Religion and Word of God. The belief of all this upon the Authority of Chrift, makes our Faith Chriftian ; and the good effe&s of it upon our He.nts and Lives, make ii juftifying andfaving. For when, by virtue of this Faith, we truly Repent and fincerely Obey, which is the great condition, as we have feen, whereupon at the laft day we muft all be pardoned and juftified Eternally ; it is a juftifying : As when by virtue of it, we are faved and delivered from the dominion and fervice, as well as from the Eternal Puniflimenc of our I Mat. i. Sins, which as the Angel hath /^aflured us, are thofe princi- ^» pal Evils that Chrift came to fave m from^ it is a [aving Faith. Tbis Chap. If. Condition of Happifiefs. 19 This is the nature of our Chrifiian IQiowledge, and of our Chriftian Faith. And as for it now, under the in- fluences of the Divine Grace, it is the very fundamental caufe and narural fpring of all our Chriftian Service and Obedience. For it is becaufe we believe and know Je- fus to be the Lord, and what his Laws are, and how he will deal both with the Keepers and the Breakers of them, that we let our (elves in very Deed to cbferve and keep them. It is our knowledge and belief, which lets us fee the Truth and Realbnablenefs of his Precepts, the Power of his AlTiftances, the Glory of his Rewards, and the Terror of his Punifhments ; and in all refpeds convinces us of the beauty and profit of Obedience. And this fight and convidion in our Minds, cannot well rnifs, if we duly attend thereto, of gaining our Hearts and Refolutions. For the belief of his endlefs Judg- ments, will raife our Fears; the belief of his infinite Re- wards, will quicken our Hopes ; the belief of his inex- preiTible Kindnefs, will kindle our Love^ and by all thefe, our Souls will be led Captive into eager defires, and firm refolutions, and be fully purpofed to keep God s Laws, that fo they may avoid that terrible Death which he threatens to the Breakers, and attain thole matchlefs Joys which be promifes to the Obedient Keepers of them. And when once, by means of this Faith and Knowledge, God*sLaws have gain'd both our Wills and Paffions, which are the inward fprings and caufes of our Actions ; they cannot fail (whilft they keep the fame,) of being obeyed in our Works and Adions too, which ^nfue upon thofe caufes, and are produced by them. But we fhall quickly go on to perform vi^hat we refolve, and to do what we defire ; and fo in very deed to fulfil and obey them. Upon which account, of our Chriftian Faith having fo mighty an influence upon our Chriftian and Obedient Pradice, our Obedience it felf, as being the efFedl of it, and produced by it, is c^ll'd the Obedience of Faith, Rom. 16. 26, And the Righteoufnefs which it ex- adls of us, and which it c cooperates to work in us, the c Jam, 2« I{ighteoufnefs of Faith, Gal. 5. 5. And our Chriftian war- ^2. ^ fare or ftriving againft Sin, is called the good fight of Oi^ky^ Faith, I Tim. 6. 12. And becaufe in this conteft our T^'J^fj^^f- great fuccours which proted us, and keep us from faint- ing, and at laft make us vidforious, are fome points or C i promiies 2® Obedience the indifpenfihle Book I. promifes of our Religious belief; therefore ic is ftyled a Shield, and a Bre^Ji^-plate of Faith, i ThefT. 5. 8. And S. ^ohn affirms plainly, thnt this is the vi^ory over the World, even our F-tithf i John 5.4- And for this reafon it is, becaufe our Faith and Know- ledge afre lo powerful a caufe and principle of our Obe- dience, that God (peaks fo great things of them, and has made fuch valuable promifes to them , He never intends eternally to reward the Faith and Knowledgeof our Minds, d moiya- further than they d eftecfl the Obedience of our Adlions, Vv^ €uXo- and become an Obedient JQtowiedget and a e working Faith, yn^^oTra- p^j. ^^g^ in the places mentioned, or in any other, God TMf Hf^v^ promifes, that he who knows Chrijf, or believes in Chrift^ Rli^Ao.^ , Ji^^ji 11^,^ ^ j^^ fpeaks met onymic ally, and means Faith and »_p^ )La.iQ Yss\^^\^^^^ y^\y^^ j;his cfFedi, of a working Service and O- d?,-:,^eictv bedience. c/>6« 'Tn'PBoji vrolnc^Sj Clem. Kom. Ep. i. ad Cof. c. 51. e ^uid eft fide liter Chrijh credere / ejl fide liter Dei wandata fervare, Sal- vian. de Gub. 1. 3. p. 67, Ed. Oxon. A0fj(oif/, 5 (p«\®- ':^m^fivd-6i( yn^i iupi^, hf T^dvjoy -^j^nmov '^A^t TxTif p'^{A4t3^> fie us at God's Bar : For there, as S. James tells us, by fyc, our f xvorkj we mufl nil bo juflifled, and not by a Faith only which Chap. IL Condition of Happinefs. 21 which works nothing, "^am. 2. 24. i>uch alas ! will be wholly plelefs, and of noconfideration in that Court ; it will not any way profit, and then certainly it cannot faye us. For what doth it profit, my Brethren, though a Man be able to /^7, either here or hereafter, he hath Faith, atid hath 7iot iVorks; will that be allowed a fufficient plea in God's Judgn:ient ? Or /hall that Faith fave him ? Jam. 1, 14. This unworking Faith, is not that effedlual Faith, which the Gofpel encourages, but its worthlefs fliell and lifelefs carcafe. For wilt thou kjiovo, O vain Man, that Faith without PVorkj is dead ? Even as the body without the fpirit is dead, fo Faith without 1>Vorl{s is dead aljo, ver. 2o, 26. It is Faith only in an imperfed degree, and a weak unprofitable meafure ; for it is not arrived to a perfect pitch, or to that compleat ftate, whereunto the Gofpel doth at prefent promife Life, and Chrift will at the laft Day ^ward ir, until it fliews it felf in adii'on, and our lives exprefs the power of ir. Our Father Abraham, fays S. James, was juftified by VVorkj, produced by Faith, when, in an unftagger'd belief that God would make good his promife of a numerous iffue by his Son Ifaac, though ic were by raifing him up again from the g dead^ he would g Neb, i^, obey his command which feemed quite to overthrow it, 17, i?. and offered up his Son upon the Altar, Seeft thou how his Faith in God's Power and Promife, wrought, prevalently o- ver all oppofition h, to the produdlion of that his ftrange h Qvvkyet work.; and by this juftifying wor^, upon it, was his Faith 7ils'4fy>ti, ^ade perfect, ver. 21, 22. wroughc So that when all is done, we fe^ that there is no Life to his or Pardon promifed, to any Faith or Knowledge, which works, or are feparate fiom Obedience, but to luch only as co-ope- J° »^ake rate to them, and imply them. There is no belief» ^"^ ^°^ '" wherewith our Judge at the laft day will be latisfied, or wherein we are fafe ; which either he will accept, or we may tfuft to, if our dutiful works are wanting. So that this '^y and ever will be, as S. P.aul fays, a faithful fay- ing, andfuch as every good Chrijlian Man ought confiantly to receive or affirm, that they who have Faich, or have be-, lieved in God, be careful to maintain Obedience and good Works, becaufe it is they which ^t the laft day muft do all Men good, are good and profitable unto Men. Titi* 3.8. C 3 ^econdiy-t 22 Obedience the tndifpenfible Book I. Secondly y This condition ot our acceptance, whereto the Gofpel promifes a happy fentence of Life and Pardon in the Jaft Judgment, is fometimes called, being in Chriji, There is wo coiidemnation, fays S. Paul, to them, who are in Chrift Jefus, Rom. 8. i. The word Chrift, we muft know many times in Scrip? ture lignifies the Religion of Chrift. Thus the Law, is faid to be a Schoolmafter to bring us to Chrift, /. e. the imper- fed: rule of the Mofaick. Religion, was fitted for the mi- nority of the World, and intended to train Men up, as Children are by School Difcipline, for the pore perfecft and manly inftitution of the Chriftian, GnL 3. 24. And thus we read o{ Preaching Chrift, that is the Chriftian Re- ligion;, Phil. I. i^, hxidiS,PaultdhthtEphefianSyOit\iQ\t learning Chrift and hearing him, i, e. his Gofpel and Do- <5^rine. Ye have notfo learned Chrift, iffo be ye have heard ? h ttVT&3 him, and been taught by him, or / in him, Eph. 4. 20, 21. ^JiMx^n- Beard him and been taught by him, i. e, not by his per/on, 78» for he never went beyond Judea, being fent, as he faid, to none but the loftfheep of the houfe of Ifrael, Mat. r 5. 24. And therefore never travelled fo far as Ephefus ; but by, and in his DoBrine or Religion. And this is a moft ulual form of fpeech, to call any Inftitution or Profejftcn by the name of its firft Author, The Dodlrine and Religion, which was delivered to the Jews by Mofes^ is called by his Name. For S. Paul fpeaks of Mofes being read, i, e, the Law of Mofes, 2 Cor, 3. 15. And of the Ifraelites being hapti^ed into Mofes, i. e. the Mofaick^ Religion, i Cor, 10.2. And our Lordhimfelf tells the Jews in the Parable of the Rich Man, that they have Mofes and the Prophets, and bids them hear them, Lul^e 6. 29. where he cannot mean their Perfons, in regard they were dead long before, and got without the reach of their hearing, but their lVri>0 tings and I{eligion, And as Chrift many times fignifies the Chriftian ^eli^ gion, fo is beiiig in Chrift^ the very fame with bei7]g of his. Religion, or being a Chriftian, Thus S. Paul tells us of Andronicus and Junia, who embraced the Chriftian Do- citrine, whilft he perfecuted and oppofed it, that they were in Chrift, i.e. in Chrift's Religion, before him, ^om. 16. 7. They who died in the Profeffion of the Chriftian Faith^ Sire faid to befallen ajleep in Chrift, i Cor. 15. 18. The veil of Mofes is 4'^n? avpay in Chrift^ i Cor. 3. 14. T^^ '" " ' "^ veil Chap. 11. condition of happinefs. 25 'veil of Mofes, i. e, types and oblcure fliadows of the Mofakni Religion, are done avpay in Chrift, /. e. by the plain clearnefs of the Chriftian. Thus I knew a Man in Chrifty is no more than I knew a Chriftian Man, 2 Cor. 1 2, 2. And the Churches of Judea in Chriji^ are the very fame jas the Chifiian Churches among the Jews. Gal. i. 22. So when we read that in Chriji Jcfus neither Circumcifion a- vaileth any thing, nor uncircumcifion, hut a new Creature^ Gal. 6. 15. The meaning is only this, that what price fo- ever the I{eligion of Mofes put upon this outward Rite of Circumcifion, and tholeother Jewifhobfervances whereof it was the federal undertaking : Yet the Religion of Chrifi dorh not regard them at all, but that all which can avail us in it is only a new Creature. And to the fame fenfe S. Peter fpeaks oi a goodConverfation in Chrifi , i. e. in Chrift $ Religion, i Pet.^. 16. And to name no more inftances in a caie fo evident, we read not only of Men, but likewife of Bonds in Chrifi-^ i.e. of Mens being bound for the Re- ligion and Faith of Chrift, My bonds in ChriJi, fays So Paul, are manifejl in all the Palace^ atid in all other f laces, Phil. I. 13. Aut beiides the fenfe of the words, our being in Chriji, for our being of the Chriftian Religion ; there is another very near it, which it is pertinent to our prefent bufinefs to obferve ; and that i?, our being in the Chrifiian Church, Thus S. Paul fays, that we being many Ademhers, are yen cne Bodyy or Corporation in Chrift, or in the Society and Church of Chriftians, wherein we are every one Mem- bers one of another, Rom. 12. 5. And God's gathering together all particular Chriftians fcatter'd over the World, into oneCatholick, Church or Society, is called his gathering together in one all things in Chrift, Eph. i. 10. Thus our admiflion into Chrift' s Church by Baptifm, is called our be- ing engraffed or planted into him. iVe have been -planted to- gether, fays the Apsftle, in the likenefs of his Death ; or in Baptifmal immerfion, which is a reprefcntation of Burial after Death, ^m. 6. 5, As for our B^^ing in Chrift then, which fets us beyond the reach of Danger and Condemnation, it is the fame a§ our bei7ig of the Chriftian Religion, and Members of the Chriftian Church. And this Communion and Memberfliip of Chrift*s ^hurcl), and profeflion of his Religion, is a moft ready G 4 and 24 * Obedience the indifpenjible Book L and effedlual means to make Men pracftife and obey it. For to be in the Church^ of Chrift, is to' live under the more efpecial aid and influences ot - his Holy Spirit, and under che prraching of bis Word, the folemn return of Holy Prayers," the Admiriiftration of Blefled Sacraments, the counfel and direction of wife Guides, the Authority of good examples, the Corredion and DifcipJine of Church Governours, and all the other both inward and outward means and advantages of Grace and Obedience. And then the profeiTion and owning of his Religion, if it be true and undiflembled, implies our Faith a^id belief of it y which is the great and only expedient that Cbrift could think of, for the Reformation ot a wicked World ; and wh ch, as we have already feen, is a moft effedual means and frre Principle of good Life and Pradlice. And becaiife our /'Ww^ in Chrifl, i. e. our profeflion of Chriit^s Religion and Communion and Society with Chrift's Church, is fo powerful a Principle of our obedient Service; therefore has God promifed to it that Life and Pardon, which is the infeparable reward of Obedienceic felf. He doth not in any wife intend, that every Man who bears the Name of Chrift, and is of his retinue, that will make a bare profe/Tion of his Serv'ce in calling of him Lovd Lord, without any real works and perfor- mance, fliall have right to thefe Rewards when he comes to Judgment, t^ot every one that faith unto we^ Lord^ Lo) dy fiali enter into the Kingdom of Heaven ; hut he on^ /y, who doth 'the will of my Father which is in Heaven^ Matt. 7. 21, Nay in the next verfe he goes higher, Mk* ^y mil 'fay unto me in that day ^ Have we not profhejied in thy 'Name, and in thy Name caji out Devils^ and in thy Name done many wondrous worlds ? And then will I frofefs unto them^ I never knew you, depart from me, you are rro i KetCbrL f^^jj ^ Chriftians as I own, for whatfoever your names ftianuiejje ^^^^j profeflions be, ye are of their number ^/:?4/ iri their .^^r*-. Lives workj Iniquity, verf. 21, 23. When God affures'us Iki i nd- ^y ^* -P^"^ therefore that there is no Condemnation to them minis opui ^^^^ ^^^ "^ C^^'i/?* or in Chrift*s Church and Religion ; mn agit. ^^ tneans to them that are fo in them, as thereby to be- $alviande irome obedient; he fpeaks metoriymically, and implies Gi^b. I. 4. our Works and Ad:ions, as well as that Communion P Ed, Ox, and profeiBon which fignifies them, and ought to produce p^^ ^hem- - • "■ .••"..•• '^ And Chap. II. Cofidition of Happimfs, " 25 And in this, the Scriptures are exprels, He that J^EE PS his Commandments ^ dwells in Chrifl, and Chrifi in him, lays S. John, i Ep. 3. 24. It is nothing lefs than our fulfilling of his Laws, who is head of that body ^vhereunto we join our felves as members, and obeying the Rules of that Holy Religion which we profefs ; that :will at the laft day b^ intei'preted, for our being in him in fuch fort, as may qualifie us to be faved by him. P0:s. fo KEEPETH his word, fays the fame Apoftle, in him is the love of God made ferfeEl : and hereby, by this perfedlion ef love in Obedience, we kpow that we are in him : So that whofoever he be that faith he ahideth in him he ought himfelf alfo fo to walk, even as he walked, i John 2. 5, 6. The necefllty of connexion between thefe two, vi^,, he-^ ing a member ofChrifi's Churchy and a good Man ^ between frofejjmgof Chrift's B^ligion, and obeying it ^ was fo evi- dent, and fo well known and allowed of in the firft times of Chriftianity, that both were underftood, when either was mentioned. To -put on Chrifi in the Apoftles days, was the fame, as to make no frovifionfor the fiejh, to fulfil the lufts thereof y Rom. 13. 14. And ^0 learn Chrift, was but another phrafe, for to put off concerning the former C ON' VE I{^S ATIONthe Old Man, which is corrupt according to the deceitful Lufts ; and to put on the New Man, which aft^er the (imilitude of God is created in Bjghteoufnefs and true Holinefsy Eph. 4. 20, I2, 24. A Chrijiian and a keeper of God*s Laws, were then only two words for the fame thing. For they thought nothing could be^ greater contradidi- on, than for a Man to profefs himfelf a Servant of Chrift, and yet to pay him no Obedience; to f caii him j. ^^^^ ^ Lord, Lord, and not to do the things that he fays ; to own 2^, the Name of a Chriftian, and yet to lead the life of a Heathen. The time pajlof our Lives, fays S. Peter, or that time before we became Chriftians, mujl fuffice us wherein to have wrought the will of the Gentiles^ i Per. 4» 3. But when once we have lifted our felves in Chrift s Service, and site called upon by his Name, we muft renounce all our fofmer ways, znd depart from all iniquity, z Tim. 2. 19- So that in the language of thofe firji times, and in the meaning of the Holy Scriptures, Mens being in Chrifi, is by no means fep^rate from Obedience, but implies it* To - " -• '■ "' " ■ '^ ' ~ calk 26 Obedience the indifpenfible Book I. talk ot an inter eft in him, without fulfi/ling of his Laws, is but vain Cant and unprofitable Speech. It is to talk with- out Book, and to ufe a Scripture phrafe, but againft the V Scriptures meaning. Forat the laft day, when Chrift comes to expound his own Gofpel, we fliall hear him pronounce, what it has already in plain words declared to us, that no JVIan is favingly in Chrift who is out with his Laws ; but that he only is fo in him, as to be lecure from all Condem- nation, who has kept his Commandments and faithfully ohe/d him. CHAP. IIL Of Pardon fromifed to Repentance. Tmi(^DLT, that condition which the Gofpel exadts of us as the terms whereupon we muft hope to find Life and Pardon at the laft day, is ch'times csiWed I{epentance, I{egeneration, a new Creature, cr a New Nature. Chrift's fore-runner, fohn the Baptift, came Preaching Repentance for the J^emifpon of Sins ^ Luke 3. 3. And when Chrift himfclf CommifTions his Apoftles to pubiifh his Gofpel over all the World, their inftrudli- ons are, to preach Repentance and RemiJJion of Sins in his Name to all Nations , beginning at Jerufalem, Lvikei/\, ^j. And according to this order they pradlifed. Repent, fays 5. Peter in his firft Sermon and be Bapti:(ed for the Re- Tniffion of Sins, Acfts 2. 38. And again. Repent that your Sins may be blotted out^ Adts 3. 1 9. And then as for R^- generation, a New Creature, and a New Nature ; they are fuch qualifications as fit us for Eternal Life, and without which we fliall never be admitted 10 it. It is, fays our Saviour to Nicodemus, a Man's being born again, that muft capacitate him to enter into the Kjngdom of God, Joh. 3. 3. In Chrifi Jefus, or the Chriftian Religion faith 6. Paul, neither Circumcifion availeth any thing, nor ^'w- circumcifion, but a NEW C R^EATV R^E, Gal. 6. 15. The condition required of all Men to Life and Pardon, as the truth is in Jefw, n this, that they put off the OLD Chap. in. Condition of Happinefs, 27 MAN, and be i^£ NEfVE D in the Spirit: of their mindi and that they futon the NEfV MAN, which after the (imilitude of God, is Created in Righteoufnefs and true Holi- 7iefs, Eph. 4. 2 1, 22, 23, 24. Repentance, in the conftant and plain notion of the Holy Scriptures, \sfuch a vertuous alteration of the mind andpur- pefe, as begets a like vertuous change in the Life and Pra'dice, It begins in our Thoughts and I{efolut ions, and is made per- fed: in our Werkj and AHions, It firft cafts ali falfe Princi- ples and foolifh Judgments, of the defirablenefs of Sin, and the dreadfulneis ofVertue; all Opinions that hinder a good Life, and encourage Wickednefs ; all inveigling Thoughts, and bewitching Imaginations ; all firm pur- pofes, and ftudied contrivances of Evil, out of our Minds : And thereby purges all Wickednefs and Difobedience, cut^ ef our Lives and AH ions. It implies achange of Af/«^, and is well noted by the Greek * name for Repentance, which is very expreffive ^f<€7«^'w«? of its nature; For it fignifies an alteration of the Mind, or a transformation of our Thoughts and Counfels ; and is the fame, that S. Paul calls a being renevped in the Spirit of our Mind, Epb. 4, 23. And this God exprefly calls for, when he fummons the Wicked to Repeyitance, Ifa. 55. Let the Pf^cked Manforfake his Thoughts, and turn them from {lis Sin unto the Lord, and then he will have mercy upon him^ yerf. 7. It includes alfo an alteration of the t Life and Praciice, f t^a^oav itp' ol( %A^aiv vx, or ia forbearing to repeat the %-a ^otii, ti kiyn, ^cLm.v\lav p e(^* Sin which we repent of. And <>^i »Wf75i/ ^iv kuTK '\'V'^v d- this is a natural effed: of the >^9ogp«. Clem. Alex. Strom. 2, former, in as much as our P- ^,^^- cAj^cner/? ^^xsTaj/o^ct?, »? Works and Adions will ftill t^'^^voia, ^ ^oKK^yj, « W*^ go along with our ftudies and ->X. ?^.;^^Ttl^^ ^ contrivances, our purpoles and refolutions. Now this part of Repentance from Sin, vi:^. a leaving or forfaking of it, is its prime ingredient, and the chief thing which the Scriptures exprefs by it ; it is the main end, vyhere- to the former {erves only as the principle and injlru" ment. Godly forrqw, or the grief and trouble of our minds for having offended God, working, as S. Paul fays^ that l^epentance, which wili never fail us, nor ever 28 Obedience the wdifpenjible Book I. need to be repented of ^ 2 Cor, 7.10. And that Repen^ tance includes this alteration of our lives, as well as that other of our Minds, the Scriptures plainly exprefs to us, when they ftyle it a Repentance F I{0 M dead workf, Heh. 6. i . a TV I{^NI N G awny from all Uranfgref. fionSt and dcingthat vphich is lavoful and right j Ezek. \%, 27,30, A CONVERTS 10 IsJ F^O M darknefs unto light ^ Ads 26. 18. A putting AWAT the evil of our DOINGS y by ceafingto DO Evil, and learning to DO well, Ifa. f. 16, 17- Thefe tvpo changes, a change of hiind and a changa of 'Tra^pce^ make up the efTence, and integrate the Nature of a laving Repentance. It iipplies firft a change in our lAinds and Tempers, and upon that a correfpondent change in our Lives and Aclions, Now as for the former of thefe, this change of our 'Minds and Tempers^ in new Thoughts^ new Counfelsy new Dejires and B^folutions ; This vertuous alteration both in our TVills and Vnderjlandings , which are thofe two powers that make up our rational Nature, is that which the Scriptures call our new Nature ; the begetting of t Koah's which in us, is called our f Regeneration, or our being preaching born again. For the Tempers and Inclinations of our RighteouT- Souls, are ufiially in our common Difcourfe called our nefs and Nature. A Man of a loving con defcen five difpofition, i§ Repen- called a Man of a good Nature ; and one of a fowre rr- tance be- ^^jj^^ful Temper, is called a Man of an ill Nature, And f^oVxP t ^^^ (change from one to the other, is called a change of 2. «; *and * ^^f^^^> ^ making of hirn a new Creature, and a kcw jpc't.2.zo. ^^"* -^"^ ^^^* ^^ ^^^ *^^^'y ^^"^ ^^ ^^y ^^ ^^y v^^- is thus ex- ^®"» who, from wicked and finful inclinations, is chan- prefted by ged to a difpofition which is vertuous and holy, that he is S. Clem, become a new Man, And as this is our language, fo is it ^mKiyycr the language of the Holy Scriptures too. For our put- Visietv ting on the Tempers and habitual hiclinations of Righte^ cK-Mfu^y. oufnefs and true llolinefs, is called our putting on the new^ -*H r ^^"^-y Eph. 4. 24. The alteration, from an unbelieving and ^ ' * uncharitable, to a believing loving Temper, or to a Faith "' that worl{eth by love, S. Paul calls a New Creature. Gal. 5. 6. compared with Chap. 6, verf. i 5 . And as for the Reno- vation it felf, it is called a Regeneration or New BirtJ^ ; the -^w^/^or of it, a Father; and the perfons fo renewed, his Sons or Children., Ail which are ej^prelTed co us b^ S. John^ !■■-"' . Chap. III. Co^ditiofi of Happinefs. 2^ S.John, when he tells us of all thofe who have received fuch verruous and holy difpoficlons from God, as make them refeiiible him and like unco him, that they are the Sons of God, i Joh. 3. 2. and lorn of hhn, t Joh. 5. 1,4. In like manner, as the Difcifles.of the Prophets among the Jewst becaufe they received thofe qualifications from their inftimcion whereby they were made like unto them, are ufualiy in the OW-Teftament called * Sons of the Pro- "^Propheta- fhets. " A^Ji^'^t Now this firft part of Repentance, or this inward ^^'^^^^^ change of mind and furpcfe, which is called a New Crea- ^n^ongthe ture, and a 'New Nature ; is a moft diredt caufe and na- centi^s tural Author, of a like change in our outward J4^orkjt and Poeturum of an obedient Service, For it cuts off the very root of pjljf^ all Tranfgreffion, and plants that of Obedience inftead of it. It makes us now in obeying, to follow our own temper and inclination ; and our doing of God's Will, to become our defire, as well as it is our Duty. So that now when we perform God's Commands, we do 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 ei-^ ther omit or tranrgrefs it. For it is an equal force and violence, to a Renewed and Obedient Nature, to adt Sin 5 as it is for a Wicked and Debauched one, to work Obedi- ence. He whofe nature carries him on to Love and Pity, can as hardly be Rigorous and Cruel ; as he, on the con- trary, can abftain from Cruelty, whofe Nature is Har/h and Revengeful, To a6l againfl Nature any way, is noc without difficulty ; and 10 follow it, is always cafie. And if it be chsfnged from Sin and Difobedience, to Obedience and Holinels ; it is then as truly a felf-denial to tranf- grefs, as it was before to obey. Nay, if this alteration gets up to a full growth, and Obedience become ferfe^- ly our Nature ; it is then not only uneafie, hyii even aU moft impojjible to fin againft it. For then we fhall be ar- rived to that pitch, which S. Johns words exprefs, when he fays, that he who is born of God, or formed into this new Nature which makes him like unto, and comes from God, CANNOT Sin, i Joh. 3. 9. So that if Obedience has got this hank of us, if by this firft part of B^pentance^ cr this new Nature, it be in- grafted in our tempers and inclinations, and become the employment 50 Obedience the indifpenpble Book I. employment of our Thoughts, the defire of our Hearts, and the matter of our firm Purpofes and Relolutions ; whilft this ftate lafts, it cannot mifs of our Works and Adlions. It has won the Principles which command them ; fo that nothing more is needful to be done towards their procurement, but they will be fure to follow after them. Now becaufe Repentance in its whole Nature implies Obedience, as its chief ingredient; and becaufe the firft part of it, viT^, ^.change of Mind^ which is called a New Na- ture, or a Nevv Creature, is fo natural a Principle, and fo powerful a caule to work and efFedt it : Therefore, and upon no other reafon, doth God in the Holy Scriptures fo far encourage them. He means not in any wife at the laft day, to quit and reward Men upon fuch Hspentance and New Birth, as is void of obedient H^orkj ayid Anions j and upon fueh only, as include or ejfeB them. *Tis true, indeed the PVicksd znd Difohedlent, who will not Beform and Obey, but would notwithftanding have right to Life and Pardon, call fomeching elfe Repentance, which is void of all Amendment and Obedience. If they conf^Js their Siti, and are fad upon ity if they wring their Hands, and bent their Breafts, and then^ giving it hard Names and Reproachful Titles, beg God to forgive them • they think that they have done an acceptable Service, and/w/- ficiently repented of k. They take no care to keep offivovci 3t, provided they continue to bewdil and confejs it. For although they bring in before God Urge Catalogues of SinSi yet they never Jirive to leffen them. But when they pro- fefs to him, how they have deferved his Wrath and Eter- nal Judgment, they want nothing but opportunity ftill fur- ther to provoke the fame. When they acknowledge how 'vilely they have affronted him in the breach of his Laws^ they are ftill ready to repeat their Breaches thereof. All the hard names which they give their Sins, are falle and forced Expreffions, they mean no hurt to them all the while. For although they revile them in their words, yec they Honour ard Applaud them in their Practice. They are ftill in love with them at their next meeting, and for all the ill language which they gave them when they fpake of them before God, they will embrace them upon the , firit occafion, and repeat them upon every return of Tern- prarion. But Chap. III. Condition of Happinefs. 31 But can any confiderate Man think, that fuch a Re- pentance as this (hall avail him before God, and favehim from peridriing when Chrift comes to judgment ? Surely he mult know nothing, either of God*s Nature, OToihisWord, who can be impofed upon fo grofly. For God by the ne- ccffity of his very Nature, perfedlly hates all Sin, and fo 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 againft him, is to acquaint him, that we are his Enemies, whom, to vindicate himfelf, and the Authority, of his Government, hefhoulddeftroyandruin, notcherifh and proted. The Gofpel declares that he will take fevere and endlefs vengeance on all, who die Unreformed, and ' finally Difobedient: And then to ovon our Difobedience rq his Face, without a true turn and a firm purpofe of Re- formation, is to bid him maintain his Law and execute his Sentence ; to povoks^vi^iCQ, and not to appeafe it ; to hafleti and ^^«r^ our Milery, but by no means to prevent or retard it. But that I{epentar}ce, whereupon God will Pardon usl and that Regeneration which he will eternally Reward,' is fuch only, as I faid, as either includes or ends in O- bedience and Reformation. When he gracioufly pro- claims, that xfbofoever repenteth him of his former Sins, and js horn again, /hall be faved ; he means, whofoever doth the one, and is the other, and obeys with them. His fpeech is metonymical^ he intends Obedience, and the thing implies it, although his words do not exprefs ir. For all the while, it is only a Repentance which is Obedient^ and a Nevp Nature that is Operative, which in the laft Judg- ment he will eternally reward, and pronounce for ever BlefTed. For of Repentance he tells us plainly, thar when he promifes Life and Pardon to it, he means this Promife only of fuch Repentance, as implies a forfahjngo^ thofe Sins, which we repent of, in our H^orkj and Anions, Ic is a Repentance FR^O M dead TVorkj, Heb. 6. i. A /or- hearing to a(ft that, which with our own Mouths we confefs to be Evil. They repented not, fays he, of the voorkj of their Hands, in making and worfhipping Idols, that they fhould not ANT LONGER^ worjhip them. Rev. 9 20. And becaufe it includes a turn^ and a change of our Works and Actions, from Sin to Obedience; therefore g7 Obedience the ihdifpehfible Book I, 'fjer. 8. 2. therefore it is exprelTed by forfakjng and * returning, %- So S. Cle-^g^f ^fj4 TVI{^N to God, and do workj meet for Repentance, ment ufcs ^^^ ^^^ ^.o. Repent and turn from all your Tranfgrejfions, the words ^^^j-^ iniquity Jhali not he your ruin, Ezek. 1 8. 30 . For ic «OTr£??^ , is only when the wicked Man TV RNETH away from his ^'- rviekednefs that he hath committed, and in his works DOTH mifcuouf- fh^f ^hich is lawful and right, that he Jhall fave his Soul ly. iVi-TA- alive, verf, 17. Xj^m'^'htrmm Td/^ ^Tihofjuivoif \mTe^, will be allow- ed, either by God or Men, for a fufficicnt proof of a^W heart -y nor anything below znevp Converfation and Obe- dience, will paisfor a good evidence of a new Nature. Doth a Fountain fend forth at the J.tme -place fweet water and bit- ter, lays S. James j can the Fig-tree bear Olive-berries, or a VineFigs ? Who is a wiJeMan, and endued with I^nowledge among you ? Let HIM Jhew out of a good CONVE i^. S AT ION his works with meekjiefs, ofwifdom. James 3 II, 12, 13. Let no Man then dare to think himkU regenerate, and torn of Gcd, fo long as he is Difobedient, and his Works are Sinful. For whofoeveris born of God doth nop COMMIT fin, becaufe his Seed, his new Nature, remaineth in him-, and, through the determining power and flrength of that, he is almoft come to this pafs, that he cannot fin ^ i e. it is become the bent of his Nature ro do otherwife, he is born of God, Joh. 3. 9. And therefore if any Man would pafs a true judgment upon his Nature, whether it be the New or Old Man ^ from God, or from the Devil ; let him confulc his Works and Adions, thofe undiffembling effeds of it, and frotn thence he may have a fure evidence which will not deceive him. For in this, as S. John goes on in the next words, is manifefled who are Children of God, and who are Children of the Devil j whofoever DOTH not ^ighteouf- 7iefs is not cf God, v. 10. ^ So that when Cbrift comes ro judge us according to his Gofpel, we fee plainly, that no I^epentance will bear us our, nor any pretended B^generation or new Nature avail us unto life, but that only, which eicher implies, or ends in our Obedience. For no Man can with any fhow of reafon hope to be acquitted and rewarded at that Bar, but he who repents unto amendment, who is Cretated unto good Works, and is born again to a new PraBice and Obedience. One cafe indeed there is, wherein a new birth will fave a Man without a new frathce ; and that is, vphen a Man is forthwith called away upon the change, before any oppor^ tunities cf aHion come. Some Men are lifted into God's Service late, at the eleventh hour of the day, Marc 20. 6. E> They 24 Gbedie}7ce the indifperrfible Book f. They have )ult time to become Obedient, in PVill and Purpofc^ bur not in Life and Praciice 5 ihey have no leifure left them to work in, but the Night comes Tuddenly up- on them, when all the time of iabour is at an end. And this is the cafe of all dying Penitents, And here indeed, the H^ill Ihall be accepted for the Deed. For in Heart and Mind, fuch Penitents are be- com.e God's honed Servants; their denres are in great firength, and their inward purpoles are come up to effe- cluai degrees, which want nothing but time wherein to fliew themfelves, and are fufficient, whenfoever an op- portunity (liouid occur, to beget a change of life, and to make their anions anRver them. So that if they are de- lliture of an entire Obedience, and have not as yet evi- denced their change of Nature in their change ot Pra^ (flice 'y that is not for want of inxcard readinefs^ but of cntwnrd opportunities 5 and therefore it is not fo much their fault as their unh^ppinefs. And when God fees iu is thus vvith them, he rakes the inward will and choice, for the outward (ervice and performance. He judges us by our wills, vv^hich are in our own power , and not by chance and accidental opportunities, which are utterly without it. Thishe doth in evil Adions, as fhall be fliewn afterwards: The Will in them is taken for the Deed, and if once cur Hearts are eftedually refolved, and fully fet upon them, in his account weareguilty of them, though by fome intervening accidents we are hindred from com- mitting them. And fince as S. Ber- ^udphnim^ q'^am qucdvo- y/^rd * argues undeniably in this mar- ra- liwtai pofa^hreputetut. ubl j^r, he is much more prone to faBum excludit necefjitas :■ lufi ■ ■ ■ forte putetur in mcdo.q^mm ^^^^ -^^^ ^^ ^ bom efficac:or7}',venjri voluntas • j- ^ xia h^^^^"- ^f^**'*- api Nature^ and an invoard Change is, although it want an outwatd Pradice, when it is fufficient and effe&ual to produce it, and would cer^ tainiy effed: it, if there were hut time $nd opportunity aU lowed for it. But then here is the dangerous ftate and deplorable ca(e of a!lfuch 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 fo fufficient, nor would prove fo efFecflual, were there a due time allow'd for the tryal thereof And of this we have a clear Ar- gument, in that among all the Holy Vows and Pious Pur^ pofes^ which are begun by Men upon a Sicl^-Bed, when they are in fight of Death and expe(5t a Diffolution; there are fo few that continue with them, and prove effectual to make their Lives and Actions apiwer them, when they recover. There is not, I believe, one uncon- verted Chriftian in fome hundreds, but will fhew fome (igns of forrow, and put up devout Prayers, and make holy Vows and Purpofes, when he apprehends himfelf a- bout to die : And yet of all them, who are raifed up again, 'tis a very fmall and inconfiderable number in Com- parifon, that make good thofe Vows, and efFed what they D % had 3 6 Obedience the indifpenjikle Book !• had refolved upon. And now, if thefe Men had died when they thus repented, in what a miferable ftate had they been ? For this change in their PVill and Purpcfe, is no further available to their everlafting Salvation, than ic would be effeciual to work a like change in their Lives and PraBic.e. God accepts the Holinefs of the Mind, only as it is an Holy Principle ; and imputes the P^voard of Obe- dience to it no farther, than he forfees, that, if he al- low'd rime, Obedience would enfiie upon it. The Will is never taken for the Deed, but when it is able to ejfeEi the fame, when the Deed would be fure to follow fo foon as an opportunity v^•ere offered for it. And this God lees beforehand, although we do not : He is able to judge of the fincerity of Men's Defines, and of the fufficiency of their Purpofes, before their following Works declare them. And according to what he foreiees they would afterwards etfedl ; he either accepts or rejeds them. But when Men's after- works come as a clear evidence, of the in- (inceriiy, or infufficiency of their Sick-Bed Relolurions, they may fee plainly themfelves, what God faw long be- fore, that all the change of Mind, which was then wrought in them, was utterly iniigniiicant and unavailing. When they trufted to it, they relyed upon a broken Reed ; their Confidence upon it was ill grounded, and if they had died with it, would moft certainly have deceived them. Thus utterly uncertain and uncomfortable a thing is a mere unworking change, and a late Death-Bed Repen- tance. It may fometimes prove- fufncient to beget an af- ter-change of PracSiiiGe, and when God fees it would, I doubt not but he will accept ic. But it very feldom doth, and no Man who dies in it can poifibly tell whether ic would or no. It is very great odds, that it would prove too weak ; fo that although there "be fome, yet is there very fmall hope, that any dying Man can place in it. And that^ which renders it ordinarily fo infufficienr, and thereupon fo uncertain and uncomfortable, is ei- ther, FirJ}, Becaufe ic generally proceeds from an mconjlant, temporary Principle : Or, SecoJidly, Becaufe, when the Principle is genuine and //{/?- ingy it is ftill too vQcnk,, and in nn incompetent meafare and degree, I. That Ch a p I n. Condition of Happimfi, ^ 7 I. That penitential grief and change of mind wljich is wrought upon a Death-Bed, is ordinarily inetfecSlive, and infufficient to produce a cc7?fta72t change of Life and Pra- (Stice, becaufe it generally proceeds from an incc7iftant and temporary principle. It is commonly founded upon a rea- fon, that doth not hold in all times; areafcn, that is good in Sicknei's, but not in Health j that concludes for a Pious change whilft* we are under our Sick-Bed forrows, but not when being freed from them, we are placed again un* der the pleafure of temptations. For the great and general motive, which makes all thofe who never thought of reforming in all their lives before, to refolve upon it when ihey are en their Death- Bed; is plainly ih^nenmcfs of the next World, and their apprehenfion of ihoAv fudden death and departure. Could they hope to live longer, they would lin (till. Bur they look upon themfelves as going to Judgment, and they have fo much Confcience left in them, as to believe thac there is a Hell for the impenitent ; and their own felf-love is extreamly ftartled at that, and makes them run to any fhelter: So thac they make many fearful confeffions, and fervent Prayers, and holy purpofes, and fay and do any thing whereby they may quiet their prefent fears, and catch at any comfortable hopes of avoiding the Eternal torments which they are afraid of. The ordinary caufe then of all this work, is not any love of God, or hatred of Sin ; bur ' only 2l fear of Ponilhment. And that too, not a fear of it at a diftance, and as at fome removes from them : but only as it looks 7jear at hand, and juft hanging over them. But now, as for this apparent near7tefs q[ Death and this confounding fear upon it ; it is plainly a Jhort and tran- fientf and tmconjlantj temporary Principle. It is a reafon to them no longer, than they avefick^; for when they re~ cover and are well again. Death is as far off, and they are become again as fearlefs as ever. They are got out of its neighbourhood, and it gives them no further trouble : So that all their former fears abate, and their vcrruous refolutions fall, as beginning now to want that which firft •gave life to them, and fiiould fupport them. And now, when opportunities of Sin are offered, and the pleafura- ble baits of Temptations invite ; they have nothing \ek that is able to refift them. Whilft they were ficl^, they D 3 were g8 Obedience the indiffejifible Book I. were not capable to be tempted ; and then Death being near J it enabled them to purpofe well, and to make a pious refolution. But now, fince they are w^//, Tem- ptations are become as ftrong as ever; and the thoughts of Death being far removed, they have no refolutions that can wichftand them, but are quickly changed again into the Tame Men, as fei^fual and fwful as they were be- fore. Indeed it fometimes happens, that thofe Souls, which were atfirft aw^skened by fuch a tranfimt, temporary mo- tive ; go on to others afterwards, that are more y?;*;^ and iajiwg : And then they are furniflied with Armour in all times, and have a motive that may bear them out when Death is far off, as well as when *ris near at hand ; in time of Health, as u'ell as in time of Sicknefs. For they who were at firft affrighted into, a change of Mind and holy Purpofes, by the near approach of Death and Judg- ment, go on fometimes to confirm their Refolutions upon more lafting Principles. They think themfelves into a deep fenfe, of that bafe ingratitude towards God and our dearcji Saviour, which is in Sin^ and of its mifchievoufnefs to their ownfelves; how it rcbs them of all that Eternal Good rphich their Hearts dejire^ and brings them under all thofe in^ fupportable and endlcfs Evils which they fear : All which it doth for the pur chafe of fome light, empty, and tranJientPlea^ furesy which are vaftly below the Joys of Heaven ; and for the avoidance of feme (hort pain and uneafinefs^ which are in^ finitely nothing in comparifon of the Pains of Hell, And thefe thoughts give them a firm and lafting conviction of the ut- ter necelficy of renouncing all evil Courfes, which are fo deftru(5i:ive ; and of leading a Holy and Obedient Life, which are fo infinitely becoming them, and beneficial to them. And this con vidion now, can beget, and prefer ve aKe- folution, that is fufficient and eflfedual, vidorious and prevailing. It will be a reafon to them to refolve and pradife at all times, in Sicknefs and in Health ; when they are not templed, and alfo when they are. For Hea- ven and the Love of God, is always a necefifary end ; and their Obedience is always a necefTary means or in- ftrument. So that if Men reiove upon a convidion of this necelTity, they refolve upon a reafon that may well hold always. They will conftantly have the higheft reji* Ton Chap. III. Condition of hapfinefs, . 39 fon to be lo convinced ; and ftill to repeat and fortifie their Refolution upon fuch convidion ; and to Ad: and Pradife that which they have To wilely refoived to Pradife. And when a Sick Man^s change is built upon this ground, and proceeds upon this motive , it may be permanent and fixe, effedual and prevailing. As it is in all ihofe, who sre Con- verted by Sicknefs and Afflidions, ih^i great, and ulually lafi means, which God makes ufe of for the reclaiming of finful Men. Bu: generally Men's Sick-Bed purpofes, go no further than the firft ground. They alw^iys begin upon the fears of prefent Death, and the near approach of Judgment 5 and though fometimes they go higher ftill, yet ordinarily they reft'there; fo that they have no change longer than their Sxkncfslafts. knd iWs ByCpentancc, is certainly /«- Sufficient ; this mV/ can never be accepted for the Deed ; becaufe if they were allowd to recover again, and to live on till an opportunity of Doing came, the good-will and purpofe would be quite loft in the time of tryal, and able to efFed nothing. But although a Death-Bed change Ihould proceed upon both thefe grounds, and the Dying Men ftiould refolve to ^ amend, both upon the fenfe of fudden Death, which will maintain their refolution fo long as it is near, and alfo pfon a conviElion of the ahfolute necejjity of Heaven and an Boly Life, which may make them refolve ftill when the prefent danger is over : Yet may their Repentance after all be infufficient and avail nothing. For a Death-Bed Repentance, when it doth proceed upon a genui^ie and laft- ing motive, is ftill oft-times ineffedual, becaufe the change IS, 2. In too Tosaky and incompetent a meafure and degree. It is not every degree, even of true znd undiffemhledKe-' folution, that will overcome a Man's Lufts, and ftrength- en him to fuch a pitch, as to mak him prevail over all Temptations. A thoufand good refolucions go to Hell, becaufe, although they are Jincere and true, yet they are weali and inejfeBuaL For how many Men are there, who refolve againft their Sins, who do not yet get quit of them .> They purpofe to leave them, but for all that they live ftill in them ; their Mind and Will is againft them, but yet they continue to work and pradife them, ^ Wh^n once Men have got violent Lufts, and vicious Habits f and P 4 Sin 40 , Obedience the indifpenjible Book I. Sin by a long ufs is become almoft a fccond Nature to them : It is not every meafure, no not every moderate degree of Ilefoliirion, that can mortifie and overcgme them. For a we^^Refolution is quickly overthrown ; Men's Lufts are too hard for it, and quite overbear it. It may make fome refillance, create (ome trouble, andcauie fome delay ; but that is all that it can do; It can only contend and ftruggle, but it is not able to overcome. This is plain from every Religious Man's Experience. And this 'S. Paul fets down exprefly, in his Charadler of f See b. 3. the f unregenerateftriver^ in ih^ feventh Chapter ot the E* ^'4* pfile to the Romans. For there was a real change in his J\4indf without a change in his Pvaclice ; a ^Jolution without Effeci, and a fVill without Performarice : The 'violence of his Lufts was too hard for irhe convicilon of his Conjcience^ and led him Captive, even againft his H^ill, into a courfe of Sin and Difobedience. TVith the MIND^ fays he, 1 ferve the Law of God, but with the F L E S H the Law of Sin, ver, 25. H^hat I D O, I A L LO TVnot ;for what I kVO VLB, that I DO not -^ hut whnt I HATE, thfit I DOy ver. i 5, 19. To IVILL is -prefsnt with me, but how to PEPJOBJ^i that which is good 1 find not, ver. 18: For the Law of my MEMBERS wars a'^ainji the Law of my MIND, and brings me into CAPTIVITTto the Law of Sin, ver. 23. Thus weak and unable, ineffedive and idle, are many true and real Reiolutions. They have not ftrength enough to do their work ; the oppolition is greater than they can overcome ; fo that they are able to make no alteration, but for all this change of Mind, Men will continue Wicked and Difobedient in their Praciice ftiil. And of i\i\s{ovi generally^ even when they proceed upon ^genuine and lafii7ig motive, are the Penitential purpoles of Dymg-Men. For, alas! when Men have lived all their Lives in a courfe of Sin, and their Minds have been always taken up with it, and their Hearts wholly enflaved to it : It is no eafie matter to bring them off, and to fill them with fuch firmnefs of purpofe, and ftrength of pious Refo- lution, as would be able effedtually to mortifie and iubdue it. This is amoft laborious work, and a difficult under- taking. It rec^uires much time^ and the freedom of all our faculties. for Chap. III. Condition of Happinefs. 41 For how hard a thing is ic, even for Men in Health, when their Thoughts are free, diftraBed by no bufinefs^ in^ corrupted by no fain, and diflurhed by no difeafe or ether hindrance, to work themfelves up to an efte^luai and pre- vailing Reiolurion againft any one Sin, which they have been habirually inured, and for a long time enllaved to ? And even of them who do at laft ejfe^ually reiolve a- gainft It, how few are there who come to fuch a pitch of Refolution at the firfl tryal ? No, their proceeding is gradual, they go on from Itep to ftep j every following Kefolution is more firm, and ftronger than that which went before ; till after feveral Repetitions and Advances, they arrive at laft to a degree and pitch of holy purpofe fo ccmpleat, as can ejfeH that vertuous change of Life and Aciicn which ihey aim at. So that their Spiritual Li^q, is not brought on to perfedtion in a moment, more than their Natural ; but requires much lime, and much Exer- cife : For as their finful Habits were not at firft acquired, fo neither are they to be conquered by one Adtion, but by many. And fince the procefs in Repentance, even from onefin^ gle Sin, is fo long and tedious e'er it has arrived to a fa- vingipiich, and fo difficult toz healthy Man, who has no- thing to trouble and diftracl him : What muft an Vniver" fal ^formation be, to a Dying Perfon, whofe time is fhort, and much diftmbed-y who cannot repeat many Re- folutions, nor make a tryal of the force and power o( any one, and who is moft likely to be weak and languid in all thofe good purpofes which he makes, by reafon that his Thoughts are heavy, and his Attentio7i broken, and all his 'faculties are opprejfed with Pain, and become weary and un^ aciivc through a wafting Difeafe ? Surely if the firft ^efoluti- ens of Healthy Men, ^XQ generally fo ineffective and infuf- ficient ; thefe purpofes of Dying Penitents, which in all ad- vantages for aftrong and prevailing Refolution fall much below them, muft needs be generally of this ineffedlive fore too. And when they are fo, they will not pafs in God's ac- count, but are utterly unavailable to any Man's Salvation: A Man who only purpofeth, but doth not praBife; 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. ^^ is ftill in a fa4 cafe, and under a damning Sentence. For 42 Obedience the indtfpe?ffible Book I. For he is, as S. Paul fays in thzzfeventh Chapter rothe I{om.mSy where he defcribes him, Jlain by Sin, v. 1 1. Ic VPorks Death in him, v. 13. he is yet under, as the Law of Sin, lb the body of Death too, V. 24. But the change of JWiW which God requires of u% is fuch as works a change of PraBice. If he fees it fuffcient to eflPedt that, he will gracioufly accept it indeed before the effedl follows. But if it be only an impotent and inejfeclive Will, and he dif- cerns plainly that no Obedient Works would follovo it : It is no fuch PVillz% he accepts for the Deed, and as for fuck Penitents, they muft nor exped that he will abfolve, but utterly conden:in th^m. And fince the change of Mind and Penitential purpofes of Dying Perfons, even when they are upon genuine and lafling grounds, fo as in the following parts of a Man's Life, it God fhould pleafe to fpare him, they would dofomething; would yet be weal{_ and infufficient, and fo unable to do enough: There is ftill a further reafon of the ordinary inluf- ficiency of fuch Repentance, and why thofe Dying Men will not ordinarily be faved by it, but perifh notwithftand- ing it. To conclude this point then, we fee that *tis foffihle for fuch Nevo Birth to fave a Man, as has not yet produced a New PraBice ; and for Dying Penitents to be accepted upon a chaiige of Mind, without a like change of Life and ABions. This I fay ispojfihle, it fom'etimes is, andfome* times has been done: But this indeed is very rare and feldom, fo that no Man in his fober wits, who has time be- fore him, will dare to rruft to it. And the Sum of all is ^ Ou'id di' ^^^^* T^^^t to Men who are fo unhappy as to be brought camnefc'io into that condition, it has, as is exprefled in * 5/7/i;iWs- oHid pro-^ Difquifition, juft^/o much hope, as may excite a good en- mlttam deavour : But to Men who are yet out of it, it is altoge^ penitHi therfo defperatc, as utterly to difcourage all delay. igmro ^ re- iQcare ab in^mfit'ione ult'imi rerned'ii per icUt antes, durum (^ impium-, fpon- dere autem aliquid in tarn [era cnutme^ temerari-A/u. Salv. de Avaritia, L I. p. 363.Ed.Oxon. C H A P. Chap. IV. Condition ofHappinefs. ^3 CHAP. IV. Of Pardon promt fed to ConfelJIon of SinSy and to Converfion, Fourthly, That condition of Life and Pardon, which theGofpel indifpenfibly exadtsof us, and whereupon at the laft day Chriii will accept and reward us, is fome- times called CoyifeJJlon of our Sins to God. When we ac- knowledge them, God will be fure to pardon them ; he has engaged his word and faithfulnefs for ir, and Xo can- not recede from it : If vpe * co7ifefs our Sins^ fays S. John, * Luk. 26? God isjujl and FAITHFVL to forgive us cur Sins, i Joh. 4^3 4^. 1.9. Now as for this ConfeJJion of our Sin, whereupon God promifes mercifully to forgive them, it is not a bare naming of them, or giving in an Hiflorical Catalogue of them to Almighty God, that he may knoxv them and be informed of them. For he fees all our thoughts afar off, and our adlions long before. We cannot inform him, when we lay open our tmnfgreflions before him 5 for we could never find any- place wher.ein to a(5t them fo retired, but it was under his eye ; nor any time and circumftances fo fecret, as to efcape his knowledge. So that ourConfeffion cannot be to /wy?r«ff him, but only to /hame, and to humble, and to work other cffedls in our own felves. And therefore it muft not be a bare recital of luch offences, as we have committed ; buc an acknowledgment duly qualified^ and accompanied with fuch tempers of mind, as will lead us on to fcrfal^e an4 amend them. It is a Confel5ing of them with /hame, with an humble debafemenr, and fenfe of our unworthinefs, who could lever be fo vile as to be guikyof them. And fuch was £;^>'/s Confeflion, Ez.ra <). Omy God, faith he, I am ASHAMED and blufh to lift. up my face to thee my God, for our iniquities are increafed over our head, and our trefpajfes are grown v]f, unto the Heavens, v. 6. It is an acknowledgement of them with hatred and de* teflation, as things that are utterly odious and leathfome to us, which therefore lyeare prone to fly from, as from what is moll ojfenfive. And fuch is that CgnfefTion, wheyeunto God 44 Ohedkfice the indifpenfibh Book L God direds the y^w by his Prophet £;r£>;^?V/. Telh^lh^, member your ways, faith he, ..W ^// ^.«r dci77^s wherein ye ha'vebeen defiled; nnd ye jhali LOATM your J elves in your own Jight, for ally cur evils that you have committed Eze- kiel 20. 43. * It is a recital of them v^'nh/orrow of mind, and a /rwv- f t tT' -r'^Jo'^ ^^^""^ asweufe to feel in things which heavily .# a us : Which therefore we are forward to avoid, as what creates us fmart and torment. And fuch was that of S. Peter, who when he remembrcd, and made nienuon of his Sin to God, wept, faith the Text, bitterly XVlar. 16 75 . And of David, who telis us in the 38 PJaL that when he declares to God /;/j iniquity, he will ^- 5C>i^i^rforhisSin, ^.18. ^ ^> ^ wi^^ ^- ^^•^^s ^ Confe ;on of them with a refolution, upon all this fhame and forrow which we have undergone for the lame, nevermore to be reconciled to them, or to repeat and ad them over again. A ConfelTion of the mcuth, that IS accompanied with a turn and change of the heart which IS now fet as much againft them, as formerly it was inclined to them. And fuch uas that Confeflion, which ^Nl[Qiolomon durft recommend ro God's mercy, and beg him to accept of for mens Pardon and Forgivenefs. If they Repent, faith he, and fay, we have done per verjly we have commuted wickedncfs: And fa ^ETV^N unto thee with all their hearts, and all their foul : Then hear their prayer md forgive thy people that have finned againfl thee, and all their tranfgrejjions wherein they have tranfgreffed, i Kings'^. 47, 48, 49, 50. It is' luch an acknowledgment of our Sins, laftly, as i/w^j).., fo far as is poffible. all that which ^^hddone mckedlr and makes all juft, and fufficient recompence, ^ndfatisfachon for them. And this is that acknowledgment ot all bins of injuftice, which God himfelf prefcribes. mjen a Man or Woman, faith he, fhall commit any fin of injury and wrong, that men commit on^ againft another to do 4 trefp^fs thereby againft the Lord, and that p erf 072 be guilty : Tfyenfiall they confefs their Sin that they have done, andfhall I^ECOMPENCE their Trefpnfs with the prin. czpal thereof, or the thing it felf which they took away wrongfully, and (hall add moreover unto it a fifth part mor^ thereof and give it unto him againfi whom they tref^ Tiffed, Numb. 5. ^, 7. J^OW Chap. IV. Condition of Happinefs. 45 Now a Confeifion of our^ins thus qualifiedy vi;^, a Con- fefTion of them, with blujhing and being fijhamed of them, with n7i imp'acnblc hatred and Icnthivg indignation of thenjy with bitter foi row for them, with firm piirpofe and refolution again ft them, and with all foffible endeavours to imdo them by making juft reconipence andfatisfaEiion ; A Confeirion, I fay, thus attended, is a molt natural caule, and power- ful principle, of our leaving and forfaking them. The four tirft concomitant Tempers, are all moft effectual caufes of better obedience and reformation j and the Ufi^ vi:^, waging of fatisfaciion, is an affijianco and effete of it. For nothing is more natural for us, than to be flow to do that which we are afhamed of j to avoid what we hate 5 and to turn away from that which grieves and torments us, and which we are before refolved to leave. So that if once difobedience falls under the oppofition of thefe paf. (ions and good purpoles, it has Joft all its intereft, and will furely be excluded from the fervice of our works and ac5tions. We have no temptation nor difpolition to purfue it further ; we are weary of it, and offended at it, and bent againft it, and fo are lure to leave and forfake it. And becaufethisConfe/iidn, thus qualified and attended as we have feen, is fo genuine a caufe of better obedience and reformation : Therefore alone it is, that fo great things are fpoken of it. When God fays, he who confeffes his fins Jlo.tll find mercy, he means, he who confeffes andforfakes it^ or who acknowledges his offences in iuch fort, as to re- nounce them and become obedient. His fpeech is metony- mical, and he implies Obedience, although he doth not mention it« For no Confeffion of lin will ferve any'man's turn at the laft day, except he leave the fame, and in his life and acilions bid adieu to it. The world, indeed, abounds with another fort of Con- feilion, which cofts lefs, and effedts nothing. They con* fefs their (ins withoutT^/?^^, and relate them withoucy^r- 'OTP, and name them without hatred-^ they recite them to God without refohing againft them, and acknowledge them daily without any amends, or making any recom- pence a.nd fat i sf a cl ion for them. For they cannot but be hardned ^gzin{\:ff:iame, who day by day, if not feveral times every day, have the face to tell God that they have rebell'd againft him, and yet ne« ver 46 Obedience the indifpenfihle Book L ver endeavour to come with another'ftory, by difavowing and forfaking their Rebellion. They muft needs be void of forrow for fin, who will never keep back h'om it : And it cannot but -pleafc them, lo long as they continue to pur- fue it. For they w^ould not continually- repeat their pain^' and at every turn ad: over again their own torment and vexation. And it is beyond all doubt, that they do not hate^ but entirely love difobedience, {ci long as they flip KO opportunities of adting it. And that they are plainly xefohed upon it, whilft they are moft firmly fixt, and for- ward to embrace it. And (ince notwithftanding all their hideous Confe.lions they ftand ready ftill to clofe with their Sin upon the firft meeting, and to repeat what they confefled upon the next occafion ; it is plain, that their hearts were never againft it, whatever their words were. They only fliewed their Wit, but not their PafTions or Perfwafion ; they declaimed againft it, but all the while they meant no hurt to ir. For even whilft they inveighed againft the hnfenefs, the loathformiefs, the dcftru^livenefs of theirSin; their own heart did not believe the fame. They did no more, but fpareGod their tongues, and 7/?;?/:^ what he pleafed : But for iheiv fouls and actions, they referved them for their Lufts, and would Uks and do wfeat they pleafed tbewfelves. But can any man be fo blind as to think, that fuch a Co}?feJJion of Sins as this, can in any wife pleafe God, and procure his Pardon? Has he any kindnefs for our Sins, that he (liould take delight to hear them Ipoken of? Or is any man fo weak, as to think that he honours God^ merely by reckoning up his own offences.- Or that he is like to gain him only by declaring to him how vilely he has affronted and derpifed him ? To confefs thus, if it goes no further, is to * reproach him td * mvum monflri genus^ his face, and boldly to defie him. It is ecidem pens mnesjugiter fact- ^ telling of him, that we have difobey- unt, q'M fecijfe feplaniunt; ^^^ ^^^ ^^^ relolved to go on in it: An (h q'<' intrant EcclefmJUcam profeffion and avowing of our Ke- fieant, exeunt ut mnJuxntUY — , ' , ^ j j r u- Et ficoratU eorum KIXA e'} V^o^-"^ \o amendment and due fubje- wagiiCrmmum, qium exor.i^ ^^^O"- . I^ IS a Tranfgrellion bare-faced, trix. Salvan. de Gub, 1. ^. ^" addition of Impudence to Sin ; a con- p. Sp. Ed. OKon. tinning daily to Rebel againft him, and yet coming as daily into his very pre- fence Chap. IV. Condition of Happinefs. 47 fence to declare and own our coniinned Rebellions. And this now is not to fuppiicace, but to defies not to beg peace, but to declare enmity ; it is by no means the way to fofcen and appeale, but a moft ef}ed:ual cflurfe to exafperate, and implacably to provoke him. But then to go on ftill further, and to pretend to him, that wc Sirefonj at our heart, and loath our felves for ha- ving finned againft him, and zxtrefolvedto dofo no more j when really, as our afccr-adions (which are the trueft in- terpreters of our hearts and minds) do declare, there is no fuch thing : This is to add mockery to Jin, and a fxejh affront to our former difobedience^ It is moft grofsly to play the hyfccrite, and in the moft loathfome fafliion to diffemhle with him. It is an endeavouring to put trichjt wpon th€ Almighty ; a tryal of his skill ^ a feeking to de- lude and impole upon an infinitey wije and all-feeing Gody by fuch thin pretences^ as cannot but be feen through and difcovered by any ordinary Man, But let no Man vainly deceive himfelf, for God is not mocked ; nor can all the artsof Earth and Hell, cut- wit and go beyond him. No^ he fees clearly through all thishypocrifie, and he will moft feverely punifh it. And when he comes to judge of mens Confellions at the laft day, he will then, in the face of all the world, diftinguifh reality from complement ; and an acknowledgement of B^pentance, from one oi form and cu- fiom ; and will for ever reward the flrfi, whilft he Eter- nally puniOies the latter. He will pardon no Confeliion of our Sins at that day, but only fuch as isforrowful, penitent: and obedient j and we muft amend thofe faults which we confefs, before we can with feafon hope that he will accept us. And for this, the Scripture is clear. It is only our re- turning upon our Confeifion, that fliall be rewarded and forgiven. // they B^epent, fays Solomon, and S A T, we have done perverjly, we have committed wickpdnefs ; and fo i^ E~ TV B^N unto the Lor d voith all their heart, and all their foul : Then HE AB^ their Prayer, and forgive thy people that have fmnedagainfl thee, i Kings 8. 47, 48,49, 50. Andtoname but one place more, thele words of Solomon are full and home to the purpofe, He who confejfes, and FOB^SAJ^E S his Sin,Jhall find mercy, Prov.28. 13. That Confeliion of cur Sins then, whereupon Chrift our Judge will ac the laft day accept and Pardon us, is fuch only. 48 ■ Obedience the indifperijible Book I. only, as ends in Reformation and Obedience* The fervice of our lives, muft go along with that of our lips ; and we inuft do as we fay, and avoid what we condemn, before we can iafely truft; that God will fentence us to that Mer- cy and Life, which arenotthe cewardsof /^/e acknowledg- ments, but only of a confefTing obedience, Fifthly, This Gofpel-condition of Life and Pardon, is fometimes caii'd Convcrjion. Without this we can have no hopes of happinefs, For except ye be CO NFE ^TE D, fays our Saviour, and become as little Childreriy as void a?they arcjof all former imprelllons and courfes, and free to enter "Upon new ones, yejhall not enter into the I\ingdom of Heaven, Mate. 18. 3. But it' our Converfion goes before, God's Pardon is fure to follow after; that being the duty, and this the reward. P^epent^ and be CONVEI^TE D, fays the Apoftle Peter, that your Sins may be blotted out, k<^s 3. 19. Converfion lets us without the reach of Death, and beyond the precinds of Damnation ; for he who Converts a Sinner from the error of his way, dcth fave a Soul from DEATH, James 5, 20. Now our Converfjo7i from Sin to God^ is nothing elfc but our Obedience in another word. For it denotes a turtt and a change, nor only of our wih and dejjres, but withal, and that principally of our f^^crl{s and Actions. For our courfeof aEiio72s, is in the familiar, and cuftomary ufe of the Scriptures, call'd our way ^ our Converfation, walkings and o\xT particular AHions, fo n\av\y fever al fleps: and our turning out of a courfe of Sin ir/to a cowfe of Righteoufnel's, 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 Converfio?!, So that to be Converted^ is nothing elfe in the Scripture-language, but to have the courfe of our works or adions turned, and from workers of lin, to become workers of obedience. When Mercy and Life then are prom.ifed to our Con- verfion ; they are not made over to any thing which is feparate from Obedience, but to that only which denotes ir, and is but another name for it. We are not Converted until we obey ; fo that Obedience ftill is that, which muft procure our peace, and capacitate us. for Pardon and Hap- pinefs, when Chrift comes to judge us. CHAP. Ghap. V. Conditiofz ofHappwefs. 49 CHAP, V. Of Pardon promlfed to Prayet. Sixthly, That condition, vchereto the Gofpel promifes i gracious fentence of Mercy and Life, is ibmetimes call'd Prayer^ or calling ufon God. The Lord is jzigh unto all them that call upon him, fays David^ to all that call upon him in truth, Plal. 145. 18. T/W Lord art good and ready to forgive, and plenteous in mercy to all that call upon thee, Pfal. 86. 5. Our askingy is fee out as the condition of obtaining^ Ask,, and it [hall be given you, lays our Saviour, for E VE HjTone that asketh receiveth. Mar. 7. 7. 8. And that inall thingsequally which are fit ^or them> one as well as another, if they do not ^iilurb him and disbelievehis Love. For A L L tlmtgs, fVHATSOEVE^^ youJhaH ask. in Prayer BELIEVING, youjhall receive. Matt. 21. 22. So that if Men want any thing, which they defire God would beftow upon them, it is becaufe they do not beg it of him. Te have not, fays S. James, becaufe ye ask. not. Jam. 4. 2. For not only the overflomng goodnefs of God's ovon nature, but, befides that, the inter eft of his Son Jefus Chrifi our ME DIATO I^Sit his right hand, gives us a full fecurity in all our requeiis, that we fhall obtain any thing which we ask in his name. Ask, any things fays he, in my name, and I will do it, Joh. 14. 14. Nay, fo dear is he to Almighty God, that although hehimfelf fliould not move in it, yet, through the ftrengch of God's inexpreflible love to him, they who beg in his name can mifs of nothing. In that day, fays he, after I am taken from you, you fhall ask. ^ ^ 7wthi7ig : Verily, verily, f fay unto you, whatfocver youjhall ask the F ATH E £{^in MT NAME, he will give it you. And I fay not that t will P J^AT the Father for you, for the father himfelf lov- ethyou, BECAVSEye have loved me, Joh. 1 6. 23, 26^ 27. And feeing, as the Apbftlefays, that we have fo great and powerful an High-Priefl at God's right hand, whe- ther our fuit be for pardon, or for ftrengch, or for what- foever elfe ; Let us come boldly to the Throne of Grace, that we may obtain Mercy for Pardon of paft Sins, and find E Grace 50 Obedience the indlfpeftfible Book I. Grdce to prevent future, and to help in time of need, or in SLeiSiVKcti' the moft a fitting feafon, Heb, 4. 14, 16. ep'' ^cyStt- Now our Praters and calling upon God, are a mighty ^y* means and i77ftrument of ouv ferving and obeying him, /ind as all the forementioned means, had a natural fitnefs and tendency, to make us ^0 the will of God : So, over and above that, have our Prnyers a fupcmatural, and help us to fulfil the Divine Laws, not fo much through any effi- cacy of their own nature fthough they do by that too) as through the aids c^ divine Gmce. For we have great dif- ficulties to conflid with, and great hindrances to over- come, in the doing of our duty. 1 here is much hardlhip in a holy courfe, to make us unxvilling ; and if we have a will to it, we yet find much weaknefs in ourfelves, that renders us wiablc to continue in good living, and to per- form conftanrly all thole good things which God has com- manded us. For we have much ignorance of what we Hiould doy and much other bufinefs befides 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 fuddennefs, and furprize, not to coniider of it when we (hould ufe it ; or, when in our minds we do clearly fee it, yet full ofcea we cannot bring over our wills to chufe and embrace it. For our Lufis and PaiTions prove many tim^es of more force with our Wills, than our Reafon and Religion ^ and we are either born down by the weight and firength, or wearied out with the tedioulnels and lengrh of a Temptation. And now, to lupply all thefe defecrs, and to fupport us in the doing of our dut]f,notwithftanding all thefe infirmi- ties, we have an abfolute neceiiity of the help and afliftance of God's grace. We want the good timing of his provi^ d^nce^ to have temptations affault us when we are beft able to overcome them, and our duties ftay for us when we may moft eafily perform them. We ftand in need of the fuggeftionsof his fpiritf to cur^our forgetfulnefs^ and of the aids of his grace, to enlighten our minds and clear up our notions, and to bend and eftablifli our wills and re- folutions, and foto make us unmoveable in a good courfe. So that we have an utter necelfity of his help, both in the difpofals of his providence, and in the concurrence of his fpirit to enable us to obey his Laws, and make us, as St. Paul fays, both to will md to do what he requires of us, Phil. 2.13. But Chap. V. Condition of Happhiefs^ 5 1 But now it is our Prayers, which Ijring all thefe divine aids down unto us. They obtain ior us a good providence^ and a porverful fp^'rit, which, in fpire of all our natural vveaknelTes, (hallworkour ourObedience. God v\ ill not deny us thefe, when we ask them. For, as our Saviour argues unanfwcrably. If yc being EFIL, will yez give GOO D gifts to your Children; How much more flo nil your heavenly Father, whofe GOODNESS infinitely exceeds yours, and who cannot be tainted with any of your 1 L- NESS, give the HOLT S P II^IT, that beft of gifts, to them thatask^him? Luke 1 1. 13. And fince our Prayers procure fuch a never failing Aid, and fo Almighty an AC- fiftance for us, they muft needs be a certain caufe and inftrument of our ad:ive Service and Obedience. They imply in us an hearty defire of having, and fetch down to us a fufficient power of doing our Duty, and of keep- ing God's Holy Commandments. And when there is both a preparednefs in us to ufe, and a readinefs in God to give us grace fufficient therewith to do his Will, there is nothing further wanting to our Performance of it. And forafmuch as our Prayers imply the one, and pro- cure the other ; becaufe they fetch down Divine Aids, and exprefs our forward ne(s to obey with them : There- fore have they fo much favour fliewn them, and Life and Pardon promifed to them. For God never intends to re- ward an idle and unoheying Prayer, but fuch only, as is Induftrious and Obedient. Our Prayers muft firft make us do what he commands, beforethey can obtain thefe mer- cies for us which he prcmifes. For when he tel.'s us, that they who call upon him JJoa/l find favour and msrcy, he fpeaks metonymically, he encludes Obedience, although he b Such doth not exprefs it. He means the/n only, who pray for were the b Mercy and Pardon^ and obey in order to receive it; and old Jewifh who ask^for Grace and Strength, and work^whh it after it forms of is granted to them. No prayers are of any account with ^^f^y^r *or him, but the Prayers of th? Obedient ; fo that if everwe P^^pOM whether with Saccrifice, or without ^'t : V/irh Sacrifice Obfecro, Dvnhe.peC' cavi, de liquid rebellavi^ hoc aut iUudfeci; nunc ant em POENITENTI' A M ago^ fitque h»fiiu hj^c expiat'io mea : Wichouc Sacrifice — Obfecro, Do' mine, pecca-vi, deliquj, rebel lavi, hoc aut Hind feci ; nunc met me fa^ii P 0 E^ NITET, PVD ETQV E, neque unquam ITEKV MadldK E VE K~ T A K, as they are cited cut of Maimonides by the Learned Dr. Outram in his ^Qo)^deS(tcrificjis, /. i. c. 15. E 1 expedt 52 Obedience the indifperffible Book I. expeA to be faved by them at the laft day, we muft obey with them. The Prayers, indeed, which are generally offered up to God, have little of this in them, i^'or if Men pray for J\4ercy and Pardot, they takenocare to come furnifhcd with I^epemance and Obedience, which is that indifpeniible con- dition, whereupon the Gofpel doth encourage us to ask, and hope lor Pardon. And if they pray for any Ve.tuc or Grace, they expect: it fliould drop into them without any endeavours of their own, and will take no pains, to cooperate with it, and make zz/e thereof. Their Prayers for Mercjf are generally Prefuniftuousy and their Prayers for Gmc^ unendcavouring and idle. And Obedience all the while, is the leaft in all their Thoughts, and has the leaft of all their care. All their Religion is only to be often upon their knees, to keep up Prayers in their Families Morning and Evening ; to fend up a great many Lard forgive mes, Chrijl help me s ; they are a fraying and dejiring but not a working and obeying People. They are of a lordid niggardly Religion, which would receive all, and give no- thing : Their Petitions look altogether on the revoard, but quite overlook the duty : they would take all from Gcd, but do nothing for him. But this is fuch a way of praying, as will moft cer- tainly delude Men, but can never do them good. It is inconfiderate hope and downright folly, to ezped that ever Gcd fhould hear our Prayers for Pardon, whilft we continue in. cur Sins. For fince he has Co frequently, fo plainly, and io peremptorily declared, That at the laft day he will Pardon none but the Penitent and Obedient, it is impudent incredulity to beg pardon, whilft, without any amends we continue zo Si?i ar.d Difobey » It is to defire of him, that he would breaks his word, that he would Pardon and acquit us, when his Gofpel condemns us. It is to beg of him that he would frame ^inother Re- ligion, and another Law, than that of his Sonjefus; a Religion which v^owXdfave us, when that kjlh and de- iiroys us. Nay, by fuch asking forgivenefs from him, whilft we go on in rebelling againft him, we do as good as defire, that he would ceafe to be Governour of the World, and leave us to our own lelves ; that we might have no L/?rp, but our own Pf^ills ; that we might do what he forbids, without undergoing what he threatc>'s. We only Chap V. Condition of Haj)pwefs. 53 only ask leave to fin ; and crave a liberty to transgrefs^ wichouc Suffering ; and defire that we might break his LavoSy but ihat he would not punijh us. And what Man now dare prefume, that fuch fonmelefs delires as thefe, fhould be granted to him ? That God fliould dcfert his Laxvs, and niter his ^eligiorif and cnfl off his Government over Men, when they requefi it? For in very de:d we fee, that to defire him to forgive us, vohilft we are going on in our fins, is in effed to put up all thelefrontlefs, and abomina- . bly impudent Petitions to him. And then, as for the other fore of Petitions, our askr / ing for any Vcrtue or Grace, v^ithout 'putting forth any en- deavours after it, it is as certain to meet with no good anfwcr as the other. For to pray thus, is plainly to play the Hypocrite with God Almighty, and flatly to diffemble with him. It is to beg that, which we do not care for ; to nsk^ that, which we refufe ; to pretend defire, ( for all praying is defiring) for that vyhich we account is worth no endeavour. And what a miferable piece of falfliood is this now, when a man makes his Adlions moft palpably to give the lye to his words? For he tells God, that he earnefily defires his help, to work in him zpure heart ; but yet he will do nothing for it, nor avoid the leaft oc- cafion of unci eannefs. He begs his grace, to afTift him to a Tw^fJ^and patient fpirit : But when he is off his knees, he thinks his work is done, for he never after ufes any means to procure it, or takes any care to nourifip and pr eferv e thofe degrees of it which he hath already. Surely, any Man of common underftanding mufl needs fee, that fuch de- lires as thefe were never in his Heart, but dwelt only up- on his Tongue. 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 fay, that he had asked them. Or at beft, if he did 4efire them at all, yet was his defire far from that de- gree, which he pretends; it wsls z vpeal^vpifh, rather than a defire, an imperfed: inclination, that could effed: no- thing. 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 defires a little cafe, far more than the vertue ; and is refolved to keep that, although he lofes this. So that although he do think the grace which he prays for, to be worth fomething, yet £ 3 ' hQ 54 Obedkftce the tndifpenfihle Book L he eftecms it next to nothing ; he judges it to be worth no pains, and delerving no endeavour, and io has cither no defires ef u at all, or luch weak and feeble ones, as are juft as good as none. Yea, ic is well, if many times his Heart is not 7^^ a- gnipji ihok very Graces which he begs, whiift he is ask- ing of them, which is more than barely being unconcerned for them. For how oUcn doth it happen, ihac a Man prays for Charity, whiift he is in love with Malice ; that he begs Sob, iety, whiift his Heart is u^on Diunkennrfs. ^ that he asks '^ufticc, v.'hilft his afFed:ions hanker after deceitfulnefi and varong ? This^ in very deed, is the cafe of mcjij if not of all, iiiipenitent and vaicJ^ed A'len. For they love their Sins, and relolve to continue in them; and yet even then pray for fuch Graces, as are contrary to them. Now here it is plain, that their Hearr doth not go along with their Tongues: For they are not willing to Irfe that, which they pray to God that ihey may leave ; and are afraid to receive that, which they beg to have. They only pretefid defire, but are fojfejjed in truth with hatred and averfation. And then, as for all the good p>-omi/es which they make to God in their Prayen, vi^. That if he will forgive them, they will never do fo any more ; hut become nexo Men, and yoatch more carefully, and fin more feldom, and obey more confiantly and univerfally ; fo long as their Prayers are thus uninde avowing and idle, all this is but hypocritical -pretence, and deceitful tall^. For if, when their Prayers are over, they take no care ftill to perform their Obedi- ence, which they promifed whiift they were at them ; is it not clear to every eye, that all is delufion and falfe- hood, and that they lye and dilTomble in thefe their Pro?nifes, as well as we faw they did in their Profeffons, All their ingagemenrs are ftark naught, they meant no fuch thing whiift they made them, nor ever after think upon them to make tfcem good. And can any Man now, be fo intolerably weak and ihamefuUy blind, as to imagine, that God fhould reward Inch idle talk^, as all thefe unendeavouring Prayers for Grace are, and give a Bleffing upon fuch hypocritical and feigned language ? To diffcmble thus with God Almighty, is not to honour^ but to abufe him: And fo fits us, not fpr any exprelTions of his love, but only of his wrath and indignaticn. Chap. V. Condition of Happinefs, 55 indignation, Ic is to f(^fs affronts, inltead ot bci>gi>g kjnanefs ; to make a mockery of his condefcenfions { znd to turn that /acred and inefiimable liberty , which he has gracioufly indulged Mankind, of makjng kijovpn their dejires to him for afupply and fatisf action of them^ into a fraudulent tricky and opprobrious co:^cn.ige. And fince all ihefe unendeavouring Prayers for God's Grace, are an /-)>- focrijie Co grofs^ and a Mocl^ery To reproachful ; we muft needs conclude, that he will utterly rejed them, as well as our Prayers for Pardon, whilft we continue in our Sins, and inftead 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 obferve S. 5^o/?7?V rule, of asking only Tphat is according to God's l^ilL For this, fays he, is the com- fidence which we have in him, that if we ask, ^ny thing accord- ing to his Will, he heareth us, i Joh. 5.14, And whac that Will of God is, concerning any of thofe things which we have to pray for, we can learn no where, but from his Holy Gofpel, Now in that we are plainly told, that a5 for Pardon of Sins, his peremptory Will is, That no Man (hall meet with it, but he only who has Repented of them, and obeyed him. I{^E P ENT, fays S. Peter, thntyourfjns may be blottedout. Ads 5. 1 9. And except you k^E P £ N T, fays our Sa,viour, you (hall all Pcrijh, Luk. 13.3. For when we are all brought to Chrift's Tribunal at the great day, to be there Eternally acquitted or condemned, we are taught in the moft exprefs words, that Judgment Jhall pafs upon every Man according to his PVO I^I^S, Rev. 20. 1 2, 13. So that if we would ask pardon and forgivenefs ac- c^iulctiys- cording to Go^'j?^///, and in fuch fort as he has prom i fed vSpmvoi -r^ to grant ic, and we may juftly hope to receive it ; we nmft ikk^ta.C'vk delire it in c J^epentancef and in true J^efolutions and readi- ^r^i-^- nefe to obey. ^jlzv S^t^ And then as for Strength and Grace to enable us to o- ^'f^J^^^ vercome any Sin, and to perform any Vertue j we are ^^'^ ^^^' exprefly informed, that his Will is to grant it to luch ^''^fl^i ^ Perfons only, as endeavour after thofe Graces which they ^'^^*/- pray for, and are careful to exercife the fame, and work^ ^''V '^X^ with them. For God will not beftow New Grace upon ciem? * us, till he fee that we have made good ufe of that which Rom.'i. he hafbeftowed already. We muit improve thofe Talents Ep ad * E 4 which Cor. c. 9, 5 6 Obedience the indiffenfihle Book I. which have formerly been intruited wi^h us, before he will think ps qualitied to receive more.' For fo we are taught in the p4A Be- hold I, even I have [ecu it, faith the Lord • and that fure- Jy not ro encourage and reward, biit moft feverely to puniDj Chap. VII. Condition of Happinefs. 6$ punifli it I for 1 will utterly en ft you out of my fight ^ Jer, 7,8,9,10,11,15. Thus will God by no means endure to have his own moft holy, Nature become a fupport to S/w, nor his ]\eligion to be made a refuge for difobedience^ nor his Mercy and Goodnefs turned into a SanBuary to wicked and unholy Men. So that no Man muft dare to hope and truft in him, but he only who honeftly obferves his Laws, and uprightly obeys him. l^htfear of God then, and truji in his Mercy, which the Gofpel encourages, and whichChrift our Judge will at the laft Day accept of, is not a fear and truft without obedience, but fuch only as implies it. We xnxi^ferve him in fear, and obey him through hope, as ever we expedt he (hould acquit and pardon us. For no fears or hopes will avail us unto Blifs, but thofe which amend our Lives, and effed in us an honeft fervice and obedience. CHAR VII. Of Pardoff promfed to the love of God^ and of our Neighbour. Eighthly, That condition, which the Gofpel indifpenfibly requires of us to our pardon and happinefs, is fome- tlmes called Love. For of this S. Paul fays plainly, that ic is the fulfilling of the Law, Rom. 13. 10. It is the greac condition of Life, the ftanding Terms of mercy and hap- pinefs. We have the fame Apoftle's word for it of our love of God, Thofe things, which neither Eye hathfeen, 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 fame is known or accepted of him^ verf. 3. And S. John fays as much of the ^ love of our Neighbour. Beloved, let us LO VE one another, for L O VE is of God, and every one that loveth is born of God, and knoweth God, i John 4. 7. And again, God is Love, andmanifefied his Love in giving Chrifl to die for us. And if we love one another , God dwells in us : For hereby, F by 55 Obedience the ifjdifperjfible Book I. by this mark and evidence, v^c kjwvp that we dwell in him, and he in lis ; hec.vifc he bnth given us of this loving temper and Spirit of his, ver. S, 9, ii, i 3. And to the fame pur- pofe he (peaks fully, in the thi: d Chapter o[ that firll Epi- itle ; l^Vc kjJovo^ fays he, that voe have paffed from death wi^ to lije, bccaufe we LOVE the BRETHREN, ver. 14. Now our hearty love both of God and Men^ is a moft natural and eafie Principle, of an intire fcrvice and obe- dience. For the moft genuine and proper effedl of LovCy is. to feek the fatisfadion and delight of the peribns be- loved. Ic is careful to behave it felf unfeemiy in nothing but to keep back from every thing that may offend ; and is forward in all fuch fervices, as may any wayspleafure and content them ; if they rejoyce, it coiigratulntes ; if they mourn, it grieves with them. If they are in dijirefs^ ic affords fuccour\ if in want^ fupply ; in doubts it minifters counfel ; in bufai'fs difj)atch. h is always full and teeming with good offices, and transforms it felf into all fliapes whereby it may procure their fatisfadion, and render their condition comfortable andeafie to them. So that it exerts ic felf, in pity to the yniferable, in proteclion to the opprejfed, in relief to the indigent, in counfel to the ignorant, in en^ couragcment to the good, in kind reproof to the evil, in thanks for kjndnejfes, in patience and forbearance upon Jujferings, in forgivenefs of wrongs and injuries : In one word, it is an- univerfal Source and Spring, of all works of Jufiice, Charity, Humility n?id Peace. Now the Body of our Religion, is made up of rhele Duties. For what doth the Lord thy God require of thee, O Man, faith the Prophet Michah, but to do jujily, to love Mercy, and to walk, hwnhly with thy God, Mic. 6. 8. Thofe things which God hath adopted into his Service, and made the matter of our duty towards one another, are nothing elfe but thefe natural effedts of love and kindnefs and expreiilons of good nature towards all Men. For all the Precepts of Religion, only forbid our doing evil, and require our doing good, to all the World. And (ince, as the Apoltle Argues, Love feeketh all things that are good, and workfth no evil to our Neigh' hour ; therefore Love muft needs be the fulfilling cf thofe Laws which concern them. This Commandment ; for inftance, as he illuftrates it, Thou floalt not commit Adul- tery ^ thou foalt net kjll 'j then fiait 7ict Jienl y thou. Chap. Vir. Condition of Happiftefs. 6j fjah not hear falfe witnefs ; thou fh alt not covet : All thefe, and if there be any other Commandment relating to our Bre- thren, it is briefly comprehended in this Saying, Thoujhah LOVE thy NEIGHBOVti^ as thy felf, -For LOVE workr eth none o( all theie 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 thofe particular Laws, which contain our Duty towards them : And in like manner, our Love of God fulfils all thofe other Precepts, which compreheiad our Duty towards him. For all that he requires of us towards himfelf, is neither more nor lefs, tha» to honour and xvorfhip him^ to do nothing in all our behaviour, that favours of dilrefpedl towards him ; nor by any thought, word or adion, to difgrace or contemn him* But now nothing renders any petfon (o fecure from contempt, as our loVe and afFedlion for him. For afiront and reproach, do not only fliew neglecft, buc are expreifions of enmity and ill-will, and fo can never proceed from us towards thofe perfons whom we love and value. And if we are kindly affecfted towards any perfon, we fliall not fail to exprefs a juft refpedt for him - and if he is cloathed with excellence and power over us, to bear bim all due Honour and Veneration. So that if we do in- deed love God, he is fecure from all affront . Aod difcbe- dience being a plain and open reproach, fince our Lovd will not permit us to difhonour him, it can never fuflfer us to difobey him. Thus mighty and powerful, eafie and natural a Prin- ciple of an univerfal obedience, both towards God and men, is an univerfal Love : It doth the work without difficulty, and carries us on to obey with eafe ; in as much as all the particular Precepts and Inftances of obe- dience, are but fo many genuine eflfedls, and proper ex- prefifions of it. The eflPedts of our love, are the parts of our obedience ; the produdls of our Duty and Religion, as well as of our Palfion. So that it is a moft natural Spring of our obedient fervice, becaufe it prompts us to the very fame things, to which God has bound and obliged us by his Precepts. Batbefides this way of an univerfal Love's influencing an univerfal obedience, through this coincidence of the efFe(fls of Love, and the inftances of Duty ; our Love of God^ Who is oy.r JKjng and Governeur^ were a fu?e principle of 6i , Obedience the if2difpef7fible Book L cur obedience to him, were his Precepts inftanced, not in the fame things which are the etfeds of a general Love, which is the true Cafe, but in things ditierent from them. For although our Love would not prompt us to perlorm them by its natural tendency towards them, and for their own fakes ; Yet it would, through (ubmillion and duty, and for bis fake who enjoyn'd them. It would make us deny our felves to pleafure him ; and produce other ef* iQ^s than our own Temper enclines us to, to do him ier- vicc. For as Love is for doing hurt to none ; fo leaft of all to Governours: It will give to every one their own, but to them mofb elpecially. Novy Duty and Service is that, which we owe to our Rulers ; and the proper way of Love's exerting it felf in giving them their dues, is by obedience. If we love, we fliall be induilrious to pleafe ; and there is no way of plcaling them, without doing whac they command us. For it is always an offence to a Go* vernour to tranfgrefs his Laws ; and a very provoking in- jury, to oppofe his Will, and defpife his Authority. To do this, is to renounce ourfubjed:ion, and to caft off his Yoke ; which noreafonable Man can look on as the way to pieafe him, but to defy him j nor as the way to exprels Love, but to declare enmity againft him. For difobedience to our Governours is clearly the moft profeft hatred, as the ■ oblervance of our Duty is the moft allowed infiance of friendfliip and good-will. So that Love is a Spring and Principle of our Obedi- ence, not only bccaufe the Commandment and it run parallel, and the inftances of God's Laws are the fame, with the effedts of a general Love; but alfo becaufe our love of God would make us obey him, even in luch in- ftances of Duty as differ from them. For all that averlion which we have to the thing commanded, would be out- weighed by our defire to pleafe him who ccmmands it ; and although we fliould negled it upon its own account, yet for his fake we Ihould certainly fulhl and perform it. And becaufe our Love oi God and men^ is ^o natural a Spring, and lo fweet and eafie a Principle, to produce in us a perfe(5l and intire obedience to all tbcfe Laws, which concern either^ or to any other ; therefore has God pro- mifed fo nobly to reward it. He never intends to crown an idle and un working Lovej but fuch only, a5 is adive and' Chap. Vil. Condition of Hnpphiefs. 69 and induftrious. For when he fays, that he who loves God ^nd men is kjiovpn of God, and ncceptcd by hiniy and born of him, and. that God dwells in him^ and has prepared Hcavc7i for him ; Hefpeaks metonymically, and means all the while a love with thefe religious efFeits, or a love that is pro- dudlive of an entire fervice and obedience. And to this Point, the Scriptures fpeak fully : For as for our Love of God himfelf, and of our Saviour Chrift; that is plainly of no account in his judgment* but when it makes us keep his Commandments, and become induftri- oully obedient. If ye LOVE me, faiih Chrift, keep my Commandments , for he that hath my Commnnctments, and I^EE P ETH them, he it is that loveth me; and he only who fo loveth me, in obeying me, fhall be beloved of my Fa- ther, and I will love him, John 14. 15,21. iViocfq keepsth God's H^ord, (aith S. John^ in him verily is the love of God made perfe^ : And hereby 11 is, by this perfedinn of Love in Obedience, that vte kjiovo we are in him, 1 Joh. 2. 5. But if we have only a pretended verbal love, or an inward paf~ fion for God, and lliew no Signs or Effecis thereof in our obedient workj and anions; we fliall be as far from being accepted by him, as we are from any true and real fervice of him. He will look upon all our ProfelTions, as vain fpeech, and fawning flattery ; but will not efteem the fame, as having in them fober ferviceable Truth, and rewardable > Reality : For whcfoever hath this ff^orld's goods, and feeth his Brother hath need, and obeys not God's Command of fliewing mercy (and theCafeisthe fame in other inltances) huz Jhutteth uphii bowels of compaffonfrom him ; how dwells the love of God in him ? i Joh. 3. 17. And then, as for our love of our Brethren ; it doth not at all avail us unto Mercy and Life, unlets it make us perform all thofe things which are required of us, by the Laws of Juftice, Charity and Beneficence towards them. J\4y little Children, faith S. John^ let us not love only in word, and i?i Tongue ; hut in deed alfo afid in truth. For it thereby, by this operative love, that we kiiow we are cf the truth, and foatt affure our hearts in full confidence of his mercy before him, i Joh. 3. 18, 19. Our love to them is to be manifefted, as ChrijVs Love was to us, vizj, in good effeEls and a real fervice ; yea, when occafion requires it, and when their eternal weal may be very much promo- ted, and their Faith confirmed thereby, in giving up our F 3 felves 70 Ohedtefjce the indifpenfible Book I. felves ro Martyrdom, and laying down our own lives for their advantage. Hereby, lays chis fame Apoftle, per- ceive we the love of God, hecaufe he laid dcvQu his life for ys. And if we would be reputed to have that love, which, as we are told at the fourteenth Verfe, transfers us from Death wito Life ; we ought, upon a fit occafion, not to fJinch from the moft cottly fervice, but even to lay down our very * lives for the Brethren, ^ S. Clemens K. tells us of i John 3. 16. Our Love will not thefe heights of Charitv, which be rewarded as a thing that is were praftifed in his Time, ^. abfolute in it felf, but only as an safxi^ ToA^ib? a> n/^¥' ^^J^- Jnjirument ^ in as much as it makes T,^ -^^.J^Kcv rf.f'.^;%^^^ an inftance of Duty towards th.m, Ucofx^^v, I Ep, ad Cor. c <$. Kf^. p. 8. But if we only pro- And the ParaboUni, or Men who reis love to them in kind words hazarded their own lives to re- and tender expreffions, but (hew deem the lives of others,were very nonein our wd/r/^jand o things ; I. 0^hat thofe Lavi?s are, which the Gofpel bids us to obey under the Sanciicr^s of Life or Death, And, Jl. iVnat degrees arid manner of obedience^ is indifpenfi-* blj retjuired to thern, I. Then Chap. L the Rule of Obedience. 75 I. Then I will enquire, what tbofe Laws are, whereby at the lafi Day we rnufl all be judged, and which the Gojpel binds us to obey under the Santlion of Life or Death, And that I may render this enquiry as ufeful as I can, I will (tz down, as I go along, the meaning and explica-^ ticn of thole fcveral Venues and Vices^ which are either ?'e- ^uired or forbidden in the particular Laws, that fo we may more truly and readily underftand, whether ^the Ver- tues 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. Paul to three Heads. For either they re- quire fomething from us towards God himfclf and fo are contained in worl{s of Piety ; ov towards our NeighbourSt all which are comprehended in workj of ^ighteoufnefs ; or to- wards our own felves, as'all tfaofe Precepts do which are taken up in workj of Sobriety. In thele three general Ver- tues is comprized the Sum of our Chrifiian Duty, even all that which is required by the Gcfpel as the Condition of Salvation. For the Gofpel, faith he, or that Grace of God which brings us the welcome offers of Salvation, hath ap~ feared now to all Men, teaching us, as ever we expedl that Salvation which it tenders to us, that denying ungodlinefs and worldly Lufts, we fhould LI VE SOBEl{^LT,G O D- LY and BRIGHT EOVSLT, in this prefent World, Tit. 2. 1 1, 12. I begin with that, which contains all our Duty towards our felves, vi:{. Sobriety. /v,\ c T Sobriety is in the general, ./«c/> a regulation of all our aBi- ^ ' ° ^*** o«/, whether they concern our Bodies or our Souls, as makes f]^ Greek it appear that they are guided by a (h)fou7id mind prefiding ^^me for in Flefh, and that the animal Body which they flow from, is fobriety is under the Command of a fpiritual ^afon. It is a doing that fetch'd by which is becoming and fit for fuch Creatures, as are Soul the Greek as well as Body ; ot that have a wife and difcerning Spirit, Lexicons which fhould govern and give Laws in this lump of Flefh. ^^^^ C^; So that Sobriety is a raking care, and giving what is due ^"^ and becomingto both the Parts of our Natures, viz. our ^°^ ^^^ Bodies znd our Souls. F^^^^^' As for our Bo^;>/ all the things fn the World which 'Jj^^^n^-jf' affed: them, are of a limited goodnefs or illnefs ; but yet j /-^^^j^ in their defires and averjations of them, they do not of jviind or them- Reafon. 74 The Laws of the Go/pel Book IL T««t, is that whereby a 'Pit TuXo- ^t cv\a>v. Char. Ethic, c. 24. And Hefych. explains aAa- 3. An induftrious affeding in all things by fecting outourownpraife.andexpofingouratchievements, to get the honour and praife of others anfwerable to the conceit which we have of our own felves 5 ■which is vain^glory. 4. A reftlefs purfuit of honour and great Places, which we conceit our felves to be worthy ot ; which is Ambition, And the effedts of this pride and elation of mind are, ^i. In our behaviour, 2ifcornful and contetnptuousdK- refped and Height of others ; which is haughtinefs. And if it go on to an unufual and enormous de- gree, it is infolence. And this haughtincfs when it is exprelTed in a ccmmanding way, as if we had Lord/hip and Authority over them, is imperiouf- nefs. Which when 'tis fliewn in exacSling their lubmifiion to our dogms or opinions, is dogmati- calnefs, or impatience of contradiBion. . In our Speeches of others, an envious deprcjjlon and difparagement of them, the better to fet oft our own felves, which is backbiting, . In omConverfation, a mixture o^ pride and envy, or an (f) envious provoking ftr if e oi out -doing o- thers and being better thought of our felves, or of hindrijig their defigns, lefl: they fhould enjoy what we, who in our own opinion deferve it bet- ter, are deprived o^; v/hich is eynulation. Secondly, To heavenly -mindcdyiefs, is oppofed an cver^ induftrious care of prefent things; or being wW/y, ot chiefly taken up with this World ; which is vi^orld- iinefs, thirdly^ Chap. I. the Rule of Obedience. 79 Thirdly^ To moderation is oppoled luxury or excefs. And as that moderation which fobriecy prefcribed was either in meats or drink/, ^c. So is this breach of fobriety in exccfs likewife. For, Firft, To temper a)Ke is oppofed intemperance, which when it is a Luxury, n. In the quantity of Meat is called Gluttony, < 2. In the delicioufnefs or quality of ic, is called t Volup)Cuoufnefs. Secondly, To fobriety, or a moderate and undifturbing ufe of Drink, is oppofed a ftupifying and intoxicating ufe of it : u hich is Drunkennefs. And this, when ic is accompariied with (g) boijieroufnefs^ unchaji Songs ^ and riotous mirth -^ is called revelling. Thirdly, To Chaftity is oppofed uncb^finefs and that weaknefs which betrays us into it, W;(. Gurfubjeiiicn to our bodily Lufts, and inability to contain them within due bounds, is called incontinence: Which iffues out and exprelTes it felf, " ^i. In preparatory enticements, by an indulgence to provoki'iig geftures, touches, words br aEli' on ; which is called lafcivioufnefs or wajiton- ncfs. The particular expreifion whereof in obfcene and {h) fl^^ameful words, \s filthinefs. And if they be uttered in picquancy of wit, and fmartnefs of conceit, it is foolijh ow [i) obfcene Jefting. ,. In the adling or execution of it; which may be done, ^1, By one Perfon, upon their own Body a- lone y and then 'tis impurity or uncleannefs. 2. By two Perfons, each with other. Which if they are both Men, is called Sodo?ny ; and by S. Paul, Rom. i. 17. Men with Men working that which is unfeemly ; and the Per- fons who are guilty of it are call'd the a^ bominable. Rev. 21. 8. And the Perfons fufFering themfelves to be fo abufed, are called the effeminate, 1 Cor. 6. 9. But if they be JMan and W'oman, then either, . One, or both are married to another ; and fo 'tis Adultery, 2. Both are unmarried, and lo it is For^ nication. Which if it be, i- % Cg j yjofjiot'i 7evpav SI?. He- fych. (h) «'^^ VnV ivcy. Keiv tPuvol"' ptiva., He- fych. (i) onT^cr- yxcL^ He- fych. 8© The Laws of the Gofpel Book II. (k) «>;« (I) TASO- <"i. By the joi7it'Cor:fent of both, is H^horedom^ or hare Fcrnicaticn ; and this, when the Parties are too nearly allied, is called Incefi. . By forcing of one ; and then *tis I{ape or I{avijhir)g, Which Vice S. Paul ex- prefles by that {k,) word which we tranflate Extortioners^ i. Cor, 5. 1 1. and Chaj>. 6. I o. Fourthly, To contempt of the Wor'd and conteyit^ merit with our prefent condition, is oppofed cove- toufnefs^ which is an immoderate love of the World, or an unfatisfiednefs with what we have, and an (/) inlatiable defire of more; 2indi grudging or repining. Fifthly, To taking up the Crofs, is oppofed our being fcandali:(cd, or turn'd out of the way of Duty and Obedience, by reafon of it ; or a. politick^zndfe!fi/h deferting of our Duty to avoid the Crofs. Sixthly, To diligence and watchfulnefs in doing of our Duty, is oppofed a heedlefnefs of ic, and remifs ap- plication to it ; which is carelefnefs and idlenefs. Seventhly, To patience in fufFering for it, is oppofed an immodetate dread of pain, and diflioneft avoid- ance of ic ; which is fcftnefs and fearfulnefs. Eighthly, To mortification and felf-denyal, is oppofed felf'love and felf-pleajing ; which, as it is an induftri- ous care to pleafe and gratiiie our bodily fenfes, is cal- led fenfnality ; and as itis a ready and conftant fer- ving and obeying the lufts and defires of the Fleih ; efpecially when they carry us againft the Commands of God, IS called Carnality. Thefe are thole Vices and breaches of Duty towards our felves, which God's Laws have prolnhited under the pains of Death and Hell : As the other were fuch Virtues^ as under :he fame penalty he exa^s of us. CHAP. Chap. II. the Rule of Obedience. 8 1 CHAP. II. Of LOVE the Epitome of Duty towards God and Men, and of the Particular Law compre^ hended under Piety towards God^ "C O R the two remaining Members in S. Paul's Divi- ^ fion, vi^, Godlinefs ox Piety, ^ndl^ghteoufnefs, which require fomething from us to God or to our Neighbour ^ they may yec be reduced into a narrower compafs, and are both comprized in that one word L O VE, For all that God requires of us, either towards himfelf or towards ether Men, is only heartily and ejf equally lo LOV E them. And this abridgment of our whole Duty, in refpedi o^ thefe tvpo remaining parts of it towards Go^and Man, into thac one compendious Law of LOVE, is no more, than v\hac our Saviour Chrift, and his Apoftle Paul, have already maf e to our hands. For hear how they fpeak of it : Je- fus faith unto the Larvyer, Thou /halt L O VE the Lord thy God, with a'l thy Heart, and all thy Soul, and all thy Mind, This is the fi'ft and great Commandment : and the fecond is like unto it. Thou fhalt love thy Neighbour as thy felf. On thefe two, which in the thing commanded, LOVE, are but one, hang all the Lavp{o{ the ten Commandments, vi:(^ which meddle not with our Duty towards our felves, but only towards God and our Neighbour) and the Prophets, Matt. 22. 37, 38, 39, 40. And S. Paul (peaks home to the fame purpofe: By Love, fays he, ferve one another; for all the LAH^ is fulfilled in one word, even this. Thou Jhah LOVE thy Neighbour as thy felf. Gal. 5. 13,14. And fpeaking again of the Laws concerning our Neighbour, he tells us, that LOVE worketh no ill to his Neighbour, and therefore L O VE is the fulfilling of the Law, Rom. 13. 10* Thus kind and good naturd a I{eligion, is that of our Saviour Chrift ; A Religion, that is not content to have only great and eminent meafures of goodnefs in it, but is ferfecily made up oi LO VE and good Nature, All thac it requires from us, is only to be kind-hearted, and full Gf good Offices both towards God and M$n» Every G Man 82 The Laws of the Gofpel Book 11. Man of a loving gcod Nature, is inclined by his temper to do all that is demanded by God's Lan> ; lb that he has no- thing remaining to turn his Temper into Obedience, but to direct his intention: and to exert all theefFeds of love for the lake of God's Commandment, which he is otherwife ftrongly excited to by the natural Propeniions of his own Mind. His own Palfion and his God require the fame fer- vice, and that which is only a natural fruit of the firlt, may become, if he fo defign 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 ili-vpill and enmity are ih^ prime tranf- grejjion : And the inftances of Love are the inftances of our Obedience, as all the particular efFeds of ill-will are thofe very inftances wherein we difobey. So that by running over all the fpecial effeds of Love or ill-will, we may quickly find what are the Particulars of Duty and Tranf- grelTion. Now the prime and moft immediate EfFedks of Love are, ["i. To do no evil to the Perfons beloved, nor to take I away from them any thing which is theirs,and which I they have a right to. And this founds all the Duties I of Jujlicc. But, 2. To do all good Offices and fliew kjndnefs to them, <^ which founds all the Duties of Charity. And thefe two take in our whole Duty, both in Piety towards God, and alfo in Highteoufnefs towards Men. f . The proper and genuine etfed: of love to God, is to do no evil, but with great readinefs to do all the good and fervice which we can for him : In which two are implied a'l the branches of Fiety, which is the great and general Duty towards him. To be kjnd and ferviceable to God, is nothing more than to honour him. For his nature is fo perfedt and ^tM- fufficient, that it cannot receive ; and ours fo impotent and poor, that we cannot give any thing elfe but Honour to him. As on the other fide, to do evil to him, is only to Dijhonour him. For he is out of our power as for any other injury, and there is no way polTible left for us lo reach him, but by only our concumelious ulagc and difre- fpciit for him. To Chap. II. the Rnle of Obedience. 83 To do no evil, I fay, but to be kjnd and ferviceable to God, is nothing more but to honour him. It implies our having in our Mindsjoonourable opinions of him, and ex- preifing in our carriage and heha-viour a refpe^ and ac^ kjioxvledgment of thofe glorious Attributes and PsrfeEiions which are in him. The former, vi:{. the high opinion of his Excellt7icies, thofe particularly which are inftances of Power and Goodnefs, in our Minds, is called Honour. The latter, vi:{. the ejf/'r^///^w/ of this honourable opinion and acknowledgment in our Thoughts, fVords and Anions is called PForJhip. And this PVorJhip is an acknowledgment either, I. Of his Trttf/j and IQiowledge, in believing his Word,' and taking thingsupon his Authority, feeing he neither can be deceived himfelf, nor will deceive us 3 which is Faith, 1, Of his Power and Goodnefs, ^i. In onr good will or kind affedlion for him as a moft beneficial and lovely Being, which is called L O VE. And this, as it effedrs a warm concemednels for his honour^ chiefly when any thing oppofes ic, is :{eal. , In relying on him for the fupply of our wants, as one that is moft able and ready to relieve them.which is t^ruft and dependance. A particular efFed: where- of is a hopeful making known our defires to him, in begging luch good things at his hands as We ftand in need of; which is Prayer, 9. Of his bounty and beneficence, in a grateful fenfe, and aifedlionate owning, that all the good things which we receive proceed from him ; which is thanks" fulnefs, 4. Of his Power and Juflice^ in an awful backyeardnefs to offend him, in regard he will not excufe, and can moft feverely punifti all Offenders ^ which is fear. 5. Of his Tl/ifdom, and Rule 6t Authority over iiS. 1. In acquiefcing in his Difpofals, as being moft wife and moft authoritative; which is fubmijfion or re- Jjgnednejs. 2. In performing his Commands, as requiring things I moft fit for us, and moft due from us ; which is ^ Obedience, G a Thek 84 The Laws of the G off el Book If. The(e are rhole particniar eifeds, which flow from our love of God, and v.hich make up chat part of Duty, which he requires frofb us co-wards himfelf. -^ And oppcfite to chis Icve of Gcd, and thefe effccls and ex^^reifions ot it^ \vhich are made our Duty, and panicu- jarjy comm.anded under this Head, are our ill-will and hntredo^ him, with ail the particular ways ofexpreiTing it, which are the contrary inftancesof fin, and chofe very Vices that are forbidden. Now God, as I laid, being out of our reach as to any pO'Tible way of being injured bv u-, or fuffering evil from us, otherwife than by our vilifying him, and lefTening of his tJoyicur: The primeefFedof ourhatredofhimcan beno otherthanourD//?J0M^«nw^him. And thismay beinitanced, I, ..In dcnyirig either \\\?> Being or Exiftence^ that he is God ; which is Atheifm: Or his Cog7zi^ance, and Go- ve'mnent of the World, and of the Adlions of Men, m order to reward or punifa them j which is Epicu- rifm or denying Providence. / 2. In thinl{ing ovfpeakjng reproachfully of mm, which is Blafphcmy. And this, when it is fuch a disfiguration of his Bei7/g or Natuie, as inftead of a moft juft, wile, and lovely God, lets him out for an arbitrary and un- wife one, and fuch as Men may dread and * hate^ but cannot Icve him ; is Superflition. XicL ^e^i TO ^.tuoi'iov. Char. Eth. c. 17^ 0 )voi^iji (pikQ- ^^, 0 J'i /«- JbnATTt; )c, J'i-i'ai TKc ^(Ji u^'TTif 7«? Ty^:/vV'em i it is witchcraft or Jorcery. in which fcnle 'tis true ol the Romans^ that in changing the Glory of the incorruptible God into an Image made like to a corruptible Man i they cui-ncd the Truth of God into a Lye* Kom, i. 23, 25. 4* In Chap. IF. the Rule of Ohedie*tce, '4. In aHing crofs to all his honourable Attributes and Per- fections, and behaving our felves In fuch difrefpetlful forty as inftead of ho7iouring and ackfiowledgit^g him, doth d'fown and reproach then:i. And thefe Adings are either, f'l, InvMrdly in our Minds ^ when by fome work of theirs we deny or reproach either, '"l. His Truth and Kjwwiedge, by giving no heed to what he fays, nor taking any notice of it, but continuing ignorant of his word and pleafure ; which the Apoitle calls fcoUflonefs j An etfedt whereof is niling againft it rafoly and inconii- derately, which is headinefs. Or, when we do know it, h)' giving no credit or aflent to it, but doubting of it or diftrulling it; whieh is uiihe- lief, 1. His Power and Goodnefs. Ti. By oiir ill-will and vpifloes to him, when we grieve at any th'ng that makes for him, and take delight in fuch things as we our felves or others can devife, either againfl hlnifelf or againft Vertue and Goodnefs, which be owns above all things and is moft tender of, as bear- ing his own Image ; and this is called hating cf God, Which, as *tis {hewn in an uncon- cefnednefs at fuch things, as diftionourand af- front him, or his Religion ; is coldnefsov want of i^eal, 2. By our difiruft of him and his Providence when we dare not rely upon him for a lupply of thole things which we ftand in need of, as if he vvere either carelefs, and mattered not what becomes of us ; or envious, and grudg* ed to have any of thofe good things which we want to befai us ; which is difiruft. One efFedt whereof is our omitting to^e/^unto him, as expeEiing nothing from him ; which is not . praying to him, . His bounty and beneficence, by an utter difregard of what he doth for us, when we either wholly overlook^ix, or after fome fmall ixxnt forget it, and are not touched with any grateful fenle or af- fecftionate refentments upon it ; which is unthank^ fulnefs. G 3 4- His 85 86 The Laws of the Go/pel Book IL 4. His Power and Jujlice^ by a bold venturiyig upon any thing chat offends him, as if we neither va^ lued his favour, t\or difpleafure ; which isfearr L lejjhefs. 2. Outwardly f In our Life and Praiiice, when by lomething in then:i we reproach and vilifie ei~ . ther 'l. His fVifdom and Authority. ri. In difputing znd Jiriving againft his Difpofals, when we quarrel at them as unwifely ordered, and would corred and better them our felves; which is contumacy or repining, I. In breaking his Command s^ when we rejeH his pleamre, and prefer our own j w^hich is Dif obedience. . His Name, when we ufe it irreverently, by in- voking or calling upon him to judge us accor- ding to out faithfulnefs in what we fpeak, ei- ther cufiomarily and lightly, upon trivial or no occafions; vjhxch '\$ common /wearing : Otfalfy when we either at prefent mean, or after- ward s/^r/i?rwi no fuch thing, as we promifed or affirmed before him j which is ferjury or for-- fwearing, 3. His H^ord, or Minifters, or other things confer crated to him, when we treat and ufe them as cheap as common things, in a carelejs unmanner- ly way, or as it often happens in mirth and rnockeiy ', which is frophanenefs. And thefe are fuch exprefTions and efj^dts of our hatred iaf God, as make up the Body o( impiety, or tranlgreflions immediately againft God hiwfelf, all which he has moft ftridly forbidden. And then as for the X. Sort of Love, our love to Men ; it implies in ft all the Duties contained in the third Branch of St- Paul's Divifion, vij^. Bjghteonfnefs ^ as iliall be (hewn in the nsxt Phapter, PH^R Chap. III. the Rule sf Obedience. 87 CHAP. Ill Of the particular Unties contained under Juftice and Charity^ FO R the third general Duty, I^ighteoufnefSf or our Du- ty towards our Neighbour -, our love of Men will lead us into the feveral Laws which it conraineth. Whilft in every matter, wherein we are concern'd with them, we have Love for them^ we have no Temptation to commit any Sin againft them, nor are in Danger of failing in any point of our Duty towards them. He that loveth his Broiher, fays S. John, abideth in light, and there is none occafion cfftum^ hling in him, i Job. 2. 10. For the firft tffsS: of love, our doing no hurt or injury to any Man, founds all the Laws of Jufiice ; and the latter our doing good and Jhevoing aS kjndne/s, founds all the particular Laws of Charity ; in which two, are comprehencied all thofe feveral Duties, which God has enjoy ned towards other Men, The firft, I fay, founds all the particular Laws of Ju- fiice. For in that we do no evil or injury to our Neigh- bour, nor hurt him by prejudicing his juji Bjghts^ or tak- ing away from him any thing that is his j is implied that we do not wrong or endamage him, I. In his Life, by taking it away either, pi. In private force and violent ajfajjination, which is I jMurdcr, I 1. Under colour of Juftice ; by a falfe charge of ca- • -pital crimes ; which is falfe^xvitnefs joy ned to Mur" der, taking away at once both his Life and Repu- '^ ration too. %, InYiis Reputation, by fuHy^ng or impairing it through a lying and falfe imputation of difparaging things to him ; which is JIander or calumny. 3. In his belief Sind expeEiation, by reproaching and abufing it, either, , By deceiving him againft his Bjght, to his hurt, in a falfe fpeech of what is paft, or prefent; which is lying. . By fruftrating his expedlations, which were raifed by our promife of fomething that is to come j which is unfaithfulnefs or perfidioufnefs, G 4 4. In 88 7 he haws of the Gofpel Book IL 4. In his Bed, by invading that, which the Contract of Marriage has made inviolable j which is Adultery. 5, In his Goods or Eftace ; and all wrong herein pro* ceeds, from our unfatisfiednefs with our own, and our greedy longing and ungovernable defire of that which is his; which is Covetoufnefs. The efFec5ts and inftances whereof are, ^». In talking away from him that which is his, ei- ther, DireBly. By fecret or open force, and without his knowledge and confent; which is fiealing or robbery 'y or by giving in a falfe Teftimony a- gainft him in Courts* to get the fame under co- lour of Law and Juftice ; v hich is a Compli- cation of Lying, For/wearing, and fobbing, and is bearing Falfe witnefs. IndireHly, Or by forcing his allowance, and ex- torting a neceflitated confent from him. Which is done by taking advantage "i. Of his impotence, and inability torefiftand contend with us; which is Oppreffwn. z. Of kis Necejfity, when he cannot be without fomething which we have, and fo is forced to take it upon our own terms ; which is extor- tion and depr effing in bargaining. 3. Of his ignorance, whe^ we out- wit him, and trepan and over-reach him in Bargaining and Commerce ; which is Circumvention, Fraud I or Deceit. The wilynefs and fubtle Arc j^ wherein is called Crafrinefs. J 3. In denying all kindnefles and good things to him in unmercifubiefs, uncbaritablenefs^ 8cc. Of which J e I fhall difcourfe under the next Head. All thefe particulars of Juftice now mentioned, are natural effeds 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. Paul fays of it, that as for thefe particular Laws o^ Juftice, it fulfils them all. Which he (hews by an indudion ot fuch Par- ticulars, as I have named. He that loveth another, faith he, hath fulfilled ihe Lavp, vi:(. that part of it which re- quires Duties of Juftice towards others. For this. Thou /hah not cornmit Adultery , thou Jhalt not Kill, thou JhaU Chap. III. the Rule of Obedience. 89 not Steals thou Jhalt not hear falfe fVitnefs^ thou /halt nop Covet ; which are the five laft Commandments of the De- calogue : and if there be any other Ccmmandment, it is briefly comprehended in this Sayings Thou (halt love thy Neighs hour as thy [elf* Now Love voorketh no illy neither thefe nor any other, to his Neighbour ; therefore Love is the fuU filling of the Law, Rom. 13. 8, 9, 10. And as this firft effedt of Love to our Neighbour, vi:(, its kseping us back^ from offering any injury or doing any evil to him, contains in it all the Laws of Jufiice: So doth its other effe(5l: ; our doing all good offices ^ and/hewing kjndnefs to them, comprehend in it all the particular Laws of Cha- rity, wherewith we ftand obliged towards other Men. Love is not only innocent and harmlefs, and careful to create no trouble, nor occafion any prejudice ; but more- over it is all kindnefs, benevolence and good nature, and diligent in creating all the pteafure and delight it can to its beloved. Now this goodnefs, kind heartednefs, or defire to pleafe and delight other s^ will be an univerfal caufe of beneficence or doing good to them, and make uscait to pleafe them in fo many w-ays, and advantage them in fo many t'elati- ons, as we can at any time be placed in. In particular^ it will efFed: thefe Vertues in the Cajes following : I. ks to what we fee them to be in themfelves^ and in thi« refpedt it produces in us, "i. If they are worthy and vertuous, a great Opinion and venerable efteem for them; which is Honour, Z. If they have honej} Hearts, but yet are weak, in Judgment and Knowledge, a compaffwnate fenfe of their weaknefs, and an endeavour to relieve them ; which is pity and fuccour. And if this weak^^iefs be inftanced in jujging thofe things to be a matter of Sin, and fo unlaw* ful for them to do, which no Law of God has /or- bidden ; and which therefore we, who better un- derfiand it, fee plainly that we lawfully H^y do ; and our praHice of it before them, who, diftrufting their own skill, are fwayed more by our example than by their own Opinions, would draw them on to prabife it too, though their own Confcience con- demns it, which would be to them a /« ; in this . Cafe the way of Loves affording fity and fwcour^ is 90 The Laws of the Gofpel Book II. is by making usforegce the lawful pra^ice of it at that time ; which is rejlraining of our Chriftian Liberty for our Brothers edification. For this Vertue there was great place in the ApofileslimeSf ^mong the Chrijiiam:(ed Jews. For the Jewifli Law placed B^Ugicn in forbearing cer- tain forts of Aieats as unclean and unlawful ; and particularly in abjiaining from Meats offered to, and fet before an Idol God, as it was in the Gentile Sacrifices ; part whereof was afterwards very of- ten brought to the Shambles, to be fold there, as other Meat was, for the ufe of private Tables, where they would fcruple to eat of it, who ftill retain'd their Jewifh Opinions. And the fimpler fort and weaker People, who had all along placed fo much Religion in thefe things, could not be brought over without much patience of injiru^ion, and a long vfage, to know and fee that Liberty, which they had obtained, either to ufe, ov forbear thele meats upon their hecommgChriliians. And whilft the judgments and opinions of many good People, were in thefs things thus weak^ ; the Apo~ files, (that they might fecure the innccency of their ^rtfffic? under their erro«r, and prevent their being fcandali:{edov drawn on to do what themfelves con- demnedds evil, through the authority of other Men's Ex4mples,v]hovc{ they looked upon as wifer Chrifii^ ansy) are wont very much to prefs this part of Charity, our ufmg of our Chriflinn Liberty, not in all things for our own eafe, but for our weal^ Brethrens edification. Particularly S. Paul is earneft in it, I{cm. 14. and i Cor. 8. 3. If they arc wielded znd vicious, this kind-hearted- nefs will clfeit in us a pious admonition to reduce and reclaim them ; which is friendly reproof. And whether they be good or evil, weak^ or J^rong ; it will produce an affe^ionate tendernefs and concern for them, fuch as we have for thofe of our own Blocd and near kindred ^ which is Bro^ therly kindnefs. As to what we fee them receive from others. And in this refped , this kindnefs and defire to pleafe effeds in u% I. If Chap. III. the Rule of Obedience. 91 ^ I, If it were goodf an exprcffion of pleafure and r?- joycing in it ; which is Congratulation. L2. If ^^^^» then I. If we c4;7»o^ re^rf/} and r^wjoi;? ir, it will make us help to bear it, in concern and forrow for it j which is CcmpaJJion. 1. If we C4W, it makes us relieve and eafe them *^of it. Which it doth if the evil be fi. Of want, by fuf plying it according to our ifoxver ; which is Alms and Difirihution, 2. Oi dif grace ^ by endeavouring to hide and fmo- ther it, where it is deferved ; which is cov^- ing and concealing of our Brethren s defers V, I and by confuting and wiping it off, where we I know they have not deferved it ; which is 1^ vindicating our Neighbours injured reputation, \. As to that /?/4C*sm ea de caufa fropyi§6v appeUamur. Tolet. in Cap. i. Ep. ad Rom, v. 29. For inftance, 1. As for any thing, which we fee he has, ^i. Ot Venue and Goodnefs ; inftead oi honouring, it will make us wifoiii to him, and fet hitn at nought ^ which is hating and defpifing h'im. . Of weaknefs and ignorance ; it will make us not to reftrain our felves at all in the uje of our Chrijlian Liberty y for his fake; but to ad to the utmoft of what is lawful, though he hefcandaii:(ed by it, or encouraged, upon the authority of our example, to commit what hisownConfcience tells him is a fin j f Scandal ;^ which is ■\fcandali^ing, or making him to offend, is an occa- 2. As for what we fee him do, or receive j if it be (ion of fin; ri. GW, it exprelTesit felf in grief sind trouble at it 3 Let no man which is envy or an evil eye. P^f aftum* j 2. Evil^ inftead of raifing//V^ and ww/»/5r//?o«, it makes ^^'"^*^°<^^» • us to take a pleafure in it, and to be glad of it 5 ^L^^^^^f^i] which is rejcycinz in evil, ^'^ , -•'f Undifcheev,lbe' ....„., ^^^ j I . Otwant, It will effect a refufal of all fupply; thers way, j which is uncharitablenefs. Rom. 14./ , t^2. Of difgrace i then if it were 1 3. I. Vnjufh 94 the haws of the Go/pet Book II. f Maled'i- iihfipetit* Uj)tiii4 jit' ilatur^cm- vitium e/?, Cic. Drat. pro M. C*- Jio. «"i, Vnjuft and undcferved, it lets it ftick without any endeavours to wipe it off j which is not vindicatiTig him. 1, Juft and truly chargeable, or but any vfzyfuf- ficiouSf inftead of concealing, it puhlijhes and I proclaims it in difparaging Charadcrs, and I Reprefentations of him ; which fort of detra- L cftion is evil'fpeakjng. This in the general, as it is fhewn in a for^ wardnefs to pafs Sentence againji men in under- Valuing and difparaging judgments upon what they do or fay, overlooking all the Vercues, and detedting only the faults and failings of it, is cenforioufnefs. In the objefting and publidiing whereof, from the different manners and ends of the publication, it paffes under feveral names. For as for the manner, if that publication be, "i. In their ahfence, in a fofter, and, as it of^ ten happens, in a more fecret way, under a pretence of favour and kindnefs to them to get a greater regard to what we fay againft them ; 'tis backbiting. Which when it is not publifhed aloud^ nor fpoken out tor any^ or all of the Company indifferently to hear; but is told io fecret, to lome one, or more - 'tis whifperirig. Either in their abfence, or openly and before their face, in a more violent and feverer way, being expreffed in f bitter words, and with great vehemence ; *cis railing or re- viling. And as for the end, it that difparaging publication be I. To make them infamom, by objeding to them, . Our own favours ; 'tis upbraiding. 2. Tht'iv failings 'y 'tis reproaching. 1. To make them ridiculous, by expofing their leffer and more innocent infirmities, or fuch as have in them more of fliame ^ than mifchief 5 'tis called mockSng, i. 3* h\ Chap. HI. the Rule of Obedience, 95 3. As for that Place and Quality, which they bear in refpeift of us, this forvpardnefs to vex and diflafte them will have thefe effects. fi. If theyarePerfons/'^/owus, it will exert it felf in making us ftacely, and hard to befpoken with^ con- trary to ajfability^ which is difficulty ofaccefs. And if this inferiority be, as we apprehend, in Parts or Endowmefits, it will efFedt a contemptuous and un- dervaluing behaviour towards them, exprefled ei- ther in words or adicns, for our fupport or intereft- which is affront or contumely. If e^ual to us, or below us, in an averfnefs to all goodOffices,and an utter unconcemednefs for them, which is oppofke to courtefy, and may be called uncourteoufnefs. And as a funhcr effect of this a /corning to Jioop down to any thing below us, whereby we may ferve or plealure them ; which is a mixture of pride and /// nature^ oppofite to condefcenjjon, and may be called Jiiffnefs, And if this uncourteoufnefs be towards Strangers, and exprefled in denying them entertainment when a reafonable occafion calls for it ; 'tis unhofpitable^ nefs. Towards all Men with whom wc converfe, it will beget, ^l. A frowardnefs of temper ^ and imperious churlifh^ nefs of inter courfe, oppofite to gent^enefs i which is furlinefs, 2. A crofs interpretation, and f perverting to an il! j. fenfe, all that is done or fpoken by them, oppo- qJ^^' ^ file to candour : which is malignity, ^ajl^? ~* 3. An unquietnejs of behaviour^ m picking quar- ^^ ^.'pn- rels, and creating difference with them ; which xct^dvHv is turbulence znd unquietnefs, o^^pta^ I- As for what we receive from them, it will pro- Ariff, duce, RhetJ,2» 1*^1, If it were ^00^ and beneficial^ an utter dijregard of ^•^S* it, and unconcemednefs of him who did it j which is unthankfulnefs. ^X. If evil 3iud injury, then I . A hnfly catchi?2g at the fmalleft provocation, and a fudden violent dilpleafure upon it, which is pajfionatenefsf anger Qi fiercenefs , The expreifi- ons whereof are, i. In 96 The Laws of the Go/pel Book II. *" '^1. In Jirife of arguing and debate, variance, 2. In earnejinefs and violent degree of heat, bit' ternefs. \ 3» In loud7iefs and noife of words, clamour or brawling, 2. When 'tis once admitted, a retaining a Uflitig im^ frcfjion of it in our minds, and malicious thoughts and defigns againft him who did it j which is hatred, wrath^ enmity or malice. 3. A great difficulty in laying this conceived grudge afide, and being appeafed when they feek for a reconciliation 5 which is implacable- nefs. 4. An i-mpatient dejire of requiting the injury, and returning it upon him who offered it; which is revenge. Some particular exprefTions whereof are, inftead of blejjing or good language, and praying for them, a return of curfmgt or reproach- ful ipeech and imprecation. And in effeding this requital, it will produce in exadling, I*' I. Punijhment, as being a moft pleafantand de- fired work : haftinefs and impatience, oppo- fite to long-fuffcring. 2. SatisfaQion, a going to the utmoft limits of power and extremities of inflidion ; which And all thefe Particulars, as they are moft natural effeds, and expreifions of ill-rpill and hatred towards cur Neighbour, are tranfgrefllons alfo of the La w of Charity to- wards him, and fo many feveral inftances of difobedience, which under this Head of uncharitablenejs God has moft ftraitly forbidden. And from both thefe general Laws of Juftice and Cha^ rity to our Neighbour^ or our keeping off from all things that may offend and injure him, and doing all that may pleafe or any way delight him, will refult that fiate of good agreement and intercourfe of friend linefs, which is called peace. Which, as it implies ^n union of minds op- pofite ro Controverfies and Difputcs, is called unanimity ; and as containing an agree ablenejs and mutual correlpon- dence of hearts and affedtions, concord. In order Co the procurement of this peace, there is requi- red, t. In V, Chap III. the Rule of Obedience. 97 I. In the temper^ fuch a mixcure of love and quictnefs as renders Men tame and contented und^v the prefent ilate of things, and averfe from contention and con- ttovtiCit y yNW.ch'is peaceahlenefs. 2. In the pra8ice, a doing fuch things as, ^i. Prevent ftrife^ whether that be done, ^ I. Towards our Equals and Inferiors^ by complying and bearing with their weaknefles, and going from our own Liberty where the exercife of it would give offence and caufe difference 3 which is condefcenfion and compliance. Towards our Governours^ by keeping within our own Sphere, and medling only with thofe things which are parts of our own Duty, not incroach- ing upon their Office, or thrufting our felves into their Adminiftration j which is doing our own hufmefs. 2, Compofe and put an end to it, and this is done by makjng amends^ and recompencing that contumely I or wrong which occafion'd it; which is fatisfaStion L f^^ injuries. And a care not only thus to preferve peace our felves but alio to maintain it amongft others ; by an induftrious endeavour to keep up a right underftanding and agreement amongft Men, and when they happen to differ, to recon- cile them and make them friends again; is peace-makjng. And then from the two general tranfgreiiions oppofite to thefe, vf':(. injufiice and uncharitablene(s to our Neighs hour, or an induftrious averfnefs from all things that may pleafeand advantage him, and a forwardnefs in all things to hurt and vex him, will arife ih^ifiate of difference^ and intercourfe of ill Offices, which is called enmity : Which aa it implies afeparation tmd clajhing of hearts and affedi- ons ; is called difcord. To the produdlion of this evil ftate concurr 'i. In the temper, fuch a mixture of heat and ///-w/?- ture, as renders Men reillefs under their prefenc ftate, and pleafed and delighted in fcuffling and ftrife; which is unpeaceablenefs^ H %\ In 98 The Laws of the Gofpel Book II, 2. In the praciicc, a doing iuch things, as at firft raife and engender, and afterwards foment and main- rain it ; and ot this lort, befides all the inftances of wrong and injultice, which we heard of before, is. . An enviGUS ft rife of being better thought of and out-doing one another j which is emulation or -provoking one nnother, . A going beyond our own place or bufinefs, and either ufurping upon other mens Offices, or [awcily intermedling with their affairs ; which is Prngmaticahtefs^ or being bujie-bodies. And this, when it is taken up in reporti??g between the Parties at odds^ fuch things as we have heard or leen, which are fit ftill more to exafperate their Minds, and to roidcn the Breach, is tale-bearing. Which when it is of things, not only feen, but even JufpeHed^ and in a fecret diffembled man- ner ; is whifpering. And if the Difference was at firft occafioned by injury and wrong, that which goes moft di- redly to continue it, is avom7ig what was done, and making no amends for the fame ; which is not fatisfying for injuries. And for the outward efteds and exprefTions of this en- mity and difcord s it Diews it ielf. , In a ftruggling for maftery and vidory • which is Jirife or contention. . In feparating themfelves into Parties and Com- panies, according to the difference of their love or hatred, and of their efpoufed interefts ; which is Divifion or Faction. And this in religious affairs, when the obfl:inare efpoufal that leads on to it is of damnable Opininions, is Herefie ; when of 7ieedleJ!y Jeparated Parties, it is Schifm. , A rude concourfe of Parties in fcuffling and blows j which is Tumult. So C>faap. 1 II. the Rule of Obedience. (^^ So thac belides all the Particulars above-mentioned, which are contained under the general Heads, Jujlice and Charity^ there is included moreover in this third Head of Duty, hjghteoufnefs, all thefe Laws oi Peace which refulc from the combination of them both. And as for all the things which are commanded or for- bidden by all thefe Laws of Juftice, Charity or Peace^ they are due to our Neighbour, in ih^ great eft Utitude and utmoft generality of that Name, as ic fignides a?iy whom we have to do with of all mankind. The Jews, indeed were of a yiarrovoer Spirit, and of a more contracied kindnefs. They though: themfelves bound to exercife all that juftice and Charity which their Lav^r required, towards the men of their own Nation, or fuch of the Gentiles, who leaving their' Heathen Idolatries would become Profelytes, and turn to their Religion. Buc as for all the world befides, they accounted themfelves difohliged from all expreffions of kjndnefs, and ^oo^ affeaion towards them j nay, even from all intercourfe of common civility, and converfntion with them. They would not fo much as come under their Roof, or eat with them at the fame Table, or either give or receive any civilities or friendly exprelTions from them. S. Peter, when he entred into the houfe oiCoryielim, a Gentile Centurion, told them, that they all knew very well, how it is not LA^'FVLfor aniMmthatisa JEW to K^EEP COM? ANT, or COME IN unto oneofANOTHEIi^ NATION: For which caufe he himfelf had not come to them, had noc God taught him to corred his Country-cuftom^ and to call no man, of what Nation foever, common or unclean. Ads I o. 18. And upon the account of this freedom which he then took, the Chriftian Jews, who were of the Circum- cifion, contended with him when he came up to Jerufalemi reproving him for this . That he went into men uncircum- cifed, anddtdeat whh them, Ads 1 1. 2, 3. The Woman of Samaria vjQT\Aitd,ih^zJefus, being a Jew, fliould vouchfafe to ask. fo much as aCup of coid water from her who was a Samaritan ; this being the ftiffnefs of the Jewijh Principle, To have no dealings with the Samaritans, John 4. 9. Nay, to that height of unkindnefs had they arrived, as to deny even the moft common Offices of Humanity and Charity, to fhei9 the wai, or ^Ive direBions for a jouryuy to any Genttle ^ H s JJjans lOO The Laros of the Gofpel Bock II, ^ Nmmon- man: Which feveral of the Jearned * Heathens have Jirave v'/as imarcly reproved, and molt juftly complained of. All eadem r.ifi vvhich rhey did upon a fuppofuion, that the f Neighbour, facracolen- ^^ vvhom love and kindnels v as required by their Law, ''•* •^^- * was only a Fellow Jew, a Brother- /Jraelite, and a n^ar?. of turn adfon^ ^j^^.^ ^^^^ Nation. W hich narrow and contrnd:cdJenfe they deducere thought they had good reafon to fix upon it, from an cx- I'erpos. pre.iion in their oun Law, Lev, 19. where in the repeti- ]uv. Sar. tion of this great and general Duty of Lcve to our Neigh- 4. Apud bour, ihe word Ncigbl?our J is fet in conjund'on with, and ipf^sjides explained by one of the Children of their own People. For objl'inatA^ thus 'tis faid, Thou (halt not avenge, nor bear n7iy grudge a- mifericor- grjr^ft the Children of thy People, but thou /halt love thy dia in Neighbour ai thy [elf. v. 1 8. romptu : j-^^^ limited and confined was the JewiJIo Love ; God f omne^' ^^^ ^^^^^^" ^^^^ °^^ ^^ ^^^ ^^^ Nations of the World for a^hl7joTile ^ P^^^^^^^ people, and had hedged them in from the reft of odium. mankind, by peculiar Laws and a peculiar Goverjimens. Tac. HiH-. And upon thi« they concluded, that whatfoever God re- 1. 5.' quired of them, he did it as iheiv political Kjtfg, and as the t Excifit particular Head of the JewiOi Nation ; and that he inten- omnesGen- ded thofe Laws which he gave them, as Rules for their t:!es, cum behaviour towards their otvw Brethren, and Feilovo SubjeHs, dkltproxi- ^^^ rovvards Stra7igers of Foreign Nations. mumfuunu 3^, ^^ f^^j. ^^j. ^^^.^ ^nd Sovereign Jcfiis Chrifl, he is b^^*^'v^d ^ G.w(?rwo«r, and has enaded all his Laws, not for the Hor Heb guidance of any one Nation or People, but oi all the in Luc. c! ^orld. He told hi^ Difciples when he fent them out to 10. V. *20.* preach the Gofpel, That all power was given unto hitn both /w H'j^'yo»w^;;^/;i£/ir^/j; and thereupon commilfioned them 10 go out, ai)d proclaim his Laws, not to the Jews alone, but to all Nations, Mar. i§. 18, 19. And by this univer" fality of his Empire, \it\i7i% taken away the partition-wall which was between Je^vs and Gentiles, having made them both one, Ephef. 2. 14. So that now there can be no further colour or pretence for a limited and reftrained affection ; all the World by this means being now again made one People, Fellow Subjects and Brethren, and Neighbours un- to one another. Whatever the Jews conceived of their Laws therefore, *[is plain that all the Laws of Chrif}, which commanded all manner of Jujiice, Charity, and Peace ablcnefs, and forbid all expreifions of mcharitablenejs, injury^ and «w-^ peaccablcnej}' Cha p. 1 1 1. the Rule of Obedience. I o i feaceahlenefs towards our Neighbours^ make thefe things due frcm us to all mankjnd. Ic is not either dijlance of Country, nor contrariety of inter eft, no nor, what is molt cf all prcfumed to exempt us from the obligation of thefe Duties, diverfity of opinion or perfwajjon in jnatters of I^e- ligion, which takes away from any man his right to all that kindnefs and advantage from us, which all thefe fore- mentioned Laws give him. But of whatfoever Country, Calling, or Religion he be, he is the Neighbour here m-jant, to whom all thefe inftances of Love, which are the par- ticular Laws of Duty, mult be performed. And this our Saviour has determined once for all, in his anfwer lo ih^ Lavoyer, Lukeio. For when he put the Queftion to him, H^oo is my Neighbour, to whom the Law commands all thefe things to be done .^ ver. 29. Jcfus an- fwers 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 fo much a Stranger to him, nay, of a party and opinion in Religion never fo contrary unto us. For wha\. Religion was ever more odious unto any one, than the Samaritan was to the Jews ? So great a deteftation had they of it, that when they would give a Name of the vileft ignominy and greateft hatred to Chrift himfelf, they told him he was a Samaritan, and joined with it fuch a farther Chara(5ter, as they thought would beft fuit with it, his be- ingpojfelfed with a Devil . Sny we not well, anfwer'd they, that thou art a Samaritan, and haft a Devil } Joh. 8. 48. But yet for all this height of enmity between the Jews and Samaritans, he tells the Jem(h Lawyer, who demanded \ of him, who was his Neighbour^ that a Jewifh man fell a- mong Thieves, who wounded him, and left him half dead ; a7id that a Samaritan coming by, had compafjion on him, and bound up his wounds^ and took^ care of him. Hereby infinua- ling. That any man, though fo contrary to him in Reli- gion as thefe two were to one another, is the Neighbour whom the Law intends; and therefore in full anfwer to hisQeftion, he bids him, Co,anddofolif{ewifef Lukeio. 30, to 38, H 3 . CHAP. I02 The Laws of the Go/pel Book if. CHAP. IV. Of our Duties to Men In particular Relations. T>UT befides all thefe Laws contained in the general ^ Command of Love to our Neighbour, which require fomethingofus, to be performed or forborn towards alt Mankjnd; there are yet fome more particular instances of it, which make fome things due from us, not as we are left at large towards a/I Men Mifferently^ but as we ftand more fecuUarly related towards jome : whether that re^ti- en be, ri, Public!{_^r\di Political^ of Pw^c^ and SuhjeEis^ Mi- <^ nifiers and People, C2. More Private and Dcmeftscli; as is that between 1 . Husband and T4^ife. 2. Parents and Children, 3. Brethren and Sifters. ■ 4. Mafters and Servants. For in all theie fpecial I{elationSy love to our Neighbour exerts it [elfinjpecial effedls ; which are all fuch peculiar Laws, as bind us, not towards all men indifferent l)i, but only towards them whom we ftandyB related to. To begin with the firft. i^ The firft relation, from whence relult feveral effedlsj of Love, and inftances of Duty towards fome particular Men, diftind: from what we owe to the reft of all Mankind ; is 5hat which is between w, and our Publick^ or Political Governours and Balers, And becaufe we are Members of two great Societies, one a Society in things outward and tem- poral, for our happlnefs in this World^ which is called the State ; and the other in things f acred, fpiritual and eternal, for our happlnefs in the next H^h/d, which is the Church ; and God has his ^eprefentatives and Vicegerents in them both : Therefore under this Head, are tvpo forts of effed$ pf Love and inftances of Duty. C I . Towards Civil Governours , v?z. Kjngs and 3 Princes. ^■%, Towards BcclefiaftlGal, viz. Bifloops and Mini" " ^vjo ' ■ "~ ^ I, Then C jterj, Chap. IV. the Rule of Obedience. 103 I. Then towards our Publicly Civil Governours, our Kjngs and Princes, the fruits of Love^ both in nbftaining from all evil, and fioemng all kindnefs and good-will to them ; will be as follows ; ^i. Since they are both placed above us, and fez over us, our Love to them will produce in us, both an opinion of their prehemlnence and excellence, as be- ing God's Deputies and Viceroys here on Earth, which is Honour '^ and the bearing of an awful re- gard and behaviour tovoards them, as to luch, who can of right command and punilh us • which is I^verence. 2, A readinefs, and refolved induftry, ro maintain and fupport them in their P, Rom. 13, 2. And this, ^xjoth rf when in is made by great Numbers, (as it will ^|k«'a» be, when it is not only a fecret attempt, but an open and avow'd refiftance, wherein none will have the Heart to engage againlt them without Numbers,; and when it goes on to extremities ; when Men are, as the Apoftle there fays, (g) fet (g) dv]t' I in array and pofture of defence againft it, and Itttrco^vot ready by force of Arms to contend and wage j^i^na-^Kf,. \^ War with it ; is Rebellion, And a(fl thefe are efFcdls of hatred to Princes, and in- ftancesof Difobedience in this relation. And then, 2. For the other fort oifuhlick^ Govemours, vi:^» thofe of the Church, as are Bifhops and ether Miniflers^ the efFe(5ts of love in /hewing all kjndnefs, and in keeping back from all evil and offence towards them, will be as follows. "i, A good and awful opinion of them, and of their Office in our Minds; looking on them as Men that bear thegreat Chara^ierof Ambaffadours from Chrijl, as S.Paul calls them, 2 Cor, 5. 20. and are com- miifioned by God to treat with us in a matter of incomparably the higheft concernment, vi:{. our eter- nal Salvation ; And this is Honour, or efieeming them highly in love, though not for their perfonal worth, -^ti for their workj fake, I ThefT. 5. 1 3. Which honour is exprefled, ^i. By fuch znawfulnefs of behaviour, and refpect- fill, loving carriage towards them, as argues in us a juft fenfe of the Greatnefs and Majejly of Chrifl whom they reprefent, and of the goodnefs of that Concern which they come about ; which is reverence, . By making fuch outward provifions for them, as may at leaft let them above, and fecure them from contempt, although it keep them below envy ; and that is the honour of maintenance, whereof S. P/««/ipeaks, i Tim, 5.17. And as for thole things which are not in our power to confer up^ I on them, by recommending them to God's boun- ^ ty, in fraying for him» ?; As io6 The Laws of th Gofpel Book !!• I 2. As to our Lives, a careful heed and obfervance of J thofe things, which, as the Miniitersof C/j/-//?, and I in his N/ime, they teach and enjoyn us j which is, L Obedience. Thefe are the Fruits of Love, and inftances of Duty towards our Spiritual Rulers^ the Bi/!:ops and Aiiiiijiers of Chrift's Church. And oppoiice to all thefe, are the efFeds of hatred, or doing nothing towards them that may benefit and fleafe them, but all things that may any way i^f^and ojfe^id them. In particular, 1*^1. In our Minds, a Iovd and dl [par aging cpinioi of them, looking on them as perfons of no worth or value, and fetting at nought both th>"m and their Office ; which is dijhonour, or fetting them at nought for their vpor}{s fake. And this is outwardly ^ exprefled, 'i. in words, by vilifying and undervaluing them, either in picking up, and proclaiming rheir faults and failings to reproach cheir Perjons, or in talking to di( parage and debafe their Office ; which IS /peaking evil of Minifters. i\nd if this be in fmarc jefts and opprobrious mirth, to render them and their Calling ridiculous, 'tis mocking them 2. In contemtuous and flightful behaviour towards then, thereby fliewing that we have no regard or value for them ^ which isJrreverence. 3. In denying them all outward fnaintenance, fuch as (liould preferve them from want, and from rneannefsand contempt; which is not providing for them. And if this be inftanced in taking a- way from them, either by force or fraud, thofe earthly Properties and/w/Z Dues, ofTuhes, ^c. which the Pi^cy of good People has moft folemn- ly devoted to God for their ufe, and which our Country Laws have confirmed to them ; it isJlcaU ing of confccratcd things, or facrilcge. And as for thole things, whjch muft be deri- ved to them by God's peculiar Bounty and Provi^ dence, a neglect to feek them at God's hands on their behalf i which is mf praying for thim. %, In Chap. IV. the Rule of Obedience. 107 In oyiv Lives and ABions, a proud negle(5i:, or re- jeding of what they impole, and ading againft thole things,- which, in the name of Chriji^ and as his MefTengers, they enjoyn us ; which ii Difo- bedience. All which sre the ejfeBs oi Hatred, and Breaches of Du- ty againft them. And thefe are the feveral efFedts of Love and Hatredj and the particular commandifig znd forbidding Laws,which God has given us for the meafure of our more Ipecial Du- ties to this firft fort of l^eighbours, our fublick, Governours both in Church and State. And, 2. As for the Other fort of relation, which founds (bme fpecial Duties, diftindl from thofe which we owe to all Mankind in common, vi:[, that which is more /^Z-y^/^^ and domefiick ; in as much as a Family is compounded of feve- ral ftates and conditions of People, whereof fome are Parents, fome Children^ fome Majiers, and fome Servants, it includes in it rhefe four, 1. That of Husband and PVife. 2. That of Parents and Children. 3. That of J5^^^Mr« and Sifters, 4. That of Mafters and Servants. I. The firft and principle domeftick^ relation, wherein Love has fome peculiar effects that bind us then particu- larly when we are in that condition, is the relation be- twixt Husband and PVife. And here Lovet through its forwardnefs to delight and benefit, and its great a- verfenefs in any thing to give offence, will have thefe efFedts : ^i. Such as are mutual and common to them both ; as are, ^i. A moft tender care and heightned kjndnefs, arifing from the moft intimate union and nearnefs that is betwixt them; which exprefles it felf chiefly, I'^x, In the -partaking in each others bli(s and mi> fery, or being both equally concerned in thofe things, which befal either^ which is commu- nicating in each others condition. 1. In the bearing with each others infirmities, and not falling into hard thoughts and eftranged- nefs vipon then). 9, For io8 The Laws of the Gofpel Book IL a. T//^¥J'. 3. For thofe things which are not lu their povver to beiiow, in leeking them mutually on each 1^ others behalf from God by Prayer. 1. A faithful performance of that appropriate ufe of each others Bed, v\hich they promifed mu- tually at m.arriage ; and this is fide/Ity, Which nnift include, both their not admitting others into it, and not feparating and Shutting out each other from it, which S. Pau/ calls undring due Benevolence t i Cor. 7. 3. to their Live^ end. Such as are particular, and concern them in fpe^ cial, one towards the other ; either, ri. The Husband towards the l^'ife. And becaufe the relation of a Husband im- plies fomr and dominion, that thefe may be rendred as eafje and grateful as may be, the ef- fed of Love here will be fuch a tempering and fvoeetning of them, as makes them contribute as much as may be to her pleafure and content- ment; which it doth by making him, ^i. When it is for her benefit^ to employ all his power and authority to procure her necejfaries, and due conveniences ; which is providing for her, or giving honour, i. e. * maintenance to her, becaufe She is the maker Veffel, as S. Peter fays, and fo unable to provide it for her felf, i Pet. 3. 7 ; and alfo to guard off all inconvenience, and injury from her ^ which is protet}ion of her. 1. When *tis over her as his SuhjeB, to lay them in great meafure afidc, and to win her rather by the fvoeetnefs of love, than by the force of authority, which is flexible, \inning Govern- ment. And this, as it caufes him to yield to her in feveral things, which in ftridnefs of power he might ftand upon ^ is compliance and condefcenfion. The Wife towards the Husband. And the relation of a Wife implying fubjed^f- on and dependance, the effects of Lo-y^, which doth nothing that affronts or injures^ but all things that may any ways pleafure and delight, will be, ,. An 2. Chap. IV. tJje Rule of Obedience. 109 [ I. An opinion of his frehcminence and authority I ever faer, which is honour. And this, as 'tis ' tjoyned with a fear of offending him, that ex- preffes it lelf in refpe^iful carriage ; is reverence, I 2. A free zxidforvoard difpatch ot all fuch things, j as flie knows he either //%j, or requires, which *• is obfeivance and odedience. I 3. In undergoing rejiraint^ a chearful fubmifllon of L her felf to his plealure; which is fuhje 81 ion. And oppofite to thefe effedls of Love, which are fo many bounden Duties ; the effeds of ill-will and ha, trcd, which are lo many fins in this relation, will be as follows : I. Such as are mutual and common unto both ; as are, fi. An unajfeEiedneJs in each others condition, and an inlenfiblenels \none part oiiho^Q things which befall the other j which is unconcernednejs in each others condition, . A not bearing each others ifjfirmities, but either cutting out work and exercife for them, by do- ing or fpeaking luch things, as are fit to irri- tate ; which is provocation : Or being ill-affe- (fled towards each other upon them; which, as it is exprefled in a privation of all that ten- dernefs of love and kindnefs, which fhould re- fultfrom the intimate nearnefs of their relation, is eftrangednefs : And as proceeding higher, to ill'will^ and expreflions of an imbittered mind, as it caufes for the prefent wrangling and de- bate, it is Jirife or contention ; And as fetter- ing into an habitual difpleafure, and lading re- gret, it is hatred or enmity' and as breaking out in a proclamation of each others weaknef- fes, evil- freaking or publijhing each others infir^ mities. . As doing no good to each other themfelves, lo feeking none from God, which is not paying for each other. . An avoidance of each others Bed, which S. Paul calls defrauding one a?iother, and Denying Due Benevolence, i Cor. 7. 3, 5 ; and being Falle to the Marriage Covenant, by admitting others into ir, which is Adultery, But if this unfaithful- ♦ nefs I lo the Laws ef the Gofpel Book II. nefs really be 720tf but through the fufpicious tem- per of one fide is only groundlejlji prefumed; it is., 'l Jealoufie. 2. Suchasare/fcw/Mr, and concern one particularly towards the other, either, r I. The Husband towards the PVifcj and here the the efFeCls of hatred will be, J <^ I . A neglcHing to ufe his power for her benefit ; through an infenfiblenefs of her wants, and re- gardlelnefs of what hardfltips (he itruggles with, either as to neccjfaries or conveniencies, which is not providing for her, or not innintain- hig her ; or as to injuries and affronts, which is notprote^ing her, 2. Vfing all his authority over her by a harfi and inagijlerial peremptorinefs of Commandy which h zmperioufnefs ; or by an unyielding, injlexi- blencfs of ^ill and pleafure 3 which is uncom- flinnce, uncondefcenfion. ^ The iVife towards the Husband ; where it will produce a light, and low opinion of him, which is d.'Jhotiour- which being joy ned with a con- temptuous and fearlefs behaviour towards him, is irreverence. And this will effedl, i . A backwardnefs and utter averfencfs to do un- biddenw'hzz will delight and pleafe him.which is non~ohfeyva)!ce - or what is required and commanded by him, which is d if obedience, 1. A refuiai or open reluctance, in undergoing that reftraint which he impofes ; which is cafl- L ^"^ offbis TokPy or unfubjeEiion. 1. The fecond domefiicli relation is that cf Parents and Children ; and in this, the effeds of Love, and particulars of Duty, are either, <" I. On the Parents fide towards their Children, as are, ^1. From the extraordinary nearnefs that their ChiU drcn have to them, being parts even of their own Bodies, that moji heightncd tendernefs and kind- nels, which, becaufe it is found in all Animals in i nature towards their, own Off-fpring 5 is Called natural affedion, 2. From their Childrcns helplefnefs and vpants^ their cure over thenu Which is taken tip, I. With Cha p. IV, the Rule of Obedieffce. Ill With relped: to fhis PVorldy and that in be- half, I. Of their Bodies, by providing for them all due necejfaries and coiivenicncies , both whilft they are under them, and againft the time that they go out from them i which is j>rovifion and maintenance, 1. Of their vphole per/on j both Body and Soul, by training them up in the beft ways they can whereby to render them profitable in their ftation, and ufeful Members of Soci- ety; which is good and honeji Education, In the management whereof, the ufing of their Power over them, not in a rigorous and aujlere, but a te»der obliging way 3 is L loving Government. 2. With refped: to xh^next Worlds and that is by caufing them to be duly inftruded in Religion, and ftamped with vertuom ImpreJJions ^ which S. Paul calls bringing them up in the nurture and admonition of the Lord, Eph. 6. 4. And as for thofe things, which they cannot procure for them by themfeives ; begging of them from God s bounty by Prayer for them, Z. On the Childrens iide towards their Parents^ where, befides the Duty of natural affeciion common to them with the Parents, Love effedls. An opinion of their prehcminence and authority over them, which is Honour: And this, when ic is joyned with an awful regard to them, and a fear of offending them ; is Reverence, Whilft they are under them, a ready chearfulnefs in performing all that they command, v/hich is obedience ; and in bearing and undergoing all that they impcfe, which is fubmiffwn or fubjeBion. When either they are under them, or gone from I hem, a readinefs upon occafion to requite all their care and kindnefs, in fupporting and relie^ ving them ; which the Apod le calls requiting their Parents, 1. Tim. 5.4. And in fuch things wherewith they cannot fup- ply them of themfeives, entreating God on their behalf 5 which is praying for them. And 112 The Lam of the Go/pel Book II. And oppoliie to thefe effe6ls of Loz;^ which are fo many commanded Duties, the effeds of hatred in this relation, which are fo many particular /or^V^rw fins, are thefe that follow : <"!. In Pare72ts towards their Children , it will produce zcoldnefs of heart 2iX\d unconcernednefs tor them, which is being void of natural affe^ion. Which will effedl, ^i. As to their care foe them, a negleding to pro- vide for their prefent maintenance, or future (upport; which is condemned by S. Paul under the name of not -providing for thofe of our own houfe, I Tim. 5. 8. 2. As to their Government and CcnduB of them, an untoward exercife and employment of it where there is no jufi need, or a negled of it where there is. For it will produce, ^i. As to the things that are ^W and necejfary for the Children^ an utter careUfnefs of them, when the Parents negUH to teach and inure them to fuch things as may render them dutiful to God, and ufefui in Society ; and contrariwife ac- cuftom and bring them up in idlenefs, vanity or wickednefs'y which is irreligious or evil edu- cation, I 2. As to things that are unncccjfa>y and indiffe- \ reyit, a great jlriHnefs and jeverity, whether it j be in commanding or imfofing things -without I reafon^ neceffity or convenience; or convenient things with imperious harjhncfs or unrcafonable rigour^ oaly out of wantonnefs of authority and plentitude of Power, which inftead of exciting I ihem to a chearful Obedience, is apt to move in j them an irkjome regret; which is provokjng ^ them to anger. 3. And inftead of praying for them, ^ot praying at all, or ufing pafTionate curfes or imprecati- ons; which is imprecating or praying ag.unfi them. 2? In Children towards their Paretits, it will caufc, j^" befides the want of natural ajfeciion, Ti. A lew efiecm, and undervaluing opinion of them in their minds ; which is difoonour. And this, if it be joyned with a contemptuous difrcgard and Chap. IV. the Rule of Obedience. 1 1 :? L and fearlefs behaviour towards them j is irreve^ rence : Which is expreffed, 1. In difoxvning or difregarding them by reafon of their meannefs; which is being ajhamed of them, 2. In entertaining their weakneffes and infirmities not with pity and forrow, but with /port and delight, turning them into a matter of mirth and laughter. This is a mixture of hatred and fcorn, and is mocking them, 3. In ^/Vm/^/;;^ in words, and, inftead of conceal'^ ing and excujing, fublijhing their faults and defeds with reproaching of them, and in* veighing againft them upon the account there- of ; which is maledidion, or curfing of them, 2. Whilft they are under them, zfpheifig znd go-^ ing crofs, Tx. To their Commands, by not performing what they require, but doing againft itj which is Difobedience, 2. To their impofitions, by not fubmitting to that refiraint and burthen which they Jay upon them ; which is contumacioufnefs, or cafting off fubjeBion, 3. To their intereft, by imbezelling or fecre^ wafting of their fubftance ; which is robbing them. 3. When either they are under them, or gone from them, not recompencing their care and kjndnefs^ by their relief and fervice, when their Parents need requires it ; which is not requiting them* 4. And inftead of praying for them, not praying at j all, or hafty wifhing ill to them j which is im^ K.precation» 3. The third fort domeftick relation, which concludes fome inftances of Love that are not due towards all Men indifferently^ but peculiarly tow ards fome ^ is the relation of Brethren and Sijiers ; And thefe being fo nearly allied, and partaking of the fame blood ; Love betwixt them will exert it felf, Ti, In a moft pajjionate concern and tender affedlion J for each other; which, becaufe we feem to be I carried on to it by the very force and inftind of 114 T^^^ L^^' ^f ^^^ Gofpel Book II. our nature, without any help of reafm, or need of being argued up to it, is called natural ajfecli- on. And as an efFedl: of this, a helping each other by a reciprocal ferv'tce, and, when occafion requires, by commimicatingmutuaily of their fubftajice-y which St. Paul calls a providing for thcfe of our omi Fa- 7nily^ I Tim, 5.8. And in thofe things which they cannot afford themfelves, feeking them mutually ^ for each other by prayer. And oppofite to thefe, which are Breaches of Duty are the effects of Hatred 'y effed;s of Love, which are inftan- ces of Duty, betwixt them, which will effed:, l""!. An u7ico7icer 7ie dnefs iQTC t2^c\i Qi\itVi or a want of natural ajfcHion, z. A not helping of each others needs, or not providing for them : And net praying to God in each others behalf, but making ill wilhes mutually ; which is imprecation. 4. The fourth and laft relation, is that of Mafters and Servants, And in this, the eftedls of Love, and inftances of Duty, are either, 'i. From thQ Majlers to the Servants, W here Love will produce, 1. A care of the'it Servant s^ as of Members of their own Families; both, ri. Of their Bodies, in provifion and maifitC'^ J nance, ) 1. Of their Souls, in religious inflruftion and ad- ^ monition, 2. A Government of them j^hat is not harjh and fe- vere^ but k.M 2indi gentle, fuch as we expedt and defire that God, who is our Mafter, fliould ufe over us ; which therefore is called by the Apoftle our dealing]' uflly and equ^^ll) with them, i. e. fo as we would have our Matter to deal with us, Col. 4. I. In particular obferving, f I. In our Commands to them, Mercy as well as Juflice ; in requiring nothing that God forbids, which is unlawful ; nothing for imperioufnefs and commands fak^e^ only chat we may create them work though we our felves receive no benefit, which is unprofitable j and even where we Chap. IV. the Rule of Obedience. 1 1 5 we are advantagedhyki nothinglzMy^ vphich is either above^ or at leaft very hard and op» prcffive to their power and flrength ; which is unproportionable. And this is kjndnefs and equity in commanding, , In our threatni?igs and punifhrnents, tender^ nefs and pity y in not threatning and punifh* ing out of will and powevy or either more or oftner than need requires; which the Apoftle calls forbearing^ or moderating threatning^ Ephef. 6. 9. In our re'wardSf Paying them pundlually and juftly what they have wrought for ; which is pun&ual payment of the wages of the Hireling,. And befides all the kindnefs which we can do for them our fehes^ whether by reward- ing or promoting them, procuring moreover all the good which we can for them at God's' hands, by praying for them, ^2. From the Servants to the MafterSi And the nature of fervice^ being ii fetting over all our power and abilities for the time, to their he* nefit whom we are to ferve, in all things where we are to ferve them 5 the effects of Love in this re- lation will be, 1. An opinion, and efteem in the mind, of their Maftcrs -preheminence and lordjhip over them 5 which is Honour, And this being joyned with an awfuinefs and fear of offending him, who has both Authority to command^ and Power to punijh ; is Reverence. 2. In things which they know he dejires and ^e- lights in, a forward care, and ready induftry to pleafe him, by doing them before they are bidden ; which is ohfervancei And this among other things effeds, I, As for his, or his Families de(ed:s at hofhe ^ concealing or excufing them. / 2. As for his reputation abroad, when 'tis injii-^' red, vindicating and defending hi A care of their Mafter^s Goods, and carying fuitably to his pleafure j always exercifing, t % ti III ii6 The Laws of the Gofpel Book II. In thofe things which their Mafter intrufts them with, a true dif charge of that truft and care of the things committed to it 3 which is I Fidelity, i 2. In thofe things which their M^i^tv commands 2L ready ^e>foimnnce and execution of them ; which is obedience. The vigorous application ot" themfelves to the difpatch whereof, is di-» ligence. Which they are to (liew, not only from the terrour of their Mafter, fo long as his eye is over them, which the Apoftle calls eye-fervice ; but from the ready wiliingnefs of their oTvw Minds -^ which will make them do it whether he be with them, or abfent from them ; which in the (ame place is called obey^ ing with good X9ill and from the Hearty Enhef. 6.6,7. 3. In thofe things which he impofes and infii^s^ whether they bcjuji, or even unjuft, if light and tolerable^ a quiet and uncontending fub' mijjion ; which is patience and lubje<5tion. 4. And in thofe things wherein they cannot ad- vantage him themfelves, commending him to Almighty God y by Prayer for him. And oppofite to thefe, are all the effeds of Hatred, which will be inftanced in thefe Particulars, that are all fomany breaches of Duty. 'i. From the Mafiers towards their Servants, it will produce, I. A careiefnefs of what becomes of their Servants, whether as to, I. Their Bodies^ in not duly maintaining or providing for them, 1. Their Souls, in not catechiT^ing or injlru^ing of them, 1. A Government of them which is cruel and r/- gorous : And this being a dealing othervoife with them, than we are willing to be dealt with our felves ; is unequal Government, Which is ex- prefTed, fi . In the injuflice^nd. feverity of our Commands, I when we en joy n what God forbids, which is mlavofid j or what tends not to benefit our felves ; hut Chap. IV. the Rule of Obedience. 117 but only to vex and trouble them^ which is ««- profitable ; or what is t'lxhtv above their ftrength , or exceeding hard for it ; which is unproproti^ ^ enable : And this is unjuftnefs, and xvantonnefs^ and rigour in commajiding : Which, if it be adled in a contemptuous haughtincfs^ ^.tidperem- tory vpay ; is Impsrioujnefs. 2. In the injufllce and hard/hip of our threat^ nings and punifloments, when we ufe them voithout occafion, or more than needs when there is occafion for them ; which is immode- rate threatmng or punijhing. And this, as ic vents it felf in bitter words, and vehemence of vilifying expreifions, a fault that is incident to proudf hafty Folk, and lordly Maflers, is railing at them. 9. In thedifhonefty and dilatorinefs of our I{e^ wards, when weeiiher/'/ry not at all that which was covenanted for their fer^ice. or cut it/hort, or delay it long when their neceflicy calls for it inftantly j which is defrauding or keeping ba^ \. the wages of the Hireling. ' 3. And befides all the kindneffes whicli we deny them our felves, neglecting to feek for any thing for them at God*s hand, by not praying for them, or curfing and imprecating them^ ^fjKich \s praying againfi them. From the Servants towards their Mafters, where the effeds of hatced are, fi. A difcfieem and contemptuous opinion of thejc Mafiers, as Perfons of no worth ov preheminence above themfelves, vi\{\chisdi[honour. And this when it is evidenced in a carelefs and difre- fpedlful behavour towards them, which argues them to ftand in no fear or awe of them, is Irre- verenee. . An induftrious neglecft of fuch things, as they know are f leafing and acceptable to him ; and venturing upon others, which will difgufi and offend him ; which is non-obfervance : Two par- ticular expreflions whereof are, ri . As to his, or his Families defeats at home ; a I publijhing and aggravation of them. I 3 2. As ii8 The Laws of the Gofpel Book II, 12, As to his reputation abroad, a fuffering it to lie under imputations that are undeceived j *^^ which is not vindicating him, 3. An endamagement of their Mafter*s Goods, Concerns, and Authority, by fhewing, I. In what their Mafter intrufls them with, falfenefs or non-performance ; which is un^ faithfulnefs. And if it be inftanced in making axcay fuch Goods, or Money, as were committed to them, 1. To their own luxury and pleasure, by fuch ways as our Saviour {ti% down, of eatings drinking and keeping ill company^ Mat« 24. 49 . it is voajlfulnefs of their Mafiers Goods, 2. To their own private profit, and fecrec en- richment ; it is purloining, I, In what their Mafters command, a carelefs omijjion of it, or aEiing againfi ic; which is, difobedience. Whether this be expreflfed, ^i. \n queflioningy SiTid difputing the fitnefs, and convenience of what they enjoyn, inftead of ^doing and performing it ; which S. Paul calls oiVTiKi'* 1 ^nffvering again, or * fpeakjng againjl and 5Pj/75f, I contradiBing it. Tit. 2, 9. 2. In a flow and lazy application of them- felves to it, when they do fet about it j which is flothfulnefs, 3. In a laborious difpatch of what they are commanded, only whilft their Mafier's eye is over them, but flackning all again when he is gone from them ; doing all things out of dread, but nothing out of choice, and good veill • which is eys-fervice. 3. In what their Mafter impofes or infills, a not enduring or rcfting under it 3 which is con-- tumncy or refiftance, 4. And in fuch things as God is to beftow on them, as not feeking to him by Prayer on their behalf ^ L hut praying againjl: ihem. And thus we have feen what are the particular cfTetfts of love and hatred, hoi\\io\»2LvdiS all Men in general^ and alfo towards 4Z/ in ^hofe feveral relations, wherein we Sand concerned with o.^e another in the World. And "' "' ' " ' W, Chap. IV. the Rule of Obedience. H ^ I in them are contained all the particular Commands and Prohibitions w hich make up this third Branch of Duty, vi:{, {{ighteoufnejs^ or our Duty towards our Neighbour, All that God requires of us cowards other Men, is only to have a hearty kjndnefs for them, and in this manner to expreis it. And all that he forbids, isonl-^ omt hatred oi them, with all the forementioned effects of it. So that in the above-named inftances and effed:s of Love^ in Ju- fiicc. Charity^ Peace, with thofe others in the relations now recited, is comprized the whole of this laft Member of St Paul*s Division of Duties, vi2[. B^ghteoufnefs, Thus at laft we have ieen what are all the particular inftances of thofe three ^^wer^/ Laws, Sobriety ^ Piety ^nd I{ighteoufneJs ; wherein, if we add two or three more, is comprized the Body of our whole Duty. If we add tvoo or three more, I fay ; for befides the fe- veratLaws already mentioned, there are three particular Duties yet remaining, two whereof are of a more pofitive and arbitrary Nature, which Chrift has bound all Chri- ftians to obferve ; and they are the Law of Baptifin, of the Lord's Supper, and of I{cpentance, Baptifm is our incorporation ijito the Church ofChriJi ; or our entrance into the Gofpel-Covenant , or into all the duties and priviledges ofChriflians^ by means of the outward Ceremony, of wajhing or fprinkling, in the name of the Fa^ ther, and of the Son, and of the Holy Ghoft, The Eucharifi or Lord's Supper, is our Federal Vow, or repetition of that engagement which we made at Baptifm^ of performing Faith ^ I^epentance and Obedience unto God ; in expe8ation of remijjion of Jins, eternal Happinefs, and thofe other promifes which by Chrift* s Death are procured for us upon thefe terms : H^fnch engage)?ient we folemnly make to God at our eating Bread and drinking Wine^ in remem- brance and commemoration ofChrifTs dying for us. Repentance is a forfakjng of Sin, or an amendment of any evil way upon a forrowful fenfe, and juft apprehenfion, of its making us offend God, andfubjeHing us to the danger^ of Death and Damnation, And if to all the forementioned inftances of thofe three grand Vertues, which by the Apoftle, Tit* z. 12, 13. are made the fumm of our Chriftian Duty, we join thefe three additional, whereof the two firft are pofitive Laws ; we have all that whereby God will judge us at the laffc I 4 Day, 120 The Laws of the Gofpel Book If. Day, even all thofe particular Lam, whereto our Obedi- ence is required as necejfan to Salvation. And thus we have leen what thofe particular Laws are, which the Gofpel Indifpenfibly requires us to obey. They are no other, than thofe very inftances, which I have been all this while recounting and defcribing. all which I will here repeat again, and place in one view, for the greater eafe of all fuch pious Souls as defire to dired, or try themfelves by them. A Catalogue of all the foregoing Laws^ The commanding Laws then whereby at the laft Day we muft all be judged, are thefe that follow. The Law of Sobriety towards our felves, with all its Train, which are the law o( Humility, oi Heavenly mind- ednefs, of Temperance, of Sobriety, of Chaflity, of Conti- nence ^ of Contempt of the World and Contentment, of Cou- rage and taking up the Crofs^ of Diligence and Watchfulness, of Patience, of Mortification and Self-deiiiaL The Law of Piety towards God with all its Branches, which are rhe Laws of Honour towards him, oi^orjhip, of rmth and JQiowiedge, of Lcve, of ^eal, of Truft and Ucpendance, of Prayer, of Thankfulnefs, of Fear, of Suh- mifficn and t^efignedncfs^ or Obedience. The Lavjofjuftice towards Men in all its parts, which will be feen by the contrary prohibitions of hijuftice. The Law of Charity in all its inftances ; which are the Law of goodnefs or kjndnefs, of honour for cur Bre~ threns Vertue, of pity and fuccour, of reflraining our Chrijiian Liberty for our vpeak^ Brothers edification, of friendly reproof, of brotherly kjndnefs^ of congratulation when they receive good, of compajfion when they fuffer evil, of alms and diftributiont of covering and concealing their defects, of vindicating their injured reputation, of affabi- lity^ or gracioufnefs, of courtefie and o£icioufnefs, of conde- fcenfion, of hofpitality^ of gentlenefs, of candor, of unity, of thankfulnefs, of meeknefs or lenity, of placablenefs, of forgiving injuries, of doing good to enemies, and, when nothing more is in our power, praying for them^ and ^lejfng or fpeakj»g what is good of them, when we take occ^6on to mention them, oUongfufferinghdot^ we proceed Chap. IV. the Rule of Obedience. 1 2 1 proceed ropunifti, oi mercifulnefs in tic^(^lng puni/hment or fatisfaSiion. The Law of Peace and Concord with all its Train ; as are, the Law o^peaceablenefs, oi condefcenfwn and complin ancCf of doing our own bufinefs, oi fatisfying for injuries, of peace~mal{ing. The Law of love to i^/w^-^ and Princes in all its Parti- culars; which are, tke Law of Honour, of ^everence^ of faying Tribute and Cuftoms, of Fidelity, of Praying for them, of Obedience, of Subje^ion, The Law of Love to our Bi/hops and Minijlers with all its expreffions ; which are the Law of Honour, or having them highly in efteem for their works fake ^ of B^zerence, of Maintenance, of praying for them, of Obedience. The Law of Lox/f in the particular relation of Husband and J4^ife with all its Branches ; which are on both fides, the Law of mutual concern, and communicating in each o~ thers blifs or mifery, of hearing each others infirmities, of prayer, of fidelity, of rendring due benevoleiice : On the Husband towards his If^ife, the Law of providing for her^ of proteBing her, of flexible and winning Government, of compliance and condefcenfion : On the PVives towards her Husband, the Law of Honour, of B^verence, of Ohfer^ vance and Obedience^ of SubjeBion, The Law of Zo^e in the particular relation of Pa- rents and Children, with its feveral efFedls ; which are, from the Parents towards their Children, The Law of natural affcHion, of maintenance and provifton, of honefl education, of loving government, of hinging them up in the inflitution and fear of God, of praying for them : From the Children, towards their Parents, befides the Du- ty of natural affeSlion common to both, the Law of H<7- nour, of ^everence^ of Obedience, of SubjeBion, of requi- ting upon occafion their tare and kjndnefs^ of Prayer for them. The Law of Love in the particular relation of Bre» thren and Sijierst with all its inftances ; which are the hsLW of natural affeBion^ of providing for our Brethren, of praying for them. The Law of Love in the particular relation of Mafler and Servant, with its feveral expreflions ; which are, on the Majiers fide, the Law of maintenance, of religious inflruBien^ of a juji and e^ual Government of them. 122 The Laws of the Gofpel Book II. themy o^ kjndnejs and equity m commanding^ o^ forbearance and mcderaticn in threatning^ of punctual fayment of the wages of the Hireling, of fraying for them ; On the Servants, the Law of Honour, of £(everence, of Olfer- vance, of concealing and excufing thdr Majlers defecis^ of vindicating their injured {{eputation, of Fidelity, of Obedi- ence, of Diligence, of veil ling and hearty fervice, of patient fubmifjion and JiihjeHion, of praying for them. To all which we may add the two arbitrary inflituti- ens and pofnive Lav^s of the Gofpel, Baptifm, and the Eu- charijl or Lord^s Supper; and when we tranfgrefs in any of the inftances forementioned, that great snd only re- medy of Chrift's Relation, the Law of B^pcntance, This, fo far as I can ca!l to mind at prefenr, is a juft enumeration of thofe particular Injundtions and Com- mands of God, whereto our Obedience is indifpenfibly required, and whereby at the laft Day we muft all be judged either to live or die eternally. Btit fuppofing that fome particular inftances of Love and Duty are omitted in this Catalogue, yet need this be prejudicial to no Man's Happinefs, fince that defedt will be otherwife lupplied. For as for fuch omitted in- ftances, where there is an occafion for them, and an op- portunity offered to exercife them. Men's ovo7i reafon and fAJfion will reprefent and fuggeft them, for a ^ule of Obe^ dience ; and when they wilfully tranfgrrfj them, their own ConTcience muft needs check and reprove them, which will be fufficient to them for a rule of trial. For all the Laws of this fecond, which is the Gcfpel-Covenant, are fo agreeably fuited to our natural reafon and confci- ence, that every Man's own mind may be a fufficient Mo- nitor. What our own underftanding tells us is fir, and becoming us that we fhould do ; that has God bound upon us by his Laws, and made it our Duty to do. His Precepts are the very fame, with the beft refults, and pureft didlates of our own reafon ; fo that every pious and honeft Confcience, cannot but of it felf ap- prove all that God has enjoyned it. Which God himfeff has clearly intimated, when he fays of all the Laws of the fecond which is the Gofpel-Covenant, that he will put the Laws contained in in into their miyids, and write them in their Hearts ; fo that, in regard they have them fo legi- ble within themfelves, they Jh^ll not need to be ftill en- quiring Chap. IV. the Rule of Obedience. 123 quiring of others, and to teach every Man his Neighbour, and cvzry Man his Brother, faying I^now the Lord ; and that in this, or that particular you muft ferve him ; for all/hall know him and his Laws, without any other Mo- nitor than their own Confcience from the leaf to the greateft, Heb. 8. i®, 11. Befides as for all the Laws of Piety towards God, and of {(ighteoufncfs towards Men, which make up by far the greateft part of our Duty j they are only io many feveral effedls, and various exprelTions of our Love to them. So that he who a(5ts nothing againft love, breaks none of all thefe Laws, but keeps them every one. Whereof Chrift himfelf (who has given thefe Laws, and who is to judge of our Obedience to them) and his Apo- ftle Paul have given us fufficienc aflurance, when they both affirm of Love, that, as to thefe two general parts of Duty, it is the fulfilling of the Law. And therefore any Man who knows what Love is, may quickly under- ftand what is Law, and when he is about to venture upon any adlion, it is but asking his own Soul whether it be againft Love, and he his his anfwer whether or no it be againft Duty, And fince, whenfoever we have occafion for it ; we fhall be admonifhed of our Duty both thefe ways, both from our reafon, and our pajjion ; though this Cata- logue prove defediive in fome inftances, and omit them, that defed: can be no danger, feeing it will be other- wife fupplied. We may by its help know thofe Du- ties, which it mentions ; and by the help of the other two thofe particulars wherein it fails us. So that we Ihall (till be fufficiently direBed in our Duty, and fhewed what we fhould do; and when we Sin againft it wilful- ly, our own Confcience is privy to it, which will ena- ble us to examine alfo whether indeed we have done it, or no. This then may fuffice for a particular enumeration of all the Commanding Laws of God, whereto our Obedi- ence is required, as an indifpenfible condition of our Life and Happinefs. And as for all the forbidding Laws, which contain thofe things which under the higheft pains of Death and Mi- fery we are indifpenf^bly recruited to abftain from, they are thefe that follow : The 1 24 The Laws of the Go/pel Book II. The Law againft unfobernefs towards our felves, with all its particulars; which are, the Law againft /r/V^, a- gainft arrogance or ojientation, againft vain-glory^ againft ambition^ againft h aught inefs^ signing infolence, againft im- ^erioufnefs, againft dogmatic alnefs^ againft envious backbit tingy 2,g2im^ cm ulationy againft TPor/^//«(?/}, againft /w^ewi- ferance, againft gluttony^ againft voluptuoufnefs^ againft drunkfnnefSf againft revelling^ againft incontinence, againft lafcivioufnefs, or wantonncfsy ag^'m^fildjinefs, againft 0^- Jcene jcftingSy againft impurity or uncleamiefs, againft/o- domy, zgsiin^ effoninatenefs, agzin^ adultery, againft /or- nication, againit whoredom, againft inceft againft rape, againft covetoufnejs, ^g-a.\n'i^. grudging, and repini^ig, againft refufing or being fcandali:{ed at the Crofs, againft idlenefs and carelefnefsy againft fearfulnefs and foftnefs, againft felf'lovpf againft cariiality, zgdXn^fenfuality, The Law againft impiety towards God, with all its Retinue ; which are, the Law againft difhomur of him, againft atheifm, sigzm^ denying Providence^ againft blaf-- fhemy^ againft fuperftition, againft idolatry ^ againft witch- craft and for eery, zg^'m^ foolijhnefs, zgzxn^ headinefs, a- gainft unbelief, againft hating God, againft want of :{eal for him, againft dijiruji cf him, againft not fraying to him, againft unthankfulnefs for his Mercies at his difpofals^ a- gainft fearfulnefs of his Power and Jufiice, againft contu- macy or repining at his Laws, againft difobedience, againft common fvpearing, againft perjury or forfwearifig, againft -prophanenefs. The Law againft injuflice towards Men, in all its in- ftancesj which are, the Law againft murder, againft flander or calumny, againft lying, againft unfaithfulnefs or perfidioufnefs, againit adultery^ ^gSLin^ covetoufnefs, a- gainft fieali7ig or robbing, againft bearing falfe witnefs, againft opprejjion, againft extortion and deprejjing in bar- gaining, againft circumvention and deceit^ againft crafti- nefs. The Law againft uncharitablenefs with all its Train ; which are, the Law againft malicioufnefs or hatefulnefs, againft wickedncfs, againft defpifing and hating them that are goody ag^.in9L giving fcandal to weak. Brethren, againft €7ivy or an evil eye, againft rejoycing in evil, againft un- charitablenefs in alms, againft not -Dindicating an innocent Mans refutation, zgzinixcvilfpeakjng, zg2dnii cenforiouf^ nefs, Chap. IV. the Rule of Obedience. 125 ^^CA^ againlt back^-biting^ againft wifpering, againit railing or reviling, againft uphraiditig others with cur favours, a- gainft reproaching them with their own failings^ againft mocking, againlt diffculty of accefs, againft contumely or affront, againft uncomteoufnofs, SLgainit ft iffnefs or uncon- defcenfion,2igz\v\^unhofpitnblenefs, zg^'inii fur I inefs, againft malignity in p^iffir^g cortftruBions, againft turbulence and un- quietnefs, aga.ini\. unthankfultiefs. Signing anger and pajjio- natenefs, againft debate and variance, againft bitternefs, a gairi^ clamour and brawling, againft hatred a.nd malice, a g2L\n?iimplacableneJs after injuries, againft r^i;^«^5, againft curfing and reproaching enemies an4 imprecation of them, againft haflinefs to punijh, againft rigour. The Law againft enmity and difcord, with all its De- pendants y which are, the Law againft unpeaceablenejs^ againft emulation or provokjng one another, againU pragma- ticatnefs or being Bufie-bodies, zgainA tale- bearing, againft vohi/pering, zg^in^ not fatisfying for injuies, againft y?r//ff or contention, againft divifion and faBion in the ftate, againft here fie, and againft [chifm in the Church, againft tumuh. The Law againft hatred in the particular relation of Subjeds towards their Princes^ with the feveral effetfls of it ; which are, the Law againft dijhonour, againft irreve- rence, againft fpeakjng evil of Dignities, againft refufing Tribute a.nd Taxes, agzin^traiteroufhefs, zgsiin^ negle8ing to pray for Kjngs, againft difobedience, againft reftfting law- fill Powers and Authority^ againft rebellion. The Law againft hatred to our Ecclefiaftical Gover- nours, Bi/hops and Minifters, with all the particulars im- plied in it ; which are the Law againft difhonour of our Bijhops and Minifters, efpecially againft fetting them at nought for their workj/al^e, againft irreverence to them, a- %z\n^fpeaf{ing evil of them, agzlnH mocking them, againft not providing for them^ againft facrilege or ftealing from them, againft not praying for them, againft dif obedience. The Law againft hatred in the relation of Husband and PVife^ with all its Particulars; which are, on both fides, the Law againft unconcemednefs in each others condition, againft not bearing each others infirmities, againft />ro^(7- king one another, againft eftrangednefs, againft ftrife or contention, againft hatred and enmity, againft publijhing each others infirmities, againft not praying for each other ^ againft 1 16 the Laws of the Gofpel Book 11. againft defrauding one another, or denying due Benevolence, againft adultery^ againft jealoufie : On the Hmbands to- wards the iVifey the LaW againft not maintaining her^ a- ^^m^not -proteEiing her, agz'mk imperioufnefs, againft ««- compliance, or uncondc/cenficn: On the pyife's towards her Husband, the Law againft dijhonour, againft irreverence, againft unohfervance, againft dif obedience , againft cafting ojfhisyoks, ov unfubjeHion, The Law againft hatred in the particular relation of Parents and Children^ with all its inftances j which are on both {]des, the Law againft xpa^it of natural affeciion, againft not praying for each other, and imprecation : On the Parents fide, the Law againft not providing for thofe of their own houfe, againft irreligious and evil education j againft harjh Government, or provokjng their Children to finger. On the Childrens, the Law againft dijloonour^ a- ^^m^ irreverence, againft being ajhamed of their Parents, againft mocking them, againft curfmg or reproach, and fpeakr ing evil of them, againft difobedience^ againft contumaci" oujnefs, againft robbing them. The Law againft hatred in the particular relation of Brethren and Sifters, with its efte(5ls ; which are, the Law againft want cf natural affeciion, againft not providing for cur Brethren, agzin^ ?2ot praying for them, againft /»3/re- caticn or praying againfi them. The Law againft hatred in the particular relation of Mafter and Servant, with all its expreflions ; which are on the AUflers lide, the Law againft not providing main* tennnce for his Servants, againft not catechi:{ing or iiiftruti- ing him, 3.gzm^ unequal Government, againft unjujlnefs, TQantonneJs, and rigour in commanding, againft impeti- cufnefs, againft iynmoderate threatning, againft railing at him, ag^inU def, audi7ig or keeping back ^b^ wages of the Hireling, ^agzin^not praying for them, againft imprecation: And on the Servants, the Law againft dijhonour cf his Mafler, againft irreverence^ againft 7ion-obfervance, againft publijlyi7ig or aggravating his Majiers faults, againft not vindicatiiig his injured reputation, againft unfaithfulnefs^ againft waflifig his Goods, againft purloining, againft difo" bedience, ^ig'A.m^ anfwer ing again, ag^inf^JJoathfulnefs,a' gainft eye-fervice, againft contumacy and refifiance^ againft not praying for them, againft imprecation or praying againfi kirn. Cbap. V. the Rule of Obedience. 1 27 To all which wc mult add the two pofitive and ar- bitrary prohibitions of the Gofpel, the Law againft neg^ lecling Bnptifniy and the Lord's Stopper. And when we wilfully tranfgrefs any one, or more of the Commands foregoing, a perleverance m it without amending it j which is impenitence* Andthele are thofe particular prohibitions, whereto our Obedience is indifpenfibly required by the Gofpel, and whereby at the laft Day we muft all be judged. And for the performance of all thefe Commands ^ and keeping back from ail thefe Prohibitions when it is be- come any Man's habitual courfe and pradtice ; it is oft- times exprefled by the general word hoHnefs, as the con- trary is by unholinefs. CHAR V. Of the San&ion of the foregoing Laws. NOW it is upon our Obedience to all thofe Laws, which are mentioned in the foregoing Chapters^ that all our well-grounded hope of Pardon, and hap- py Sentence at the laft Day, depends. They are that Rule, which God has fixt for the proceedings at that Judgment, whereby all of us will b« doomed to live or die eternally. There is not any one of them left naked and unguarded, for Men to tranfgrefs at pleafurc, and yet to go unpunifhed : But the performance of every one is made neceffary unto Life, and the unrepented Tranf- greflion of it threatned with eternal Damnation, And that it is fo, is plain from this, becaufe almoft the whole Body of them, vi:{, all thofe which are implyedin Piety towards Gody and in Juftice, Charity and Peaceable^ mfs towards Men, are nothing elfe but inftances, and ef- fects of Love, which is plainly necefTary, and that in the greateft latitude. For the words of the command are as com prehen five, as can be. That thou may eft inherit ^- terral Life^ thou Jhalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Strength, and with 128 The haws of the Go/pel Book II. with all thy Mind; which plainly take in our whole af- fedtion towards G©d, and every part and expreflion of it: y^nd thou fhalt love thy Neighbour as thy f elf ^ which again implies all inftances of love towards other -Men, feeing not any one of them is wanting towards our own felves: This do, and thou /halt live, Luke lo. 25, 27, 28. So that in Ihewing of them all, that they are natural ef- feBs of an univerfal love, I have fhewn withal that they SLveneceJfary m&ans of Life, and conditions of Salvation, This is a plain mark, whereby it is obvious and eafie for us all to underftand, what Laws are necefTary terms of Life, For every Man*s Heart can inform him, what are the natural effeSs of Love, they being fuch things as the meaneft reafon may difcern, nay fuch as every Man's affe- ction will fuggeft to him. And becaufe they are fo, the Apoftles themfelves, when they fet down Catalogues of indifpenfible Laws, never defcend to reckon up all par- ticulars ; but having plainly declared the abfolute necef- ficy of an ample and miiverfal love in ths general, they content themlelves with naming fome few inftances of it, and leave the reft, which are like unto them, to be fug- gefted to us by our own Minds. And the fame courfe they take in recounting thofe Sins , which are oppofite to them, and which, without Repentance, will certainly de- ftroy us. Thus, for inftance, in St- Paul's Catalogue of damning Sins, Gal. 5. he doth not trouble himfelfto name all particulars, b^^it having mentioned y^z^^r/?/ of them, he concludes with this general intimation of the it^-'^and fuch like, v. 28. But becaufe our belief 6f the neceflity of our Obedf- dience in all the preceding particulars is of fo great mo- ment, and it is fo infinitely our concern to be fixt and fettled in it ; I will here fet down fuch exprefs declara- tions of it in every one of them, as are to be met with in the Scriptures. And to begin with the feveral Clajfes of them in the fame order, wherein they are laid down ; fovfobriety ; and all the particular Laws comprehended under it, we have their fandtion fet down, and the necelfity of our Obedience unto them to our life and pardon, exprelfedin the following Scriptures. For the Law of Humility and LoMncfs of Mind, take thefe : Chap. V. the Rule of Obedienjce. 129 Put on as necelTary qualifications oi the eleH cf God, ho- Humility, ly and helovd^ humhlenefs of mind. Col. 3.11. It is this Poverty and Lowlinefs of Spirit, which muft prepare us for eternal happinefs. Bhjfed are the poor in Sprit, .Mat. 5. 3. For as our Saviour fays, 'tis by Uar7iing of him who is meek, and lowy, that we /hall find reft to our Souls, both here and hereafter, Matt, i r. 29. And for all the reft, their Sandion is exprefled in thefei enfuing places. Labournctfor the meat that perijheth, hut for that which //gaxfenfy^ endureth to everlafling life, Joh. 6. 27. This is a necefla- minded- ry evidence, of our being rifen with Chrlft now at pre- ne/x, fent ; // ye be rifen with Chrift, Jeek^ thofe things which are above, where Chnji fittcth at the right Hand of God. Set yourAffeHions on things above, and not on things en the Earth, Col. 3 . 1,2. And a neceflary condition to ouf being blefi fed with him for ever hereafter, the bleflednefs which our Saviour pronounces, being to i^ioitwhich hunger and thirjl after righteoufnefs. Mat. 5.6. Add to temperance patience, for he that lacketh thefe is Tempe^ hlind^ and fhall not be looked on as a new man, feeing he ranee, hai forgot that he was purged from his old fins, 2 Pet. 1.6, Patience, 9. The fruit of the Spirit, faith S. Paul, is temperance^ Continence^ or * continence, and it is againft this, among others, that '^y^^- there is no law to condemn it, Gal. 5. 23. And to the He- ''""*• hrex9S, he (ayS, that they have need of patience to inherit the promifes of life and happineis, Heh, 10. 56. And therefore ihey mtift not calV away, but hold fall their confidence, or courageous and f open owning even of a fuffering Reli- f ymUn' gion, which hath great recompence of reward y v. 35. It o';cty. being to them only, who by patient continuance in welldoing, Jeek, for glory and immortality y that God will give eternal life, Rom. 2. 7. Dearly beloved, 1 hefeech you as flrangers and pilgrims, Chaftity, abflain from flejhly lujls, which war againfl the Soul, to vanquifh and deftroy it, i Pet, 2. u. This Abftinence is one chief thing, which we are called to at our Call to Chriftianity. God hath not called us to untleannefs, faith S. Paul, hut unto holinefs, or * purity and cleannefs, ^. ^ ' ^ Por this is the will of Godj which you are firft to per- ^^^^, form before you expe5^ his Reward, yom purity or fan- Bification, and particularly in one inftance, wherein \o\5 are fo generally defective, that you abjiain from K f^rni^ i;^0 tf^^ Lawt of the Gofpel Book 11. fornication, and every one of you poffefs Im Veffel or Body in purity ovfanBificanon and honour. And this Co?rimandmentr you know we gave you by the Lord Jefus's order, fo that vpho- foever among you defpifeth it, defpifeth not man, but God, I ThefT. 4. 2, 3 » 4, 7. 8. For the wifdom which cometh from above, and which mud carry us thiiher, is in the fir fl place pure or * chaft James 3.17. Love not the world, nor the things of the world ^ for if nny 9nati love the world, the love of the father is 7iot in hitn, I Joh. 1. I 5. For the eifteem and friendjhip of the world, is in very deed downright ^^zw^V^ with God. M^hofoever therefore will be a friend of the world, is the enemy of God, James 4. 4. Godlincfs if it be join'd with contentment is great gain, faith S. Paul, i Tim. 6. 6. And our being cc?i. tent with fuch things as we have, is reckoned a part of thac Grace whereby we mujl ferve God acceptably^ and be fecured from his wrath, who, where he is angred, is a confuming fire, Heb. 12. 28. to the fifth Verf^ of the thirteenth Chap- ter. Self denial, Chrifl faid unto them all, If any man will come after me. Taking up and be accounted one of my Difciples, let him deny him^ tbeCrfs. fgjf and take up his Crofs^ and follow me, Luke 9.23. // Afortifica- y^ through the Spirit , do mortifiethe deeds of the Body ^{2\.^ ''^"* S. Paul, yepalllive,Kom.^. 13. Yea, its affecflions and defires, as well as its finful adions, are to be mortified and brought under. For they that are Chrifl' s, whom he will own for his at the laft Day, and reward accordingly, f Rom. 13. have crucified the flefh, with ihe affeEiions and "j- lufts or de^ ^ etyvyj- Contempt of the World. Content ment. 14. Sobriety, Watchful, nefs. Diligence, fires thereof, Gal. 5. 24. They who would not be accounted in God's judgment, 2isChildren of the flight andof darkjiefs, S. Paul fays plainly, muft watch ajidbcfober, i Theff. 5.5,6. For watching is necelTary unto blifs ; Blefjed is that Serr^ant^ whom his Lord when he cometh foali find watching, Luke 12. 37. And give diligence, to maks your calling and ele&ion fure, faith S. peter, for this is one of thofe things, which if you do you fhall never fall, either from your duty, or your reward, z.Pet. I. 10. Thus are all the particular Laws recited in the firft Clafs, Sobriety^ exprefly bound upon us, by all our hopes of Hea- ven ; and our obedience to them is made plainly neceffary to our life and pardon, when we come to be judged ac- cording to them. And Chap. V, the Rule of Obedience. 151 And the Saniftion is the fame, for all the Particulars of the fecond Clafsy our fiety towards God, as will appear by pi^fy the following Scriptures. Them that hcnour me y faith God, I will honour^ or make i^jnowr," honourable ; l^ut they who defpi/e me, Jhall, on the other hand, be as lightly fet ly, i Sam. 2. 30. And If ajty man Worflu^^ be aworpoiffer of God, him, faid the man who had recei- ved his fight moft truly, he heareth, Joh. 9. 3 i . He that he'ieveth and is bapti:(ed, /hall be Javed, but he Faith* that believeth not foall be damned, Mark 16. 16. For this is the will of him that fent me, faith our vSaviour, that whom foever believeth on me, may have everlajling Life, Joh. 6, 40. And what we hear of Faith, is alfo faid of I^now- Knowledge ledge : For this is life eternal, faith Chrift, to k^iow thee the on^y true God, and J^fus Chriji, whom thou hafl fent^ John 17. 3. The good things, which neither eye hathfeen, nor ear hath Jjeardy i. e. the joys of Heaven, are laid up for thoje who love God, I Cor. 2. 9. And if any Man love Gody the fame is ^'^'^^* known, or accepted, by him, 1 Cor. 8. 3. It is he who believes Chrift's promifes, or hopes on him, Hope, ' that /hall never be a/hamed, Rom. 10. 11. And we tru/i Truft, in God, faith S. Paul, who is the Saviour of all men, efpeciaUy ofthofe that believe or truft in him, i T/w. 4. 10. And a DependencS^ cheerful dependence upon God's Providence, for our food and maintenance, ^c. and not beingyo///aVo«j about them,' is one of the particulars of Chrift's Law, Matt. 6. 25. the Sandion whereof is exprefled in the fifth Chapter in thefe words. He who breakj the leafl of thefe Commandments^ /hall be lea/l in the Kjngdom of Heaven, i. e. according to the Hebrew manner of fpeaking, hejhall be none at all, V. 19. , Pray without ceafing, i ThefT. 5. 17. It is this that Praysr: muft bring all bleflings down upon us. For the Pro- mife is, Ask^ and you Jhall have, Matt. 7. 7. But no Petition being put up, no Grant can in reafon be expe- cted ; Tou have not, faith S. James^ becaufe ye asl^ not^ James 4. 2. God's Mercy is on nil that fear him, Luke i. 50. I will F^e Laws of the Go/pel Book II. Thankful' hi every thing give thank^s^ for this is the will of God con- nefs* cerningyou, i ThefT. 5. 1 8'. It is one pare of our walking as Children of the light, to give thankj always, and in all things to God the Father in the name of our Lordjefus Chrift. E- phef. 5. 8, 20. And the Apoftle's Exhortacion is, Offer to God the facrifice of praife continually, givitig thanks to his natne; and that becaufe we have no abiding City, but feek^ one to come, Heb. 13. i, 15. The Church of Laodicea^ to the end that /he may be rich and c'oathed, is adviled to h^:{ealous andto repent, Rev. 3. 18,19, A"d 0^'^ effedl of a godly forrow and a faving re- pentance, S. Paul faith, is ^eal for God and goodnefs, iCor, 7. 1 I. Obeiknce. /„ chrijl Jefus or the Chriftian Religion, neither Cir- Gal. 50. cumcifion* availeth any thing, nor Vncircumclfion ; butk^ep- and o. 13. j^g of the Commandments of God, i Cor. 7. 19. For it is this only, that gives right to life and happinefs ; Bleffedare they that do his Commandments^ that they may have right to «>wm^ ,^e// <»/ £- /4^/c)» ; and TPf ^/ Tv»>/j r/;e»2 that weep,\m com. . t^Cil ?!!* d T'^^'* fajfion. Be of the fame mind one towards a- [ Pec.:?.' 8 1 1 j^^'^^^' nother; mind not ^3iie^t)d high things, but 12. ' ' ^ Com'aflion, be affable and co7idefcend, by * going even * a^jVATm-^^ Vnity. out of your way to bear ihem company to ^eyoi, AffabiUty. men of low edate. [{ecompence to no man ConUefceu' evil for evil ; hut if thine enemy hunger ^ feed him ; if he fwn. thirft, give him drinks, Rom. 12. 10, 13, 14, 15, 16, 17, 20. Dn'mggood All which Precepts, with feveral others delivered in that to Enemies, Chapter, he gave in command, as he tells them, through the Grace or Authority of the Apojilejhip, which is here and * elfewhere called Grace, given unto him, v. 3. and ^Rom.i.j. that is a plain Proof of their indifpenfible neceifity. For & 15. 15. he that defpifeth you Apoftles, fays our Saviour, defpifeth ^ph* 3* ^* me, Luke 10. 16. And if the tranjgreffion and difohedi- ence of the law of Mofes fpoken to him only by Angels in the mount, received a jufi recompence of reward, (uch Of- fenders dying f without mercy ; howjhall we efcnpe the '« *°' fame Death or greater, if we negled:, and much more if we ^ * deipifey^^r^tff a means offalvation^ as Chrift's Gofpel and his Laws are, which was at firfi fpoken to us by the Lor^ Je- fus himfelf, who is far above all Angels, debet yours become a ftumbling-block-i or fcaadal to thofe that are J."'^ pude^ Toeak. by feducing and encouraging them, on the au- t'i^^^^^^' thority of your example to do that againft their Con- ^^.J^./r fcience, which you, who know more, do according to iiumpubli- it ; and fo through thy knowledge, Jhall thy weak. Brother are. Nam Perijh, for whom Chriji died: But when ye fin fo againjl certe dele- the Brethren, and by fuch unftrained liberty, wond gend't funp their weak. Confciences, you Jin againji Chrijl, i Cor. 8.9, ^ypocrita, II, 12. It is a moft uncharitable thing, and without L'b, Mu- Charity all things elf e will profit nothings I Cor. 13. 3. For far.- cited K 4 fjhyDrufinf. 1^6 The Laws of the Gofpel Book 11. if thy hrophsr be grieved^ or fcan.dalized voith thy liberty in meat or other things, novo voalkefl thou not charitably, if for all that thou abftain not from it 5 defiroy not him therefore with thy meats for xvhom Chrifi died, Rom. 1 4. 1 1 . But if any Man will ftill be prone to give Offence, his Sentence is fevere and dreadful. For he that Jhali offend, QV fcandalize one of thefe little ones, which beleive in me - *tvpere better for him that a milfione voere hanged about his neck^j and that he were drowned in the depth cfthefea. Mat. 18.6. And thus are all the particular Laws of Charity, and Juftice alfo, impofed with the fame ftridtnefs, and under the fame neceflicy with the former. And that the fandtion is the fame in the Particulars of the next Clafs, vl:(. Peace ^ will appear by what fol- lows. Follow peace with all men, without which no man /ball fee the Lord, Heb. i%. 14. It is not enough that we ac- cept of it when it is offered, but we muft enquire it put arid feek after it ; nay, if it be denied us at firft, we niuft endeavour after it ftill, and enfue it when it flies from us ; and that not coldly or carelefly, with weak de- /ires, or little induftry, but with the greateft concern, and utmoft diligence that pofTibly we can. He that will love life and fee good days, faith S. Peter, let him fecl^ peace and enfue it^ i Pet. 3. lo, 1 1. Be of the fame fe> mind, faith S, Faul, among thofe Laws which he en- join5 by his Apoftolical Authority, B^m. 12, one to^ « wards another ; p%ind not high things, but condefcend to men of low eflate. If it be poffible, and as much as in you lies, live peaceably with all men, ver. 16. 18. Yea, we muft pay dpar for it rather than want it, and bear long, and fu0er rnuch from Men before we contend with them, and ule all arcs and fiiew all kindnefs to pacific and reconcile them. Not rendring evil for evil, or rail- ing for railing ; but contrariwife blejfing, or Bcnedicftion, k^nowing this That we are thereunto called in Chriftianity, that from our Lord Chrift, who was fo exemplary for it, we foould inherit this Vertue of (fy^ fpeaking well and kindly of Men, or /'/V/7J.j*!^, I Pet,*3. 9. I fay unto you, lays pur Saviour, reffi not the evil, or injurious f'^) man, which is the way to inflame and confummate contenti- pp. hut whofoevcr fhaU fntte thee on thy right cheek,, turn Chap. V. the Rule ofObediefice. 157 to him the other alfo, and if any man voillfue thee at the Law, and take away thy Coat, bear a little more, and rather than contend with him, let him have thy Cioah^ alfo. Mar. 5. 39, 40. Which Precepts, with all the others delivered in that Sermon, are bound upon us, as was obferved, un- der the Forfeiture of all Right to Happinels and Heaven, ver, 19. The Wifdom which cometh from above, and which muft raife us thither, is peaceable, faith S- James, Jam. 3. 17. And S. Paul reckons it as one of the Coynmandmcnts, which were given to the Theflklonians by the Lord Jefus, that they ihonld ft udy, even foas to be (^) ambitious of it, to be quiet [b) (pthQit- or to acquiefce in their prefent flate, and not to in- f^«e&a/. rerrupt the quiet and tranquillity of other men, and to do Quietneff, their own bufmefs, I The^*. 4. 2, 1 1. ^'^^"i ""'^ The method of procuring Pardon for Injuftce, is pre- ^^" ^'^fi' feribed thus in the Law o( Mofes, if a man commit a tref. "f^^*. . fafs againft another Man, and be guilty, he fhall come and ,^ ^P^?^ recompence his treffafs with the principal thereof, and over ^ and above that {i) add unto it the fifth part thereof more (0 Lul^e and give it unto him againfi whom he hath trefpajfed. Numb. * 9* ^» 5. 6, 7. And Chrift, although he do not define the par- ticular proportion of the Compenfation, doth yet efta- bliHi this Satisfaction and Reconciliation of our felvesto our injured Brother in the general, as an indifpenfible Du- ty, without which nothing, not our very Prayers or Obla- tions, fhall be accepted, If thou bring thy gift to the Altar, and there remembreji that thy Brother hath ought 4- gainfl thee, having been injured by thee ; leave there thy gift, and go thy way, firji be reconciled to thy Brother^ by giving him Satisfadion for thy Offence, and then come and offer thy gift, Matth. 5. 23, 24. Which command is moreover one of ihofe, whofe fandion is the lofs of heaven, yer. 19. ' Blejfedare the peace-makers ^ for they fh) alt be called the pg^ce- ma- children of God, Matth. 5.9. y^^g^ And thus we fee of all the Laws, which make any thing due to Go^, our f elves, ot all mankind \n general j whether they s.rein^nncesofjfobriet)', piety, jujiice, charity, or peace ; that our obedience unto them all is made nece/Tarv unto Life, and that they are bound upon us by all our Hopes pf Happinef;? and Heaven. Ap4 _^3^ Tke Laws of the Gofptl Book II. ' ' 1 — — — ' And the fandion is the fame forallthofH^aws, viOikhmake . ^ovnQ things duQ in particular relations likGwi^Q. the relati- ^^^ ^^ '^^^ ^^^ Laws, that bind us in the particular re- cn of Sub' l^^^^^ofSuhjeastoourKjfjgs, their Sandion appears plain- je^s to our ^y ^^°^^ ^^^^^ Peaces : Kivgs. ^^^ ^"^^U Soul befuhjeci to the higher Po-^ers^ for there is Siibjea'mu '^o Power hut of God -^ wbofocver therefore refifleth the Power, refijieth the Ordinance of God: and they that refift pall receive to them/elves Damnation. Holier efore you mufi needs be fubjed:, not only for Wrath, hut alfo for CovJ.ience-fake. render therefore to all their Dues ; as thefe ^rollowing are, to, PaywgTrl ^^^^^^* Trihu^e to whom Tribute is due, Cujlom to whom bute *and ^^fi^^t F^^''' or Reverence to whom Fear, Honour to whom Cuflom. ^ionour. {[) Rom. 13. 1,2, 5,7. And all thefe are part of Reverence ^^^t Catalogue of Laws, which he begins to reckon up, andHevour. and declares to them by his Apojlolicnl Authority, Chap. 8, 9, 10, reap, Gal. 6. 6, 7.. 11,12,14, (o^ Obey them that have therule over you, and fubmit your '^^"^^^" felves ; for they watch for your fouls. Pray for us, Heb. 13. ^^'-^^a^ 17, 18. Which are part of the Precepts enjoyned as the obedience' way, whereby to ferve God acceptably^ who isaconfumingfire prayer for to deftroy and.devour all who dare offend him, Chap, ii, Mniders. Zlafi verfes. (o)^i^c$ Tiis'AwosiihotSy Ignac. Ep. ad Srayrn. Ed, Voff, p.d. ' And for the neceffity of the feveral Laws, in the par- ^^^^ ^" , ticular relation of Husband and Wife ^ that will appear by ^^^^ ^^I'^i'i' what follows. Zd^T For as for that Love which is ftrldlly required betwixt ^!l^^ them, it ought, fays S. ?aul, agreeably to the Words of * God at the inftitution of Marriage, They twofh^ll be one FleffO, to be fuch as People have for their own Bodies, Ephef. 5, 28; 31. Which cannot imply Jefs, than an af- Communt- feciionate concern^ and communicating in each others joy <^^^'"g '« or forrow ; for if one member of a man's Eodyfuffer, all ^fl^,^"^^J thereji^ as the Apoftle obferves, J«_^^/- with tt ; rn Bodies. And how that is, Providtng we all experience, for no man ever yet hated his own flejh, for her. but protecleth it and provideth well and duly for it, or Prote^ing nourijheth and cherijheth it, v. 25. 28, 29. In which love her, ^ of his Wife, ^% of his own flefh, is implied moreover, that Flexible, j^j^ Government of her be (f) flexible and obliging ; nothing rvmning o- ]^-^^o more contrary to our felf-love, than to be command - lermnent. j-^ • r j • aju ri (p)Qq\ 2 cd inperemptcrmefs and rigour. And then, as for the par- 10. * ticular Duties of the Wife, fhe is bid to be obfervant, or to I Pet. 2.7. ^^t^ ^^^^ ^^^ ^^ pleafe her Husband, i Cor. 7. 34. To fub- On the init her Will to his, and to be ready to perform what he Wive'sfiie enjoyns, as llie is to do what God commands her. l-Vives Obhvance^fubmit your f elves unto your own Husband^ as unto the Lord ^ Subjeahn. for the Husband is the Head of the Wife, as Chrift is of the Church : therefore as the Church isfubjeB unto Chrift ; fo let (q) Tit. 2. the Wives be unto their own (q) Husbands in every things Eph. 5> 15* 5. 22, 23,' 24. And this fubmiflion file muft fhew in re- fpedtful Carriage, and fuch behaviour as argues in her a fear to give offence. Let the Wife fee thntjhe reverence her Reverence, jjushand, v. 35. And ail thefe commands enjoining Duties both on one fide and on the other, which are delivered in that Chapter, are required, as part ot our walking as Children of the light, and froviding what is acceptable unto Rendrhg the Lord, v. 8, i o. Let the Husband render unto the Wife Due Bene- Due Benevolence, and likewife alfo the Wife unto the Huf- vofence, band. For the Wife hath not Power, &:c. i Cor. 7. 3, 4, 5. ^ t rj ^^ JVf4m/?g-^ to Jhew piety at ho7n::, and requite their Parents, for this is Requiting good and acceptable to God. But if any man provide not for their pa^ his own, efpeci ally thofeofhis own /;o«/> or Family, as Parents rents- are in the firft place, he hath denied the Faith, and in his unnatural adions, is worfe than an honeft Infidel, i Tim. 5. 4. 8. And thus are all the Laws of this relation likewife cftabliHied in the greateft ftri(5lnefs, and our obedience to them is made plainly neceffary to our blifs and happi- nefs. And as for the particular Laws of natural affcHion, and Lawsinthe ccmyyiuni eating upon occafion to each other of their Subjiance, relation of in the relation of Brethren and Sifters ; they are proved to Brethren be necelTary in the proof of the former : For the fame andSiflers^ places, which require them in that relation, require them Lawsinthe inthisalfo. rdatfon^f And then, as for the Particulars of the laft relation, viz. ^^f^Z^^ ihzt of Maflers sind iS'e/^i;4«// 3 they are of equal necefluy ^ _^ with all the foregoing. If any man provide not for hi s own houfe, whereof Servants OntheMa" are one part, he hath denied the Faith, and is wofe than an jhrsfide^ Infidel, I Tim. 5. 8. Mahte- • Mafisrs, give unto your Servants that which is jujl and nance, equal, kl^owing that ye alfo have a Majler in Heaven, who f'-^fi ^"-^ will punifh your unequal dealing towards them, Co!. ^^^^ y' 4. I, If yc defpije the caufc of my man-fcrvant^ or cf '^-^^^^^'^ * 142 The Laws of the Gofpel Book II* my maid'fervanf, when they argue in their own defence and contend with me; whnt then Jhall I do when Gcdrifcs ttp P and whm he vifiteth^ what Jhall I anfwer him ? Job 3i. 13, 14- PunHual T^hou fl^alt not opprefs an hired Servant that is poor and payment of ^^^^^y whether he he of thy Brethren, a Jew or a Stran- the wages g^^t of the Gentiles. At this * Day thou fhalt give him eft he Hire- his hire, neither jhall the Sun go down upon it • for he is ling. poor, and fetteth his heart upon it, Deut. 24. 14, 15. * Lev. 19. \ Weep and houl, O ye rich men, fays S. James, for the mi- J 3* feries that poali come upon you ; for behold the hire of the t Jer. 22. j^ahourers, who have reaped down your Fields, and which is ^^' of you kept back, by fraud, crieth againft you, and the Cries arc entredinto the ears of the Lord, who hearkens to them, and in great Juftice will one Day avenge them, James 5. 1,4- ReU * f -^ Majlers do the fame thing ( viz. good, whether inQrtahn. ^^ their Bodies, in providing for thcm^ or to their Souls, in religious inJlruElion, with a good will, in expeElation of Forbearing ^ ^^^^^d from the Lord ) to your Servants, forbearing threatn'wg, threatning ; kjioxving that your Majier alfo is in Heaven^ who has threatned you if ye negledt this neceflary Du- ty, neither is there any refpeEl of perfons with him, Ephed 6.8,9. , Let as many Servants as are under the Toks, count their )^ t^rJ' °^^ M'?/?erj worthy of all honour, that the name of God be Honour ^' ^'^^^ hlafphemed^ as certainly it would upon their contrary practice. And if any man teach otherwije, he is proud^ knowing nothings I Tim .6.1,3,4. Obedience* Servants, obey in all things your Majlers according to ^ a.'Trh.b. the Vie fh; 7iotwith eye-fervice, butinfinglenefs ov"^ f\nQQv\» '^^f' ty of heart, without Fraud or double dealing, as perfons zf t f fearing God, Andwhatfoever you do, do it heartily, as to the ■ ^' 'Lord, not to men; knowing that of the Lord you fhall receive the reward of the inheritance for fuch your obedient pra- (5i:ice ; for in thus ferving them, youferve the Lord Chriji, Col. 3, 2X, 13, 24. Servants obey your Majlers with fear ^.evoence. ^^^ trembling ; not with eye-fcrvice, as Mcn-^leafers, but from the heart, with good-will , doing fervice as to the Lord, uho demands this of you, and not only to men ; knowing that whatfiever good or ill in this particular any man doth, the fame P'Oail he receive of the Lord, Ephef. 6. 5, 6, 7, 8. (hap. V. the Rule of Obedience. 1 45 Exhort Servants to be obedient to their own Mafters, and Obfer- topleafe them wellhy all manner of obfervance in all tlmigs, 'vance. either as to their Reputation in vindicating it, when 'tis in- ^jndka- jured, or concealir,gfuch defecis as would Itain and fully ir, V^l^ ^^ , or their other Interefts, fhewing all good fidelity. For the wJ/V«/* Gr.ice of God, which brings falvation, hath appeared to all Concealing. Men, teaching them, as ever they hope to be laved by it, ffj^j^ ^g. that denying all ungodlinefs and worldly lufls, whereof y^^^, the contrary pracftices to thefe are the effed and off- Fidelity. fpring, they Jhould live foberly, &c. Tit. 2. 9, 10, 11, 12, 15. And moreover, thefe Precepts are part of zhmi found DoBritie, which Titus is required to Ipeak^y V. i.inop- poficion to their Dodtrine, who in the Verfe before, are laid to be abominable^ difohedient, and to every good work, reprobate, , Servants he fuhjeSi to your own Maflers, with all fear or reverence ; not only to the good and gentle^ but alfo to the "^ hard or hafty and forward. For this is thankr f^ffKoXioii^ worthy t if for Conjcience towards God you patiently en- dure griefs Suffering wrongfully* This is acceptable to Gody and likewife necefTary for you; for even hereunto were you called^ that you may be like to Chrifi, who has left you an example of fuch patient fufFering for this end, that you might follow his fiep^ I Pet. 2. 18, 19,20, 21, And thus are all the particular Laws of this laft rela- tion, impofed in the fame ftridnefs of Obligation, and under the fame fevere fandion with all the reft that went before. And as for the Law of Baptifm, and of the Lord^s Supper^ and of Repentance and Amendment whenfcever we fail in any of the former, which are all the commanding Laws yer remaining ; their neceility will appear from the Scrip- tures following. Except a man he born again of Water as well as of the Spirit^ he cannot enter into the Kjngdom of God, fays Baptifm* Chrift to Nicodemusy John 3. 5. And when Chrift fends his Apoftles out to preach to all the World, the Dodrlne which he commilTions them to declare is this. He that believeth and is bapti:{ed Jhall be faved, Mark 16.16. Take, eat, this is my "Body ; Do this in remembrance of Lor£sSuf^ ^ mQ. For as often as you eat this Bread, and drink ^^is pgr. Cup, - 1 44 ^^^ Laws of the Gofpel Book It. Cup, you do Jhew forth the Lord's death, which you muft do till he come the fecond time to judge us, and to punifh all impenitent TranfgrelTors, as well of this, as of all his o- ther Precepts, i Cor, ii. 24, 25, 26. And this command^ he further fays, he received of the Lord to deliver to them, v. 29. And for the fuller proof of the neceHity of this Sacra- ment, ihat is very remarkable, which as fome have obfer- ved, the Jevoijh Dodors have taken notice of, 'vi:{, that whereas God for had twenty three things under pain of heing cut off from the people^ to them who committed them | yet in the whole Old Teflament there are but tv;>o things com* manded under that penalty^ to thoie who lliould neglecfl them ; and they jare Circumcifion and she Pajfover, which areT>/>e/and Figures of and anfwer to our two Sacraments, Baptifm and the Lord's Supper, And for that necefTity par- ticularly of the Paffovcr among the Jevps, which anfwers to the Euchariji among us Chriftians, where, as the Apo- ftle fays, Chrift our Pajjover ts Jacrificed for us, i Cor. 5. 7. we have a plain Text at the inftitution of it, Exod. 12. M^hofoever^ in the Feaft of the Paffover, eateth leavened bread from the firjl Day to the feventh Day, that foul /hall he cut off f rem Jfrael^ v. i 5. Repentance and rem ifjion «?//?« J thereupon, iscommanded ^^P^^' to he preached to all Nations, Luke 24. 47. And as Chrift ^^^^' ordered, (o his Apofiles praBifed, Hepent, fays S. Peter, in his firft Sermon, and be bapti:^ed for theremiffion of fins. Ads 2. 38. But without this, there is no mercy for any wilful Offenders ; for except you repent, fays our Saviour, yofijhall all perifh, Luke 1 3. 3. And thus we have feen ail the commanding Lavos par- ticularly, that our obedience to every one of them is plain- ly ncceflary to our falvation. They are that rule, which God has fixt to meafure out to us either !//runken' of the which I tell you, that they who do fuch 1 ^^^^ 21.34. "^A* ^^' things^ (hall not inherit the Kingdom of God. ' veiling, E* L And mnUtMi 146 the Laws of the Gofpel Book 11. yarn glory And belides thefe, if wc live in the Spirit, without which ■* Pr. 27. 2, there is no hopes^of happinefs, ^m.^.6. let us not be ctvTCTTXt- defirous of * v.wi-glory^ provoking one another^ Gal. 5. 1 9, '^lH^\ 20,21,25,26. c^ 0 iiioiy ^ Neither the effeminate, or who * fuffer Rom' I. ''" ^^^*^*'^*- themfeivesro be unnaturally abufed, wor Ep.adCor. f '^^rnyt^. ^^^ "^^"-^'^^ ^f themfelves with mankind, nor chap. 30. ^^^ I Cor. 5. II. extortioners ov ^ rnvifloers, znd jnen who EffemU and 6. ic. commit * rapes, Jhnll inherit the Kingdom natenefs, of God, i Cor. 6. 9, 10. Sodomy. Sut the fearful and foft, the abominable, or* abufers of /lrfi^//?;^rj-.^j^gjj^|-g|yg5 yj^lili mankind, and whoremongers JhaU have Fearful- f/j^iy part in the Lake which burner h with fire and britnjione^ ^i^' which is thefecond death, Rev. 21.8. il^J^Kbl .. ^ j^^f. ^^^j. fiiffji„(.fs nor ^foolifo or * obfcene wZedom, X To?\'T' ''^^''^ norjefiir^g in t filthy jefts be fo much Piit-h'trcfc ±-n '' as named amon;^ you. For this ye know, that Obfcene ' ''-^ no whoremonger, or covetous man, occ. hath Jefling. any inheritance in the Kjngdom of God, and of Chrifi, Covetouf- i^et no man deceive you, for thefe things fake cometh the iiefs> wrath of Gcd upon the Children of dif obedience, Ephef. 5. 3,4, 5, 6. In the laji Days perilous times /hall come, for men Jhall Carnality ^^ lovers of themfelves, or of their own Covetouf' "^ ^°"*' ^' ^* *FIe[li, covetous, proud, boajiers, or f 2irrO' 7iefs. Pride. -J.- ^ ganr, incontinent, high-minded, or * enor- Arrogance, \ ' '^'>^' * moufly haughty in behaviour, or infolenr, Jnconti' L^<{^ >' lovers of tleaCure more than lovers of God, or rence. . • ^^ ^ jenjual, having a form of godlinejs, but de^ Haughti' nying the power thereof : f-om fuch turn away, ^^P' for they are men of corrupt minds, and reprobate concer7iing Infolefice. ^^^ ^;^.,;^^ j jj^^, ^^ ,^ ^^ ^^ ^^ 5^ g^ ^^enjuality. ^^.^^ ^^^ ^^^/^ Covaoufiiefs, Bucklnters, Boafiers, or Backbi' * arrogant, which in the judgment cj God are worthy of iers, death, Rom. 1.29, 30, ^2. * ciKol^a- The Servant, that foall begin to eat and to drink, with the Vtti. drunken, /hall have his portion appointed with Hypocrites, aluttony. iji the place where there /hall be w:eping and gnapoing of . teeth. Matt. 24. 49, 5*' If i' ^^'^y ^^^ enemies of the Crofs of Chrifi, whofc God is Worldli' ^^^'^ ^^^^y* vvhich they carefully ferve in voluptuous eat. refs. '^^^gy ^^^^ ^^^ altogether f "op^rldiy, and mhid earthly t James things -^ whofc end is dcflruclion^ Phil, 3, 18, 19. Te J. 5. ' '^ ^'^^'^ Chap. VL the Rule of Obedience. 147 have lived in pie a fur e on the earthy and have been wanton ; or ''■ £Tfi/9«- ye have * lived delicioufly, and fared luxurioufly : Te (tatz <) ^ have nourijhed or f fed your hearts as men ufe to do Cat- i^7nra\if tie which they intend for the Shambles, againft, or in a day ^^ J«; of (laughter. VPeep therefore, andhoulfor the miferies that ' ''fH Evil- ing, be put away from you, with all malice, E- 2,3. [peaking. L 3 phef.^^//cf» I JO The Laws of the Gofpel Book II. phef. 4. 5 1 . And that if you have been taught as the truth is in Jefus to put eff the old man, and to put on the new, yer. 20, 21,22, 24. Exhort and rebuke voith all authority ^ and let no man de^ Jpije thee, (left in doing. -To he be judged as a Defpifer of Chrift alfo, Luke 10. (6.) Put them in mind to fpeal^ evil jdu^X^i' of no man^ to be no Brawlers or f Quarrellers ; but gentle, ^ Surlinefs. Jhevping all meeknefs, o^p^fite to iurlinels, unto all men. Tit. 2. «/f. ^ Chap. 5. r, 2. ^ \j^ d(piKar In the laft days peril bus times /hall come • for menffoall y^Qot. he unthankful, fierce, Defpifersa7id*' Haters of thofe that ynthank' are good, Fromfuch turn away, for they are men of corrupt "s, •?? yit' ^ minds, and reprobate ccncerning the faith, 2 Tim. 3. 1,2, \ gQod ffjgjif Charity fuffers longhdove it be provoked, and (o is not ' Hajiinefs ^^fiy to punifli j and is alfo kind or * cour- ^ to fu^ijl), ^ ^(^jM^EyglfiS/. teous, and fo not uncourteous. Charity ii ^\V.ncokrtS' t (pvin^TAh not pujfed up, doth not f fweli and exalt it oii^fs. felf above others in fiatelinefs or difficulty Vmiculty ^f accefs and uncondefcenfion, but is condefcenfive and \ of accefs. ^ ^ affable; doth not behave it felf unfeemly ot N YcenZn' ''^^'"'^' * contumeliouily ; feeks not her own praife i Contumely °^ P^eafure at other mens lofs or fhame, and therefore MocJkim, ^ei^her mock^^ nor upbraids, nor rejtroaches any ; /i wo^ \ "Zfpbraid* provoked eafily, or not unto the t height, but mixes mer- tng. Re- cifulnefs with anger in exadting punifliment ; which froach'-ng. is oppofire to rigour ; thinks or * imputeth no evils or f'^es^v- vices to men, who are guilty of them, in railing and re» vilcth proach, but kindly overlooks or leflens them as we are Rigour, wont to do with perfons whom we love ; rejoiceth not in » Ao^(5- evil, and leaft of all in the higheft fort of it, iniquity of TatKuxav- j^en, i Cor, 13.4, 5, 6. And without this Charity, all inevu"^ other things whatfoever will at the laft Dzy profit nothings V. 3. Variance The works of the flejh are manifefl, which are hatred, en* or Debate, vying, variance or * debate. Gal. 5. 19, 20, ii, ^2Cor. 12,. ^e 7iot deceived, no revilersjhall enter into the Kjngdom ^^\ . of God, 1 Cof. 6. o, 10. I write unto you, that if any Railing or Chriftian brother be a railer, to excommunicate him, and ^^' '"4* withjuch an one to ufe no converfation, no notfo much as to eat, I Cor. 5. u. And cur Lord himfelf hath determined whatfoever you /hall bindby excommunication onearthjhall (?e bomd siKo i?} heaven^ 'b^^t, ig, |8, Chap. VL the Rule of Obedience, 151 Judge not, or be not forward to pals t undervaluing Cenforkuf- and cenforious judgments upon v;hat orhcr Men do or "^'^ fay, that you be not judged. For with what Judgment t Sceph, you judge others, you jhall he judged your lelves, both ^\ ^ "^^^^^ by God and Men, who will repay you in your own kind, ^ f^'**' M^it. 7. 1,2, Which Precept we muft note moreover, is ^^'(^^"J^ one of thofe whereof Chriit affirms, that whofocver breakj ^ ^^^*" the leafi of them Jhall be leaft in the Kjngdom of Heaven, ^ ^** Chap. 5. V. 19. Make not your felf a Judge to cenfure and give Sentence againft any one, and you fliill not have Sentence given againit you. At the Day of Judgment Chrift will fay unro the un- charitable, depart from me ye cwfed into evcrlnfiing fire. ^^C"^^^- For in my poor Members I was hungry, and you gave me f^^^^"^A no meat', thirjiy, and you gave me no drinl^-, nal^ed^ and ^ . ^f' you gave me no cloaths ; a Stranger, and you were unhofpi- iji^^lJ. table, and tool^ me net in. For in as much as ye refufed it, * ^ 'V and did it not to the very leajl of thefe, ye did it not to me, \ct. Scan^ Mac. 25. 41, 42, 43, 45. daiiT^rng iVo unto the H'orld becauje of offences or * fcandals i for vpeak Ere" it muft needs be that offences come, but woe unto that Man thren» D'lf^ by whom the offence or fcandal cometh. Mat. 1 8. 7. ^^^''• And as for all the prohibiting Laws under the fin of ' ^>C^£^W Sfcord, their penalty is expreffed in thefe places : Emulation The works of the flcfh aremamfefl, which are thefe, ha- /y^'^""^* tred or t enmity, variance, emulation, ftrife or co7itenti~ j^ffi"^ ^' en, /editions or divificns, herefies, envyings; of the which ^^^jr* I tell you, that they who do fuch things Jhall 7iot inherit the Contention* Kjngdom of God, Gal. 5. 19, 20, 21. And // we live in Seditions! the Spirit^ let us not be defirous of vain-glory, provoking one Herefies, another, v. 25, 26. Sch'ifm, Mark. ^^^/^ which are turbulent and contentious, or '^npcacc- caufe divifions and offences among you, contrary to the <^^^^«^A. Doctrine which you have learned, and * avoid them. For ^ 'S'A*-' they that are fuch, Jerve not the Lord Jefus Chrifi ; Rom. ^j^^ f " 16. 17, 1 8. Whereas there is among youfirife and divifions, ,, ^^°' ^^; are ye not carnal } i Cor. 3. 3. And what the punifhment ^o/jf^^'^' of that is, we are told in plain terms, for to be carnally ^^g^ ^^' minded is Death, Rom. 8. 6, 13. fft\At\»- direcily forbids all unpeaceablenefs, and to do your own bu- ^vo^Lei* t Ignat. Ep. ad Bhil. Ed. VolT. p, 40. 8. Dipionour. And as for the particular prohibitions, in the relation jfrreve^ of people to their Bifljops and Pajiors, their peqalty is the rencC'Eyil- fame with the others already mentioned. fpeakitg, 'y{q that defpifeth you, (either your Perfons, by difho- /Peking, j^Qur, irreverence, evil fpeaking, mocking, fetting you at ?L^l"^ noughcfbr your works fake ; or your MefTage and Com- ^'^ht'^f »■ ^^^^-'' W Dii'obedience ; ) in God s account defpifeth tne !^|f^^g/j].alfo, whofeMeflengers and Ambaflfadours you are^ and fih.'Difo' '^^ like manner /j.^ that defpifeth me, defpifeth him withal h-dime^ vpho fent me, Luke 10, 16, ' ' Chap. VL the Rule of Obedience. 153 Do you not kjiow, thnt they which minifier in the Jewifh Worfhip and Temple about holy things^ live of the main- tenance of the Temple} And that they which wait in facri- ^^^ P^^"^'' ficing at the Altar, are partakers of fome portion of the ^i^fJH a Sacrifices with the Altar -^ even fo hath God ordained ^- rna'jntain- mongft us, like as he did among them, that they who preach jfj^ ^^^^^^ the Go/pel Jhould for that have a due maintenance and livelihood, and * live of the Gofpel. And fay I this as a *GaI. 6,6, Man, only from common realon, equity and cuftom j or Mact. 10, faith not God, by a preremptory way of command in the 10. ^ Law, the fame alfo ; For there it is writtea. Thou fhalt ^ Tim. 5. not mu^:^.e the mouth of the Ox, which tr'eadeth out the '7j ^^» Corn, pfljieh is faid not for the Oxen alone, but for our fakes no doubt, that we might not grudge the Labourer his hire, i Cor, 9. 8, 9, 10, 11, 13, 14. And as he who fhould defpife this Law under Mofes, could not efcape death ; fo much lefs can we, fince Chrift has made it one - of his Laws, if we defpife it now, Heb. %. 2, 3. lo^^^^^^' Thou that fay efi a Man fhould not fie al, dofi thou fie ah ^^^ yelltU Thou that abhorrefi Idols, dofi thou commit facrilege ? By q^, ^r j^j^r fueh fcandalous Sins asthefe, the name of God is blafphe^ ^and and med among the Gentiles through you^ as it is written, Sec. Wife. Vn- I{pm. 2. Z I, 21. 24. concerned- And as for the prohibitions in the relation of Husband nefs, E- and f^fe, their fandion is the fame alfo, firanged' No Man ever yet hated his own Flefh, fo as to be eftran- "^-'^* ged to it, or unconcerned for it, or not to bear with its - ^^ ^^5' infirmities, but by rubbing upon every fore place to vex ^tLl^ tng each 0- rn- and provoke it ; or not to hide and conceal its weaknef- firmities fes, but to publifti and difcover them. And as unnatural provoking is this ufage between Man and Wife, for they two are one one ano- flefh, Ephef. 5. 29, 31. Which prohibition of hatred be- ther. Pub. tween Man and Wife, as between a Man and his own lifhing Flefli, is fet down as a neceffary part of ceafing to he tbeirmutU' darknefsy and becoming light in the Lord, v. 8. ^^ defers," No Adulterer Jhall inherit theKjngdom of God,Gsd.$, J ^,11, ^^«^^^0'- Husbands love your Pf^ives, and he not bitter or paflio- v^ j^^'j nate, uncomplying and imperious, againji them. And j^p^J^Jj this you muftdo, as you would be accounted the holy and ^^r^^ ^^{" eleEi of God, Col. 3. 1 2, 1 9. ^ compli- He that provides not convenient maintenance, efpecially ar.ce, for his own houfe, whereof the Wife is the chief Member, mt mam' hath denied the Faith of Chrift, and is worfe than an In- taining bis fi^4 I Tim. 5. ?. ' J^ach Wife, 154 2 he Lavps of the Gofpsl Book II. rents and Children, Want of natural D'ifokM' ence in Children. Parents not provi- ding for their ehil- irjiing tbem t9 Vifobedi' Teach iVives to be cbedient to their ovpn Husbands, left ence of the if they difobey them, theV/ord of God ov the Chriftian Wives. Religion, be bia/phemed, for fuchDifobedience of Women that profefs it, lit, 2. 5. Zaxps in And as for the prohibitions in the relation of Parents the relati and Children^ what their fanCtion is, thefe places will in- on of Pa- form us. In the laft days^ ferillcus times will come ; for Men will be 5. o without * natural affection, di/obedient to Pa- ^ no. 1.51,22. ^ r r 1 r I ■» » ' rents ; fromjucb turn away^for they are Peo- ple of corrupt minds and reprobate concerning the Faith, 2 Tim. 3. 1,2, 3, 5, 8. They who provide not for their own houfe, and cfpecially for fo near a part of it as their own Children are, have denied the Faith, and are become worfe than Infidels, I Tim. 5. 8. Fathers provoke not your Children to wrath and hate^ fulnejs oi you, by a rigorous and barfh Government of ro' ji^g^^ y,^f. jpyi^^g them up in the nurture and admonition of the Lord, Ephef. 6. 4. which are pare of thofe Precepts, anger. ^^^^ Obedience whereof is necelTarily required toour be- Jrreligious ing accepted as Children of the Light, Chap. 5'. v. 8. education. He that * Curfetb, by reproaching and publifhing the * Prov. 20. fhame of his Father and Mother^ Jhatl furely be put to death, so.Gen.p. Exod.2i. 17. az, 25. yhe eye that mocketh at his Father, and defpifeth to obey Reproach- his Mother, although the offence be not come fo far as tng Pa- words, buc is only a fcornfui and contemptuous look, a tembt ^^J j^^fi^g^"*^ abulive countenance; The {{avens of the valley mJhinft ^ P^^'^ /"^^ '^ ^"^» ^"^ ^^^ young Eagles /hall eat it, Prov. 30. 17. He that robbeth Father, and Mother, and faith it is no Tranfgreffion^ but an innocent adion, in regard he takes nothing but what either is, or one day will be his own j the fame is the Companion of a deftroyer^ i. f. he deferves to die as well as a Murtherer, Prov. 28. 24, If a Man have a ftubborn or contumacious and rebellious Son, who will not obey the voice of his Father or Mother when they ha've chaflened him ; let them bring him to the £/- ders or Balers of his City, and to the Gates, ("wherein were the Courts of Judicature,) of his place^ and let him befte^ ned to death, Deut. 21. 18, 19, 20, 21. mocking them. Robbing them* Contuma- cy. And Chap. VI. the Rule of Obedience. 155 And as for the prohibitions, in the relation of brethren L<^s in and Sijiers, we have their penalty eftablifhed in thefe ^^^ relati- words. 'I 'f ^'J- Without natural nffcBion, who in the judgment of God ^f.'?" "*"* are worthy of death, Rom. i. 31, 32. Wunt^of He that frovides not for his own, is worfe than an Infidel^ j^atural 1 Tim. 5. 8. affemon. And as for the prohibitions, in the Jaft relation, 'p/:^. Laws in that of Maflcrs and Servants, their fandion is expreffed the tela- in the places following. tion of Ma* Mafters give unto your Servants that which is juji and fiers and equal, knowing that you your felves alfo have a Mafter in Servants* Heaven fwho will recompence your injuftice, rigour, ^ ^^ and unequal Government of them upon your own heads, rj as Chrift hath plainly fhewed to us in the Parable of the Ser^ Lkie^T vants. Matt. 18. from v. 23. to the end of the Chapter) ;^„^ y-* Co/. 4. I . 7 . t V "* ^^^' Majiers love your Servants, forbearing threatmng^ and mand/m, what is near akin to it, opprobrious language or rail- Vnequat ing ; knowing that yonr Majier alfo is in Heaven, who. Govern^ in judging and punifhing fuch offences as thefe, is no re- ment oj fpeBer of perfons, Ephef. 6. 9. *^^^- If any Man provide not for his own houfe or Family, ^^^i,ance, pofition to fome who vented contrary DocSlrines, who up- Anfwering on the account of thofe Rules, which they gave their Fol- again. lowers oppofice to thefe, are called abominable, difobedi- Purloining, ent^ and to every good worfireprfhate, Chap, l* 16, Vnfaitb- fulnefs, Jf^et 156 the Laws of the Go/pel Book II, Vi/J}onour, Irreve- rence. Publijlmg or agna- vating their Ma- fiers faults. Eye-fev vice, ^ CI' a*TAO- 7?B. Contuma- cy. not' Let as many Servants^ as are under the Toke, counts their own Ma fiers worthy of all honour^ and not defpife and dif^ honour them by their irreverent behaviour, publifliing their faults and wounding their reputation ; that the Name of God, and the Chriftian Dodrine, be mt. hlafphemed , or evei fpoken of through the contrary ufage. Jf any man teach othermfe, he is proud, kriovoiiig nothijig^ i Tim. 6. I, 2,3, 4. Servants obey your Maflersy not voith eye-fervice, hut heartily and in finglenefs or * fimplicity of heart without ■ adling double, vi:{. fomething whilft their eye is over you, but nothing when it is oif you ^ which you are bound to do, not only out of a dread of your Mafter's anger, but as fearing God, who will be lure to punifii you, although your Matter fliould not take notice of you, Col. 3. 22. Servants he not ftubborn and contumacious, hni fub* fed: to your Mafters with all fear and reverence ; and that net only to the good and gentle, or t equitable and mode- rate, hut alfo the hajly and morofe or Froward. For if when you do well andfujfer for it, you yet takf it patiently - this truly is thanl^-worthy and acceptable to God. And in- deed hereunto are you called in Chriilianicy, tofuffer many rimes unjuftiy, but ftill with patience, as Chriji did, that hereafter you may reign with him alfo, i Pet. 2. 18, 19, 20, 21. This is our obfervation of thefe particular prohibitions, plainly necelTary unto life, and indifpenfibly required to Mercy and Salvation. And as for that fmall remainder of them, which are not exprefly infixed on in this proof, their necefTity is fufficiently evidenced by the indifpenfi- blenefs of the oppofite Commands, which in the proof of the affirmative Laws is (hewn exprefly. As to all the particular Laws then recited in the forego- ing Catalogues, whether they be affirmative or negative Commands or Prohibitions, 'tis plain that they are all bound upon us by the fevereft fandtion, no lefs than our fears of Hell and hopes of Heaven. They are the adequate and compleat matter of that Obedience, which is to make us fure of a happy Sentence. At the laft Day, we muft all Hand or fall by them ; where they promife, God will beftow rewards, but if they threaten, he v/ill eternally condemn us. An4 Chap. Vl. the Rule of Obedience. 1 57 And thus at lengih it plainly appear?, v>/hat thofe/'/jr- ticular lavps are, which under the fandions of Life or Death, iheGoipel indifpenlibly binds us to obey. And upon the whole we fee, that when we become Chriftians, we are not turned loofc, and fet liberty to do what we lift j bur are put under a moft (tridRul^, and bound up by a moft exalted purity, and a moft compleat and per- fed love. The height of our Duty, is anfwerable to the greatnefs of our Privileges and Advantages ; For as ne- ^ ver any People had fo much * Grace given to them, as Luk. 12; we ChrifVians have by the Gofpel, fo never was ihere of 4^' any fo much Duty required. ThQ poor Ht-athensy who knew nothing more, either of God's Laws, or of his rewards and encouragements, than they could argue themfelves into a belief of by the ftrength of their own wit and reafon ^ knew nothing of, nor Ihall at the laft Day be condemned for the Tranl- gredion ot feveral of thofe Commands, which we fhall die for. So far were they from thinking, that in the judgment of God, lafcivioufnefs, un^ f placet Stoicis cleannefs^^ filthy tdk^, and ohfcene jef^s^ fuo quumque rent deferved death, that as wife men as a- mm'me appellare, ny among them did not believe it of Sicenimdifferunt^ * Fornication and PVboredcm it felf. nihil effeob(ccenutn, They were in no fear of being called "j*^^ mps diftu ^ To pre- to account then, and being found li- ^'' f J^* ^F* ^^ ventAdul- abl. to eternal punifl.ment for being ^^^^t'S^^ angry at: an enemy, for * curfing ov l^,^^xmVtt^xm. advifeth reproaching^^ for fraying to the Gods ^^ -2m/. againfi him, nay nor for other higher ads of malice and ^J^ ^^^^^^ revenge. They never dreamed of being condemned for ijQf„Q cum eenforioufnefs^ uncourteoufncfs^ furlinefs, malignity^ mock:- txkret ery, upbraiding^ r ef roach -^ and leaft of all for fcandalt:{ing Fornke, an ignorant and vpsAk^ Neighbour^ or not relieving an ene- MaBe vir- m-fy for not taking up the Crofs, or not mortifying their oven tute efioy Bodies, t Vam-glory and emulation they looked upon, ^^^^[^ '^'J" as deferving commendation rather than reproof i And ^" '^. ^* boafting sind ojientation, when it had no mixture of ill g^^ Horac^ deiign, but was only for boafting fake, even they, who jib.' i . Ser.' would find fault with it, rebuke it only as ^."^ vanity, but ^g^. 2 a?^.' not as a mortal crime. The moft that any of them could jjjo hjc p^^, fayof thefe, or of feveral others, which it would be too hibet^ nee tedious to mention, was chat it would be a point oipraife vet at ^ qu'm for quodpalam 158 The Laws of the Gofpel Book il. eli venate, for Men to obferve them, bur noc of Duty ; they might ftargentum ^g advifed to it by a fage Piniofopher, but had it not im - eft etnas, pofed upon them as they thought, and commxnded by hiemo ire ^ j^^j ^^j Lawgiver. q^enquam ^ ^ ■puHicapro- hibet via \dum ne per fundum feptum facias femitam ', dumtete abflineas mpta^ v'lduay Virghey Jnventiite ^ Pueris liberis^ ama quodlubet^ Plautus de ufu Merecricum in Curculeone, Aft. i.Scen. i. And Ckero in his defence of Marcus Coelius : Vincat aliquando [in adolc" jc^ntibus^ cupiditas rAtionemydummodoparcatjuventus pudiciti£fu£, nefpolist altenarrty &c. Si quis Meretriciis amoribus interdi^um jiventuti puteP, ell ilfe quidem valde feverus, abborretnonwido ab hujusfeculi I'lcentia^ verum etiam d majorum con{uetudine ac concejjis. Quando enim hoc mnfa^um efl ? Quandi reprehenfum / Quando non permijfum^ Cic. Orat. pro M. Ccetio. Upon the account of this Gentile opinion of the lawfulnefs of Fornication, and be- caufe they reputed it as an indifferent thing, although really and in ic felf it were mod necedary, it is forced amongfl other indifferent things in the Canons made for the Gentile World at the Council of Jerufalem^ Afts I 5.20, 28, 29, "*- Minervx in Horner^ when (be advifes Achilles to ceafe the quarrel with Agamemnon^ and to keep off from fighting and blows : doth yet al- low him this liberty, oIkk rmiiinoiy /ui^ ovsiS^crf^y I\. ct. t NuUum aliam Virtus mercedem laborum periculorumqe defiderat^ prater banc Laudis (^ Gloria: qua qwdem detra^a, quid eft quod in hoc tarn exiguo vit£ curriculoyfy tarn brevi^ tantismos in taboribus exerceamus ^Cic.Oraz.ipto Arch. Poet, fub finem. * *0^«'^^ ^jOTtfxoi'7^t"»-e?'©" [Which is his definition of AKA^m^ fMtJ\vos i-iKcttpctv^S ,c<^' iotuv, 0 (^ctivnldi mKhov n KAKOf, A- nrt, £th. Nicom. I. 4. c. 7. Thus dark and defective was that fenfe of Duty, which governed the Heathen fVor/d. The privilege of a clear and full revelation of it, vjWich God in great degrees afforded to the Jem under the Law of Mfes, and to us Chrifiians in the complcatefl meafures under the Gofpel of Chrift, was a Grace and Favour, which he did noc vouchiafe them. He /hewed, as the Pfalmift fays, his iVord unto Jacobs and his Statutes unto Ifrael ; but he hath not d^alt fo with any of the heathen Nations ; for as for his Judgments^ or thofe Laws which we are to be judged by, they have not kjioven feveral of them^ Pfal. 147. 19, 20. And fince not only the poor and ignorant, hut even the more voife and learned fort of Heathens, were thus void of knowledge in the fimplicity of their hearts, and did Chap. Vf. the Rule of Obedience, 159 did not difcern feveral of thofe to be Laws of God which every one of us may di'.cern mod clearly if we Vvill : al- though we muft Hand or fall by rhem, yec they (hall not; but when they are brought to Judgment, they fhall go unpuniflied for their tranigreflionsof them, becaufe they did not know them. They Ihall not be condemned for adbing againft they knew not what, nor fuffer for the breach of fuch Laws as were not fufficiently publiflied and proclaimed tO them. They that finned without our L^xOj ft:aU alfo -pcrijh^ not by it, but without our Law, according to the Sentence of fuch other Laws, as are, not ours, but their own ; and it is only as many as have finned in or under our L^n>, that ^all be judged and con- demned by the Lzw, Rom. 2. 12. Whatioeverthey may fuffer then, for their Tranfgreiilons of their own plain na- tural Laws, which all of them might have known who had a mind to it : They fhall not be puniflied for their ignorant breach of fuch as are peculiarly ours, but that part of their offences (hall be overlooked, and gracioufly connived at. For thofe times of Ignorance, faith the Apo- ftle, God winked ov connived at, A(fts 17. 30. And as for the Jews, although they had ^flriSier rule and a more perfcH precept, anfwerable to their clearer light and expreffer proynifes ; yet were . . (m) Plus many [m) things ftill /or the (n) hardnefs of ^"^ ^^^' ^9- »• tunc indut- their hearts indulged to them ; for which without Re- ^^'^^''« ^- penrance we (liall fmart moft feverely, if we are guilty ^5^>6;^/«x of them. A man might be innocent in the charge made ^J'^^"^^^ • againft him by the Law of Mofes, although he fliould /"rlu^'' return t/l forill, or (o) retaliate injuries tudicab and curfe and pray againft his Enemies. ^^^ ^^^"- ^* ^S. ^^^ ^^^^ And this their moft righteous Perfonsy and greatefi Pro- abfllnen- phets,even'^Jeremiah,znd(p)Davidhim' "^ Jer. iS. 2J, tia:tuncin felf, who was the Man after God's own (P) Pfal. 5- ^' omni vita heart, have done frequently. They had no '°" ^"^ 7, ^•and jejmiorum exprefs Law threatning death to bare fen- ^^- 2-4* and 35. -paucijfimi /«4///>andiPor/^//«f/j5 but the very confti- f ^"^ l^^' dies, nunc tucionof their Law which confifted main- T'' ''^'^' ]: ^° ^^.^fi.^-^^^ ly, if not wholly, in temporal prom ifes, tLl""' ^iJPI^^Z^ feemed much to encourage ir. They were appear to be di- nis tunc m no danger of being condemned by Mo- refted againft Ufs ultU fes, for not hearing with the infirmities and liis adverfa. mo fujpe. y^sak^nejfes of their wiveSj^mctihtitL^yjK ries, verf. ^o^tebat^mnc 1 60 The Laws of the Go/pel Book IL pjt'ientia: felf allowed them to put them avoay when they did not tunc ha- pleafe them ; yea and even whilft they continued with fcentfbus^ them, to ?narr;> and take others to them. For all which. Lex mini- ^-^.j^ (.j-jj^j-j j-^^j. might be mentioned, although we Chri- adverfa- ^^^"^ ^^^ liable cocondemnat-ion, yet they were not. For ria: tunc they will be judged at the lalt Day, according to their accufatoYi Obedience to their own Laws not to ours. As many as gladium have finned in the Law of Mcfes, fays the Apoftle, Jhall prrigebaty he judged by. that Law ^ KoiXi, 1. 12, nunc Ch.i- ritatem : tunc et'iam carnali Ulecebrx Lex inMgebxt^ nunc evangel turn nee afpeStu't : tunc corporcji voluptates habebant qiandam I'lcentiam^ nunc jubentur etiam ocuU cuftod'ire cenfuram : tunc ad mult as Vxores recipiendas uniusMaritl tor urn Lex dilatabat : nunc et'iam ad unam excludeniam cafii ajfeftus devoth- ne conflringtt. Super eft enim tnqutt Apoftolw.ut qui h.ibent Vxores ^((^c. 1 Cor. 7, 29,3o,9i.fays5'rf/i;/ ^ «"'"2 7fV:p(XV, XiTi 3(^ i T«7X) juavcv, dhhol }y Jio xj^ dvjov o{/.i yjvcCiKA^ e%«f 0 vo^©- Chryf»de Virgin, c. 44. But as for us Chriftians we muft walk by a more per- fect rule, and live up to a nobler pitch than ordinarily either Jew or Gentile did ; or at the lafb day we fliall be eternally condemned. For take even thole Sedls among the Jews, which in the judgment of S. (^ j Paul are the {q) Afls ftri^cft of any in their B^ligion^ viz. the Scribes and Pha^ a<^. 5. rifees ; and yet, as our Saviour himfelf has peremptorily and plainly affirmed, our Obedience muft of neceiTity furpals theirs. Except your righteoufnefs exceed the righte- oitfnefs of the Scribei and Pharifees^ you Jhall in 7io caje en^ ter into the Kingdom of Heaven, Matt. 5. 2o. In the accounts of our Religion we are guilty and pu- niftiable, when no other Law would take hold of us. . For by the Gofpel of Chrift, as we have feen, we fliall be condemned, not only for Adultery, Fornication and Ifhoredcrn ; but alfo for Vncleannefs^ for Lafcivioifnefs, mi Chap. V. the Rule of Ohr^k^ce, l6l nay, for filthy jefts 2Lu6.ohfcei:ed'fcourJes, WearciiabJe to die, not only for drunkennefs and revellings, for glat-. tony and furf citing ; but alio for carnality^ fcnfurJity and 'vcluptuoufnefs. There is enough againft us to condemn us, although we do not kJU our Enemy ^ if we hate him, or rail at Lim, nay, if we refijje to do good to him, lofpea^ well of him, where we can do it truly and hpneftly, or to fray for him. We are ftrid:ly charged, not only that we ihould not lye and flander, but moreover that we fhould not lo much as revile, or reproach, or mock^, or upbraid, or cenfurCy or fpea\evil of our Brother. We are feverely threatned, not only if we offer violence lo our Neighbour; but if we are furly cowards him, if we are hafty and fierce with him, i( we arc flately, uncondefcenfive ov unccurteous towards him. So far mult we be from fi^ghti?2g and blows, fromfeditions and tumults ; that under the higheft penal- ties we muft abftain, from clamour and brawling, from debate and variance, from unquietnefs, yea, from prag- maticalnefs^ or bufying our f elves in other mens matters. We muft keep back from dijhonour, irreverence, and fpeak:- ing evil of Dignities, whilft we fubmit to them ; as well as from difobedience and refijiance of our lawful Prince in open rebellion. To exhort, deprcfs, or circumvent our Brother in any matter, is an Article of our Condemnation, as well as diredt theft, and downright robbery. To refuje the Crofs, lo fcandali:{e a weak^ Brother, to envy our Neigh- bours praife^ and to be vain-glorious, arrogant, and for- ward Upon all occalions to boafi and fet oif our own ^ are all mortal fins in the accounts of our Law, and fuch aS fubjed: the impenitent Acftors of them to eternal deftrudlion. Thefe, and all the other inftances fet down in the foregoing Catalogues, which are too many to mention here, let us plainly fee the height of that holinefs, and the perfecftion of that love, which we are to live or die by. Our Law is the moft perfed Rule, that ever the World heard of; and, as ever we hope for mercy and blifs, ours is to be the moft perfe(ft obedience. For as all thefe Laws, which under the pains of Death we are bound to obey, are moft Heavenly and Divine ; (o is that a moft perfedt obedience, which is indifpenlably required to them. Which will more fully appear, by clearing up what I am to (hew in the next Book, Vi^. tVhat degrees and manner of Obedience k indijpcnfably required to them, M BOOK 1 62 Oft he degrees and wanner of Obedience Book lil. BOOK III. What degrees and manner of Obe- dience is required to all the Laws forementioned. C H A P. I. Of Sincerity, THE Qualifications which muft render our Obedi- -* ence acceptable to Almighty God, and make it avail us unto Life and Pardon at the laft Day, are com- prehended in thefe tvpo ; I. Sincerity. 1, Integrity. I. To render our Obedience to the foremention'd Laws of God acceptable, and available to our Salvation at the lad Day ; it isncceflary that it hcfincere, ^ '>/ Sincerity is a * true and undijjembledfervice of God, op- VYii Qtf. *^\n po^'^^ ^^ hypocrifie, or a falfe and feigned pretence of obey- Kei^OLU- ^^Z ^'^* ^^•'^^ *^ reality voe onlyferve our own felves, v@-, that being true, and rot counterfeit, doth not fear the light, but is willing to be tryed in the brighteft Sun. And the Apoftlc joins thefe two Iv aV^oTOT? )c, ei^iKave^ct, oppofing fmcerity to fraud, and zdoable heart, and making it the fame with fimplicity, i Cor. i. 1 2. And again he joins it with Truth, The unleavened Bread offwcerity and truth, i Cor. 5. 8. And io fincerw by the Latin Grammarians is derived from Qyv and ;t>)f, as iignifying the fame with cum corde^ heartily and unfeignedly. For we muft take notice that God has been fo gra- cious to us in chufing out the inftances of our Duty, as to adopt, for the moft part, thofe particular forts of anions into the matter of our obedience, which by the na- Chap. F. required to all the Lam of the Gofpet. 163 natural Order and Confticution of Things make for our own prefenc Pleafure , I{eputation ^ or Interefl^ And every one of thefe, from the firft and lunda- mencal Principle of our Natures, Self-love^ are fuf- ficienc inducement to us to pradtife them, although he had never laid his Commands upon us. So thac although vjc^ have no kindnefs at all for God, nor v'ould do any thing for his fake ; yet (hall we obferve many things which he enjoyns us, not for his pleafure but our ovpri. Thus for inftance, may we be cbaft and foher, and pradife all other Vertues which are gainful, not becaule we love God, but only becaufe we love Mo» * ney^ We may be jufl znd honefit sind fiemingly religious, not for the lake of a Commandment, but of our ovon credit t and becaufe the contrary Practice would wound our good Name in the World, and ftain our Reputation* And now when our own lufts and vices, our carnal flea- Jures, and temporal advantages, ftrike in after this man- ner with God's Laws, and command the fame fervice which he enjoyns us ; we may pretend, if we will, and as too oft we do, that all is for his fake, and that thefe performances, which are really owing to our own felf" interests, come from us upon the account of Religion and Obedience. And when we falfifie and feign thus, it is flat Diflimulation. It is no more but atiing the -part of an obedient and religious Man, feeing, like an {h) A- {b) -vls^. £ior on the Stage, we are that Perfon whom we repre- y^eirhi is fent, not in inward Truth and Reality ^ but only in Out- joined ward fhew and Appearmce, which is the very Nature of ^^^^^ Hypocrifie. _ mnTi. But for a Man to be fincere in God*s Service, is the ^^^jch is fame as really to intend that Obedience which he frofejjes, ^^ intimaJ It is inwardly and truly to will and do that for his fake, tion ot iti which in outward Shew and Appearance we would be being ta- thought to do. It is nothing elfe, as the Plalmift fays, ken from but truth in the inward parts, Plal. 51. the having publick our inward Defign and Intention, to agree with our Pliysand outward ProfefTion ; and being verily and ind&ed thofe Theatres* obedient Perfons which wefretend to be. And as for this Sincerity of our Performance of vt^hac God requires, vi:{, our doing it for his fake, and becaufe he commands it 3 It is altogether necefTary to make fuch perfirtnafice becottie obedience, and to qualifie tis for M 2 xh^ 64 Oft he degrees and manner of Obedience, Book IIL the rewards of thofe that obey. For without it, we do not obferve (c) God's Will, but our ownj his Command bad no fliare in what we did» becaufe it (c) 5/ pY^ arbttriQ fuo Servi had been done although he had faid no- V:tminii obtcwperant, nee in lis thing ; fo that in our performance of it quidem^ in qui bus obtewpera- we ferved not him, but our own felves. rint^obfeqmnm. Quando t:nim ^^^ ^^^^ has God to thank us for, if Servw ex VomiwjuSjs eafacit ^^ ^^ nothing but our own pleafure ? taniumm^do quA vult jacere; ^/j^^^^-^ j^ ^^ f^j.^^ ^im, by ading lam nn Dominicam implet X'O- , ,. ri • ^ jamnn ^ 4)vi.n Only according to our own Jikmg? luntatenK fed nam. ialvian. ^ u 1 j u- l- 1 de Gub. Dei, 1. 3. p. 19' ^d. ;rhat cannot be charged on him which QyQi^ isnotdehgned tor him; and it we do what he commands no otherwife than thus, it is all one as if we had done nothing. But if ever we expedl that God fliould judge us at the laft Day to have obeyed him, we muft be fincere in our obedient performances. For the Lord iookctb not 071 (d) Rom. (Ijc (cJ) outxvard appearance and pretence, faith Samuelj hut 2. 28, 29. jj^ Iqcj^^ Qyj^ the inward intention and defign, which is the hearty i Sam. 16. 7. He faves, as the Ffalmift tells us, the upright in heart, Pfal. 7. 10. And again, As for the upright in heart, they, and they alone, fhall glory ^ PI. 64. i o. For ic is not from the bare outward appearance and prcK feffion, but from the heart, fays Solomon, that the ijfues of life proceed, Prcv. 4. 29. And this is plainly declared, in the exprefs words of the Law it felf. For it accepts not a heartlefs fervice, nor accounts it felf obeyed by what was never intended for it. But thus it befpeaks us : The ( e) Mac. -Lord thy God ret^uires thee toferve him, vpi'th all thy (c) hearty 22. 55, 57, and with all thy foul. For he is a great God, a mighty and 38. a terrible to all who do otherwife, and who in his Judg- ment regardeth not perfons, nor, to corrupt him, taketh re- wards^ Deur. IC. 12, 17. And the Apoftle tells the Phi- lippians, that their being fincere, is the way to be without offence 'till the Day ofChrif}, Phil. I. 10. And thus we fee, that ro render our obedience accep- table at the laft Day, it is ablolnteiy neceffary that it be fincere and unfeigned. We muft do what God's Laws pre(cribe, not only becaufe our own credit or in- tereft {ometimes requires it, but becaufe God has com- manded it. And in all our obedient performances, our heart and defign muft go along with him, before ever he will recompence and reward us. So Chap. I. reqnired to all the Laws of the GofpeL 165 So that 'tis plain, we cannot obey God, either againft our will and intention, or without them ; feeing our wills and intentions themfehes, are the very Life and Soul of our Obedience. The Prime part of our Duty, confilis in the direding of our Defign. For even that which is done agreeable to God's Command, mcft be aimed and intended for him, or eife it will never be owned and ap- proved by him. But that we may the better judge of this fmccrity of our fervice, which is meafured by onr Intention and De^ fjgn, we muft take notice of a two fold Intention. For it is either, I . Aclud and Exprefs ; Or, 1. Habitual and Implicite. Now it is this latter, which is always and indifpenfably required to the (incericy of our fervice ; but as tor the former^ it is not always ne- ceflary, tho' oftentimes it be. Intention, is the tende7icy of the fcul towards feme end which it lilies J and which it thinks to compafs and endea^ vour after. And this is one prime requifite in the ad:i- ons of Men, and that which diftinguifheth our Operati- ons from the adions of brute Bealts ; for what they do, proceeds from the necelTary force of uncontriving Nature and InJiinB ; but what we, from I{eafon and Defign. And the caufe of this difference is this ; becaufe God has given the brute Beafts no higher Guide and Com- mander of their Adtions, than appetite and pAJjion^ whofe Motions are not chcfen with freedom, and raifed in them by reafon and thought ^ but merely by the necejjitating force of outward OhjeHs themfelves, and by thole impreili- ons which they make upon them. For they adl altoge- ther through Love and Hatred^ Hopes and Fears ; and" they love^Xid. hate, not through ^afon and Difcourfe, but through the natural and mechanical fuitable?iefs or offen- fivenejs of thofe Objecfls which they adl for. But as for us Men, he has put all our Adlions under the Power, and in the Difpolal, not of outward things, but of fomething within us, even our own Free-will, They are not impofed upon us by the force of any thing with- out us, but are freely chofen by us ; we are not their Inftruments, but their Authors ; and they flow frorti our own Pleafure, and undetermined Choice. M 3 Now 66 Of the degrees and manner of Obedience Book WW Kow as our adtions are a,c the dilpofal, and command of our wills, (o do our wills themfelves command and difpofe of them, not blindly and by chance, but always for fome reafoyi, and upon fome defign. For in them- felves they are indifferent, to make us either omit or acl, fjegleci or exert them. And therefore to determine our wills one way rather than the other, to adl them rather than to let theni alone ; they muft be moved and per- fwaded by fuch Arguments as are fit to win upon them. Now that which can move and gain upon our wills, is only goodnefs, or what we think tends fome way or other to better and advantage us. For whap we be- lieve is infign'ificant and ufelcfs we contemn ; and what is hurtful and evil, from the firft Principle of our Na- tures, felf'love, we ftraitway entertain with hatred and avoidance, but never with love and good-wiO. So chat whenfoever we will and chufe to ac^, rather than to fit Hill, it is always for fome end which we propofe to our felves, and b^ reafon of Icme good or other which we exped to get by it : For no Man will be at pains for nothing, or labour without aiming at any recompence j butour Adionsare as means, and there is always fome end or other of them ; fomething which we like, and which we think they tend to, that makes us imploy our Powers in the Produdion of them. And this eying or aiming at the End or Motive, whereunto we fee our Adion tends, and for ihtfake whereof v/efet about it^ is our Intention of it. Thus we fee all our Adlions agree in this, that they are chofen for the fake of fome end, and are exerted lapon fome intention and defign. But in the manner of this Intention, there is fome dif- ference. For fometimes in ading, we adually and ex- prefly think of that Good or End we are moved by, and look up and. operate in dired order, and refped to it ; whjch is an aHual and exprefs i7itention. But at other ^imes, we do nor look exprelly further than the ad it felf : But having before fixed our felves upon the End, and upon this way of ading for it, our intention of the end, and our choice of the adion are already determin- ed, and we readily do the h^k as vvewere wont, without ever' exprelly eying or defigning of the end we are IQ ferve by jr. Our Y^iils npv/ n^ed nothing more to p:iake Chap. /. required to all the Laws of the Gofpel, 1 6y make them command fuch adlion to be done, than to be offer'd the opportunity of doing it, and their conftnnt temper and inclination is to clofe with it. So that when fuch particular acftion occurs, they need not aklually to think of the end, to move them to chufe it ; but are fuffici- ently inclined of themfelves to do that through their habi- tual tendency and propenfion towards it And this being no exprefs intuition^ and particular defjgning of the end which we ac5l for, but only a fet/ed tendency and inclination in the Soul after it, which through long ufe znd. cuftcm is becoffie its conftant temper and habitual, it may be cal- led an habitual or implicit intention. Now both thele (brrs of intention have their place, as in ail our other ABions, fo particularly in thofe of Ver- tue and Obedience. For fometimes, our performances of thofe things which God requires, are ftudied and delibe- rate ; we paufe at them before we exert them, aad think and perfwade our feives into the production of them. And in regard the great motive or end of exerting them, (vi^^.) God's command and injun^ion of them is the great Argument to win us over to them, when we take time and ponder fo, we ad through a particular and exprefs intention. But then at other times, we do what God cnjoyns before we are aware ; we need not deliberate about it, or argue our lelves into the pra(flice of it ; but ftand ready to perform it, as foon as opportunity is offered. And here the will being already inclined of it felf to exert the adtion, becaufe God has com- manded it, it needs no arguments to move, nor any ex- prefs intuition of the end to perfwade it, but indelibe- rately chufes to obey, out of its own habitual temper^ and implicit iritention. And as for the caufe of this difference of our Inten- tion^ in doing thofe things which God commands; it is plainly the different degrees and perfe&ion of our Obedi- ence, For when our Vertue and Obedience are of fmall ftrengthf and in an imperfeB degree ^ there our Lujis have a confiderable Pov^er with us, as well as our Religion ; and although they have not force enough eventually to hinder, yec they have fo much as will fuf- fice them to contend with, and oppofe the doing of our duty: So that even when we do obey in this ftate^ and clofe with God's command, it is by a firife and a M 4 W4r| ,re- jcnt as well as future, to quicken us in our performances of his Commandments, and has appointed us to intend both, becaufe otherwife it is not poflibie that we fliould be quickened, and excited by them. But the only thing,« which we are to take care of in this matter, is, that as thefe temporal advantages are eftabUjhed by God, whether in the courfe cf Nature, or in the exprefs revelations of his fVord, as motives and inducements to our Obedience : So we ufe them accor- dingly, as heip4 and infirumcnts 10 enable us to Obey* Wc Chap. I. required to all the haws of the GofpeL 179 We muft make them afpflar^t and fulfervient to thofe LavQs^ which they are annexed to ; they are to minijier 10 them, but by no means to exalt z\\Qm{t\\ts above them, or to make againft them. But if once they lofs this /erviceahlenefsj znd fubordiTJation to the doing ofGod's Will, they lofe all that can warrant them, and all the place which he has airign*d for them, and make our /^^r- formance of God's Commands, to be no Obedie'nce lohim^ nor to give right to any recompence or reward from him. For, as I faid then, Secondly J our intention of our own advantage in God's fervice is firbidden, and renders our obedient performan" CCS corrupt and unfincere ; when, together with our inten- tion of ferving Gody we join another intention of ferving fin ; or when we defign fome temporal ends, as much, or more, than wq defign God*s Service, which makes o\xv felf- inter efl, inftead of being fubfervient to obedience, to be- come fit to oppofe and undermine it. Sometimes, I fay, together with their intention of fieri vingGod, men join another intention of ficrving fin. And this is done in thefe and the like cafes: (vi^^,) If a man profiecutes a malefactor, which is an ac5lion agreeable to the command of Juftice, out of the fintul end of fpite and revenge, as well as out of a purpofe of Obedience, If a Priefi (hall tal^e Confefiions from Women, with*a defign of Lu(i as well as of Religion. If a man Hiall be temperate and [ober, chafl and induftrious, out of a prin- ciple of covetoufnefis, as much as ouc of duty. If he do, as our Saviour telis us the Pharifees did, make long Prayers, and other profejfions cf B^ligicn^ to enable him the better and without fufpicion, to devour widows hou* fies, as well as to fierve God, In thefe inftances, and in all others that are like unto them, there is a Mixture of light and darkjiefis, of good and evil defign. Men join G(5^ with Belial, and Obedience with fomething of a quite contrary nature, intending at once to lerve both their Lord and their Sins too. But as for their performances, which flow from fuch a mixture of defign as this, they will in no wife be own- ed as an obedient, but puniflied as a finful fervice. For that evil motive, which is mixed with the good, is (uch as God has exprefly threatned. He has plainly declared, that he will condemn men eternally > for Revenge, for Lvfi, N 2 for i8o Of the degrees and wanner of Obedience Book III, for Ccvi'tou/tiefs and B^fine, and fcr all thofe ad:ions which proceed from them. So that as for fuch ferfor^ mdfices, as arife from fuch fififul principles, they are judged already, and the dreadful ientence is long sgo gone out againll: them. And then as for their 77uxing this damnable defign of Siuy with a dejign of obedicna' to God in the fame aiftion ; lo far is that from l-jfeningy that it is rather an aggra- vation of their crime. For it adds to all that evil, which it contains within it felf, a frophanaticii alfo of what is holy, or an abufe of what is facred ; and together with the fervice of the Sin, joins an immediate and dired affront of God too. Ac other times, I fay, men dcfign feme temporal ends for themfelves, as much, or tnore, than they dcjlgn God's. fervice. And this alfo renders their performances un- fincere, and qualifies their own temporal feif-intcrefis in- ftead ot being fubjervient to obediencct to oppcfe and ««- dermijie it. Their temporal advantages, they intend fometimes as much, as they do God's fervic&. They make them equal andco-ordinate, loving the world, as much as they love God ; and they are induced to perform what he commands them, as much for its lake, as they are for his. Now this is an indignity, which God will by no means endure. For it is plainly an intolerable degra- dation of him, and a bringing him down to nothing more than equal amiablenefs, with thofe earthly plea- fures, and temporal interefts, which we join in co-ordi- 7iation with him. It is a fetting up the world for his ri- val, and making the Creature equal m our eftimation to him, who is the Creator and Lord of all. But the per- emptory words of his Law are, — Thou /halt have no other Gods before me, or in my prefence, Exod, 20. 3. He will be ferved and refpecSled above all ; and to bring other things into competition with him, he looks upon to be the fame thing, as to renounce him. For he is jealous of ihQ preheminetice of his fervice above all other things, as a Husband is of his fi^ife*s love to him above all other Men ; J the Lord, faith he, a??i a jealous God, Exod. lo, 5. And Chap. I. required to all the Laws of the Gofpel, 1 8 1 And fince this intendhig • of our temporal Advantages equally to God's Service, is look'd upon to be lo great an Affront and Dcgradntioii ot him ; the making them fupc^ rior to him, and being won mere for their fakes, than for his, muftdofomuch rather. For this is a letting up other things above him, and is like m.ikjng and ferving of ano- ther God. Upon which account, as /o^w^ expound it, Covetoufiiefs^ which is a loviiig and ferving of Baches more than God, is called Idolatry, Col. 3. 5. And when any Temporal Intereji of our own, has got zs great Power over us, or greater, than God himfelf has ; as it makes for the performance of his Command at one time, lo will it at another be as ready to make ag^iinji it. For although our Duty and our temporal Intereft, do ordinarily ftrike in together ; yet chcy do not always do fo, but are fometimes divided. And then this Hank, which our own worldly Advantage has got over us, will not de- termine us for God, but conteft with him. Ir will make us negleft his Service, that we may ferve our felves ; and carry us on totranfgrefs his Commands, whenfoever we may thereby promote our own worldly Incerefts. So that the intending to ferve our Sins, together with our intending to ferve God; or the Intention of our own temporal Intereji, in a degree, either etjual, or fuperior to our Intention of Obedience to him, by both which ways, all worldly advantages are qualified to oppofe him : This Mixture of Intention, I fay, makes our Performance of his Commands to be no fincere or acceptable Obedience, which he either fliould oi' will Recompence. . As for that Mnmixednefs of Intention therefore, which is implied in Sincerity^ and which is'neceffary to the accep- tance of our Obedience of all the forementioned Laws , it excludes not all Intention of our own Advantage toge- ther with God's Service, For to have refpedt to the fpiritual and eternal Advantages^ which in God's Laws themfelves are exprefly promifed to our Obedience, is al- ways lawful: And to have an eye upon thole temporal ad- vantages, which will accrue to us by obeying, is lawful fo far, as we intend them, not in a degree, either equal to Go^s fervice, or fuperior to it, by both which ways they are empower'^d to undermine it. Bat then only our mixing a defign of our own felf -winter efl, together with our Defign offsY'Ving Goi/makes our fervice unfiyjcere, and cuts N 3 off 1 82 Of the degrees and manner of Obedience Book IlL oft' our Hopes of Reward tor the fame, when, together with our Defign of ferving God, we join a Defigyi of fer* Ting Sin ; or when we defjg?i fome temporal Ends of our ovpfif sksniuchyOTmore, th2.nvjcdejjg7i Obedience unto him. And therefore it is a vain Fear, wherewith many good People are wont to perplex their Souls, when they doubt of the Siticerity of their Obedience^ becaufe it was per- form'd with an Bye at their orvn Advajitage ; through their Fears of Hell, or their Hopes of Heaven. For what- foeverfome, outofaw//?/i^e;? J^^^/for God*s Hoyiour, may have faid to the contrary , this is not only irmocent, but, as I have fhewn, plainly neceffary. If they fcruple at this, they muft fcruple eternally. For it is not their Choice, but their very Nature to ad ihus, and they cannot help it. This, I fay, is ihtwv try Nature, and they muft leave off to be men, before they can get quit of ir. Men may ffeak^ Icftih, and talk of obeying pure/y for God*s faks, without feeking any thing at all for them- felves. But this is tnere Tall^^ and empty Vamit, that can never come beyond Words, or appear in AHion. For they muft be made fomething elfc than what they are, before they can praciife it. If any man doubts then, whether God will accept his Obedience, becaufe in obeying he had an Eye at his own felf-intereft ; he doubts whether God will accept him, becaufe he obeys as a Man. Noah, and Abraham^ and Mofes^ nay Chrij} himielf might have doubted at this rate j for in their Obedience, they all intended their own Good as well as God*s Glory, and had rejped: unto the I{ccorr,pence of leeward. If this be a. fufficient Ground of Scruple, every Chriftian Man muft ohieccffity fcruple without end. For all our Obedience, is an Obedience of Faith ; and our Faith or JSf /zV/ of Heaven and Hell, makes us chufe to obey, in making us iirftto intend by fuch O- bedicnce to obtain the oncy and efcape the other. So that either our own 'Nature, and ChrijTs Gcfpel, m.uft be chnn^ gcd into fomething different from what they are; or we muft acknowledge, that fuch honefl Intention of our own Good, as I have mentioned, is lawful for us in God's fer-^ vice, fince it is made fo neceffary and unavoidable for US Jn the one, and fo much enceuragedhy the other. And thus at laft we fee, what is the firft requifite to an acceptable Obedience, vi^l. Sincerity, And that it im- plies. Chap. f. required to all the Laws of the GofpeL 182 plies, both the reality of our Intention in God's Service, or our performing it truly for God's fake, as we pretend, to do ; and alio the uncorruptnefs of it, or our performing ic for his fake more than for any thing q.\(^ whatfoever, and without regard to any otfier Advantages of our own, than fuch as are allowed by him, and are fubor- dinate under him. But in regard the Degress of our Intention and Defign, are not fo obvious and eafily difcoverable in themfelves, but are better known to us in their F/w>/ and Ejfccls, than in their own Natures : For the greater eafe in judging, whether we do intend God's Service mo^ of all, and fo 2iXt fincere in our Obedience ^ or no, I (hall, before I con« dude this Point, lay down a finin and certain Mark, whence any Man of common Apprehenfion may eafiiy difcern the fame. .i>i And the Rule, which I fliall lay down for it, is this ;l If our Obedience be intire it cannot but be fincere likemfe. For he who obeys God in nil Times, and in all Inftunces^ cannot but ferve him with both thefe higredients of Since- rity, liiza. Truth and Preheminence. He muft needs in^- tend God's Service really and nbove nil -^ who intends it fo, as to ferve him confiantfy, and univerfally. And the Reafon is this, becaule although onv temporal Interefi^ and- prefent Advantage, be for the mofl part united with God's Service, yet it is notfo always: But fometimes in aflhu ftances of Obedience, and at moft times in fome, it isfe- parated and divided from it. So that as long as we are true to our own Principle of Adllng, which we may fafcly conclude we always ate, if we either defign not Gdd's Service at all through Hypocrifie, or defign it not above all through a corrupt tnixture of Intention • at tbofe times, when thefe Inftsnces happen, we (hall not be adted by the Command, but through the love of our ovt^n temporal Inte- refly which we intend reallyy and defign morey we fhall certainly a^ againft it. For our Actions go where our IVilis lead them; and our trills always follow that, which is the prevailing Motive to them, and has moft Power with them. And therefore if we ftill chufe God\ Ser- vice in all lis parts y and in all Times, whether it make for our prefent Advantage, or againft it ; we may be afflired that we intend his Service truly, and alfo that we intend it moft I fince we ferve him, when no By-imereft of our .N 4 own 84 Of the degrees and manner of Obedience Book II !• own can be ferved, and differ ve all other Inter efts for his fake. He muft needs be our higheft Aim^ becaule, vvhere we may /j/e^/^ him, thoy^^Viofecular Advantages concur, we chufe any thing ; and where he would be offended, though all other advantages invite, we chufe nothing. So that in the Matter of Obedience, our Integrity is the great and lafi Meafure of our Acceptance, And if upon Examination we find, that our Obedience is intire, we need not doubt but that it is fincere alfo. And this is the very Mark.^ from which according to that Verfion of the Pfalms which is ufed in our Liturgy, the Pfalmift himfelf concludes concerning the Obedience of the Ifraelites. For he colleds it to have been a diffem» hied and unfincere^ becaufe it was not a vohole and intire Service. They did but flatter him with their Mouth, faith he, and diffembled with him in their tongue ; for their heart was not whole or entire withhim, Pfal. 78. 36, 37. To clear up this enquiry then, IVhat Qualifications of our Obedience to all the forementioned Laws of God, tnufi render it acceptable to him, and available to ourjalvati- on at the lafi day, I (hall proceed to difcourfe of the fecond Condition of all acceptable Obedience, viz. Integrity 5 of which in the next Chapter. CHAP. IL Of the Second Salification of all acceptable Obe- dience^ viz. Integrity, T 'Ntegrity of Obedience, is fuch a perfeBion andcompleat- "*■ nefs of it, as excludes all maimednefs and dcfeBs, which is well intimated by S. James, when he explains intire by wanting nothing ; Let patience have her perfect work,^ that ye may be perfect and intire, which you will be by wanting nothing, J^iTi' J- 4- And this, in another Word, is ordinarily expreffed in Scripture by uprightnefs. For in the moft common Me- taphor of the Holy Books, our Courfe of Life, is called pur H^ay ; our AEtions, Steps 5 and our Doing, Walkjng. ^n4 IP carfy 0(i the Metaphor, our Courfe of Obedience Chap. II. required to all the Laws oftheGofpel. 185 is called our right ov flreight Path; our Courfe of Jin and tranfgrejjions, a crooked Path j our committing fm^ ftum^ hling and falling ; and our doing our duty^ walkjng up* rightly. So that for a Man to be upright in God's ways, is not toftumbhy or fall by Sin and Difobedience ; i» e. to be ferfed: and intirCy or wanting nothing in our obedient Performances, Now this Integrity or Vprightnefs, which h neceflary to our Obedience, that it may (land us in ftead at the laft Day, is threc^fold. 1. An Integrity of our Powers ox 'Faculties, which I call an Integrity of the SubjeEl. 2. An Integrity of Seafons and Opportunities, which is an Integrity of Time. 3. An Integrity of the particular Laws of Duty, and Inftances of Obedience, which is an Integrity of the Objea. And all thefe are neceflary, to render our Perform- ance of God's Laws an acceptable Service. For if e- ver we expedt, that he ftiould reward our Obedience at the laft Day, we muft take care before-hand, that it be the Obedience of our whole Man, in all Times, to the w/We Law of God. To begin with it. I. That our Obedience of the foremenrion'd Laws may avail us to Life and Pardon at the Jaft Day, we muft take care to obey with all our Powers and Faculties, which is an Integrity of the Sub/eB, And for this, the very Letter of the Law is exprefs. For when the Lawyer asks, ff^at /hall I do to ijiherit eternal life ? Chrift fends him to what is written in the Law, and repeats that to him for an Anfwer; Thou /halt love (znd ferve, as it is Deut, 1 1 . 1 3.) the Lord thy God, with all thy hearty or will, Mark 1 2, and with all thy foul, or affedions, and with all thy firength, B^* or executive and bodily powers, and with all thy r«?W,- or underftanding, Luke 10. 25, 26, 27, 28. Obe- dience with all thefe Powers and with our whole Na- ture, is the means of Life, and the indifpenfible Con- dition of our eternal Happinefs. Firft, We muft keep all Gods Commandments, with our Minds or Vnderjiandings, It is a dangerous Conceit for any man to phanfie, that he may be as (inful as he will in his thoughts, fo long as he only loves and chu- fis, projeds an4 fonrrives for the forbidden inftance in 1 86 Of the degrees and manner of Obedience Book IIL in his mind, but doth not proceed fo far, as to obey it in his cut-ward Praclice, For at the Jali Day we mult be called to account, and juilified or condemned, by the Coun/els and Imaginations ot our Minds, as well as by the l^Vorkj of our Lives, For not only the Works and Practice, but slUq the thoughts of tie rvicked, or of Wick- ednefs, are an Abomination to the Lord, Proverbs 15, 26, The thought of foolifhnefs is fm, Prov. 24. 9. And fince God forbids and hates them ; as ever we hope for his Fa- vour, we muft repent of then:!, and forfnl^e them. Let the wicked man fo' fake his t'tioughts, faith the Prophet, and turn them from his Sin unto the Lord ; and then he will have mercy upon him, and abundantly pardon him, Jfni. 55. 7. For the H7^>/drf that God has fetus, after which we are to attain the Reward of eternal Happinefs, is a cafling down imaginations, as the Apoftie tells us, ayid hriyiging into Captivity every rebellious thought to the, obedi- ence of Chrift. z. Cor. 10.4, 5, In particular, this Obedience of our Minds to the Law of God muft be, as a doing what he enjoins, fo likewife a keeping off from every thing which he for^ bids. Piyflf In our Imaginations. We muft not pha?i/ie it in our Minds with Love and Delight, nor indulge to any Thoughts of it with fuch Pleafure, as may be a Bait to our Choice, and weaken our Averlarion and Hatred of it, and thereby enfnare us in the Practice thereof. Our Tvarfare, as we have heard from the Apoftie, muft noc be againft aciions only, but again ft Imaginations alfo, and infnaring Phanfies of Evil^ cafling down rebellious Imaginations, and making every thought obedient to the Laws of Chrifl; 2 Cor. 10. 4, 5. And in the old fVorld, when the imaginations of mens thoughts xvere al<»ays evil, it repented the Lord that be had made Man, infomuch as be refolved to deftroy him, Gen. 6. 5, 6, 7. Secondly, In our Counfels and Contrivances, We muft not ftady what Means Sire fit tefl, what Times art befi, and what manner is moft advantageous, for the ad:ing of our Sins. For if we caft about in our Thoughts, and con- fult about the moft commodious way of committing any Sin ; although all our Defigns be defeated before we come to any effed:, yet fliall we be condemn*d for our Con- trivance, as well as we ftiould for the complex^ Action, And this Chap. IL required to all the Laws of the GofpeL 187 this our Lord himfelf has plainly determined in one in- ftance, and the Cale is the fame in all the reft; For of the contrivances and machinations ofmurther he affares us. That they, as well as murther it felf zvc of the number of thofe things which ])ollute a man, and fo utterly un- fit him for Heaven, where nothing can enter that is foUuted or unclean. Out of the hearty faith he, proceed (^) eOct^o- evil thoughts or (^) murtherous machinations, and befij^^^-"«'^ them, compleat murthers, adulteries, 8cc. and thefe dtfile T^vmaU the man, Mm. 15. 19. Which be- ^ ing let im- mediately before ^61/01, and the (ins here being reckoned up according to the order of the Ten Commandments, may feem to determine the wicked machinations to this particular, vi?^. murtherous only. And as for that particular fort of contriving for (in, which is the height and perfed:ion of Villany ; viz. the inventing of new, and before unknovon ways of tranj- grejfng : It is fure to meet with a more fevere punilh- ment than others, and to thruft men down deeper into the Abyfs of Hell. Of this fort, are all inventions of new Oathsy new Nickj7iames, or EviUfpeakings, new frauds and methods of co:{enage, new incentives of lujl^ new modes of drinking, and arts of intemperance. But of thefe, and of all others which are like unto them, God will One day exa(^ a moft rigorous and terrible account : For he that devifeth to do evil, (aith Solomon, although he him- felf doth not act J but only devife it, he fh all be called znd dealt with as a mifchievous and wicked perfon, Prov, 14. 8. And S. Paul tells us exprelly, that in the judgmejit of Gcd^ inventors of evil things fliall be declared worthy of death, Rom. 1.30, 32. As for our minds or underflandings then, they are one faculty, which is plainly implied in the Integrity o^ our fervice, and without the obedience whereof, at the Ia(t day God will not accept us. And another faculty implied in it likewife is, Secondly, Our Soul or AffeEiions, It is a vain thing, for any man to love and fet his heart upon any particu- lar (in, and yet for all that to expedl that God fhouJd love and reward him. If I regard iniquity in my hearty faith the Pfalmift, the Lord will not hear me, Pfal. 66, 18, No man, as our Saviour fays, can ferve two mafiers ; for if he love the one, for his fake, when their intercfts inter- fere, 1 88 Of the degrees and manner of Obedience Book III. fere, he will hate the other; To that we cannot fervc God, if with our afFe^lions we continue to Jerve fin, Mat. 6. 24. To pretend obedience to God, and yet to love what he forbids ; to make a fliow of his fervice, and yet in our very hearts to hanker after his vileft Enemies, whom above all things his Soul abhors; thisfurely is not honefl- ly X.Q ferveMvaXy but grcjly to collogue, and flatly to dif- femble with him. For in very deed, if any man love /in, he fides with God's enemy; but for theferviceand fear of the Lord, it is to hate evil. Pro v. 8. 1 3. If ever we expect that God fhould accept even our good works, we muft offer up our affed ions with them. For if our hearts go along with our lufts, whilft our pra- d:ice is againft them, we ferve God only againft our wills ; we fubmit to hirn, as a Slave doth to a tyrannous Lord, not through any kindnefs for him, but through a hateful fear of him. We utterly diflike what he bids us, but yet we do it, only becaufe we dare not do otherwife. But now this is fuch a way of performing obedience, as God will never endure to accept of. For he fcorns to be ferved by a flaviOi fear, and an unwilling mind ; he will never look upon a heartlefs facritice ; but it is the affedlion wherewith we do it, which makes him fet a price upon any thing that we do, and our love that he regards, more than our performance. For this is that very thing, which was thought fit to be men- tioned in the Command it felf, Thoujhalt love the Lord vpith all thy heart, with all thy foul, and with all thy mind, Mat. 21. 37. 'Tis true indeed, we do not find oijr affection fo ^uick. 2.r\6. fenfihle for G^Jand his Laws, as it ufes to be for the ' things of the world ; neither can we reafonably expedt it Hiould. For our aflfedions are bodily powers, and it is their very nature, as Philofophy inftru6ls us, to be a ve- hement fenfatio7i upon fome certain commotions of our bo- dily fpirits ; fo that God and his Laws, which are things immaterial and infenjible^ are no proper and proportionate cbjecl for them. For it is only matter, that is able of it felf to affe^ matter; and material and fenfible objeHs which can excite our material ^nd J en/itive pajfwns and appetites. One bodily faculty, is no more fit in its own nature to be moved by a Ipiritual objedl, than ano- ther is; and we may as well exped, that our eyes ihould fee. Chap. 11. required to all the Laws of the Gofpel. 1 89 fee, or our finders hnndle U ; as that our affeciiom fhould of thcmf elves ifTue out upon it, either to lovCy or defire, or delight: in it. So that conhdering things barely in themfehes, I fay, and the natural ngreetiblenej's that is betwixt them, which is the ground of rheir natural operations ; it is only /'O- dily pain or pleafme, that is ofitJelfHi xo move our bo- dily pajjions. But as lor fpiritual and infenfible obje&s, fuch as God and Vertue are, whatever fitnefs to work upon our ajfeElioiis they may have upon other accounts, yet in themlelves they have none, Vertue and Obedi- ence, which are fpiritual things may gain upon our vpills and underft an dings ; which are fpiritual and rational fa- culties ; but upon our bodily appetites and affedions, for their own fakes barely they never can. But that which makes our afFedtions to iffue out upon God and Vertue ; is not the ipirituai nature of Go^ and Vertue themfelves; but ihok fenfible and bodily things, which flow from them, and are annexed to them. For although God be immaterial in himfelf, yet infinite are ihofe material and bodily delights, which we receive from him. And although Vertue and Obedience are in their own natures fpiritual and iyfenfible, yet exceeding great, and exceeding many, are the fenfible goods and pleafures, which are annexed to them. For Heaven, and eternal life, which ^vt promifed to our obedience, will give a/«// delight^ not only to our fouls And fpirits, but even to /»// our /ew/d-j likewife. It will endlefly entertain our eyes, with mo^ fplendid fights and glorious obje^s; it will feaft our ears, with melodious fongs, and wc^? ravijhing halU* lujahs ; and refrefli our w/jo/e W/Vj, with 4 moft exalted, and everlafting eafe and pleafure. As on the other fide, /je//, and e^^rw4/ w/T^r)', which are the efiablijhid punijh- ment of all fin and difohedience, will bring, not only upon our fpirits, but upon our W/>^ too, as full a fcenc of moft exquifite pain and forrow. For fo vio- lent and intolerable will the torments of our bodies there be, that God could find nothing too high to fee ihem out by, but has exprefled them by one of the moft raging and tormenting things in nature, eternal fire. Now as for Heaven and Hell, they indeed are fuch things, as can of themfelves ftir our affeStions and bodily paffions 190 Of the degrees and manner of Obedience Book IN. paffmis with a witnefs. When they are fee before us, they are able to make us love God and our DttAy above all things elfe, and whate nothing To much as Sin and DiJ- obedience. For no ^/« can promile us (o much hdily de^ lightt as is to be enjoyed in Heaven-^ neither can Ohedi^ eyicc in any pnjfible inftance expofe us to (o great bodily painf^ as the damn'd for ever undergo in H:;ll. So that when once Heaven and Hell are -propfcd to our aff^Bions, and ad upon them, they will prevail with them more than any thing elfe can, and make nothing fo dear to them as the performance of their duty, nor any thing fo hateful as the tranfgrefjion of it. And thus may God and Vertue become a fit objed even of our bodily paffions^ and a moll cogent matter of love, defirCy and joy ; as, on the contrary, fin and vpick^ednefs are, offorrow, flight and hatred. They are moft power- ful to excite all thele affeclions, although not in their bare fpiritunl felves, yet in their bodily dependants, and annexed confequencei. For the greatefi bodily joys fliall one day crown our Obedience^ and the acuteft bodily torments will certainly befall us if we difobey. And thefe, although as yet they are at 2idijia7ice, and future to us, are moft lie to work upon us, and moft ftrongly to affed: us. For we are Creatures endowed with underftanding, and have Reafon given to us to fet future things before us, and to think our feives into paflions and atfedlions, and not to be idle and altogether pajfive, like the brute and unrea- fonable Creatures, and (utfer the bare force of outward and prefent obiedls to excite them in us. So that with our hodily ajfeciions, we may love and delight in God and B^- ligionj which siTQ fpiritual thm^^y becaufe of their W//7 joys and attendences ; and fenfibly hate and grieve at our fins and dilobedience, which are moral and immaterial evils, becaufe of theiry^w/Ji'/e pains and punifliment. And we may love the one, and hate the other^ above all things elfe ; becaufe no bodily joys are in any the ieaft compari- fon fo great, as thofe which are laid up for the good in Heaven, nor any bodily pains fo tormenting, as thofe which are prepar'd for the damn'd in Hell, And fince God has given to our bodily affe8ionSy even in their own way, the greatefi motives to love him above all, and above all things to hate fin, it is the higheft Reafon that he Ihould require it of us, and demand the preeminent fer- vice. Chap. II. required to all the haws of the Gofpel. 19! vice, not only oUowv ff hits , buc alfo of our /otpfr/o/^/ or ajfcctions aJfo. But although our bodily nffeBicns, when they are em- pFoyed about Vice and Vertuc, which a,ve/piritual things, by realon of this fupereminence of fenfitive rewards in the one^ and punifliments in the other^ be more y?ro»^ and pwerful ; yet are they not, asl faid, fo vonrm and fenfible as they ufe to be, when they ifTue out upon fenfihie and bodily objc^s, W tfeel one in our own fouls, and are afFeded in them, much more violently, than we are in the other. And that it muft needs be fo, is plain. For our afFedions for -worldly things, are raifed in us by the things themfehes, and by thofe impreiiions which they make upon us ; and they adl to the higheft^ and according to the utmoft of their power. But cur affe&ions for fpiritual things, are to be raifed in us by our own Reafon, and we are to argue and think our felves up to them ; and our thoughts are free^ and go no further than we pleafe to fuffer them. And indeed we find fo much difficulty in fixing them upon any thing, and there are fo many other things ob- truding daily upon them, to divert and call them off from thefe, that vvg feldom ftay fo long upon them, or are fo well acquainted with them, as to be wrought up into a very warm and inflamed afFedbion for them. • • Befides what is the chief Reafon of all, that good and evil in worldly things, which affeBs us is prefent with us J and therefore our paffions for or agniyift them, are raifed in us by ouvfenfe znd feeling. But as fov Spiritual things, and thofe bodily joys and forrows which are an^ nexed to them, for the faks whereof we are fenfibly nffe^ Bed with them, they are not prefent with us, but future and at a diftance ; and therefore our pafTion for them cannot be railed by our fenfe^ whofe objedts are only prefent things, but merely by o\xx fancy and imagination, ' But now, as for the fenfible warmth and voilence of a paffion^ it is nothing near fo quick, when it is excited by fancy, as when it is produced by fenfe. For no man is fo feelingly affcBed with hearing a fad Story, as he would be by jeeing of it. And a Man will be moved abundantly lefs, by imagining a battle, a murder^ or any other dreadful thing, than by beholding it. And the realon is, becaufe the imprcflions upon our fenfe are quick, and 192 Of the degrees and manner of Obedience Book III. and violent, and their warmth is communicated to our affettions which are raifed by them : whereas our imagi- natiorjs are cnlm znd fnhit in comparifon, and the -pnjjions which flow from them partake of their temper, and are more cold and lefs perceptible. So that our paflions for worldly things being paifions upon fe?9/e, and our palllons for things fpirltual with their bodily pain of pleafure an- nexed, being only upon fancy and imagination ; we muft needs be more warmly and [enfibly, although not more powerfully, affedled with the things of this world, than of the other. But that which is to diftinguifh our pajfwnfor God and Vertut above all things eifcj from our palfion for worldly things, is not the warmth and fenfiblenefs, but the power and continuance of ir. For it muft be a prevalent affe- (ftion, which doth more fervice, although in make lefs noife I which gets the upper hand in competition, and make us when we muft defpife one, to difregard all things elfe, and to adhere to God's ftrvice, what other things foever be loft by it. What it wants in warmth, it has in permanency 2ind power ^ in fticks fafter to us, and can do more with us, than our love of any thing befides* For in our affeilions, we muft needs prefer God and his fervice before every other thing when they ftand in com- petition ; or we have none of that Love with the whole foul^ which the Commandment requires of us i as will be fhewn Caap. 8. more fully * afterwards. And becaufe our thoughts and affeciions have in them a great latitude, and in a matter of fo high concern, e- very good foul will be inquifitive after fome determi- nate accounts of that compajs and degree of them, which is neceflary to our acceptance : Before I conclude this Point, I will fet down what meafures of obedience in thele two faculties, what thoughts and imaginations of our 7nindsy and what degrees of love and delight in our affe&ions, (hall be judged fufficient at the laS Day, to fave or to dejiroy us. As for our thoughts, there is one more elaborate and pcrfeH fort of them, vi:{. our counjels and contrivances* And when they are employed about the compalfing of forbidden things, they areour^/w, as I Ihew'd before, and without repentance^ will certainly prove our condcm^tion : And Chap. JL required to all the Laws of the GofpeL 209 And as for other of our thoughts, which are not come up to the height of a contrivance or confultaticns, but are only Jimple apprehenfions ; fome of them alfo are proper- ly and dirc^ly good, or evil, and an article oi om life or death. God has impofed feveral Laws, which he has backed both with threats and promifes, upon our very- thoughts themfelves, of which fort there are fome to be met with under all the three general Parts of Ducy^ vi:t, to God, our Neighbour, and our [elves For our thoughts of God, are bound up by the Law of honour, which for- bids us to lelTen or prophane him by dijhonourable Noti^ ens and Opijions ; our thoughts of our Neighbour, by the Laws of CW^V^'and Candour, which fufFer us not either to reproach or injure him by undervaluing Ideas, or grottndlefs Sufficions ; and our thoughts of our own fehes, by the Law of humility, which prohibits us to be exalt- ed in our own conceits, through /^//^ and overJnghap- frehenfions of our cvpn excellence. Pious and I{everend thoughts of God, and charitable opinions of Men, and hum^ hie and lowly conceits of our oven felvcs, are Duties in^ cumbent upon our very Minds themielves. And all the oppofite vices of imfiom and reproachful Ideas of God ^ of cenforious, fu/picious, and lejfenifig thoughts of other- Men I and of proud and arrogant cohceits of our ownvoorth $ are tranfgrefllons within the fphere and compafs even of our underftandings. For the exercife of the firfi. is not only a caufe and principle, but a part and i>Jiance alfo of obedience, and an article of life ; as the exercife of the other, is an inftance of difobedienee, and an article a'fo of damnation. So that as for all cur psrfeBed ^ndfiudie d thoughts of evil^ viz. our counfels and contrivances y and as for all fuch fimple thoughts and meer apprehenfjcns, as have parti^ cular Lam impofed upon them, they are not only /r/«- ciples, but parts and injiances of dif obedience ; and if we are guilty of them, unlefs we retrad them by repentance^ we Ihall be liable to be condemned for them. But then there are feveral other bare imaginations and fimple apprehenfions, which are not under any of thefe particular Laws, that are impofed upon our thoughts themfelves, but are employed upon things commanded or forbidden by any of the other Laws foremention- cd. And as for all thefe apprehenfions , in them- O felves 2£0 Of the degrees aftcLntarwer of Obedience, Book IlL lelvcs they are neither 5/« nor Duty^ nor a matter either of rexvnrd o: punijhmcnt ; but lb far only, as they are caufes and -prijccijtles, either of a //«/«/ or obedient choice or practice of thofe good or evil things, which they are employed upon. In them/ehes^ I lay, thefe meer apprebenfwns are nei- ther Sin nor Duty, We may perceive fin in our Minds, and have it in a thought or notion, without ever being guilty of it, or liable to anfwer for it. For the Sun fhines upon a Dunghill without being Defiled by it ; and God Jees all the wlcksdnejs'in Hell, but is not tainted with it. And fo long as we fojourn in a world of iniquity^ every good Man muft needs know, and behold all the vices of the Earth ; but bare underftanding of them, doth not make him partake with them, or fubjed to be punilhed lor them- But to make thefe mcer apprehetijiam and imaginations, either of good or evil, an inftance of obedieiue or difobe- i(. 5^^ jj,'g dience-y they muft be * caufes and principles of an obe- ftated ' ^is^^t or difobedicnt choice or pratlice. For our inward Lib. c. thoughts and imaginations, are Springs and Principles, Chap, 4. both of our inward choice, and alfo of ouv outward opera^ tions' And the (ervice which God requires of them, is the fervice of the Principle. He demands the obedience of our Minds, as a means, and in order to a further obedience of our hearts and anions. And e^peds that we fliould think fo long, and fo often, upon the abfolutC' nefs of his authority, the kjndnefs of his nature, the rea- fonablenefs of his coynmattds, the glory of his rewards, and the terror of his punift^mcnts , till in our hearts wc chufe thofe things which he has commanded, znd perforjn them in our workj and praciice. And when Apprehenfion or Knowledge carries us on to performance, it is an accep- table fervice, but no otherwife. For hereby alone, faith S. John, we kjiow that we hjiow him, with fuch knowledge as ftiall be accepted by him, if we l^eep his Comtnandments, I John 2. 3. And on the other lide, our bare imaginati- ons and apprehenfions of fome for bidden. Sin, are then only difcbedient, when they carry us on to chufe or praSiife thofe things that are y/«/«/. And we muft go on from thought, to choice, or praciice, before the vices thought of become our own, and our apprehenfmis of dn be- come themlelvesy/^sf/w/. For the thoughts of Sin, have the fwfuU Chap. ir. required to all the Laws of the GofpeL 211 fmfulnefs of means and caufes; and are finful fo far, as they help on either our coiifent, or ■performance. So our Saviour has determined in one inftance, vi:{. that of lufl. ful looks and apprehenfwns^ Matt. 5. He that locks upo7t a woman fo long as to luft after her, or to confent in his heart to the enjoyment of her, he hath committed Adulte- ry mth her already in his heart, v. 18. And then, as for our ajfeclions, their meafures are the very fame with thofe already mentioned, of our hare imiginationsy SLnd Jimple afprehcnfions. For their y^r-v/cff and obedience, is that of the principle, and their Sentence fliall be according to thofe effeEls, either in our mils oc praEiice which flow from it. If we love and defire obedience, fo far as to chufe and aci it ; this degree of affe^ion will gain us God's Icve and favour, and fecure his rewards ; but lefs than ir, no other (hall. He that kfeps my Commandments, faith Chrift, he it is that loveth me, and they only who fo love me in obeying me, Jhall he loved again of my Father , and 1 will love them, John 14. 15,21. But if our love and defire of evil things, carry us on to * chufe or a^ any inftance of difobedience, for the fake ^ See this of that which is loved and defired ; then are our affe- ftated, ^ions finful, and fuch as will dcjiroy us, The defire of ^°°^ ?• ^ evil, is not io truly they?^/eof mortal fin, as of dange* Chap. 4.] rous temptation • it is not deadly in it felf, but kjUs by car- rying us on, to a finful and deadly choice and anions. For when once it has got to that degree, it is obnoxious to a dreadful fentence. Whereof the Pfalmift gives us one inftance, in the love of violence. Him that loveth violence^ the foul of the Lord hateth, Pfalm ii. 5. And S. John fays the fame ot the love of lying, and the Cale is alike in every other fin. fFithout, in outer darknefs, are mur- therers, znd vphatfoever loveth or make th a lye. Rev. 22. And thus we fee what meafure of obedience is requi- red in thefe two faculties, and what kinds and degrees^ of thoughts and affections are to be ufed or refirained, to make theirs an acceptable fervice. For we muft abftain from all evil counfels and contrivances -^ from all fimple apprehenfions, which are particularly forbidden, and put in ufe all fuch as are particularly enjoined. And as for all other our hare thoughts and imaginations, and all our O 2 affe^iotif '212 Of the degrees and nia.mer of Obedience Book M, affections and defires^ we muft fix them upon our Duty fo long, till they make us perform it ; and never fuifer them to ifTue out upon evil lo far, till they carry us on, either to chufcy or to pmciife it ; and till they have car- ried us to do one of thefe, they are imperfe(5t things, and not truly grown up to the perfed: Itature, either of Obedience, or of Dil'obcdience. But befides thefe two faculties, W;^. our minds and fiffciiions, there is yet another, whole fervice is necefla- ry to render ours an acceptable obedience ^ and that is, , Thirdly^ Our hcnrts or wills alfo. It is an abfurd Dream, for any man to think of fer- ving God without his will, becaule without that, none of his acftions can be called his own. For that only is im- puted to us, which is chofen by us, and which it was in the power of our own Wills, either to promote., or hinder ; no man dcjerving praife^ or being liable to an- Jvpsr for what he could not help. But of all things, God moft of all regards our hearts in ail our performan- ces. He perfedly difcerns them, and he ejlimntes our fervices according to them. So that it is nor poflible for any of us to obey him ngainji our veills, in regard the choice of our will and heart it felf, is that which renders any adlion a filing and acceptable obedience. For out of the hearty as Solomon faith, proceed the ijfues of life, Prov. 4. 23. The choice then, as well as the praFIice of our Duty, is plainly necelTary, to render it available to our falva- tlon. But on the other fide, if we chufe fin, although we mils of opportunity to zCc it, the bare choice, without x\it pra^ice h fiifficient to our condemnation. For even bv that., when we proceed no further, our heart has gone afiray from God, and we are polluted by the fin which we refolve upon in our own choice, fince out of the hearty as our Saviour tells u% proceeds- the pollution of the Man^ Matth. 15. 16, 20. We may commit all forts of tranfgref- fions, and incurr the punifiiment of them, meerly by corim fenting to them inwardly in our hearts, without ever compleating them in our outward operation. For our Lord himfclf has thus determined it in one inftance, and the Cafe is the fame in all the reft. Wncfocver lookj upon a Woman to lufl after her, or fo long till his heart confent to commit lewdnefs with her if he could, he^ though Chap. IL required to all the Laws of the Gofpel. 215 though he never met wirh an {e) opportunity to zd;:n,{e)Cumctb or before any, hath committted adultery with her already f'^omim ma- in his heart, Match. 5. 28. lit res foU neceffitate non agHuYy ipfa rei turp'is cnfiditas pro a^l'me damnatur^ Salvian. de iVov. J. ^. p. 205. Ed. Oxon, No Man then may venture to voill and chufe any one SiUy and yet preCume he is innocent. For it' Fear^ or Shame, or Intereft^ or other by^motive and worldly End, or voant of Opportunity^ hinder him from the outward aHing and compleating of his Sin ; yet if his Heart (lands for it, and all the while he voills and chufes it, he is guilty in the Accounts of God, as if he had ccmmitted it. We difobey, in willing as well as in doing ; and fliall fuffer for a wicked. Choice,- as well as for a wicked PrdEiice, So that as ever we hope, to have our Obedience to the fore- mentioned Laws avail us unto Life and Pardon at the laft Day, we muft take care to perform it, as with our Minds and Affe8io?is, fo with our Hearts or ^ills like- wile. As for thefe three Faculties therefore, 'vi:(, our Minds^ our Wills, and our Affeciions , they muft neceflarily be devoted to God's Service, to make up an intire Obedi- ence. As ever we hope for Heaven^ we muft employ our Minds upon God and his Laws, fo far at leaft, till we love them in our Souls, and chufe them in our Hearts, with full Purpofe and Refolution of performing them. Our Vnderftandings muft conlider of our Duty, and of the Motives to Obedience, fo long, and fo we 11^ till our Affeciions are inflamed with a defire of it, and our fVills are firmly refolved upon it. And as ever we expedl to cfcape the Torments of Hell, we muft take care that we entertain no Thoughts or Defires of any Sin fo long, till io our Hearts we become concerned for it, and willing to fulfil ir. But if we look on it, it muft be in order to loath and difdain it. We muft confider how dijingenu^ ous, how fhameful, and how mifchievous a thing it is ; and indulge to no Apprehenfions of it in our Minds, which are like to infnare, either our -Choice, or PraHice ; nor dmcll upon any, but thofe that are apt to kindle our Indignation and ^eal againft it, and arm our Pl^lls with full Purprfe to overcome it. O 3 This 214 Of the degrees and mmner ojOhediencz Book III. This muft be the Ufe and Exercife, of all our inward Vomers, and Principles of A6lion, They muft be ul'ed as Inftruments of good Life, and made the great Springs, and produHive Caufes of all vertuous Pratlice and Ohe- dience. It is this holy and obedient Fraclice that is the End, wherero all thefe obedient Thoughts, Defires and B^- JolutiorjSy are direded ; fo that if they fall (liort of this they mifs of their chief effedV, and appear ro be weal{^ and idle things, that are infignificant and ufelefs» CHAP. III. Of Obedience with the Fourth Faculty^ viz. our Executive or Bodily Powers^ and outward Operations. A Fourth Faculty, that is indifpenfibly neceflary to the 'Integrity of our Obedience, and which is the chief End and PerfeSiion, and gt :s Acceptance for all the reft is our Strength, or bodily and executive Powers, For the completion and crown of all, we muft do^ as well as thinks and defire ; and our obedient choice, muft end in an obedient praFlice. 'For all our invpard Moti- ons, are in order to outward Operations ; they muft go on to good EfTecfls, before they are fit for the great Re- ward ; and we muft wcrk^ as well as defire ; and not only will, but do our Duty, becaufe upon nothing lefs than that we fhall be accepted at the laft Day. This, indeed, is the fevere Service, and the dijlajlful part of Duty. It is a Matter of much Labour and Pains, of much Strife and Contention. For the doing of our Duty, is the top of al! ; every Hindrance muft be re^ moved, and every Difficulty overcome, before we can attain to it. Our Scruples znd gainfaying ^cafonings, muft htfilenced; our difcouraging Fears, quieted; and all our repugnant Dcjtres cooled, or conquered: Every Doubt of our Minds ipuft be folved, and every hoJlUe L^fi fub- dued, e er we can acl what we are required. A fccret IViJh, QT zfudden Defire oi Obedience, mgy ftartup in our SquIs Chap, III. required to all the Laws of the GofpeL 215 Souls unaxvarcsy and there is noc much oppofition made to it, becaufe our Lulls receive no great Hurt from it. For the Pieature of our Lufts, lies in adling and fulli Jing them ; and they are fecure of their own Dehghts, To long as they are of our Pradice. And therefore they will al- low us to think of Good, to fpend a faint: PViJh, a fud^ den Inclination, or a fruitlefs Dcfire upon it. but if once we would go on to do our Duty, and to vc^ork^ Obedi- ence, then begins the Confli7g, from that Attribute of his, which in believing we would be thought to honour, vi:{» his Truth : But even where we feem to fubmit to it, we wrong and per- vert it. For we wreji his Senfe, and fpoil his Meanings and undermine all that he intends : So that even that which we do believe, is not his Mind, but our ovpn. For the true Meaning of his P;ow//^j,.which run all upon Condition of our Obedience, we pervert ; the Force of all his Threatnirigs, which denounce TVoes to every Sin and Tranfgredion, we cancel. We do as much as in us lies, to corrupt his Word, and to bely his very Gofpel. We make his whole Religion to lignifie another thing than what he intended. For we make it allow, what he for- bids I and encourage Cuch, zsht threatens; and/^-yetbofe, whom at the Day of Judgment he will condemn. And fince this perverfe Faith and Kjiovoledge, which believes what it likes, and is infidel to all the rcfl ; which fets up one part of his Word againft another, by making his Promifes to undermine his Precepts, and the Truth of his Doctrines to render all his 'Thrsatnings falfe and ufe» Chap. Ilf. required to all the Laws of the GofpeL 1 1 9 ufelels: I fay, fince fuch an untowardly^ partial, and gainfayhig knowledge and belief as thisy is in very deed lo plain a Libel to his Ferfon^ lo hateful z violence to his Truth, and fuch a contraditUng piece of infidelity to his Go/pel^ it can never be thought to be that Obedience which he commands and eticourages, but fuch a piece of contume- lious flattery and fawning D^f obedience, as he will moft Z^- verely punifh and condemn. But if we believe his WW^ Gofpcl, and bcfides the faith of his Do^rines and Promijes, take moreover all his Precepts to be fuch as he enjoins, and all his tbreatnings, in their true meaning, to be fuch as he viill execute ; and yet, for all that, in our work,s zndj^raFlice defpife and fin agalnft them ; then is fuch our faith and knowledge, fo far from rcndring our condirion fafe and comfortable, that in very deed it makes it more defperate, and utterly bereft of all colour and excufe. For it takes from us all f>leas for difobedience, and leaves us not fo much as the common refuge of all mifdoing; the pretence that we did offend but did not know it. It makes every fin which we commit, to be adled with a high hand, and all our offences, to become contempt, our difobedience, rebellion ; and our tranfgreffions, prefumptuous. For we fin then with open eyes, we know God's Commands, but refufe to pradlife them ; we difcern our duty, but defpile it. It makes u$ not only to renounce his Authority, but al(o to defie his Power. For we know his Almighty Strength, buc we will not fear it; we (ee his dreadful threatnings, but yet dare to commit the things which he has threatned in defpite of them. We fee and believe that our Death is entailed upon our difobedience, buc for all that we chufe and run upon it. And fuch a ftate as this, every man muft needs fee is fo far from gaining h\s favour, and afcer- taining his acceptance ; that in reality it is a continued heightning of every provocation, an habitual hofiility, and ftate of crying fin. But if ever our orthodox faith and profeffions avail us unto life and Pardon, they muft end in our obedient works and actions. We muft do that which we know God requires, and pradlife that pure Religion which we profefs; If ye know thefe things, fays our Saviour, happy are ye if ye do them, Joh. 13.17. It 'V not every verbal Pro- feflfor, every one that faith unto me^ or calls me Lord, lord^ 220 Of the degrees and manner of Obediettce ^ook Iff. Lordy that Jhall enter into the Kingdom of Heaven ; but he only that doth the voUi of my Father which is in Heaven^ Mat. 7. 21. We are condemn'd out of our own mouths, if we commend Chrift's Religion, whilft we contemn and difobey it : every word which we fpeak in its behalf, is a charge againft our own felves, and every plea which we make for it, is 10 us an accufation. For if it be a Religion fo pure^ fo good, (o wortry of God, and fo beneficial to Men, as we profefs it is^ the more unpar^ donabh wretches we, who tranfgrefs and ad: againft it. All the praifes which we heap upon our Duty, are a moft bit- ter invedive upon our own pradlice^ and the more we compiend Chrift's Religion and Laws, the more we con- demn our own Tranfgre Jions ;. fo that now God in exact- ing the puniihment, be it as fevere as it well can, only executes our own fentence. W'e are made the xvorfe for our Kjiowledge, if our nclions are not ruled by it; for ic jftiews plainly, that our Lufis are moft objiinate, and our fVilis moft wicked I when for all we are clearly fliewed the Laws, the Promifes^ and the Threats of God, we can yet defpije them all, and for the fhort pleafure of a filly lin, tranfgrefs, and atl againft them. And fince it doth thus enhanfe our Sin, we may be fure that it will proportion- ably encreafe our Punifhment. For he that kjiovos his Mafiers wiUy and doth it not, Jhall he beaten "with many firips, Luke 12. 47. And thus we fee, that this thinking to be faved by the labour of our minds, without any woikj of our lives and fraUice ; and coming to Heaven barely by a True Belief, and Orthodox Opinions, and B^ght Profejfions, without ever obeying in our PVorkj and AElions ; is one of thoCefaife and delufive grounds, whereupon Men (liift oft' the neceffity of this fervice with all their ftrength, the fervice of their aHions, And another falfe ground of fliifting off the fame fer- vice is, 2. The delufive confidence which wicked Men have of being laved at the laft Day, for an obedience of idle defircs, and ineffeBive wifhes. It is a /Grange conceit which fome people have been taught, vi:{. that the defire of Grace is Grace, and that God will at the laft Day judge Men to have obeyed, al- though they have not wrought, but only dcjired ic. There is Chap. HI. requiredto all the Laws of the Go/pel. 221 is a complaifnnt lore of Cnfuiftry^ and a much eafier than ever God made, that has been brought into the World, which bids men to hope wc//^ though ihey do nothings (o Jong as they find in themfelves a defire tha: they could do it. They wi(h they were what God experts, and that they performed what he commands; but they do no more but wi(h it. They fit ItilJ, and work no more now they have wifiied if, than they did before. Theirs is a vocakjy infant defire, it juji lives^ but that is all, it can £ff<^^ no- thing. For iho. Jmailefi luft is tec y^row^ for it, and the Teaft temptation overbears it; the defire of the Vcrtue is hufli'd when the opportunity of the Sin returns, for not- withftanding all the contrary defire, this is ad:ed at the next offer. Obedience is not defired fo much as their eale ; for they loveir not fo well, as to be at the necefTary pains for it. It is a fqueamifli, delicate defire, it would obey if that could be without trouble, but it will under- go nothing for Obedience. But this is a conceit 2.sftrange, as it is deftruSlive ; and fuch, wherewith the fimpleft of Men futfer themfelves to be impofed upon in no other matters, but only this, which moft of all requires their care and caution, w;^. The eternal voelfaye of their Souls, and the truth of their Obedience, For who ever took his defire cf gaiyt to be gain, his defire of cafe to be eafe, his defire cf meat to be food, his defire of deaths to be r^ijment^ or his defire ef kjiovoledge to be krioxvledge ? And why then muft that be true in B^igion, which is always falfe in common life ? and the defire of grace be faid to be grace, and the defire of obedience, obedience } Our defines are one thing, but the thing defired is another. Our defires are within, but the Objedt defired is without us. Our defires are our own, but the thing defired is wanting. For fo far is our defire of any thing from being the very thit'g it ^cM which is defined^ that it is not always joined with it, but we poflefs o»e, whilft we are without the other. For alas! v/e find that thofe things which we need, and have a mind to, do not come at the beck^ of a defire, nor are procured by a wijh ; but we muft do more than defire them, endeavour after them, and work, or a^ for them, oreKe we (hall fit without them. A Man doth not pre- fently poffefs meat, bccaufe he is hungrj; or is owner of a gren efiate, becaufe he is covetous ^ no, hQ mu& labour and 222 Of the degrees and manner of Obedience Book III, and/^^A. *s well as dcfircy both for the one and the other ; or elfe, lee him deiire what he will, he fhall get nei- ther. *Tis true, a defve ofmoyicy is a €,veat preparative to get moneys and a ^^y/re of k^iovpledgc is a good difpofition to attahi knowledge 3 becaule our appetites and dejires, are of all the pnjfions, the great and moft immediate fpring of our outward worf;s and operations. For delight begets /t'i'ff, and /ox;e ends in i:/e//V<7, and ^d?/??'^ carries us on to wor^^ and /- for the thing defined. And thus our de/ircs of Grace and Ohedie?ice^ are Grace and Obedience* That is, Onvdefireof Grace, is not G^ce it felf; nor our defire of Obedience^ Obedievce ; but a ^W y?5p and degree towards them. It is To metonymically, it is ih^ Principle and the Caufe of it. For therefore we acquire Grace, and perform Obedience, becaufe we defire them. We fhould take no pains about them, were it not for our de- fires of them, but becaufe we have a mind to them, there- fore we labour after them. But till our defires come on to this effctl, they have no title to the rewards of it. Becaufe although they are a gift of God's Grace, 'tis true, as well as Obedience it felf is; yet are they not that Grace, which in the Judg- ment (hall entitle us to pardon and happinefs. For the promife to the defire of Obedience, is one ; but the promife to Obedience it felf is ajiothcr. If we fincerely defire to do God's will, i. e. if we defire it fo, as according to the beft of our power to endeavour after it ; the prcmife to that is, That we foall be enabled to do it. For one pro- mife of the New Covenant is, That God will grant unto us to ferve him in holinefs and righteoufnefs, Luke I. 74, 75. which he will th:n do, when we defire it of him, by giving his holy Spirit to them that asl^ him, Luke if. 13. But if we do indeed obey it, the promife to that is, that we (hall be faved by it. For Chrift is become the Author of eternal falvation, to them that obey him, Heb. 5. 9. And it is faid exprefly of them that obey, that they Jhalt have right to the tree of life. Rev. 22. 24. So that to the honefl defire of obedience, all that God promifes, is the power to perform and work, obedience ; but that whereunto mercy and life is promifed, is nothing lefs than obedience it felf. For, to the working out our Jahation, it is required, as Saint Paul fays, that we be wrought upon, not only, Chap. III. recjuired to all the Laws of the Go/pel. 225 only, to will whac God commands, but alfo to lio ir, Phil, 2. 12, 13. The great pretence, whereby Men of idle unworking defires, would plead for their unfruitfulnefs, and fupporc their hopes of a happy Sentence under a life of difobedi- ence ; is a miftaken fenle of thefe words of S. Paul in his Epiftle to the Galatinns : The Flejh lufieth ngaivft the Sp- rit, and the Spirit .^gnivji the Flejh : fo that you cnnnct do the thifigs that you would. Gal. 5. 17. Which words they interpret thus: The5/mVin all good Men lufieth againlt the Plefh, but not fo far as to prevail over it : for al- though they may mil and defire with the Sprit, yet they cannot do thofe things which they would. And if this be fo, 'tis plain that we have warrant enough to hope for mercy, notwithftanding we only defire^ but are not able to perform. But this is a plain perverting of the Apoftle's words,' from the Apoitie's own meaning. For although he fays, that the lufiing is on both- fides, both of the Fiejh againft the Spirit, and of the Spirit againft the Flejh -^ yet as for ineffeclivenefs, or not doivg xvhnr is willed and de fired, that he charges only upon 07ie. He leaves it purely and fole- ly to the FUlh'es fhare, which can indeed luft and defire evil things even in regenerate Men, but is not able to pre- vail fo far, as to xQork^ and effetl them, becaufe the over- ruling will of the Spirit checks and reftrains it. And to fliew this to be his fenfe, I need do no more than fet down his v/ordsin that order wherein they ftand ; which is as follows: This 1 fay then, Walh^in the Spirit* and you Jhall not work and fulfil the lufis of the Flefh. Not work and fulfil them, I fay, notwithftanding you will ftill feel an ineffedive and unconquering ftirring of them. For the Flejh lufieth againft the Spirit^ and t^e Spirit againft the Flejh, and thefe two are contrary one to the other. So that in walking or working, as I faid, after the luftings and defines of the Spirit, you fulfil not the lufts of the Flefii which are contrary to it ; ye cannot do, or you do not the things that your Flefh lufts after, which yet, through itslufting, ye would, ver. 16, 17. Whereas, if this iafi Claufe v;ere expounded thus, Te do not the things that your Spirit lufts after, which yet^ through its iufiing, ye would do; it would deftroy that which the Apoftle brings it to confirm, vi:(, their no: willing and defiring Q24 Of the degrees and mmner of Obedience Book lit d'. firing only, but doing or vpaikjng, alfo after the Spirit'^ To as not to fulfil the fth-ks of the f>e/h, ver. 1 6. Which ia plain Engiifli, is to make the Apnftle in the fame breath, to fiy and unf^y ^ to tcii them of walkjng in the Spirit^ and not fulfilling the lufts of the Flcfh, becaufe they do not after the Spirit^ but do fulfil the lujls of the Flefh, Which is flatly to make the Apoitle's proof, to contradid his affirmation. If therefore we would approve our felves regenerate, and have a juft hope of life and pardon ac the laft Day ; w^e muft not only v^ijb and dcfire, but live and w^//^ after the Spirit, The (ervice of the F.'e/h, indeed, muft go no further than defire ; and although we (hall all of us more or lefs, have luftings from it, yet muft we not * fulfil ^Rom.ig. them. But as for the fervice of God, it muft have our '4» hands as w^Il as our hearts ; for it is not enough to will and dcfire what he commands, but we muft moreover praBife and perform it. As for the affirmative Commands of God, it is not re- quired that we perform every one of them at every time ; for fo our whole life would be taken up in the keeping of one Command, and we could never obferve all, (ince we cannot do any fipo things, and muchlels fuch a multi- tude^ at the fame time. But all that Obedience which God requires of us to them, is that ue ad them, as his Providence, and ordering of times and occafmis, gives us opportunity. Now although for the m.ain Body and great- ett Number of them, every inan has opportunities return* ing almoft every day ; yet for a perfect and com pleat per- formance of fome of them, fLme'menh2i\Q not opportunity at feme times, nor others in all their lives. I inftance in the affirmative Command oi Alms-giving; a Man who has but little, can give but little ac any titfie j and a rich Man, if he be in a ftrange place, and have no great ftock about him, although he have a great Objed of Chanty, can yet make but fmall relief. So that in both thefe, the worJ^^ of Alms and outward ferformancey muft needs be very firait; although hoth of them in their hearts and defires, are never fo liberal. They have not power and oppor- tunity to act as they voould ; and would perform more, if their circumltances would allow it. And now in this Cafe, God doth not meajure their obedience, by theT;;^^ of their outward perform^inc?^ he looks not fo much ac what Chap. III. required to all the Laws oftheGofpet. 225 — — . Tl what was done, as at what would have been done, had they had ability. So that they (hall be accepted acording to the greatnefs of their w///, and not according to the narrownefs of their deed-^ and their reward fliall be fit- ted to what was in thsir heart, and not that which ap- peared in their adion. And this very Cafe, is exprefly determined by S,Paui, in his fecond Epiftle to the Corinthians* For exhorting them to contribute to the relief of the Saints in '^^dca^ as the poor Chriftians in Macedonia had already done moft liberally, he encourages them to give what they could out of their prefent livelyhocd, by telling them, that albeit it were not fo much as they could wifli, and were forward in their own hearts to give if they were able; yet in God's acceptance it fliould be eftimated, as if ic were. For if there he fi' ft a willing mind^ fairb he, //-^y accepted according to ivhat a man hath; and not a{ cording t& what he hath not, Chap. 8. v, 1 1, il. This is the very cafe, for which the Apaftle lays down this rule, as any man may fee who will be at the pains to peruie that Chapter. He Ipeaks it upon no other occafion, but whefe our Wills are really ready to perform farther, than our outward fortune enables us. For where our heart is indeed ready to do more than in our nece.iitous circumftances we can do, there God looks up- on the will, and not upon the work ; and rewards lis ac- cording to the compafsof our defves, but not according tO the fcantincfs of gmt performance. But if any man (hall conclude from hence that wheri it is in his Power to do what is commanded, God will ftill accept of an idle de/ire without an adive performance 5 he may ufe S. Paul's wo ds iniced, but he perverts them wholly to his own meaning. For the Apoftle fpake them in one cafe, and there they are true- but he ap- , plies them to another^ and there they will deceive him'» Becaufe the will is never accepted for the deed, when ic is in onr power to do as well as to will-, and wherefo- ever we have opportunity to do what we defire, it is not the willing^ but the doing that mnft fave us ; as the Apo- ftle himfelt intimates in this very place, when he prejTes them to compleat their readinefs of will^ by performing according asthe^y were able, verfe u. 726 Of the degrees and manfter of Obedience Book \\\. So that this thinking to be laved by an idle defire, and an inejfcciive vpifh of obedience, without ever obey- ing in our worlds and aclicns, is every whit as falie and deiufive, as the former deceitful ground was of being faved at the iatt day, barely upon the account of an Or- thodox Faith and Opinion. Tlr'rdfy^ Another falfe ground, whereupon men hope to be faved, tho' they w^^-^difobedience, is becaufe when ihey do fo, it is through the violence of a. great and over^ pVffering temptatio7t, which they fee and refift^ but can- not prevail over. They are df awn in by a great gain, or a great plcafurc, the bait laid for them is very enticing, * ^ y,l.^ and there is no withftanding it. KetKciv This indeed is a great and unufual pretence. For men 'ar£^§€«!' vfould gladly Hiifc off their fin, and charge it upon any TPihhdfui thing but their own felves. They would have the flea^ 7ti Iavtiv fures of their fieflo^ and the pide of their hearts, both cltTiS,Ta,h ferved at once; enjoy all the pleajures of fin, and yec ^ /^ ^ ' have the praifes of vertue. * tVtjen/oever they do well, as SC?^^\^X a great Philolepher has obferved, they would arrogate that iAV7op, ^ ^0 ilj(,fj2fcheSj but when they do amifs, they would impute *Jh f ' ^^^^ ^° ^^-'^ pleafure that mified them^ and to the flrength Andron. of temptation. Rhod. Pa- But this is a very vain fliift, and a thin pretence. For raph. in what is it that makes any temptation ftrong, but the wick- ILiK hx\{[, ednefs of mens own hearts} They are flavifhly in love J. 3 c. 2. vvith it, and therefore they cannot retift it, but are over- , „ come by it. t ^^ ^^ ridiculous to think^^ {aith the lame •Xyi.Koiiv Q^^^w^^^ Philofopher, that the pleafure of the fin which is 5- Tui^c^^iv firfful lufts, that gives fuch an irrefiltible ItrengtKto the Xjo^* ;d^ >i- outward temptation, A great offer of gain indeed cannot ^Ay ^ yt.n be withftood by a covetsus heart ; and an inviting beauty^ iavTov and a fair opportunity, are irrefiilible to a fiave of luft^^ DTI 7iiTwv and a Lifcivious reigning inclination. But if the man is P?"^^^, above the worlds and his heart is chafi, they are of no «X/fl-Kc^£- fQyce^ nor can they offer any violence at all. Ibid & ^^ is the wickednefs of our own hearts lufts therefore, Arifi. which are fo deeply in love with them, and fo unbrid- Eth. ad Icdly bent after them, that gives all the prevailing force, Nicom. and overpowriyig firength, to outward temptations. Buc 1. 5.C.I. now Chap. III. required to all the Larvf of the Go/pel. 227 • — — — ^ " row tis our Sin, and To can by no means plead our excufff ; it is our damnable difeafc, and therefore it can never prove o\i)i faving remedy. For rhis is that reigning power of Sin, which the Gofpel has indifpenfibly required us to mortifie^ but not to fuhmit to. It is only if you through the fpirit^ do mortifie the deeds of the body^ fays S. Paul , that you /hall live, Rom. 8. 13. Col 3. 5. But if we are not under this damnable fervitude to Sinl there are no temptations fo flrong^ but that God has gi- ven us fufficiera defenfatives againft them. For the pre- fent offer of a Gibbet, would fright away the moft en^ dearing temptations ^ the near expetflation of a great Eft ate f or of a Crovpn would make us prevail over in And what are thele to Hell-fire, and an eternal Crown of Glo- ty ? Heaven therefore and Hell, when they can be con- fidered of, are an anfwer to all temptation in the world ^ ihey will engage our hearts more, than all the enaear" jnents of a luft, and infinitely out-do all the baits and nl- lurements of Sin. If we commit fin then, it is no fujpcient QKcn(e to (is that the temptation was ftrong, becauie it was only the Jlrength of our own unmortified lufts v/hich made it fo« For we loved the Jinful pleafure too well, and that was the reafon why it overpower d us. And lince the ftrength of temptation is owing only to the ftrength of fin, ic can never excufe us from undergoing punifhment. So that this muft needs be a falfe hope, to think of being excufed for our fin, becaufe we adled it through the vio* tence of a great temptation. Fourthly^ Another ground of falfe confidence, where- upon men hope to be faved, although they do not obey in their workj and a^iojts^ but are workers of fin and difo- bedience; is, becaufe when they do ^r^«y^r^, it is with refu^ance and unwi/Iingnefs, Albeit in their anions they d© ferve fin, yet in theif minds they do not approve of it, their fervice of it is an unwilling and a flavid^ fervice. They cannot fin freely, and at their own eafe but with fearfulnels and regret. For the ConvlEiion of their duty abides in their Confciences, the fear of hell torments, fticks faft in their Souls ; they cannot fhake off either their fenfe of duty , or their fears of punijh' ment. So that even when they do fin againft God, it is with rsmorfi of ftiind, and fearfulnefs of aporehenfion- "B % ^^ The; 2 28 Of the degrees and manner of Obedience Book III. They cannot embrace their fin with a full choice, be- caule they know it is not an unmixed pleafure. They believe and know it to be of a compound, and mixt nd' ture ; to have (ome prefent fleafure which will delight, but withal much future punijkment which will torment them. And Iince they know it to be a compofitlon of good and ill, they do not perfeWy either Uve or bate, chuje or rcfufe it. Their will is dijira^ed by different motives in the fame choice j for the future pains would draw them to rcjcc}, but the prelent joys invite them to cm- Irace it. So that in a different degree^ they both will and niil the fame thing, ; they would l:ave it, and yec they would tft;ozV it. For they would enjoy what they / defire, but withal they wou'd keep off from what they fear : They have a mind to commit the fin,, becaufe it will pleafe ihem for liit prcfmt ; and yet they are afraid of it, becaufe of that wrath which it treafures up for them 3gainft the time to come. But notvvithftanding all their conflict in their own choice, yet at laft their fin previCils, and they obey it. For they had rarher ha:(ard all its torments, than mifs of its de- lights ; they are unwilling to venture upon thofe dangers which it brings, but yet they had rather venture on them than go wifhoutit. They fin unwillingly^ juft is a la- bour er workj, or as a Soulder fights unwillingly ; that is, they do not will it for it f elf they would not doiiuvi' lefs they vjere hired to it. For, confidering all things, they will to adV, and not to omit it ; their Will is a- gainfl it indeed at the fi'ft fight, but upon better con- fideratisn it refolves upon it, and, all things laid toge- ther, they chufe to commit the fin rather than to for- bear it. But now this is fuch a State, as will never bring any man to Heaven : For whether he tranfgrefs willingly or with relu'dnncyy is not the queftion ; but if he chufe at laft to difchcy, when God comes to Judgment, he will be fure to pronounce upon him that denth, which he has e- ftabliflied for the punifiiment of dilobedience. Becaufe for all he fears and mifirufls, grumbles and repines ; yet he ferves and obeys his lufts all the while notwith- ftanding. He works at their will, and doth what they command him. He ferves not with a full heart, or a fearlefs mind i bstyet is their fervant dill. 'Tis Chap. Ill, required to all the Laws of the Gofpel. 229 *Tis true indeed, it is iom^ mitigation o^h\sS\n, that he doth it with regret, and the TranfgreJion is fonne- thing the lefs, for being adled not without Reluclance and Averfion. It fliews that YAsfenfe of Duty, \si\oz quite loji ; his Confcience voholly fenred ; or his Fear of God utterly exjiinguijhed. k is fome Extenuation, that he ftartles at the Offence ; for it argues that his Soul is not Toholly depraved, or his Heart harden d in Difobedience. But ahhough his Sins be not of the higheft rate, yet he is a loft Sinner ftill. For fo long as his Lu/is prevail, and he chufes at Jaft to a^ and commit them, he/ervcs and obeys them. It is his iVorkj and AEiions th2.i mu(t deter- mine his Service and Obedience ; fo that if he commit Sin, he is the Servant of Sin. PViiUng or unwilling, may ex- tenuate or heighten his Difobedience, bun not utterly de~ Jiroy, or alter the nature of it. For, indeed, fomething of ftruggling and regret Is to be found in the Obedience and Difobedience of the greatcfb pare of the World. There being few fo good, as to obey without ail I{eluHance^ and few fo wicked, as to Sin without all ^emorfe. For as long as we are in this Life, we are a mixt and compound Subftance^ of Soul and Body,'Flefh and Spirit. Our carnal appetite draws us on to forbidden things, and to tranlgrefs thofe Re- ftraints which God's Law has fet to it. And our Con- fcience, being enlightned with the Kjiowledge of God's Laws, and allured by his Promifes^ and affrighted with his ThreatningSf would perfwade us to keep within his Bounds f and to a^ Obedience. Now thefe two contrary and ^^i/w/^y/w^ Principles, diftraEi ouv Choice, and divide our t4^illSy fo that when we clofe with cne of them, ic is noc without the Grudging and Reluctance of the other. We would, and we would not ; one inclines us for a thing, and the other againft it. The flefh^ fays S. Paul, lufteth againft the fpirit, and the fpirit againft the flejh ; and thefe are contrary one to the other ^ fo that you can- not fulfil both their Defires, and do each of the things that you would^Gzl. 5. 17. For if we o^f)', it is through the repining of our Appetites ; and if we tranfgrefs, it is with the Pernor fe and Lafhings of our Confciences ; On both fides, there is fomething that is evil, whereof we are afraidy and which we would not_ ; our Will is imperfecf, and with -^eluHance 5 and we will and chufe in fome P 3 mea» 2§o Of the degrees and manner of Obedience Book III. jnealure unwillingly^ whecher it be to work^Ohedience or Sin. As for the Saints in Heaven, afuer the B^furreHi' on, it is true, they fhall have no gainfaying Afpe" tites. For their Flefh will be in ferfeci Subjedrion to the Spirit 'y their fViU fhall have nothing to feduce it, but fliall ftand always firm and entire for God ; fo that they fliall obey without any thing of Reluctance or B^" gret. And as for /ome oi the profligate, and prophane Sinners Jiere on enrth, they have wotp already fo quite benumb'd their Covfciejices^ that they neither allure nor threaten^ admonifo nor 4ccz{/c them. And they fin without all Con- tention ; they tr^mfgrefs, and do not difpute ; their lufts hurry chenn without any Oppofition j fo chat they difo- bey rnol-t wilUjigly, and free from all I^morfe, But is for a/l the Good, and the generality o( the Wick^ ed here on Earth, they are of a middle rate. They both of them ad: through Strife, and Conqueft j their Confent is courted on both Sides, and when they comply with one, they muft refufe the other. Both Flejlo and Spirit ftruggic in them, although at iaft but oyie prevails. For in the ^generate good Man, the Flefli ftirs, but it cannot conquer; they have bodies, and bodily Appetites, but. they fubdue them, and, as S. Paul fays, keep them «w- der, I Cor. 9. 27. So that all the while the Spirit rules in them, when the Flefh dotb but in 'vain folicite ; this may tempt, but itcannot^^'y^rw ; for the Spirit gives them Laws, and what it commands, that in their Acti- ons they obey. But in the IVick^d and Difohedient, the Cafe is quite oppofite. For in them^ although their Con- fciences f7nite thewj yet can it not prevail with them ; ic fuggefts, but they will not hearken ; it Hiews the way, but they will not follow it; in all things their Lufls are the Governours of their Lives and Ad:ions; fo that al- though the Lafties of their Confciences may fliarpen and embitter, yet they are not able to difappoint the Service of their Sin. • In all the Obedience therefore, and in the great eft fart of the Tranfgreilions here on Harth, there is ftill fometbing of Strug! ing and I{elutlance. Men adl not by a^///that is void of all B^ftraint, or by a Dejire and Choice^ which IS free from all unvpillingnefs • but there is a mixture "■'■'-■'■ , of Chap. III. required to all the Laws of the Go/pel. 2 5 1 of Love and Hatred, an unwilling iVill that carries them on, either to ad: obedience, or to difobey. But notwithftanding their ineffecihe wi/hes, and im^ ferfeB voouldings to the contrary ; it is their feremptory Will and laft Choice, which (hall determine their condition. For if they will and chufe to do what God commands, in fpite of all the gainsaying wiilies raifed by their fleftily Appetites ; they fliall be pardoned and acquits ted. But if they will and chufe to do what God for- bids, in fpite df all contrary Admoniuons and Threac- nings of their Conlciences 3 they faall die in their Difo- bedience. And the Reafon is plain ; for \iz Serves his Sin, and fulfils his Lufi, and his Thraldoyn to it is fo nbjolute, that no Aids of the Spirit, nor any Suggefiions of his Confci- ence can deliver him from it. He that committeth Sin, faith our Saviour, is the fsrvant of fin, John 8. 34. So long as it conquers., it doth indeed inflave him : Vor of whom a man is overcome, cf the fame, fays S. Peter, he is brought in Bondage, z Pet. 2, 19. If we yield our felvesup to ferve it, we do indeed oi^ey it; and muft ex- ped: that Death which is denounced upon fuch Obedi- ence. IQiow you not, faith another Apoftle, that to whom you yield your felves fervants to obey, his fervants you are to whom you obey; whether of fin unto Death, or of obedience unto ^ighteoufncfs, Rom. 6. 16. If we are ac the Beck of our Lufts, and go where they fend, and do what they command us, and acknowledge their ^Plea- fure in all things to be a Law to us ; we are perfed: Slaves to them, and liable to all that Mifery which is denounced upon them- We ferve and obey them ; and that ftiall furely bring us to lufFer for them. For it is the fulfilling of our Lufts, the doing or walkjng adcr them, and the obeying of our Sin, which Chrift's Gofyel threat- ens fo feverely, whatever Mind we do it with. If yni live after the flefh, faith the Apoftle, you fhall die ; and it is only, if you through the Spirit do mortifie the Deeds of the Body, th^t you jfhal I live, Rom. 8. 13. When Chrift comes to Judgment, the Enquiry will not be, whether we finned with a/«// delight, or w'nhfear and reluBance^ but whether in very Deed, without repenting of it af- terwards, we finned wilfully, or tranfgreffed at all: For we have what ftiall be his Sentence at that Day, P 4 from 252 Of the degrees and wanner of Obedience Book III. from his own Mouth already, Depart from me ye that Work.i'>^i^uity, Mar. 7. 23. So thac k will be no fufficient Plea for any Man at the laft Day, who has difobeyed in Deed and vorought H^icl^:- ednefs^ to fay, Thac he did it with Back^ardnefs and i^e- morfe. For that which God indifpenfibly requires, is that he fliould not do it at all ; and he will only deceive himlelf, if he ever expedt to be accepted otherwife. For as f h^ Hopes cf Salvation upon mere Orthodox Opinions, or inejfeciive defires oi obedience^ or fitming ihrowgh a, ftrorjg Ti'tr.ptaticn are utterly Delufive, and fure to fail them who truft to them ; fois the fourth Ground likewife, viz. Our fJopes of being accepted notvoithjianding our Sins, hecaufe we tranfgrejjed xpith reluSiance and unmllingnefs. CHAP. IV. A further Purfuit of this laji Ground offhlfthg off the Obedience of our A3ions^ in an Expofi* tlon of the feventb Chapter to the Romans. TH A T V hich has been the great occafion of this laft Pretence, whereby Men juftifie themfelves jn the praBice of Difobedience, vi^, becaufe VQhen they nio tranfgrefsf it is with ^eluBancy and an unwilling Mind* is a wrong underftanding of the Words of S. Paul, in the feventh Chapter of his Epiftle to the I{pmans. For *^ thus, fays he, That which I do, 1, being fufficiently in- ftru-^ied in the Law which forbids it, in my Mind and Confcience, allow not. For what, through the Laws, commanding, I would do, that do J not ; hut what, from th^ Laws prohibiting, I hate, and would not do, that -jQ do J. The good that I would do, I do not. For although j^[ to will it is pyefent with me, yet through the prevailing Power of my Flefh, how to p>erform and praBife that which is good Jt fi'^d net. But the evil which J would not do, th^t' do I, And all this happens to me, by reafon ^3. that th" Law of wy LuJ}s, or Members, wars agalvft the Lam Who would ever fcruple to have the fame Lor in the next World with an Apoftle ? If an unwillingnefs in Sin, and rranfgrelling with Reludance, could bear him out notwithftanding he did againft his Duty, and in Works and Anions difo- beyed his Lord ; who can ever queftion, but that it will be a lufficient Plea for us alfo? And indeed if S. Paul had fpoken all that of himfelf, and meant it of his own Perfon; the Inference is unde- niable, and it is not to be doubted but it would. But for a full Anfwer to this Allegation, I think it is plain, that S. Paul, when he exprefles all thofe things in the firfipr^ fon, ufes that meerly out of modefly, but not out o^ truth. For he was upon an odious Topick, reprefenting the unmortified ftate andy/w/«/ condition of thofe Perfons, who had no other help againft their Lujis, but the ^eligiort and Law of Mofcs, And becaufe this was a Charge^ which they who were moft guilty would not Jove to hear of, that he may foften the matter ss much as may be, and difcover things of lo much Reproach with the leaft Offence, he wifely takes all the Bufinefs, and ft- thers z\\ the jfhameful Narrative upon himfelf ; and ex- prefTes it, not in theirs, to whom it really did belong, buE in his own perfon. And as for this Metafchematifm, or (peaking things that are odious in his own name, when indeed they belong not to him, but to other Men, it is very ufual with the Apoflle. For in this Dilguife he i-ecires a moft blafphemous Perverfion, which fome Men had made of his moft pious Dodlrine, i^ow, 3. If the truth of God, or his faithfulnefs in performing his Covenant 2 54 Of the degrees and mamier of Obedience Book III. with us, ha.th morn ab.tndoned to his Glory^ through my lye, or unfaithfulnefs in breaking my Covenant with him (which makes the moil that can be for the Honour of God's Faithfulnels, (ince no periidioufnefs of ours can weary or provoke him out of it) why yet am /, not I PauI, who could never ac5l thus failly, or argue thus prophane- dy, but I blafphemous objedlor, judged as a Shiner } v. 7, And the fame way of Speech he obierves again, when he charges the wicked Lives of thole, who have given up their Names to Chrift, not upon his Religion, but upon their own felves. If while ws feel{ to be jujiified by Chrift, in the Profeiilon of his Religion and not of Mo- fes's Law, vpe our felves are ftUl found Simiers, and fla- gitious in our Lives as ever, is therefore Chrift theMinifter of fin} God forbid, for if I build again the things which zt my very Baptifm into Chriftianity I deftroysd, as 'tis plain all Chriitians do, who after Baptifm prove cufto- mary Sinners ; it is no longer Chrift who would refcue and free me from Sin, but I my felf, not I Pai^/, but I flagitious Chriftian that makp my felf a Tranfgrejfor, Gal. 1. 17, 1 8. Thus alfo he fpeaks in his own Perfon, when he only perfonares the ftrong, but uncomplying Chriftian, i Cor. 6. All things are lawful for me^ but all things are not expedient, ver. 12. And when he perfo- nates the uncharitable Chniihn,' l Cor. 13. If I have all Faiih and have no Charity^ what do^h it profit mc ? ver. 2. And the fame inof/enfive way he ufes, in noting Faults ^ c Cor. in * other places. 10. V. 22, And fuch an obliging Difguife, in reprehending and ^3. & 29, expofing rhe Faults of others, is mol\ ufual among our ?°' feives. Nothing being more common in our ordinary Difcourfe, than when we would be (harp in reproving and inveighing agamft any thing, by a moft courteous Fidion to put it in our own Cafe, and to fuppofe that roe our felves fiiould do this or that. When as in the mean time we are no further concerned in it, than to be able under this Difguife with more. Succ^fs, and lefs Or- fence, to difparage and chaftife it. And this way of tra7isf erring odious things to our felves, when we would defcribe and reprove them, vihich is fo ufual with all the World, and with Sr. Paul in other Cafes, is particularly ufed by him in his Chara- der of the ineffedtive Srriver in the fevenub Chapter of ■ ■ ' - ■ ■ . • • ' ^t,g Chap. IV. required to all the Laws of the Gofpel. 235 ^he Epiftle to the I{pmans, He fpeaks not thofe things above recited, of vpfUing, hut not pr forming, 8cc. in his own perfon, or in the perfon of any regenerate man 5 as will plainly appear from this reafon. Becaufe in that Chapter, fuch things are faid of the perfon there fpoken of, as can by no means agree to S. Pauli or to any regenerate perfon ; fo that the Apoftle muft be made to falfifie, if he Ihould be underftood to ipeak of them. Such things, I fay, are there fpoken, as can by no means agree to S. Paul himfelf. for we read Of the perfon fpol{en of there. That he lived and was alive without the law of the ten Commandments, once, yer, 7. 9. That the l.aw of his mem^ hers wars againft the Law of his mind, and brings him into captivity to the Law of fin^ which is feated and rules ii^ his memherSf v. 23. That how to do or per^ form what is good, he finds not, V. 1 8. ThsLtfin works /w him all manner of liiji or concupi- fience, v. 8. That he is captivated and conquered, and as a van- Of Saint Paul himfelf elfewhere. That he vi^as both horn and bred up under the Law, being circumcifed the eighth Day, of the Stock of JJrael, an Hebrew of the Hebrews : or an Hebrew both by his Father and his Mothers fide, Phil, 3, 5. That he Kseps under his Body^ and is not led captive by it, but on the contrary brings it into fubjeUion and Captivity, i Cor 9. 27. That he can do all things which are good through Chrifi that Jirengthens him, Phil. 4. IB. That it works none, but that inftcad of lujiing andl coveting worldly things, the world is crucified to him, and he unto the world. Gal. 6, 14. That he has fought a good fight againfi it, % Tim. 2 ^6 Of the degrees and manner of Obedience Book III' quiflied flave, fold under fin^ y. 14. 23. That he finned agalnft bis Confcience. For vohat I do, fays he, in my pra- diice, that I allow not in my Mind or Confcience : but Tphat I hate and difapprove, that I do, y, 1^. i^» That he is in a ftate of death : ¥ or fin revived arid he died, verf. 9. and by de- ceiving him, it hadjlain him, verf. 1 1. T\\Q good Uxv he had found to he unto him the occafio7i of death, by his fal- ling into that difobedience whereto it had threatned it, verf. 10. For the motions ^f fi^i which were not, and could not be reftrained by the lavQ, wrought in his mem- bers to bring forth damn- ing fins, ov fruit unto death, y 5. ;^a in exem. Clara &verf. La. No lu;^- eiTq> TO) ^ L^tp, whofe ^^"^* weaknels gave fin fo great advantage over us, that L^w, I fay, being now dead and abolKhed, wherein, whileft we fo ferved fin, vpe were held in fubjedtion j which de- Q 4 liverance 248 Of the degrees a fid manner of Obedience Book HI. Chap. 7. liverance is vouchfafed us, as I laid, for this end, that being made, not the Law*s, but Chnii's Subjeds now, we Ihmid^ anfwerably xo i\i2.i Jerve in newyiefs of Spirit, cr- in fuch lort as the new Spine and Grace cf his Religion enables us, and not zs we ferved formerly under our lub- jedion of the Law, in theddnefsof the letter, or in thofe weak and inefFef^tive degrees whereto the helplefs Letter of the old Law could axiilt us. .Verfe 7, Bur upon what I fay, of thi^ change of Service from Sin to God (which wc have all felt upon our becoming Chriftians! being an effect of this Change of Subjection from the Law to Chrift ; iome of you 'tis like, may think, that the Law which I affirm we finned under, is afper ed and reproached by me, and thus objec^l : Ce^Tfc^fs TVD.1t icj fay vpe t>en? Is the Law under which you f**^* fay we finned fo mu' h, and from which being now de- livered, we have ceafed to ferve Sin, the Caufe of Sin to them V ho live under it P Now to this I muft anfwer. Cod forbid that any Man fhould either fay, or think fo. No, wr lerved Sin under the Law, but yec the Law was no Caufe of Sin. And both thefe and all they who live under it i, but by ihe Help of the La^c which fliews it ; for I had not l^novon lufi, or concupi" fcence for Inftance, which is only in the Heart, and not in the outward Ad^ion, to be a Sin, except the Law of the tenth Commandment had faid exprefly, Thou Jhalt not covet. 8. But fcr all the Law both fliews and prohibits Siti, and (o can contribute nothing to produce, but rather to deftroy it ; Yet I muft truly tell you ftill, Thar, whereas Sin has other caufes more than enow, which are fufficient to produce it; the Law is fo weak and ira- perfedr, as not to be able to hinder it. For in this In- ftance of Concupifcence efpecially, whereto in the Law there is no exprefs punifliment threatned, the finful In- (:Iinations of our Flefli; which are caufe enough of all Sin^ Chap. IV. required to all the Laws of the Gofpel, 249 Sin, gr< w bold, and hearing of no exprels Threatning Chap, 7. from ir. wiii not be retrained by ir. And by this means ihe Sin of Concupifcence tnkjng cccafton from the Impunity of the Commnndment, inftead of being reftrain- ed bv ir, took liberty and prelumed upon it; and lo Without all Fear, wrought and accompliflied, or brought on to \e) c mpleatAAion and Practice, in me all manner (e)Ketle(^» of Concupifcence. And iefing the Law only forbid, yl<7a]o> but could not reftrain ir, it he'ped on in the End rather to make, and Jet me fee my lelf to be a Sinner, than to deliver m.e from Sm; for without the promulgated LavQ^ Sin was almoft dead being both little in it ielf, and lefs upon rhe v onlcience. For the lefs Knowledge there is of the Law, the lefs is there of Sin in tranlgrelTing ir, and alio the le(s Senfe of it. And therefore, as 1 fay, as for this Inftance of Concupifcence, which I had not known to be a Sin unlefs the Law had zald. me fo ; with- out the Law f had neither offended fo highly in it, nor had fo great a S-^nfe of my offence. And this was found by Experience in the Men of our ^ p ■■ Nation. For any one of them, who \\ as alive at the pro- ^' mulgation of the Law upon Mount Sinaiy might fay : J was alive to my thinking, and as to great degrees of that Guilt which 1 contracted afterwards, without the Law once, or before iuch Time as it was there proclaim- ed to us : for till then I knew not Lufl to be a Sin, and fo by reafon of my Ignorance, neither finn*d fo much in it, nor was fo fenfible of it as now I am ; but when the Commandment ca?ne, and was plainly made known to me by Mofes ; then Sin^ I fay, which was only (hewn and forbid, but could not be reftrained by it, revived, and be- gun to have the fulnefs of Guilt and Terror in it, andl^ thenceforward, being warn'd againft it, and not being able to keep back from it, became liable to that Death which is the Wages of it, and died by it. And thus the Law or Commandment, which was not on- ly holy, and innocent in it felf, but moreover intended by God for my good, and ordained to life, which it promi- fed could I have obeyed it ; I notwithftanding/o«w^^o be unto dcaih to me, becanfe that became my due when I finned againft it. Not as if the Law can be faid to be the Author of i r," Death to me, nriore than it is of Sin ip me : For it was aim'd ^ 2 50 Of the degrees and manner of Obedience Book II- Chap. 7. aim'd to deftroy iin, vt hich it (hews and forbids ; and to procure life, which ic offers af'd promifes. But the true caufe of this effed: fo contrary to its intention, {v\\) its producing Sin and Death, when as ic was or- dained to Hohnels and Life, is its being, as I faid before, weak, and unable by all its aids to conquer fu.ly, and re- ftrain that Sin, which brings Death upon us, tor it cannot lubdue, but only (hew and forbid it. And therefore our habitual Luits finding themlehes too drong font, burft through it, and, in ipite cif ail its reitraint, make us commit the one, and io become liable to the orher. Vor in very deed it is not the law, which is the caule of Death to me, but Sin it felf, which taking cccafi^ Oft or Advantage by the literal and fanfied impunity of ihtttm\\Commandme72tj deceived me^ through a falfe hope into the ccmmiirion of it ; and by it made me in reality liable to that Death, which is truly the Wages of it, or in a Word, Jlew me. Verf Ji fVjJcrefore not with Handing we finned, yea, and died ' alfo during cur Subjection under the Law; yet for ail that, neither can our Sin, nor our Death be charged upon the Law it felf; becaufe, inftead of Contribu- ting to them, it tends to deftroy them, by exprefly for- bidding the one, and offering to deliver us from the o- ther. And therefore as for this Difficulty that was made at the feventh Verfe, againft my faying that we ferved Sin under the Law, {vi:(.) its following thence that the Law was the caufe of our Sin and Death ; this we fee is quite taken off, and doth not follow at all. For alihough we finned, yea, and died too under the Law; yet was not the Law the caufe of thefe, but the ftrength of our own Lufts. But t^^e Lavp is holy ftill, and fo no caufe of Sin; atid the Commandment {orb'idd'ing Sin, and promifing Life to the Obedient, is not only holy undjufi, but over and above that good too, and fo no Caufe of Death and Suffering. 1 5, But upon thi*? you will fay. How vpas it then^ thzt that which IS fo good in it felf, as you fay the Law is, fhould be made the caufe of the greareft evi!, even of Death unto me? Could it prove fo to me, if it were not fo in it felf? And to this I anfwer wich Abhorrence, God for^ bid that I fhould fay the Law is Death. No, this Death, as I have told you, is not the effedt of the Law, for it was ordained Chap. IV. required to all the Laws of the Gofpel, 251 ^rdained to procure Life for me. But it was Sin, I fay Chap, 7, again, that was too ftrong for the Law, which could only forbid, but was not able by ail its aids to reftrain it ; this Sin it was, that it might appear Sin indeed, which wenc on working tranfgreirion unto death in me^ by advantage taken over that Law which is good, although not ftrong enough to over- power the fettled habits of evil. And by this conqueft of Sin over the good Law, which was fee up as a bar againlt it, and fhiouid have deftroy*d it, ic appears to be moft mifchievous. For this comes of it, that Sin, by proving too hard for the Commandment, might by fuch prevailing over all that is fee againft it, be excrcamly heightned and aggravated, and become exceed- ing fir.fuL And that the Law fhould thus be worfted by Sin, is 14 Vcrfe. no wonder. For we know, that although the Law, which commands, is fpiritual, tofliew and fuggeft better things ; yet I, who am to obey, in that ftate of fenfuality and fin, wherein the Law finds me, and out of which it is too weak to refcue me, am carnal^ fo as to ferve fin not- withftanding it. Which I am to fuch a degree, as if I were fold under fin, and my adions were as much at its command, as the adions of a Slave bought with money are at the command of his Matter. So that although the Law ftiews me that which is good, and commands me to perform it j yet cannot I obey it, in regard i am under another's power, under the beck of fin. And in very deed, to fpeak yet more particularly to i$. this bufinefs, in the Perfon I am reprefenting, under the ftate of Sin and Senfuality, from which the Law alone is too weak to refcue them, the good Law can, and doth produce good efFeds in the mind and confcience, which is the Throne wherein it is feated ; but ftill the Law of fin, which is leated in the members or executive powers, pre- vails over it, and engrolTeth all our adions : So that the utmoft that it can ordinarily do with us, is to make us in our mind to dilapprove fin ; but when it hath done that, it cannot hinder us in our lives from pradifing it. And of this the complaints of thofe Perfons are a fufficient proof. For who is thrre among them, for the moft parr, that is not ready to confefs and cry out thus, that which, through the prevailing power of my lufts, I do in my pradice^ that, through the power oi the Law, Jf 252 Of the degrees and manner of Obedience Book III» Chap. 7. I allow not in my mind and confcience ; for what^ being excited by the Law, I would do ; that, being hindred by fin, do I 72ct ; but what^ from the Law's prohibiting, in my mind 1 heite and difapprove ; that, from my own lulls forcing and over-powering me, in my adions ftill do I, Verfe 16. ^^^ ^^^^ ^^ ^^^ '^^y* as it is an evident a''gument of the weaknefs and inability of the Law to reltrain fin ; is alfo a clear teftimony to the holinels and goodnels of the Law it felf, which fliews plainly that it is no fa- vourer, or author of Sin, as was objeded, verf. 7. Be- caufe ;/even then when I do fin, I do not approve of it, but in doing fo, I do what I would not ; J thereby confent in my o.vn confcience unto the Law, and acknowledge, by my approving what itcorrmands, that it is good. Yea, I Ihew moreover, that all that, which it produces and ef- feds in me, is good alio. For even when I do fin, fin- ning thus againft my Conlccnce, the fin cannot in any wife be charged upon my confcience where the Law reigns, fb as that the Law in my mind may be ftiled the caufe of fin, as it is verf, 7. but only upon the power of my habitual fin and fieflily lufts that reign in my members, which are fo ftrong, as that the law of my mind cannot reftrain them. 17. And now then (\n this ftate of finning thus with re- gret, and againft my confcience) even when I do fin, it is no more i, (or my mind and confcience that is govern- ed by the Law, and which may be called my felf ^ ^^^^ do it, feeing it dilapnroves it ; but it is fin that dwells in me, and reigns in my members, 18. It m.uiV not be charged upon the Law in my mind, I fay, but upon this inhabiting Sin which rules in my Members. For 1 k»oWy and confefs freely that in that other part of me, that is to fay, in my flefo and members (which for all the Law rules in my mind, doth yet keep poffeffion of my pradlice) dwells no good things Nay, on the contrary, there dwells fo much evil, as proves too ftrong for the good Law, reftrainmg all its effedls to the approbation of my mind, but not fufFering it to in- fluence my pradtice. Which they, as I faid, who are in this ftate, find by fad experience. For ordinarily they ktX and muft confefs this, that to will, upon the account of the Law, /; frcfent with tne^ but then how to Chap. IV. requiredto all the Laws MftheGofpeU 255 perform that which is good, after I have wili*d ir, that I Chap. 7. find not. For after the Law has done all that it can upon me, Vcrfe ip. this is ftill true, that the good, that, being inftrudled by the Law, / voould do 5 that, being hindred by the preva- lence of my luft, I do not ; hut ^% for the evil, which, be- caufe of the prohibition of the Law, I would not do ^ that being over-malter'd by my lufts, I do. But now all this while, as I faid, //what my lufts 20. make me pradife, through the Law in my mind I do not approve; but in doing it, I do that which I would not ; then 'tis clear, that my (inning cannot be charged upon the Law, as it is verf. 7. becaufe it hinders it as far as it can. It cannot, I lay, be attributed to that, for if is no longer J, or my mind and confcience, that do it ; hut to the power of habitual Sin which the good Law cannot conquer, to thaty/w which dwells and rules in me^ i. e. in my bodily members. And therefore to fum up all in this ftate, I find another ^i* Z^nc in my members, opposite to the Law of God in my mind which ftrives againft it, and prevails over it, and makes me pradlife contrary to what my mind approves. So that when, being enclined by God's Law, I would do good ', then, being over- ruled by the Jaw of fin, I cannot, but evil is laid before me and -prefent with me. God*s Law, I fay, I ferve with the mind. For I de- 22: light in the Law of God after the inner man of my mind and confcience. * But all this whUe I only approve of it, but no more. 25/ For ^11 the effed which it has upon me, is only to create a liking of ir in my mind. But as for my pradtife and outward performance, it is under another's power. For J fee another oppofire Law {vi:{.) jhat of Luft and Sin. which is feated in my bodily members, not anXy^warring againji the Law of God in my mind, but conquering alfo and prevailing over it, bringing me into captivity, that abiolute fort of fubjedion and flavery, to pradife the Law of Sin, which is feated in my members. And fince I am fo far enflaved to the Law ofLufi and ^"^' Sin, when the Law of God undertakes me, that even that Law it felf, which God has appointed for my re- medy, is not able to refcue and deliver me : I have too great rea(on to cry out, O / wretched man that I am, vs>h» 2 54 0/ the degrees and manner of Obedience Book ill. Chap, 7, x9bo [hall delivsr me, fince this Law given me by Mojes is not able to do it, from rhe flavery and niifery of thh body of death ? ,' ^ Verfe 25. This indeed was fuch Sinners condition under the Law, as file ws at once the Law's holindi and goodnefs, and withal its inability^nd weaknefs j becaufc notwithftand- ing it offer'd (ome Grace, yet vv^s not that enough, but that during our fubjecftion under it, we commonly Terv'd ^Cm flil]. But now as for that flavifh fervice of iin, which iuch a bave Jevp, who has no other help againft it but Mojes's La'w, complhins of, and longs to be delivered from ; that, as I toldyou atfirft, we Chriftians, through thefurpaifing Grace of Chrift's Gofpel, are delivered from, » ^as he may be by turning Chriitian. Syo.that to iuch a . complaming Jexv as I have here perfonated, I Paul an Apoftle of Jefus Chrift can readily make anfwer. Alter your fubjed:ion, andyou;ihali alter your fervice too; for in becoming fubjed: unco Chrift inftead of the Law, you (hail become iervants of Gcd inftead ot ferving Ijn. Ithafil^God rhere is ^way row in Chrift for fuch ^/ff^x^wp. deliverance, cr, as it is read by fome * Copies, the CtaromMi Grace cf God which comes through Jefus Chift our Lord notkv)^' (hall deliver >;ou* although the Law cou'd not which e«r£ 'ni came by Mofes, But without this Grace, I muft ftill 0*©, but j^u yQ^^ j.j^gj. j^j^g £^^ -J. ^gj£ ^m j^Qj. generally have 'v'^^h'^^h ^"^ ^" t^^^ upon you ; feeing, as.l faid, it .will re'ading is ^^^Y ^^'^^en your Conlcience, but not reform your Pra- ajfofol- <^ice. So theif^ to Ihut up tilis Difcourfe, this ycfU muft JowM by fti^^ conclude upon, that whilft you^on«nue fubjecii to the old the Law, you will ferve fin in 5 our pradWe, hov\^ver Latin Ver- y^^ ^^y difapprove it in your Min4s* Uor I my felf fion. of the f fafftel'in that ftate under the Law, who with the t rtUTo; mind^ as has been qften'obferved,,/^?"^;^, in approving * iyi* the Lnm^fGod y do yet^ veit^j the flefh^ fo long z$ it has nothii^g elfebut the La^ to reftra;it|i ir^/erve, in pradifing ^he Law of Sin. , * »^Chap. 8. ^ }^uf tareturn to what I faid, 'verf. <), 6. of the laft iVmic. Chapter, from* whefnce we have hitherto diverwd to anfv^^erthisObjedion:, I fay, having by this palfifa^e from ^ iubjecliion to the Law, to fubjedion unto Chrift upon the Law's being aboliftied, changed cur fervice together with our fubjedion, and become fervants now, not » • ^ unto fin, btit unto Chrift. AH we Chriftians are fafe _ * ■ from chap. IV. required to all the Laws oftheGofpeh 255 : '■ ' =— ' »■■*' '■■...' ' — from that Deaths which the Lavo of the members brought Chap. 8. forth fruit 10^ (Chap, 7. Verf 5 J and have right to that Eternal LifCy which as I faid, is the gift of- God to all his fervants, {Chaj). 6. Verfe 22, 23J So that what reafon foever fuch a poor jew under the Law, who lerves and obeys Sin, may have to cry our of the body of Death : Yet we Ghritiians, who began to ferve God upon our becoming fubjed:* unco Chrilt, may comforc cur felves to fee that we are delivered from it. And therefore what- ever there be to fuch a ftriving, but yet unconquering Jew, there is novo no condemnation to thm that are in Chrifl Jefus*s I^eligion, becaufe they are luch who have changeiS thefr fervice together With their rubje(i9"ion, and vpalk^ not now after the Flejhy as they did formerly whileft the Law held them in fubjcdtion, hut *after the spirit. This change of fervice, I fay, is wrought in all true Verfe 2.' Chriftians by the Law of Chrift, although it could not generally be wrought in fuch regenerate Jews by the bare Law of Mofes, Fox the Law a nd power of the Spirit of iife^ which is^jiven to us in Chrift 'Jefus, and is exprefly pro- mifed in his * Religion, though it were not in the Law x- Luke of Mojes ; that enabling Spirit, Lfay, hath made me Chri- j. j, ftian free from the fo often rnentioned Lavo ofSin^ and from * ^' the puniffiment of it, Death. For what the Law of Mdfes could not do towards our deli- J* verance from the fervice of fin, in that it was too weak thro* the over-powering wickednefs of the Law of Luft in the Flcfn) ; even that hath God done in fending his own Son Jefus Chrift in the likjnffj of finful Flejhy and in making him %a SacifJficefor Sin,^ shat in his death he might found •}• ^p} his own Rl^igion, whereby he hath condemned and de- diM^ndLi, ftroyed, what the Law of Mofes was overcome by, vi\, the Law o( fin feaced in the Ficjh. So that by the help of Chrift's Law perfed:ing what 4. the Law of M^fes wanted, the righteoufnefs whi(^9Svas fliewn to us and required of us in the Book of the Law of Mofes, might be performed* and fulfilled in us Chrifti- ans, although it was net in luch bare ftruggling Jews, be- caufe we are fuch, who being Chnift*s Subjeds, muft be his Servants likewife, and in our works and pra6^ice walk. ' * not after the lufts of the Flejlo^ hut after the motions of the Spirit, Thus 256 Oft he degrees and wanner ofObedience. Book IIL Thus have I given a Paraphraie, unro this involved^ and lo much mlftikcn Chiprer. W herein I have la gely, and as I hope nut^ repreienced the Apoftle's meanings his defjgn and mayiner of- arguing in this place. In all which, we fee he intends not at all to give a Character of himfelf^ or of any other rege-nerateMsiViy but only of a middlitig Sinner^ who fins againft his Conlcience, and tranfgreffes with Reiudance. Which TranrgrefTor of a middle rank, he particularly reprelents under the perfon of an avoakedj but as yet unregcjierate Jevo i who was one on whom the Law ot Mcfes had wrought fome change, buc could not work enough ; being able only to awaken hif Confcience^ but not to reform hps PraElice, So that all that is there faid in that feventh Chapter, of mlting and noi perfovming, ^c. only fets off the weak-^ nefs and imperfeciion of the Lnw nf Mcfes, as to the ma- king awaken'd Sinners cornpleatly obcdic7it ; and the perfe^ clion, as to this particular of the law of ChrilK The Law of Mcfes was unable to work a general re- formatien in fuch Perfons, by reafon of feveral defeats, tvpo whereof I fliail particularly mention, w^hich in the Religion of Chrilt are fully fupplied ; and rhey are the great: motive to all obedience^ eteriial lif^, and the great enccurngemcnt of all endeavour^ the promlfe of tt)e Spirit, Eternal Ufe, are words never heard of in all Mofes's Law. Indeed the good people under it, had all fome rude thoughts and corf u fed expeclnticns of it ; but theL^w it felf did no where clearly^ and exprefly propofe ir. Whereof this may ferve for a probnble proof, becaufe a vphole Sed: among them, the Sad^ucees I mean, did flatly deny it ; and this for an U77deniable argument, becaufe thofe . ^ . ^ , ver^ * places of the Law, which • Such as Dent. 14. I, 2. Te are the l 1 r • 1 t /- Children of the L.rd onr God, ye Shall ^re btOUght tO Confirm It by thofc • not cut j9ur feivcs for the dead, u'hxh lewifli Dodlrrs who are moft fa^ they were rather to be done for that foj. - ^.^ i„ ^X\ appearance fo reafon ot their being God « Chi drtn and ' r . •f-[;, a King'* Son, were it not for the hkfl.d remote trcm It. Nay, even irtiraoriality of the deparred Soul, which our Saviour himfelf, when he t ^°^T^ '^Z: ft t. ^ors to prove it againft A. Sad. All which muft be brought about to fpeak ducces OUt OF the Books of Mo^ it by Rabbinical Art and unwonted fetch fes, can find nO Other Tcftl- par.Tdap'TJ; ^'' '''""''' '' ''"^' ^^'^^'''^^ ^^' '''' ^han fuch as are fetched about to fpeak it by art, and brought to ir by confequence^. Luke 20. 37, 38. So Chap. IV. required to all the haws of the GofpeU 257 So that well might Saint Paul fay, in triumph over afl othet" Religions in the World, That Life and immortality were brought to light by the Go/pel, z Tim. I. lo. And in the comparifon of that Coveiiant which came by Mofes^ with that other which came by Chrifi; to aifirm, that the Covenant vobich came by Chrijl, was the bringing in of a better hope, Heb. 7. 19- and a better Gov oiant, for this reafon, becaufe it was cftabliftoed upn better pomifes^ Heb. 8. 6. And then as for the prcmife of the Spirit to enable men to do what was required of them ; of that Mofes made no mention. By his Law^ as S. Paul fays, was the knowledge of Jin, Rom. 3. 20. It fhewed men what they flibuld do, and denounced a * Curfe upon them if ^-GaL^^ they failed to do it ; but it ftopt there, and went not on 10. to promise any inward Grace and Help, that might ena- ble them to be as good as it required them. No, the promife of that was referved to another difpenfation, and to be the hope of a better Covenant; it was not to come by Mofes, but by Chriji ; nor to be an exprefs Article of the Law, but of the Gofpel. Chrift hath redeemed us from the curfe of the Law, faith the Apoftle, that now be- ing under the Gofpel, we might receive the promife of the Spirit, which comes not by the Law of Mofes but through the Faith of Chrift, Gal. 3. 13, 14. The Lavo by its prohibition, made feveral actions to be finful, it fliewed us what was (in, and it threatned the curfe to it; but that was all that it did, towards the extirpation of it; for, as for any inwArd flrength and ability to overcome it^ it offered none, but left us there to our own felves. And becaufe he was too ftrong for us, and had got pofleilion of our Bodies and executive Powers, infomuch that we were quite en/laved to it, and as it were fold tinder it : therefore the Law, by making more things finful through its prohibition, and not firengthni*ig us zgAinii fin through fpiritual affifiance, inftead of leffening the Empire of fin, proved in the end to encreafc h. For ourluftsnoc being reftrained by it, and more of th^m becoming finfu! by being prohibited ; when the Law emtred, as S. Paul fays, the offence did more abound, Rom- 5. 2o. and the Law- became, not the bane and overthrow of fin, but by ma- kir>g its fervices more numerous, it v;as rather, as the R fam« 2 $8 Off he degrees and manner of Obedience Book IlL fame Apoftle fays, thejircngth of it, i Cor. i 5. i 5. And forafmuch as the Law did only thus outwardly fliew and reveal fin to our eyes, but brought along with it no- thing of inward Grace and Alfiftance to help us againft it; therefore is it call'd a Letter without //.<•, oppofite to the Grace of the Gofpel, which is an enlivening Spirit within. And fince it did nothing more but outwardly llicw and threaten lin, but did not inwardly affift and refcue us from it; it ferved only to condemn us for what we did, from the doing whereof it brought no inward Grace to hinder us ; and fo proved the mini*- ftration of Death and Condcmnntio^i, not of Life and Par- lim. All which is plainly affirmed of it, in the third Chapter of the feccnd Epiftle to the Corinthians, God, fays S. Paul, hath made us Apoftles, minijicrs of the New pOfitQ/'^Hf. Tcftarnent, * or Covenant, not of the external Letter on- ly, as Mofes and the Minifters of the Law were ; but of the internal Sfirit alfo. For the Letter or old Law fliews fin, andcurfesMen upon the breach of that which they cannot keep, and thereby kjUs them : hut the Spirit or nexv LavQ enables them to do what it commands, and there- by giveth right to live, which is the mercy that it pro- mifes. That was the minijiration of condemnation ; for it (liewed Men the curfe, which it did not enable them to limn: This is the minijiration of juftification znd righte- oufncfs, which it both promifes, and enables them to at- tain to, ver, 6, 7, 8, 9. *Tis very true indeed, that feveral of the '^exvs them- felves under the Laxv of Mofcs, had really fuch aififtances of Go£s Spirit, as enabled them to do, as well as to iQ^oxv what was required of them. For David m all his life and behaviour was a man after God's own heart, i Sam* 13. 13. !^achari as znd Eli:{aheth, as to their walking in all the Commandments of the Lord^ were blamelefs^ Luke 1.9. S« Paul had lived to that day in ail good Confcience towards God and towards men, Ad:s 23. i. and 24. 16. And the Cafe was the fame in all rimes with a number of other honcft znd. godly Jews, But then this affiftance which they enjoyed, was no Article of their Law^ although God afforded it, yet had their Law no where promiled it, nor was he bound to it by the Mcfaical Covenant, For in very truth, ali ihis inward Spirit y/hich was youchfafed to them, was rgAchcd Chap. tV. required to all the Laws of the GofpeU 259 reached our, not by vertue of the Covenant of the Lavp, but of the Covenant of Grace. For the Covenant of Grace was not firft made with the World when Chriit came into it, but was eftablifhed long before with Adam^ Gen. 3. 15. and after that confirmed again with ^^r^- ham^ and all his 5^?^~after him, Gen. 12. 3. GaL 3.8, 1 7. So that under />, as well as under Mofes, all the Jexvs lived ; and by the gracious terms and a/Tiding 5"^/- rit of it, all the righteous people, who have been lince the beginning of the World, were reformed and juftified* It being, as S. Paul fays, by Faith, which is the righte* oufneis of the fecond Covenant, that the Elders, who Ji- ved before the Law, obtained a good report^ Heb. 1 1. 2, and that the Jews who lived under it, were delivered and juftifiedfrom all things, from which they could * not be ju^ * Gat. ^. fiifiedby a.ny vertue of the L^w of Mofes. Adls 13. 39. And 9» ^°> ^^* therefore that which the Apoftle affirms of the defedlive- '^' nefs of the Mofaick Law, w;^, its having no fromife of the fpirit to enable men to do what it commanded^ is true ftill. For the Law did not promife it, although feveral, both before, and under the Law, enjoyed it; biit they, who had the benefit of it, received it, not from the Co- venant of the Law^ but from the Covenant of Grace and- the Go/pel, which has been more or^efs on foot through all times, everfince the World began. And in this Covenant, fince Chrift has given lis the laft Edition and Perfedlon of it, both thefe great defed:s of the Mofaick^Lzw, which rendred it fo unable to work this entire reformation and obedience, are fully fupplied. For in every PafTage of Chrift's Gofpel, what is fo legible, as the promife of eternal life ? The joys of Heaven are as much infifted on by Chrifi, as the delights o^ Canaan were by Mofes, And then as for the othQt: promi/e, viz, that of the Spirit j it is now as plainly revealed, as words cart make it. For we need not ro guefs at it by fgns, or to prcfume it from Probabilities^ or to believe it iipon Syllo- gifrti and Confequence: But Chrift hzsfpke out, fo as to be Underftood by every capacity,- — God will give the holy Spirit to them that ask^him, Luke 1 1 . 1 3. Kow becaufe the Law of Mofes laboured under thefe two great defe^fls, which are happily fupplied by the Gtifpel of Chrift, by reafon whereof it was very una- 2.6o Of the degrees arjd manner of obedience Book III. bie to t'Scdi that reformation of the World which was ncceffary ; therefore doth the Apoftle, in feveral places, Ipeak very meanly of it, as of a weak and ineffeEiiveln- Itrumcnt. He affirms plainly, and proves alio, That it neither ccuU/viov did make Men throughly good ; and therefore God, who had made iome oblcure Revelations thereof before, was forced m the fulnefs of time clearly to make knoxvn, and, m Chrift's death, to eftablijh a bet- ter. If there hnd been a Lavo given by Mojes^ which could have given life, then, faith he, verily rightecufnejs fhould not have needed to be fought by another Co- venant, but have been by the Law. But this we fee it could nor, for the Scripture hath concluded a// thofe, wholived under it, to be ftill U7ider the dominion offifJ, that fo, fincethe Law of Mcjes could not do it, the promife of eternal life, of the Spirit, and of other things which we have by the faith cf Jefus Chrijlj might be given to work and etfed it to thofe that believe. Gal. 3. 21, 22. Something indeed the Law did towards it, for it arm- ed their confciences againft fin, fo that they could not take their full fwing, and tranfgrefs without all fear and remorfe. And this was fome reftraint, and kept them from being fo ill by far as otherwife they would have been, although it was not able to make them fo good as they fhould be. And to Jay this hank upon fin, and to check it in fome meafure, till fuch time as the Gofpel fhould be more clearly revealed to fubdue it perfedJy was that very end for which the Law was at firft given, and whereto fo long as it was in force, it ferved. IVherefore, faith he, ferveth the Law of Mofes ? It was added to the rude draught of the Gofpel-Covenant made wnhAbra-, ham bccaufe of the tran/greJ]io??s of men, which grew ve- ry high, that it might in fome degree reftrain them, ti/l Tefus Chrift the feed of Abrahnin fhould come, to whom, as to the head and in behalf of his Church, the prcmife of fuch Grace as would reftrain it fully, was made. And to fit it the more for im*printing an awe upon peoples Confciences, whereby it might lay this reftraint upon Sin, it was ordained at the firft giving of it, by terri- ble fire and thunderings, made by the Angels, which were fo dreadful, that the People defired of God that, thofe formidable Angels might be no more employed in delivering it to th^in, but that it might be pur intQ Chap. W. required to all the Laws of theGoffd. 261 into the hands of aiiother Mediator^ (viz.) MoJeSj who was a Man like unto themfelves, Gil. •:^. 19, Bur although this Reftraint upon Sin were fomethin^, yet was it far from fufficienc ; lb chat (till it is true of the Law of Mcfes, that notwJthftandin^ it could begin, yet it could finilh and mal^e nothing * perfeci • but that 'f-Gal.^.g, it was the hinging in of a better hope than was warrant- ed by the Law, which fliould do that, Heb, 7. 19. And as for this Imperted:ion and Faultinels, which the Apo- ftle imputes to the firft Covenayit or Law of Mo/es in thefe, and other Places ; it is nothing more, as he ob- lerves, than God himielf has charged upon it, when he fpeiks of eftablifliing a better inftead of it. For if the firfi Covenant by Mofes had been faultlefs^ and void of Imperfedion, then fioculdno -place have been fought for the Introdud:ion of the fecond^ which it is plain there was. For finding fault with them for their Breach of the firft Covenant, he faith (injer. 31. 31. j the days come when I will make a Nerv Covenant with the houfe of Jfrael, fuch as fhall make me to be for ever unto them a God ; and enable them to be unto me an obedient People^ Heb. 8,7, 8,9, 10. Now this Inability of the Law of Mo[es to work a compleat Conqueft over Sin, and a thorow Reformation, which the ApolHe affirms lo clearly in thefe other places, he fets out more largely and particularly in thu feventb Chapter to the I^omans, For from the Beginning of this Difcourfe, which I have taken at the 14th Ver/e of the 6th Chapter, to the end of it at the 5th Ver/e of the 8th ; this Weaknefs and Inability of the Law, is that ftill which is every where endeavoured to be made out, and which returns upon us as the Concluiion and Inference from every Argument. Sin miifi not have dominion 0- ver you, faith he, becaufe you are not under the Law, where is the place of its reigning, but under the Grace of Chrift, at the 1 4th F^;/^ of the 6th Chapter. And in the 7th it is taken notice of at every turn, Pf^hen yoti were in the flefh (or under the Law, which, from its confifting fo much of Carnal Ordinances, and giving the fiejh fo much advantage, is chilled flefh, Galat. 3. 3. ) the motions of fin, which were encouraged by the Weaknefs q{ the Law, brought forth fruit unto death; but now be^ ing delivered from the weak Law, you ferve in ne;vnefs R J of 262 Of the degrees and manner of Obedience Book III. offfirit, not as you did then, in the otdnefs of the letter^ v. 5, 6. Sin taking occafion or advantage over the weak Command^ rtJent^ wrought in me all manner of concufifceiice^ verf. 8. When the weak Commandment came, fm revived^ and I died, verf. 9. Sin takjng occafion^ or Advantage by the Commandment, Jlew me, verfe ri. by which prevailing over the Commandment, it appears to be exceeding finful, verfe 13. And at the end of the Difc^urfe at the eighth Chapter, we are told again of the Law of Mofes being weak^ through the conquering Power of the flejh, which made it necefTary for God to fend his own Sen with a bet- ter Law, which was ftrong enough to refcue us out of the Dominion of it, verfe 9, 4. So that upon the whole matter it plainly appears, that all that is faid in that feventh Chapter, of willing, but not doing, of fmning agaiJifl coffcience^ 2.r\d tranfgr effing with regret 5 doth not at all fet forth the fa'veable ftate of a true Chrifii an under the Gofpel of Chriji, but only the ftate of a middling Sinner^ of a left Jew, who only ftrugglesbut cannot conquer, being yet under the Weaknefs and Im- perfection of the Mofaicli Law, Nay 1 add further, fo far is any Man, who conti- nues to work^ and acl his Sin, from having any real Grounds of hope, and encouragement from tins place in fo doing ; that in very l^Qtd^ if he rightly confider it, it will poffefs him with the quite contrary. It holds out to him a Sentence of Death, and fliews him plainly the abfolute Neceffity, not only of a willing, but alfo of a working Obedience. For the Man who dif obeys thus unwillingly, and fins with regret, is fo far from being in 3 ftate of Life and Salvation notwithftanding his Sins, that he is here exprefly faid, to be undone and fain by them. The motions of fm under the Law, bring forth fruit unto death, verle 5. whenfn revived by the coming of the Commandmc7it, I died, verfe 9. The Commandment which was ordained unto life, I on the contrary, found to be unto death, verfe lo. Sin taking occafion and Advan- tage^^ the Commandment, flew me, verfe ll. Sin wrought death in me by that Law, which is good, verfe 13. O / wretched man that I am, by reafon of this fubjedlion un- to Sin, who fhall deliver me from this body of Sin and Chap. IV. required to all theLavps of the GofpeL 265 But on the other fide, if we would belong to Chrift, and appear iuch Servants as he will own and reward aclaftj we are taught in this very Place, that we muft not be worjied Ipj fin, but overcome it ; that we muft not vpork^ evil, but righteoufnefs ; that we muil not , wnlk, af^ ter thofe finful Lufts which are feated in the flejh, buc after the LavQ of God which is enthroned in the Spirit, Siji fhall not have dominion over you, if you are under Grace, Chapter 6. 14. Now yield your members fervams unto righteoufnefs, verfe 1^. you are become fubjed:, and as it were married to Chrift, that you Jhould bring forth fruit to God, Chap. 7. verie 4. Nor? being delivered from the L^w, wemuftferve, not Sin, as we did under it, buc God in nemiefs of Spirit^ verfe 6. The Grace of God through Jefus Chrifi^ hath delivered me from this body of De.tth, verie 24, 15. The Lavp of the Spirit of life in Chriji Jefus, when I became truly and acceptably Chri- ' ftian, hath made me free from the Law of Si7i and Death^ Chap. 8. verfe Z, So that the righteoufnefs of the Law, which it was not able to work in me, is now, by means of the Gofpel, -wrought and fulfilled in me- for fince I came under it, I am one who walk not after thefiefh^ bui after the fpirit, verfe 4, So that all the while we fee, this is a Truth moft fure and fteadfaft, which S. Paul is fo far from oppofmg in this feventh Chapter to the t^omans, that in reality he avers and confirms it, (W:^.) that if we do commit fin and worI{^ iniquity, it will not excufe us to fay that we did it unwil- lingly. The regret in finning may be allowed, as was fhewn in the /4/? Chapter, to leffen our crime, and there- by to abate our puni/hment 5 but that is all which it can do, for it cannot ^uite exempt us from it. And thus at lalt we fee, that this fourth Ground, of fhifting off the neceflity of this fervice with our anions, (viz J our hope of being faved at the lafi day, although we have not obeyed in our workj, but have wrought difobedience, hecaufe when we didfo, it was with reluBance andu72willing^ nefs, is no lefs delufive than all the former are. It will fail any Man who trufts to it, and if he will not fee it before, make him know the falfenefs of it, when it is too late to recflifie and amend it. As for all thofe Foundations thereof, whereupon Men build th^ir Hopes of a happy Sentence, without R 4 ever 264 Of the degrees and manneir ofOhdience BooklU, ever obeying with thdr Jirevgth or bodily fowers^ viz ) the Conceit of being faved for Orthodox Opinions, for ineffe^ Slivs defireSy for never tranfgrejfing but through a ftrotig temptation^ or "^ith an unvoiiling mind : They are all falle Grounds, Snares of Death, and Inlers to Damnation. But as ever we exped that our Obedience fhould a- vail us unto Pardon and Life^ we mult obey with our Strength or bodily Powers, as well as with our H^iils, our Tajjions, and our XJnderJiandings. If we would have God at the laft Day to approve our Service^ and to re^ ward and jujlifie our Ohediejice, this, and nothing lels ijian this, muft be done towards it. We muft not only dejire, but do j it is not enough to voill and approve, but we muft voork^ and pradi/e what is commanded us. "We muft not barely think right in our Minds, or dejire , with our AjfeBions^ or chufe with our frills ; but, as the PerfeElion and Ooven of all, we muft put to our Strength stnd executive Powers, and xvorlithQ Will of God in our Lives and Adions. Without this, if we have Life and Opportunity, all other things will fignifie nothing. For it is he who doth good, faith S. John, who will be looked upon to be of God, 9 John 1 1. Little Children, faith the fame Apoftle, let no man deceive ye, for it is only he who * doth righteoufnefs, who in God's Judg- ment is righteous, i John 3.7. It is this Service of our Strength or bodily Powers, in our outward Works and Operations which makes up our Duty, and fecures our Reward : Bleffed are they that do his Commandments, for they only have right to the great Reward, the Tree of Lifcy Rev. 22. 14. But on the other (ide^ if we do evil^ and worl^ ini-^ ^uity, no fervicc of our other Faculties can ftand us in any ftead, but in God's account we fljall be efteemed wicked iVretcbes, Children of Wraths and Heirs of Dejlru- ction. For the Words of our Saviour Chrift himfelf, who is to judge of ir, are vehement and plain. Verily, 'verily, I fay unto you, whofoever committeth fin is the fer" vant of fin, John 8. 34. He who commits fin is of the Devil, for whofoever doth not righteoufnefs is not of Gcd^ but a Child of the Devil, 1 John 5. 8, 10. And as this workjng H^ckednefs, howfoevcr we are againft it in our JhoHghts and Defires, makes us, in God*s Account, Sens of Sin and Difobedience 5 lo will it be fure to render us withai Chap. V. required to all the Laivs of the Gojpel. i6<^ withal Children of Wrath ai;d DeftruSiiov. if you live after the flejh^ fairh S.Pnul,you Jhall die, Rom. 8. 13. And whatever Men think in their Minds, or delire in their Hearts, or profefs in their J>Vords to the contrary ; if for all that they have finned impenitenrly in their Ad:ions, Chrift has told them plainly that he will pronounce, whea he comes to fie as their Judge, — Depart from me all ye that voork^ iniquity, Mat. 7. 23. As for this fourth Faculty therefore, our Strength or bodily P oxters, in outvi'ard Works and Operations ; it is one neceflary Ingredient of an entire Obedience. The Service of our Works is indifpenlibly required to our Pardon and Happinels, as well as the Service of our Minds, our Wills, and our AfFedions ; fo that as ever we hope to live, our obedient Thoughts and Defires, mull end in an obedient Pradice. And thus at laft we fee, what thofe PovQers or Faculties are, whofe Concurrence in God's Service is neceflary to make up an entire Obedience. We muft obey all the particular Laws which are recounted in iht former Book, with our xohole Man, both with our Minds, and Souls ^ and Hearts, and Strength : All thefe feveral Powers muft unite in God's Service, before it will be upright and com- ffleati fuch as at prefent his Law requires, and fuch as ac the laft Day he will accept of. CHAP. V. Of the Second fort of Integrity^ an Integrity of Times and Seafons. t) U T befides the Integrity of our Powers and Facul- ^ ties, or the Integrity of the SuhjeH, whereof I have difcourfed hitherto ; there is a fecond fort of Integrity, \yhich is plainly necefTary to make our Obedience avail- able to our Salvation at the laft Day ; and that is an Integrity of Seafons and Opportunities, or our obeying the fore-mentioned L^ws, POt no"^, and then^ but at -si? Times. 266 Of the degrees and manner of Obedience Book liL We muft not think to pleale God by an Obedience that comes, and goes by Hts-^ or by ferving hirr; only at fuch tin:ies, as we are in humour^ or have no X mptation to the contrary. But our Service of him mult be c- flant: and uniform, we muft obey him at 10. 22, and none but they who by PATI BNT C ONTiN V- ANCE in well doing feek^ for Glory and Immortality^ Ihall inherit eternal life, Rom. 2- 6^ 'J, Perfeverance is the indifpenfible condition of bli'fs; Be thou faithful unto death, and then, faith Chrift, I will give thee a Crown of life. Rev. 2; 10. But as for all thofe who fall ofF from a good courfe, and turn Apo fates from obedience ; their cafe is defpe- rate, and their condition extreamly damnable. For they grow wicked to the higheft degree, and their ftate is almoft irrecoverable. They have, by their continued rebellion and provocations, in fpightof all the fuggeftions of God*s Grace, and the checks of their own Con- fcience, not only grieved, but even quenched the Spi- fit of God. So that God, for the moft part, leaves them to themfelves, and feeks no further to reduce them. For if men are idle, and will not ufe it; and much more if they fcornfully caft it from them, and reje& it ; Chrift has told us plainly, that the Grace which any one hath, fhall be taken from him, Match. 25. 29. And when once God and his good Spirit, have deferted them, they are under nothing but an unbridled luft, and run on without all reft rain t, into an exorbitant pitch of wic- ked nefs. And this any man may eafily obferve in the world." For who' is ufually lo evil, as the hackfllding Sinner ? Who is ordinarily fo irrecoverable^ as the Apfiate Saint ? They 768 Of the degrees and manner of Obedience Book III. They are quire loft co a!i goodnefs, and lin beyond all bounds and paft all retrieve. No Creatures in the World were ever fo much out of all capaciry to be re- ftored to Heaven, as thofe Angels that fell from it ; and 110 men on Earth, are fo hardly reclaimed from a wicked to a holy life, as they who once knew what it was, and yet utterly renounced it. For God^ for the moft part lets rhem alone to enjoy their own choice, and to go on in their own way ; and the good Spirit^ which has been al- moft quenched by them, contends no more vj'nh them, nor ads any more upon them. They have trampled al- ready upon all fpiritual aids, and benumb'd and (ilenced their own Confciences, and quite hardened themfelves in their wickednefs; fo that now they have nothing to hinder them, but to advance to work all manner of Qn with grcedinefs and wanronnefs, and thereby fall under the feverell curfe, that can be met with in Hell and Damnation. And as for this progrefs of all Renegado Saints and revolting Sinners, both in fin, and alfo in fufFering ; the Scripture is exprefs and plain, l4^oen the unclean Spirit^ which is once gone out of a mnn^ returns into him againy fays our Saviour, he taketh unto himfelf feven other Spi- ritSt which are tnore -wicked than he himlelf is, and they enter in, and dweH there : and the laft flate of that man is made veorje in all refpeds by this means, than the fir ft ^ Mat. 12. 43,44,45. The man becomes a greater Sin- ner, and a greater Sufferer, than otherwife he ever would have been. For if after men have one efcaped the pollu^ tion of the PForld, through the knowledge of Chrifl*s Gofpel, they are agaiti entangled therein, and overcome by it ; then is the latter end worfe with them than the beginning. For it had really been by much the better for them, not to have l^nown the way of righteoufnefs at all, than, after they had knovon and walked in it, to put fuch a flurupon it, and to revolt and turn fom the holy Commandment, which was delivered unto them, and for (ome time embraced by them, 2 ?et. 1. 20, 21. As for an obedience then which goes but half way, and breaks off before it it has got to the end ; fo far is ic from availing us unto pardon and life, that in very deed it renders our prefent cale more defperate, ^nd our future puniftimenc more infupportablq. Bat Chap, VI. required to all the haws of the GofpeL 269 But that obedience, which God will accepr, and in which alone we may fafely place our confidence ; muft be, as of our vphole man^ lo of our whole time likewife. We muft perfevere in ic through all Seasons, and take care both to live and die in it: For our reward will be difpenled out to us, according to the nature of our Ser- vice at the time of Payment, and he only, as our Saviour fays, that endureth to the endjhall befaved. Matt. 10, 22. CHAP. I. Of the third fort of Integrity^ viz. that of the Ohje^ 5 or of Obedience to all the particular Laws and parts of Duty. T) U T to render our fervice perfectly intire and com- ^ pleatly upright it is not enough that there be an ;w- tegrity oftheSuhjeB, by our obeying. with a!l our powers; or an integrity of Time, by our obeying in all Seafons ; of which tvpo I have difcourfed hitherto : but it is further neceffary, that there be an integrity of the Objeci alfo ; or that what we do thus obey, with our whole mm^ and our whole time^ be nothing lefs than all the f articular Lnws of Duty and inftances of Obedience -^ nothing under- the whole will of God, We muft not {a ^ pick and chufe in the doing of our /^x ^ Duty, for if we do not obey all^ we obey not {b) right eftmiia ' in any. Becaufe all the Laws of God are bound upon caufat'iocur us by the lame power, and enjoined by the fame Autho-pr^feran- rity ; fo that if we fulfil any one upon this account, ot tur aliqua^ his havi}ig required it, the fame realon holds for our ful- ubi fackn- filling all the reft. ^^ [unt smnia, Sal. deProv. I. 5- p. 80. Ed. Okoh. (bj Si pro arb'itrh fno Servi Bom'mh oh- temperant^ ne in its qn'idem in quibus obtemperaverinty obfequuntnr. Quanda enim Servusy ex Domini jujjjs ea facit tarttummodo, quA mltfacere ; ]4m mn Dominicam implet vduntatem^ fedfuam. Id, p. 79. This indeed is very hardly believed, becaufe it is fo hard to pradife. For almoft every man has feme fin or 270 Of the degrees and manner of Obedience Book III* oronher, which he can as well die as part with : It has got his heart, and is become the Mafter of his affeilions ; and fince he loves it fo dearly, he hopes that God will bear with it too. He will part with any thing elfe for God*s fake, and not ftick at any other fervice, nor repine at any other impofition ; all that he craves, is only to be tolerated in his Darling Luft, and to be allowed to fervc him, without cutting off what is as ufeful as his right hand, or fulling out what is as dear to him as his own y/g/j/--^^^, to pleafe him. And when men are thusdefirous of reconciling the fer- vice of God with the fervice of their lufts ; when they are refolved to hope and yet refolved to fin, they have no other way, but to perl wade themfelves that the keep- ing of fome Precepts (liall atone for the tranfgrelTion of others, and to bear up themfelves with the delufive hopes and falfe confidences of a partial, and a half obedi- ence. Now this partiality of obedience, is in fo many kinds,' as men have fins that are endeared to theiri, which they will not leave for God's fake, but join with him. For every beloved fin, can make an Incereft and Party ; and if it reign in us fo far, as to make us fulfil it, and to dil- obey in it, our obedience in other things is all that we have to fiiew befides, and therefore it rtiuft be our excufei for it. And this being an error of fuch eternal moment, and a Rock whereupon all the Souls, which mifcarry under any appearances of piety, are i^^\ll ; I will be particular in recounting and evacuating thofe colours and -preteyiccs, ■wherewith men ufually deceive their ov;n Souls, and think that they juftifie and defend it. Now as for thofe falfe grounds and pretentions,' whereby men feek to fhelter themfelves under the pra- <5lice of fuch bofcm fins, as they overlook, becaufe they have no mind to leave them, hoping to be fecured, whilft they continue in them, becaufe of their obedience in other parts of Duty, w-hich is a partial obedience : Thofe pre* tentions, I fay, which are moft pleadable in this tiiatter,; are thefe that follow, vi:{. becaufe their indulgence of themfelves in thofe inftances wherein they difobey, is either upon onCj or more of thefe accounts. 1 Fof Chap, VI. required to all the Laws of the GofpeL 271 1. ¥or the frcfervation of their Religion, and of thenh- [elves J in times of danger and ferfecution. 2. For the fupply of their yieceffties, hy finful tirts,^ compliances, and JerviceSf in times of want and indi- geyice, 3. Y ox the fatisfaBion of their Flejhy in fins of temper and complexion, age, or vpay of life^ I. The fi^ft pretence whereby men juftifie to their own thoughts the indulgent tranfgreiTion of feveral Laws, whilft they obey in others; is becaufe thofe tranfgrejfions^ wherein they allow themfelves, are necejfary for the pre^ fervation of their Religion, and of thenifehes, in thofe times of danger and perfecution, wherein Gods Providence has placed them, Religion is in danger , and like to be undermined by the clofe and fubtle arts, or ov:;rhorn by the more of en and powerful violence of ilrong and witty Enemies. And this is God*s Caufe, and Chrift our Lord and Saviours zntereji; fo that whatever is done here, we think is in fervice of our Maker. If we fight, we fay it is his bat^ ties ; if we fpitefully pcrfecute and devair, ic is his e- nemies'y if we rob andfpoil, it is to weaken his adverf ae- ries 5 if we lye and dijfemble, it is to defeat the defigns of fuch as he will call Rebels 5 if we cranfgrefs in all the inftances, and ufe all the lawlefs liberties of war, it is becaufe we are engaged in his quarrel. The Caufe which we contend for, and have to manage, is facred ; and that we believe will juftifie all means, and hallow any fervices whatfiever. So that our heat and fiercenefs^ wrath and bitternefs, envy and malice, revenge and cruel^ ty^ endlefsjirife and ungovernable variance, fpoils and rob- heries, /editions and murthers, wars and tumults i in a word, aH the tranfporrs of pajfion and peevifhncfs, an- ger 2ind ill nature, rigour and revenge, are all facred un- der this Cover : and pafs for holy zeal, and pious vehe- mence, and religious concern for God ; when as in reali- ty, they are a moft impious throwing off, and burfting through all the Tyes of Religion, and Bonds of Duty to- wards men. All thefe enormous effedis, and horrible inftances of an indulged difobedience, are at this Day the confequenrs of this pretention. For 2 72 Of the degrees and manfter of Obedience Book III. For Tome on one hand, who call us Heretickjf and ene- mles to Chriji and holy Churchy think no n:ieans finful, whereby they can weaken and divide^ feduce, furfri:{e, or any way dcCtroy us. For they efteem it lawful to dijfem^ hie under all fliapes, to gain a Prcfelyte, or to difaffe^ a ii'arty to our Co^nmunion and Government^ and /?^ a //i^-f and play the Hypocrite in all Difguifes, and undercover of all Irades, the better to infinuare themfelves among all forts of men. They will affirm falfhood, even of their CVQ71 Church, when it ferves their turn ; and deny any Doctrines, Precepts ov Parts 0^11, when they are a 7^:4 W^/ to the Perfons whom they would pradife upon, and make againft them. They make no confcience of lyes and perJHries in converfation, when thereby they can pro- mote the Churches inrereft. For they have found out ways, to deceive without lying, and to lye without y/w, and 10 forfvpcnr w'nhom perjury, and to perjure themfelves without danger, by their pious frauds, and religious arts of equivocations, mental rcfervations, difpenfations, par^ dons and indulgences. They can be treacherous and faith- Icfs without breach of faith, if it were made to Heretickj^ they aff/ijfinate and murtber Magiftrates, embitter and ew- hroil Subjects againft their Governours, and againft one ano^ tber ; they confpire the death of Kjngs, the confufion and fall of Kirgdoms, the ruine of all that dare oppofe them, yea, even of all that differ from them. And all this they do for Chriji* s fake, in a jealous concern for God and B^li^ gion, and for the utter extirpation of all herefie zndfchifin. For it IS this pretence, which bears them out through all, and makes them believe that they zveferving God, whilft after this extravagant rate they are overturning his whole Gofpel. And others again even of our own fives, who juftly abhor thefe damnable inftances of difobedience, upon the pretence of preferving or propagating Religion, in fome furious and fieiy fpiritcd fort of Papijis (for God forbid that we fhould think them all to be of this temper) do }et run into the lame extravagance, which upon lo great reafon they condemn in them. For 'f we look into our :(eal for the common I^eligi- on of Protcftants'^ we fhall find that we tranfgrefs mmy, and thofe moft material and weighty Laws of ir^ whilft Chap. VI. required to all the Laws of the G off el. 273! whilft we cxprefs our affeEiion and concern to defend and freferve i:. For doth not this -pretence of preferving our Holy ProtC'^ flam^ligicn^ carry us beyond all the bounds b^ peaceable* nefs and good fubjehion ? Our great fears about its defence ' make us daily to dijirufl cur laveful Goverfioiirs ; to ^hi?2j!^^ and fpcak, irreverently^ and reproachful'y of their perfons - to undervalue all their coiinfels, to mifconflrue all theif acti^ ens and proceedings ; and with much undutiful credulity^ and uncbriflian rajhnefs^ to beiieve^ and /pre. 'jd abroad. concerning them moft odious fufpicions, and invidious re* ports : They make us pragmatical and bu/ie-bodies, to go out of our own fphere, and to ufurp upon the Magifirates, in projeQing means and expediences, prejudging Criminals^ and irreverent cenfuring^ reproachino^ yea, and oft-times Jldndering of our Governours, if they, either in Court or Council, at the ^o^r^ or on the Bench, determine contrary to our anticipations. They make us to dijiurb the ^uiet, and to unfettle the peace of our /fZfon? fubjeEis, in filling their minds with endlefs jealoufies about their Pr/«ce/ c^r^^ and their oww /^/^^y, and in pcffelTing them with difcon-^ tents, and undutiful fufpicions, words and a6lions^ to thd great weak/iing of Government, and difttirbance of the pub-' lick peace. Yea, I add further, thefe fame fears for our endange° red Religion, tranfport us into the tranfgreirion of fun- dry weighty Laws, which oblige us towards our very enemies, who have contrived to deftroy us. For they have made us moft partially backjv^rds to believe any thin^ thap is good, and forward to catch at every thing that is fpoken ill againji them. They have made many of us fierce and itnplacable, malicious and revengeful ; and have caufed us to thirji after their l;lood, and to be in pairi wheri they efcape, and to meafure our I{eligion and thd foundnefs of our piety y by a reproachful, fpiteful^ and im- placable ufage and behaviour towards them. All which are tempers and praHices, moft contrary to thbfe Laws^ of forgiving injuries, oi loving enemies, of praying for our per ^ fecutors, of returning good to all that have evilly entreated uSf oi meeknefs ar\d patience, mercy 2iV\d placablenefs towards the worfl of men, yea, even the wor/i of enemies, which sre lo much the foul and fpirit of that Religion, which ^ve pretend to be fo zealouflv concerned for. ayji^Ofthe decrees and ntanner of Obedience Book III. And if we look into our :^cd for our fcveral parties^ how many oiher Laws Ihall we find to be daily tranf- grelTed, I will not fay for the prelervacion, but even, where that is fufficiently fecured, for the higher advance- mem and encre.ifc of them r For what rude and unman^ nerly, envious and ill-natured refleclicns^ are daily caft up- on thcfe ferfo7is, efpecially Minifters, and men of Note and Eminence^ who differ from us ? How forward are many among us, to undervMue and difparage, to co72temn and nffiont them ^ to heap reproach and infamy upon them, thereby to render iht'iv perfons ridiculous ^ and their p.iins ufelefs ? For are not feveral of us perpetually cen- J wing and fp^akj^'g evil of them, undervaluing all their real vertues, putting hard and uncandid interpretations upon all their anions, prying diligently and malicioHfly into all their defeBs, and aggravating all their faults or follies, raifingconinmAly, and fpreading lo ihck difpa- ragement, uricharitable and envious, yea, oft-times falfe and fl.indsrous reports ? We envy and hatCt reproach and cenfure, revile and Jlander, bite and devour one another : And all this fiercenefs and uncharitablenefs we ufe, for that meek,, that charitable, gentle, quiet thing, Religion, For in its fervice we take our felves to be engaged, and fo long we fanfie that we have 2i liberty oi fay ingot doing any thing. Thus full of Sin and Difobedience, is this fanciifled pretence. It is the cover for every offence, and the common flielter for all tranfgreffions : for we boggle not at any Sin^ To long as it tends to prcferve us in the prcfperous profeffion^ of our enda7igered, or opprejfed J^e- ligion. But if men would coniider calmly, and have patience to look beyond the furface and bare outiides of things, they would foon difcern the vanity of this pretence, and how far it will be from excufing any fuch finful and difobedientpradices, as they feek tojuftifie and warrant by ir. For as for true and fubflantial ^ligion, for protedtion whereof they would be thought to venture upon all thefe tranrgrefl:ions, it ftands in no need of their help lopreferve it in perfecuting times, although they ftiouid ufe innocent and j'ujl means, not (uch as ciiejinful znd difobcdient. It would live then without their care, and Vvhether they wenr Chap. VL required to all the Lam of the Gofpel. 275 went about by any foUtick^ means to preferve it, or no. For B^ligion is not loji, wihtn I\eligious mena.Te per/ecufed ; it doth not fuffer^ when they do who profefs i^, feeing ic is not one jet impaired when men are buffeted and impri* fond^ nay, bleed and die for it. Indeed, as hvtht freedom of the outward means of Ke^ ligion, (r/;^.) iho. fublicl^ncfs of preachings the community of prayers, the unrefirained ufe of Sacraments, znd the like 5 they are much ftraitned by psrfecutions, and we muft ex- pedi to fecly either a great want, or at leaft a great diffi^ culty \r\ihtm, whcnTimes slyq troublcfome, A perfecuting Government can in great meafure deprive us of them, when, after our utmoft ufe oi all fuch means as are no j ways ««^«r/f*/// or againft any Law ofChrift, we are not able longer to preferve them. But as fovihe fubft ami al part and main ^0^ of Religion it felf, which confifts \x\ found faith, and upright obedience^ and which thofe outward means are appointed to beget in us ; no ftate of Times need make them wanting. For they are within our felves, and depend altogether upon God's Grace and our own Free Wills ; fo that all the Powers of Earih^ndi Hell, are never able to rob us of them. Could the violence ot perfecuticn have opprejfed our Religion, ic iiad been Jiifled in the birth. For it entred in a perfecu- ting age, and yet it was not overborn by the preffure of its fufferings, but bravely overcame them. It begun^ grew up, and conquer d all the World, in the very heat ot af- fii^ion and oppofition. ^ The more it was burdened, the more ftill it fpread ; anc3 the more men fought to ftraiten it, the further was it enlarged ; the common oblervation then being this, that the (c) unparalleled fufferings of its (c) Nee profeffors, were the true proUfick^ caufe of the vaji increafe of qukquam the Church. tamen.pro' fc'it exquf' fit! or qudique crudelitas vefira il/ecebra eft magis SeEla. ? lures efficimur quotks rmt'imur a vobis, femen eft fanguis Chriftianorum, Tertul. Apol. c. 50. And, indeed, what fhould hinder Religion from thri- ving in evil times ? For the lame Religious Duties, which are pradtifed with more eafe in a profperous, are exercifed alio, but with greater ho?iour, in an afflicted ilate of things. To believe, ^nd do well; to be pious And pure, chajie and fober^ juji and charitable, mcet{^and S ^ gentle^ 276 Of the degrees and nianner of obedience Book III. gentle, quicp and feaceahle, with all other inftances of a lubftantiai and acceptable Religion, are indifferent and undetermined to any turns of Providence. They may be (hewn under fines and imprifonmcnts, axesznd halters^ as welly and much more honourably, than m times of ea/e &nd foftnefs. Nay, fome of itsmoft eminent jtarts and 7iohle inftan* ces, are not capable of being exeicifed at other times. For the duties of patience, and taking up the crcfs, of forgiving injuries, and doing good to enemies, of praying for them that perfecute us, and defpitefuHy ufe us, which are the moft exalted ftrains, and glorious heights of our Religion, are fuch, forwhich a/'c/jc^^/'/^ and/^ro/^^rott/, a favourable and fiouri/king age affords no famous oppor- tunities. For we muft be in a Itate offuffering evil, and labouring under a load of perfecution, before we can fufficiently evidence, how readily^ how magnanimouJJy, how meekfyt how charitably, and Chriftian-hkQ we can undergo it. So that as for I{eligim and Sufferings, they are at no fuch diftance, but that they may very eafiiy be made to meet j they bear no fuch rtiutual oppofition, but that they may very well confift together ; nay, I add farther, but ihatrhey may hoiiour^nd ennoble, and in many inftances, enlarge and improve each other. And therefore Reli- gion needs not to be preferved from fufferings, fince it cannot only Mv^ in them, but is alfo much extended, heightned, and advanced by them. But where Religion wants our help, and calls for our affiflance , yet is it not poffible for us to pleaf. God, or to fecure it, hyfinful means, but only by fuch, as are ei- ther vertuous, or at leaft innocent. It is not pofTible for us, I fay, to pleafe God by finful metuns, although we intend them for his own lervice. For what is there in God, that fhould be ferved by our fins ? Is his love for any thing greater, than his hatred is for fin, fo as the grarefulnefs oi that, fhould make this, which isotherwife moft ojfenfive, to be an acceptable fervke ? Is any thing that we can of^'er to him fo pleafing, as our obedience ? Is he more delighted, when we fol- low our ovon counfel, than when we follow his ; when we do our own, than when we do his pleafure ; For all thofe Laws of the Go^^t\, and inftances of obedience, which Cbgtp. VI. required to all the Laws of the Gofpel. 2 77 which under this pretention we tranfgrefs, are ways of God's own appointment ; they are a fervice of his own chufing, and fitted in all things according to his M- icing ; a Rule that he has thought moft abfolute to di- rect our anions, and moft fit for us to walk by. If then we would exprefs our concern for God, our venerable efteem of his wifdom, our ac^uiefcence in his choice^ our fubmijfion to his ordering, our ackjtovoledgment of his ' Authority, and our chearful compliance with his pleafure ; let us do it by a religious obfervance of thefe Rules, which are of his cxvn prefcribing. Let us honour him in his own way, by doing our duty, and pradtifing fuch things as he has made expreflions of honour, by ma- king them inftances of obedience. For difobedience can ferve no intereft of God, nothing that we can do being a more efFedual reproach to all his Attributes, than to dif- obey him. Nor is the ufe of evil and unlawful means ^ in any wife a fitter expreflion of our care for Religion, For what is there in Religion, that can be honoured and advanced by difobedience ? Is there any thing in it fo facred, as the Divine Law ; and dare any man call that his care of them,, when be lays waft, and plainly rejecis them ? It is grqfs impudence, for any man to pretend Fiety, in the breach of Duty • anfl to cry up Religion, whilft he is adling irreligioufly ; he prides himfelf in the empty name^ when it is clear to all that he has loft the thing ; for as for Piety it lelf, and true Religion, bytranf- greffing and trampling upon the Divine Laws, he doth not further and defend, but impioujly and irreligioufly de- ftroy it. ^ ^ It is not I^ligion then, whatever men may vainly pretend, which makes them run into the breach of Laws, and contempt of Duty, leaft they (hould /wj^^r in the profejfwn of it. For God and Religion owe them no thanks for fuch a courfe, becaufe he is not honoured, nor it ftrengthned an4 preferved, but ruined and deftroyed by it. But the true Sind real caufeoffuch difobedience, whereof God and Religion are only the colour and falfe pretence^ is plainly a great want of B^Ugion, and of the love of God, and too great a love of the vporld, and of their own {elves. Men are hurried away, by an unmortified love 278 Of the degrees and manner of Obedience Book III. oipleafures^ honours^ ^ndiemporal interefis ; and they have not Religion enough, to refirain and over-rule rhem. For thefe it is, and not Religion, vjh'chfufferings Sindperfecu/ ting times take from them : And an ungovernable defire to preferve thefe^ which makes them fo 'violent, as that, TLiffich times, no LavQs of Religion can hold them. When menfet at nought and dif parage Gcvernours, difobey Laws, diflurb the Puhlick, Peace, injure their fellow-fubjefts, and commit feveral oxhtx finful ad:s and irreligious violations of the Laws of Chrifi, that they may l^eep off Perfecmion for the prof ejjion of the Chrijiian Faith : They fhew plain- ly, that they will follow Chrid only in a thriving^ but fiot in 2i Suffering Religion, They will ferve him no longer, than he fets them uppermoft, and above their Brethren. For rather thznfuffer any icfs, and fall into any da^igers for their adherence to him, they will leAve him and his Laws to lock to themfelves, and flatly dilobey him. But when they do fo^ it xsfoamelefs hypocrifie to pretend, that all their tranfgr ejjion s and difobediencc are ftill upon the Principle, and from the Power of Religion ; fince it is not Religion, but a rejclution to be vppermofl ; net duty, but ambition, covetouf?7efs, fenfuaHty, revenge or a neji of fome other umnortified and reigning vices of like nature, which make them under pretence of a confcientious care for religious prcfcff.on, to dejiroy all religious praHice, This one would think, is plain and evident to any man^ who can have the patience to confider it ; th^tTrue I{eli» gion can never be the caufe ofjjn, or make men irreligious and difobedient' That mult not i'ov jhame be called mens I{eligion, but their Luft, which makes phem wicked^ and carries them on to tranfgrefs God's Z^TVJ,that are the chief and Sovereign part of his Religion, which, who fo l^eeps, is a religious t as wholoever breaks them, is an ungodly and irreligious Man. This, indeed, is clear Dovflrine, and obvious to any common^ if it be withal a/rf(?and confiderate underftanding. And it were fcarce polTible that any Men fhould think o- therwife, had they not, either by accident, hafte^ or /// defign^ taken up an odd wo^/ow of Religion, altogether ^z/-- ferent from that which the Scriptures give, and which all confider at ely religious Men have of it. For Chap. VI. required to all the Laws of the Go/pel. 279 For by I{eligion they mean only their adherence to the Do^rines and Opinions, but not to the Lnvos and Pi ecefts of the GofpcL And when they talk of defending and main- taining of B^ligion, they intend not a defence of Laxvs^ but of Notions ; not a maintainance of the -praBice of Chrijiian Precepts, buc only of the profcffion of Chriftian Doctrines, They are of the Religion which C/jr//? Do- d:rinally reveals, but not of that which he A uthoricacive- ly commands ; and will ktiow and believe what he pleafes, buc do what they pleafe themfelves. They are only for a Religion of Orthodox Tenets, but not Oi Vpright pra- Bice I and if thereby they can prelerve Men/r/c in think^- ing, and profejfing weilj they fanfie that God will not be offended wich their ufe of any means, though never fo mcksd and difabedient. But this is a moft grofs miftakc, and a moft dangerous Notion of [{eligion^ which is quite another thing than what this conceit doth reprefent it to be. For, Firfi, The prime fart and matter of Religion, is the fraBici fart^ (viz J the Laws Sind Precepts, iht Promifes and Threatni?igs of the GoJpeL And agreeably thereto, the * jPm»^ bufmefs of all Religious Men, is an obedient "^ NoJlr§ jpraBice and performance of them, or a vertuous difcharge ^^f^tn of Duty and a Ho/y Life, This is that Religion whereby ^^P"^'^ all of us muft ftand or fall, and that great condition, 9^'^hor^f^ which as ! have fr^ewn, we muft for ever live or die by. f^^f-^ ." When Chrifl crmes to Judgment, fays S. Paul, he will ren- ^^^^fsTe- derto every Man according to his deeds, Rom. 2. 6. And n.jg gji in that prolpedl of the laft Judgment, which S.John tells fine feel e* us God vouchfafed him. Men were judged every one ac- rey & fine cording to their workj. Rev. 20. 13. This Religion of O- macula vi- bedience and a good Life, is that which the Gofpel is full '^^y^'^- of, wherein every Chapter, nay, almoft every verfe of it f-^^^* ^^ inJiruBs us, and fome way or other direBsy exhorts, en- ^"^- ^- 5* courages and excites to. And therefore, as ever we would ^' ^' pafs for Religious Men in the Scripture Notion, we muft be careful to live in all Piety towards God, by complying readily with all his Laws, depending upon his Providence^ and rcfigning our felves up to his pleafure, in all purity and fobernefsj being free from all lufi and intemperance, all y/w/w/ pleafures, and covetous praBices ; in all juflice and charitablenefs, doing rights ^ind keeping peace, and /hewing mercy and kjndnejs towards all Men. This, fays S. James^ S 4 will 28o Of the degrees and ntanner of Obedience Book 111. will pafs for pure and undefiled Religion before God and the Father at the laft day, if in fuch inftances as thefe, we have exprefltd, not our Opinions, but our Obedience, by vifuing the fatherlefs and voidovos in their ajpiciion, and by keeping our fehes unfpoitedfrom all filthinefs and Difo- bedience of the world. But if any man pretends to be religious, who is deftitute of this Obedience, that Mans Religion is vain ^ Jam. I. 26, 27. Secondly, Another great part and ohjeB of Religion, is the Doctrines of the Gofpei, And agreeably, another ad: or inftance of [Religious Service, is Faich, or Orthodox Be- lief. And this is intended by God hin^felf, as a means to produce the former; Faith being the great injirument in working our our Obedience. For this is that ViBory, fays St. John, vhich makes us conquerers, zn^ overcometh the Pf'^orld, even cw Faiths i John 5.4. An obedient praSiice^ is the Great thing that a righteous faith aims at ; it is its end^nd pcrfetlion, that which confummates and compleats ir ^ being, a» St. ^^^m^jafluresus, by vs>ork,s \Nhic\i faith (d) rif?7f (d) co-operates and concurs to, thsit faith is made perfeB, C^^ifyn Jam. z. 22. And this all the points of our Chriftian Faith loti'iP. are moft admirably fitted to efFedt in us. For in that ^^^' epitome and compendious account of them, where-into *tis like they were contradled by the Apojlles, however by yjpojiolical Men. and which is ufually called the v^- •pojilcs Creed, there is not any one purely fpeculative Arti- cle, or point of idle notion, ^ndm^er belief: But every one is influential upon our praciice, and helps on our obe- dience; as any man, of competent skill and abilities, may diTcernby running over the particulars. Thefe two then, (vi'j[.) F^novpledge and PraHlce, or Faith and Obedience, take in the Compafs, and integrate the nature of our I{eligion. ' Obedience is the chief thing, andi^^T^in God's defign ; and Faith or Know- ledge is the great means which Gbd has prelcribed us whereby to compafs and effedt it. So that [Religion ip that fenfe, wherein the Scriptures ufe, and God at the laft day, will reward it, is the fame as obedience to the Qofpel proceeding from a belief of it, or in St. Paul's phrafe, an Obedient Faith, or a Faith whi:h pporJ{eth by Love, Gal 5.6. ' 4^4 Chap. VI. required to all the Laws of the GoJpeL 281 And now let any man, who con'fiders this, bethink him- felf, and tell me, whether the tranfgrejjion of God's Laws can ever be called Religion in the Scrifture-fenfe ; or whe- ther it be pofTible for men to evidence themfelves to be Religious y by their dif obedience. For the making us obe- dient to God's Laws, is the great defign, and ruling pare of all true and acceptable Religion ; and the belief and profcflion of God s Truth, is an exercife and inftance of it, that avails us only fo far, as it concurrs to, and effeds this Religion of Obedience. So that Religion is not pre^ fervedy but lofl by breach of Duty ; it is never ftrength^ nedf by difohediem and Jinful means, but is always waited and deftroyed by them. Let no man therefore ever dare to make Religion a cover for unlawful Lufts 5 or dream of protedting it from fufferings and perfecutions this way. For if they are fcandali:{ed at the Crofs, that is, if they fall off from religious and obedient wall^ing into irreligious tranfgref" fionsf to prevent thofe crojjes which in perfecuting times are annexed to a religious fraHice and frofejjion • they are fcandali^ed, or ('e) offended in him. The Crofs is to (?) Matt, them a (f) JiumblingMock^^ and a rock^of offence , it makes 1 1. 6. ihem trip, and turn out of their duty; becaufe they (/) i Pec, will difown their Lord, and break all his Laws, rather 2. S.GaL than undergo it. And this is a moft provoking fin, and 5- 11. fubjedrs men to a moft dreadful punilhment. For as God will abundantly recompence any lofles, which be- fall us through the exercife of an obedient Religion, and a pious conlcience ; fo will he alfo inflidt fuch torments, as infinitely furpafs all thofe light and prefent advan- tages, which we may at any time promife our felves froni our folitic/i di/obedience. For whojoever, by fin- ful means, will feel^, in perilous and perfecuting times, (fuch as thofe werej to fave his life in this world, he foall certainly lofe it for ever in the next world: Bue whofoever (hall lay down his life for Chrift's fnke (m ta- king up that ccols which is laid upon a Cbriftian pro- feifion, and a Chriftian pradlicej that fame man Jhall fave and encreafe it eternally, Lul^eg, 23, 24. So that no dangers in obedience, can ever render it fecure for any man to difobey. But that which God indifpenfi- bly exacfls of us in perilous cafes is this. Fear not them J^hich kjll the bodj/^ but, after that is done, have nothing *' more 282 Of the degrees and manner of Obedience Book Ilf. more to fright you wkb, being uccerly unable to kJU, or lo much as touch the Soul; but fear him^ who exad'S Obe- dience of you even at fuch times, as your bodies are like to perifti for it 5 for he, after he hath killed the body, which is all that they can do, is able eternally to dejlroy both Bcdy a?jd Soul in Hell, Matt. 10. 28. No dangers then can make Obedience ceafe to be our Duty ; nor any fufferings make it ceafe to be our hnerefl : So that neither Religion, nor Prudence, will ever allow of fmful means; hmt\tv^ B^ligious, yea, every /T;/e Man, muft take up the Crofs, and patiently bear any fufferings that come upon him for Religion, rather than ufe any breach of Duty, or unlawful ways, either to prevent, or remove it. And this the Saints of God and Religious Men always did. For no dangers or hazards, no pains or fufferings in Obedience, could never draw them to feek for (helter by difobeying. David was tryed with hazards and per- fecutions of all forts, but neither ferife of prefent, nor fears of future evils, could ever chafe him from his Duty, or make him feek relief from iniquity and (in. He could not be forced upon it by the mod apparent dangers, even of the moft arfeding lofs, the lofs of life it felf. The wicked, faith he, have laid a Snare for mCj yet I erred not from thy Precepts. My Soul is continually in my hand^ rea- dy to be.fnatched out of it, yet do I not forget thy Law, Pfal. 119. 109, 1 10. They had almofl confumed me upon Earth, but I forfooli not thy Cctnmandments^ ver. 87. and 7nany now ftill are mj perfecutors and enemies, yet do I not decline from thy Tefti monies, ver. i 57. The Holy Apojiles of our Saviour confiicRed with more difficulties and diftrcfs, perfecutions, and fufferings for the Religion and Obedience of their Lord, than any Men, I think, ever did, or it may be ever will do. / thinks, lays S. Paul^ that God hath fet forth us Apoftles laft, as it were Men appointed to the bloodied, which is ufual- ly the laft fcene of all, even to death it lelf. For xve are expofed to (laughter, as Men were in the tragical fports of that time, upon a publick Theatre, being made a fpcHacle unto the M'^orld, and to Angels, and to Men, From the firft entrance in our Office even to this prejent hour, VQe both hunger, and ^hirfl, mid are naked, and are bujfetted, And have no QQrtain drvelling pUcSy being made as Chap. VL required to all the Laws of the Gofpel, 283 ^s the very filth of the world, and the cjf-Jcouring of nil thhigSy from the firfb, to this day, i Cor. 4. 9, 11, 13. U any ftraics could authorize an evil ad:ion, or if any prelTures could juftifie a dilbbedieiit^ efcape, (ure thefe would. But they knew too well the nature of their Re- ligion, ever to dream of a liberty to fin that they might avoid perfecution , and they u ere too refolutely addid:- ed to it, ever to attempt it. For neither the extremity odhQiv fufferings, nor the defperatenefs of their danger, could ever make them tranfgrcfs their Duty, or go be- yond the Laws of their Religion, to lefTen or prevent them. But they obeyed bravely and entirely, even in the higheftftrains, even in the moft ungrateful infiances, even in thoje matters wherein, if any where, the malice and violence of the enemies, would frovol{e, or rather force them to difobey. For in the midft of all their preffures, faysSt. P4«/, being reviled, weblejj; being perfecuted, we fuffer it ; being defamed, we do nothing worie than ff«- treat and pray for ourdefamers, i Cor. 4. 12, 13. Infa- tience, in afliiiions, in necejfties, in difirejfes, in [iripes, in imprifonments, in popular tumults, in manual labours, in all thefe things, and in the throng and diftracftion of all our forrows, we approve our [elves as the true, obedient Servants, and faithful Minijiers of God ; fhewing that, not by any felfifh, difobedient, politick fhifts, but by pure- nefs of converfation, by long- fuffer ing^ by kjndnefs, even to our very enemies ; in a word, by the moft excellent of all gifts, and the epitome of all Duty, Charity or love unfeigned, 2 Cor, 6. 3, 4, 5. i^e7/gzo?2 then can never give prote& ion to any Difohe" dience, nor our concern and :{eal for God, be pleaded with any fliew of modefiy or reafon, in vindication of our Tranfgrefftons of any of his Laws or Precepts. For Reli- gion needs no defence from times offuffering ; it can live in them, it is improved by them, nay, fome of its moft glorious parts and eminent inftances are never {[ievjn in any luflre, but when we fall under them. And where it ought to be defended, the breach of Laws is in no wife a fit in- Jirument for its advancement and frote£iion. For God cannot be honoured^ nor Religion advanced by Difobedi- ence. Obedience is fo effential and fuper-eminent a part of its Nature, and fo preferable to any idle profefflon or incjfeHive belief-^ that to tranfgrefs C^r//?M« Laws, for the 284 Of the degrees and manner of Obedience Book III. the maintenance of an undifturbed liberty in frofeffing Chrifiian opinions^ were not to firengthen and preferve I^- Hgion, but dangeroufly to xvound, if not wholly to deftroy it. This difobedicnce to Chriftinn Lam, that we may avoid fuffering for ihe frofejjion of Chrijliatt DoEirincs^ is fuch, as the very temper of the Gofpel, which is made upin great part of pajpve Precepts and a fiff^^i^g I{eligion^ plainly contradifts ; fuch as its Lavos and Precepts &.nd:\y forbid ; fuch as Chrift our Lord and Judge will certainly and moft feverely puniflo^ and fuch as the moft perfecuted religious men, could never be provoked or forced into, either by the greatnefs of their fears, or by the violence of their fains, although the moft exquifite that could be invent- ed, by the moft fearching wits, and keeneji malice in the jvorld. So that when foe ver men fin to avoid fuffering, and difobey the Laws of Religion to preferve the frofejjion of it from ferfccution ; it is not Religion, but their Lufts ; not their love of God, but their love of their own felves which makes them dijhbedient, Religion will upon no accounts juftifie their tranfgrelFions, but utterly con- demn them : And unlefs their repentance prevents it, God at the laft Day will endlejly pmiijh^ and avenge for them. But as for I{e!igion, in that narrow fenfe wherein fome underftand it, i* e. the vfe of religious Ordinances, and the frofeffion and belief of religious Opinions ; if Men would ihew their care and concern to preferve the free liberty and unperlecuted ufc of that , io as both Ged and all good Men fhould honour and commend them j let them fhew it in a pious and difcreet management. Which they will juttly be thought to do, if they kpep within their ownfphere^ and ufeeven there no finful and dijhbedient means, and are s^ealous in the firfi place for the praHice and prefervation of religious Laws, and next to that for religious Ordinances And Opinions, I. In (hewing their care to preferve the free liberty and uvperfecuted ufe of religious Ordinances and ProfeJJi- ens, they mult aci within their own fphere. We private Chriftians muft not prcfcribe methods of preferving it to publick^ Magiftrates, or cenfurc their proceedings, and fpsal^ irreverently of their perfons and adminifirations, when they dptermin^ oiherv^ife than wp had thought ' ' fitting. Chap. VI. required to all the Laws of the GofpeL 28 5 fitting. We muft not, without confent and approbation of Authority^ combine in Bodies, and ajjociatc in folemn Leagues ^ Bonds ^ and Covenant Sy to be aiding and aififting to each other, with our Per fens, Arms^ and Purfes, to proteci it againft all Oppofers, For thefe are fuch things, as are no part of cur bufinefs ; but God has hedged them in, and entruftedthem in other hands. He has delegated that power to Kj^^gs and Governours, to take care of the common good, and to judge oi puhlick^ expedients. He has put the fvQord into the Magiftrates hands, and has authorized him, and him only^ to have power of life and death, and to decree and eftablilh peace and war. And if any Man, without his order, fhall take the Sword, and ufe it againft his Brother; he may read his Sentence, which is writ in plain words already, They that take the fv?ord, as every Man doth when Authority doth not al- low, or reach it out to him, Jhall perijh by the fword^ Matt. 26. 51. Thefe means then, and any other which God has ap- propriated to the care, and entrufted in the hands of other Men, can be no lawful expreliions of our care, buc an unlawful intruding into another's office ; ^finful ufe {%} Tttj- of what is put out of ours, and committed to another s ^Swt^tS management. Our exercife and ufe of them, is a. proud '"^-^ (ptf^AV- vfurpation, an unpeaceable encroachment^ a bufie meddling in '^t^'^^* >^ other Mensp^cej and Affairs, againft the plain Precept, '''^l 5c ?'P' OT fludyin? to be quiet, and to do our own bufinefs, i Theff. ^''^'' *^' 4.1.. "t""''. But the endeavours which we are to ufe, and the T^T^n ^^°^ means whereby we muft try to fecure to our lelves, an ?^n ^j*" unperfecuted freedom in. religious Ordinances and ^ro- j)J^j^ fefiions, muft be fuch, as are within the fphere of pri- (polfuaKoy^ •vate Men. We muft be upright and exemplary in the fays i\^4^i- pradice of, it our felves^ and prefs a like exeniplarinefs an:^en of in the pradtice of it upon others. By our humble, ywo.che puc- dcfi, peaceable a.nd fubmrjfive carriage, we muft con- '^'"S ^X vince fuch as are in power, that it dcferves prote- 7^j,'^^^^ d:ion ; and by our affe^ionate, fervent, and impo,tu7iate ^^VP^ a* (g) prayers to God, we muft endeavour to have it put in- Ihrlftianst to their hearts to protect and preferve it. W e muft plead q^.^^^ ^ its Caufe, and reprelent that truth and goodnefs which adv'ju* may recommend it ; and try to wipe off the ^fp^'fions , n^j^^ and re^ifis the mifinkps of fuch, as plead ngninfi it, or think 286 Of the degrees and manner of Obedience Book HI. think /j^rd'Ay of ic. Thefe, and luch like means, are the laudable lervice in this Cafe, and the proper bufinefs of ■private Chriltians. And whilft their care is contained within this compafs, and they adl thus within their own fphere, it is excellent and pyaije-vporth^ ; they feek to pre- {cr\e I{eltgion, and their feeking to do it in this way, isic ielf very pious and religious. 2. In Viewing their care to preferve the free and ««- perfecuted profeffion of Religion, they muft exercife fuch only of thole adions within their own fphere, as are lav^ful and innocent^ but by no means endeavour to main- tain it by fuch, as are fitiful and dtfihedient. They muft not defend it by lyes and forgeries^ by wrath and bitter- nefs^ by fiercenefs and revenge^ by flaridering and reviling of their Oppofos. They m.uft fo defend Religion, as not to difobey it ; becaufe that is not defending, but betray- ing IX. A free profefjiojt is no further defirable, than it tends to an upright pra^ice. So that to difobey for it, is to lofe all that wherefore we endeavour for it. Truth muft never be bought with the lofs o^ innocence ; nor muft we ever commit any one fwful a^ion, to promote a free- dom ot orthodox and true prof e/Jion. 3. In evidencing their care in preferving the free and unperfecuted profeifion of Religion, after having taken care of fuch points of Faith, ss are fuppofed in all Wor- iliipofGodby Jefus Chrift, and Chriliian Practice, they muft be :{calous in the firft place for the practice and pre- fervation of religious Lavps, and next to that for religious Ordinr.nces, 2.nd Opinions, S. P/rz// diredsus to the^re/?f Objedl and end of all religious :^eal, when he tells us, that Chrifi came into the world to pur chafe to himfelf a peculiar people. :{ealous of good WO \K^S, Tit. 2. 14. Nothing in the World is a more warrantable matter of a Man's :{eal^ than God*s Laws, and Mens Obedience. For the Laws of Chrift's Gofpel, are that part which he looks mainly at, and which he has made the meafure oUife or death, the Rule of our eternal abfolution or condemnation, Andi as he accounts of them, (b fliould we too. And having firft fecured that Belief in God and Jefus Chrift ; with- out which we iliould neither worfhip nor ferve them ; our zeal for thefe Gofpel Laws muft be more warm, and our care more watchful, than for any other thing. This I will, ("a} s St. Faul to Titus, that thou affirm conftantly^ ThAt Chap. VI. required to all the Laws of the Gofpel, 287 That they vohich hnve believed in God way be CAB^EFVL to maintain GOOD PVO^F^S ; thefe things are good, and profitable unto Men. Tic 9. 8. So that the praHice o^ religious Laws muft be the great point, wherein we are to be :{ealous and careful in the ^?;/? place. Next to which, we muft: take care of thofe opinions^ which have a great influence upon, and are the great ^ro- ductive infiruments of all obedient praBice-^ fuch as are all opinions, which are either motives or inducements, helps or encouragements to Obedience, In v/hich fort of opinions, our Religion abounds, there being, as I faid, no idle Ar- ticle in the Chriftian Creed, but fuch Do^rines and De» clarations, concerning God^ and Chrift^ and our/e/'t/f5, and the other worlds as are either abfolutely necejfary^ or very helpful to a holy life. All vthich, according to their feve- ral proportions in promoting Piety and Obedience to God's Laws, we are to be :{ealoufly concerned for in the next place, as we are for that pious Obedience, which is vroughtby them, in the firji. But when wehavefliewn oxxv good ajfeB ion 10 fuhftan-^ ti/(l Piety and F^eligion, by a jujl ^eal for Obedience, and plainly praBical Opinions^ then may it be very fit for us to fliew our :(eal, for other true Doctrines and ProfeJJions likewife. For ic is a great honour to God^ and an orna- ment to t{eligion, that we have it pure and fincere, free from all things that are liable to juft exception, and from all mixture of error and falfhood. And it is alio a great happinefs to Men, to bzve orthodox apprehenjions in Keligi-' on, and to embrace nothing for Gofpel truths, but what God has thereby declared to them. But it is a further happinefs ftill, and fuch whereof Men are the moft fen- (ible, to be free from the imperious impofition ajid tyranny of errour ; fo as neither to be forced upon the impcjjlble belief of that, which in our own Minds we clearly fee is fdfe, and therefore cannot believe ; nor upon ihe feigned and hypocritical profcjfion of believing a thing, when re- ally we do not believe it ; one of which two is Men's un- happinefs, when their prof cfjed fyligion falls under perfe- cution. Now both thefe, are fevere and rigorous impojj- tions. For the firft is utterly impojjible to any, fo long as it continues a free and impartial head; as the latter is to any, whilft it remains an honcfi and obedient heart, ^0 chat all Men have very great reafon, fo far as they can 288 Of the degrees and manner of Obedience Book III. can by all imiocent and honeft ways, to be :(eaious a- gainft them, and to ufe all the lawful care and caution that polTibly they can, to avoid (o powerful a motive, as a fliarp perfecmion is, to tempt thenti to a thing fo unrea- f enable, as is the fir ft ^ and fo VQicked zxidfinful^ as is the latter. So long then, as Men will moderate their :{eal for the Ufiperfecuted ule of religious Ordinances, and profe/Tion of religious Opinions with this difcretion, let them be jealous and concerned for it in God's Name. For it is their Duty fo to be ; and God will reward, and all gooci Men will commend them for in. If they take care, that their zeal tranfport them not beyond their own fphere^ that it carry them not againft their Duty, and that (feeing the neceflary points of Faith already fixed) it be con- cerned in the firfl place for Laws and practical Opinions 5 they may allow it after that, to fpend it felf upon other Points, which have more of fpeculativs truth, but lefs of praEiice, This zeal now is excellent^ 'tis truly pious^ *tis religious. But if they have a ^cal without Obedience j if for pre- venting of perfecution in the profeffing of true opinions, they run upon (inful means and undutiful Tranfgreflions ; their :{eal is ungodly^ and ail their pretended care of Reli- gion is plainly irreligious. For I{eligion is not beholding to them, but their own lufts ; it condemns their difobedt- ent adlions, and unlefs their timely B^fentance prevent it, God will moft feverely punifli them. So that as for this firft pretence for a partial Obedience, vIt^. our allowing our felves in the Tranfgrcjfwn of feme Laws^ whilfi we obey iri others, becaufe thofe Tranfgrcjfions wherein we indulge our felves are necejfnry to keep off perfecution for the fake of B^ligion ; it is a vain, deceitful ground, and will cer- tainly fail any Man, who relies upon it. C» o A Pi Chap. VII. required to aU the Laws oftheQofpeL 289 '•■ — ■ \ ■'■' — . CHAP. Vli. Of the two remainiftg pretence f for d partial Obedience. ANother |)retence, whereby itieh juftifie to their own ■*^ thoughts the allowed trnnfgrejjions of feveral Laws Whilft they obey in others, is theferving of their necejjities | becaufe thofe initancesof difobedience, wherein they in- dulge themfelves, are only fuch fwful arts, compliances and fervices, as are neceffary to relieve their want and in^ digence. They are in great (Iraits, and deep poverty i and fined God has not yro\\ditd convenienciest nor it may be necef^ faries for them ; they think that they may be aHowed to be their own Guardians, and to ufe any means with-» in their own compafs,. whereby they can make pfovi- fion for their own felves. For they are born with thd fame appetites and indigences as other men, and fbme way or other they muft fatisfie and fupply them. And this they cannot do, at leaft in any comfortable degree* if in all things they muft religioufly obey, and keep themfelves intirely innocent. They muft lye and over^ reach, cheat znd cos^^en, if not pilfer znd fteal to gQt fnain^ tenance. And they muft alfo ufe wicked arts, and finful compliances, no get favour. For not having of their o^n^ wherewith to relieve the wants, to comfort the weaJ^neffes and to appeafe the Cravings of their natures, they mnft be beholden and cannot help it, to the good will and kjnd charity of others. And other men are proud and humorous, adted by felf^wiU and vicious inter ejls i and will therefore reach out no help to them, unlefs they pleafe them, and do any or all fuch things, as they would have them do. They muft lye and dijfemble, fawn and flatter, drink^ and fvoear, bear them company in their fins, and ferve their vicious interefts, and boggle at no fort of finful arts, and difohedient compliances ; or elfe they are not for their turn, nor muft cxpe(ft to feel any efFeda of iheir kindnefs. 2^oOfthe degrees and ?na}i tier of Obedience Book III. This is the hnrd fate, and the great temptation, of a foor and indigeyit condition. And if in this hard cafe, they have recourfe to the / 4w^ and ove>'-rea doing cunning of their own wits, or purchafe kindnefs and relief at the (fji of their Vertue and Obedience ; they hope that God will excufe it. Their necelTity they think will bear them our, fo long as all their tranfgreirions are only to pro- Tide for themlelves, and for the competent facisfadtion of their own appetites, where his Providence has left them unprovided. This is the wicked arguing, and difohedient practice of men of a /oft and delicate Religion, They will obey God in any thing, where they muft not diloblige their Appetites ; but no further than they will fuffer them. They are Servants of their own Bellies in the firft place, and God fliall have juft fo much, but no more, than they can fpare. For they will live eafily, and v^anc for nothing in this World, as well as be for ever happy in the next : And if God will allow them both thefe, then they are for him ; but not otherwife. For they wili not endure lofvrve a man of for rows f to follow Chrift in wants, to befubjecls to that Sovereign who has no teni' ford rewards, wherewith even in^ this life to r:compen-ce thc'wfervice. They will ferve God juft fo long, as he will fuffer them to ferve themfelves and their own Ap- petites ; but if his fervice doth not provide them all con- venient fupplies, or crolfes the fatisfadlion of thefe, they beg of him that he would excuie them. In other things they will ferve him, if that will content himj but here charity mul^ begin at home, and if they difobey, he muft give them a dilpenfation. Bur God will not endure to be thus undervalued, and ferved in the fecond place. He can in no wife bear, to have the world, and our iieflily appetites fet above him; to fee rhem ferved, and himfelf flighted ; becaufe by this means we do not honour, but debaie; not ferve, but renounce him. For be can be no faithful fervant of God who loves any thing better than his Mailer; nor is he truly united unto Chrift, who can be drawn to dif- obey him by any temptation. If we love any thing in the World then, though never fo dear to us, better than him, we are utterly unworthy of him, and muft never hope CO be the better by him, For he that lovsth father or Chap. VII. required to alt the Lam of the Go/pel. 291 or mother, fon, or laugher, more than me, faith he, is not worthy of me, Mac". 10. 37. Nay, he chat hateth noc rhefe, and ail things eiie, when they ftand in competi- tion with my fervice j that hateth not, I fay, not barely his worldly goods, and rich neighbours, but even his father, and mother, and vpife^ and children, and brethren^ and fjfters, yea, and his own life alfo, he cannot he my difcifle, Luke 14. 26. If any cravings of our own flefh then cannot be fatif- fied without obedience, we muft not feek to fieafure, hmfuhdue ; nor endeavour 10 fulfil, but to detiy them.. And if any wants or lofles are brought fo clofe to us, thar we cannot avoid them without breach of duty ^ they are the burden of the Crojs impoled upon us, and, unlefs we would caft off all relation to Chrift, we muft not fhun them. For whofoever doth not bear his Coofs, fays our Sa- viour, when God's Providence lays it upon his (houlders, and come after me, even then when he muft luffer under it 'y he cannot be my difciple, Luke 14. 27. This God peremptorily and indifpenfibly exacts of us; and there is all the reafon in the World why he fliould. For he will infinitely recompence in the next World, either the want, or lofs of all thofe things, which, for / his fake, we are content to be without in this. Heaven and eternal life, will be an abundant, and incomparably furpaffing compenfation ; all the wants and fufferings of this -prefent time, being, asS, Paul fays, utterly unworthy to be corn-pared with that Glory, which Jhall then be revealed in us, Rom. 8. 18. Let no man therefore difobey God's Laws for the love of the World, forthe fupplying of his wants, and the fa* tisfadVion of his appetites ; and yet for all that perfwade himfelf, that God will own him, and connive at. his dif- obedience. For in doing fo, he plainly renounces God, and fets the fVorld above him ; he makes his Duty truckle to his Intereji; hcHlghts obedience, and (ubmits to a temp- tation. He does the work^ oifin, for the intereft which tempts to it ; and that will certainly bring upon him that death^ which God has eftabliflied for the wages of it. Thirdly, A third pretence, v^^hereby men juftifie to their own Souls, the indulged tranfgreffion oi fever at LawSp whilft they obey in others ^ is, becaufe thofe tranf- T 2 greifions 292 Of the degrees and manner of Ohdience Booklll^ grelTions wherein they allow themfelves are only luch, as are lins of teinper and complexion^ age, or way of life. Somenmcs mens fUce and voay of life, is a continoal temptation to iome particular fin ; and if they may hue have leave to indulge that, they will abandon every other. The Courtier takes hinnfelf obliged by the faihion of his place, to l^es and dijfmulation, cftcntation and vanity^ to finful compliances, and faithlcfs engagement s^ to prcmife . all, but to perform nothing. The Merchant in purfuit of his gain, ferves the end of his trade, by /r^Wand dipoo" nefty : He accounts it a piece of his Art, to over-reach^ to defraud eujioms, to -y^w^ /^//^ wares, and fet exaciing prices. The L^Tiy^r thinks it a part of his profeffion, to encourage Jlrife, and foment differences ; and the malice and revenge, the Tpr^^/j and bitternefs, the jlanders and evil-fpeakings, ih^ Jlrife and cofitent ions, which are oi^/?er mensy/wJ, '!»'f//,and doijtggoodto ene^ mies, of puffing over provocations and psaceablenefs^ and all other Inftances Qipardoniyig and forget ing injuries; in thefe God muft excufe him- for his dear Luftoppofes them, and he can nott he will not ferve him in the practice of them. Some, who are of a tradable and fubmiffive, of a foft and governable temper, will obferve readily all thofe Du- des, which their conftitution has made eafie, and which their oaturai Genius inclines them to. They will be T 3 con» 294 Of the degrees and manner of Obedience Book IIL conftant performers of all the cheapo becauie agreeable Duties of Suhmijfion to Governours, and Obedience to fub- lick^Conftitunons^ of uniformity in ff^orjhip, o( honour Sind chfervance of the Lavps and MftablifhmentSj and of all things belonging to the Churches Vnity and outward Peace, But as for xhQ Severities of an inward and hearty Religion, in mortification and felf- denial, in faring off al! finful Lufts, and exorbitant Defires^ in Patience^ and taking up the Crofs, and in alJ other hard Inftances of Duty and a holy Life : Here they withdraw their Service, becaufe they muft contradict their Natures, and go againft their eafe ; and ftz themfelves, not co obey thefe Laws, but to evacuate or evade them. Whereas others, who are of a Temper mort fever e, but withal of a queru'ous and refllefs, a i^/^Tf^, and ungoverna^ hie Spirit, will keep off from Atheifm and Propha'^enefs, from Idolatry and fVitchcraft, and o^/j^r heinous Impier- ties; from Drunkennefs z.U(i B^vellings ^ from Fornication and Adultery ; from OppreJJion, and Fr/?tt^, or that will of God which they are to be employed about, doth it imply. 3. Integrity, io ih2iix\\\S fervency 2ind fincerity hQ{}i\erJ^n in obeying, not only fome^ but all the Commandments ; not fart^ but the whole will of God, For our heart, and foul, ^nd fi-ertgth, muQ: be all or whole for God ; that is, thev muft be for all that God is for, and they muft be conjlant and uniform, not various and divided therein, be- ing ^02 Of the degrees and manner of Obedience Book III. ing fome times and in fome things for him, and at other times and in other things againjl him. They muft be for all things which he commands, and for nothing that he forbids ; for we muft neither think^y nor defire^ nor do any thing againft him. And in this fenfe, the word all or whole, is oppoled to divided ; and exprelTes thus much, that our faculties do not ftand /or iome commands, and againft others ; that they do not divide and parcel, pcl(^ and chuje with God's Laws ; but that they fet themfelves at all times to obey wholly and univerfallyy obferving alt and every one. Now thefe three, (viz.) the fincerity ^r\d fervency o( our faculties, and the integrity of our obedience, which are conveniently exprefled by the word all or whole, are all indifpenfibly required of us ; as appears plainly from what has been above diicourred upon this fubjedt. So that tbey ate ail implied in the latitude of this Commandment, Thou Jhalt love the Lord thy God with all thy heart, and with all thy mind, &c. But belides them I think nothing elfe is. For if we fhould extend that precept further, and make it include all that the largeft compafs of thofe words would com- prehend ; we ihould give it a (enfe, which is, as I faid, abfurd, and utterly impcffible. And to clear this a little more, wherewith fo many good fouls are oft-times perplexed, we may further ob- ferve, that thoie very men, who wilCd, and thought, and defired, and acied other things, as well as God's Laws j are yet in the Scriptures exprefly recorded to have per- formed all that is meant in this Commandment, becaufe they fervedGodin the /'/jr^^Vw/^rj which I have mentioned, (viz.)fmcere!y, fervently and entirely. For (b) Caleb and jojhua are faid to have followed the Lord wholly, Numb. 32. 12. David k^pt my Comynnndments, faith God, and followed me with all his hearty i Kings 14.8. pfiah did what was right in the fight of the Lord, 2 Kings 22. 2. Now thefe perfons were men, not only of ss great necef fities as others, but alfo of far higher place, and greater biifmefs in the world. For their Itation required them to be much employed about it, and to fpend frequent thoughts, and many defires, and great pains upon it. So that their whole heart, and mivd, and foul, and ftrength^ could not be employed in God's fervice any otherwife, than CJhap. VIII. required to all the Laws of the Go/pel, 303 than as they loved and ferved him intirely^ and above ali things ; and neither wilPd^ nor acted any thing befides, when it itood in competition with him. The fncerity^ fervency and integrity of their fervice, was i^U which they had to fliew in anfwer to this Commandment; and upon the account thereof God did accept them, and has lefc it on record to all the world that they have fulfilled it. As for the laft of thefe, {vi:{.) Integrity, it indeed in- cludes in it all the refi. For it is the greateft warranty and efFedl of fervency, and the beft evidence of the fin- cerity of our f'^rvice. Becaufe this, as I (aid f before, is f Book 3. the great meafure of acceptance in our thoughts and affe- Chap. 2. Hions^ (viZo) that they carry us on to acceptable works and aliens. And this is the great * Rule whereby to judge of * Book g, Z fincere fervice, (viz.) that men be univerfal and entire ^^'^^V' ^« in their obedience. So that if once we perform all that God requires of us; there is no further queftion to be made, but that we perform it honeftly, and with that fervency and concernednefsj which is fuffcient to our ac- ceptance. And this integrity of obedience including both the other, is that very thing, which is meant by the lervice with all the heart, and with 4// the foul, which is exadled of us in the Commandment. Whereof we have ftill a further argument, becaufe in almoft all the places, where any man is faid to fulfil this, we find that annexed as its explication : Which is a plain interpretation of the Scri- pture to it felf, that to obey with all our powers is nothing elie in its lenfe, but to be uniform, undivided, and intire in our obedience. David, fays God, followed me with all his hearty whicFi appears in this, becaufe he followed me fo as to fulfil all my will, and to ad; nothing againft it, but to do that only which is right in mine eycs^ \ Kings 14. 8. Caleb and Jojhua followed the Lord wholly ; which was feen, in that their obedience was entire to him, and they did not tranfgrefs in thofe particular Laws of Duty, by the breach whereof others provoked him, Numb. -^iao^ 11,12. And of Z^acharias and Eii:{abeth, S. Luke lays, that they were blamelefs, becaufe they walkfd, not in fome, but in ajl the Commandments and Ordinances of the Lord, Luke - I, 6. But on the oiher fide, as for all fuch as were ^ ' ~ partial r - --I ' I ■ I ■ 904 Of the degrees and manner ofOhedience Book IIL fartial in rheir obedience to God, and kept fome inftances of duty, but tranfgreired others according as they chenri- felves lifted ; they are faid, not to be whole in their hearts and other faculties towards him. ^ehu, fays the Text, tool{ no heed to walk, in the Law of the God of Jfrael with all hti hearty for of this there is a clear proof, in that his iieart run after foine fins as well as fome duties, he de- farted not from the fins of Jeroboam^ although he did from others, iKjrigs 19. 31. Jf you return unto the Lord with all your hearty fays Samuel, then j^ut away that partieulaf fin which you ftill adhere to, your Jlrange Gods, aJidferve him only, 1 Sam. 7. 3. And that this is true in every man's cafe, as well as it was in theirs, the Pfalmift plainly aflures us, when he lays it down for an univerlal Maxim, that they feek^ the Lord with their whole heart, who do no iniquity, Pfal. 1 19. i, 3. And thus upon all thefe accounts it appears, that to ferve the Lord with all our heart, and with all our foul^ And with all our mind, and with all our Jlrength, accord- ing to the tenour of the Commandments ; is neither more nor lefs^ than to ferve him univerfally and entirely. For it can bear no other (enfe, becaufe upon no greater or better fervice than this, God himfelf has declared, that fnen havef ferved him with all their heart, according to the Com- mandment ; and more cannot be required, when this////- fils it. It can mean no more, becaule thofe further Rigours which fome would ftrain it to imply againft their own Peace, are impoffible in the prefent condition of humane na^ ture, and therefore are no fit matter of a Law, nor fub- j?d: to a Commandment. And laftly, it doth mean no more, becaufe the Scriptures themfelves, where they fet it down, are -wont to annex this interpretation, and to give this explication of it. And thus at Jaft we have feen, what degrees and man^ ner of obedience to aii the Laws recounted in the former Book, is necelTary to our acceptance. For we muft obey fincerely and eritirely, if ever we expedt to reap the re- wards of obedience. We muft fet our felves ferioufly, (rho* with the infinite tyes of frail Creatures which God will abate for, as I fiiall (hew hereafter) to keep every particular Law of God, and that through > ur whole lives i we muft thinks on them in our minds, and purfue themt with Qwtnffe^ionSi and chufc them with our wills hfar^iiW Chap. VIII. required to all the Lavosofthe GoJpeL 905 we perform them with our ftrength^ in outward ^nd bodily cperation* l^h\infrightne fs oi oht6\er\cc^ which is a cer- tain evidence of its fincerity^ is all that God*s Law re- quires of us J and it will infallibly fave us at the laft day, although lefs than it nothing will. As for that condition of life and pardon then, which the Golpel indilpenfibly exads of us, we now iee plainly what it is. For it is nothing elfe but our obedience to all the forementioncd lam of God j in fincerity and uprighttiefs, Ic is by this, thaf all the world muft ftand or fall at the laft day ^ according to their performance or negledl whereof, they fliall then be judged, either to live, or die eternally. This indeed, though it be a very great, will feem a very uncouth and fevere truth,in that degeneracy of manners,and loofe lives of our times. But if it do, that is wholly our own fault, and can be no prejudice at all to the decla- rations of Chrift's Gofpel. For our Lord has proclaimed it to us plainly enough, and if our own wicked hearts make us fliut our Eyes, and willing to over-look it ; for that we muft blame our felves, but can never hope there- by to evacuate his fentence. This in very deed is the Golpel that he has publifhed, and thefe are the terms of mercy which he has procured for us : So that if we live up to them, we (hall be faved by him, but if we fij^to perform thefe gracious demands, we can promife out' felves no benefit at ^all at laft' by his death, nor have any ground of hope from his Gofpel. AH that can be faid is, that he offered us Grace and Pardon i|pon ,«itefl: fair and eafie terms, but that we would not acceptnCfj^Jife But we preferred the pleafure of our fins before aj the glory of his rewards, and chofe to hazard all thofe'eVils which he threatned, rather than to be at the pains to per- form that condition, which he peremptorily enjoyned. But although, by our wicked lives, we in thefe days caft off the //g/^^ Yoke of Chrift tiS over- bur den fome^ and make the Covenant of Grace it felf to become a rigorous condition; yet once the cafe was otberwife, and the world was more Chrijtian, For they who profefTed Chrift's Religion then, per]t)rmed all that he comrtianded, and pradifed all that, which as we have feen, his Gofpel doth enjoy n. And to go no further for an evidence of this, we will take thofe accounts of the obedience of Chriftians in the firft time?, which the Jpoflles themfelves give us. U Tou, 5o6 Of the degrees afjdntanfjer of Obedicfice Book III. Tou^ fays ihe Apoftle to the CoioJJians^ that were fame' timeSj in your Gentile State, alienated ^rom God, ancicne^ mies in your mindsy by means of your wicked veorkj ; yet novo, fince you became Chriftians, hath he reconciled in his deathf to frefent you holy and unblameahle^ and unrC' froveahle, according to the terms of the Goipcl, z'w />// fight, Col. I. 21, 22. And to the iame purpofe he fpeaks of the Ephefians yet more fully. Tou, faith he, hath God ^uickned by the preaching of the GofpeJ, who^ before you-hcard ofthar, were dead in trefpajjes and fins wherein in times fafl ot Gentilifm, ye xvalksd, as well as others, according to the wicked courfe of this world, according to the inftigarion of the Prince of the powers in the air, who is the fpirit that both afore time and even 'now worh^th in the children of difobedicnce , Among whom alfo we ally as I fay, had our converfation in times paft^ living juft as they did, in the lufts of our flefh^ fulfilling and performing the de fires of our fle/hy and were thereby the Children of wrath as well as others. But God^ even when we were thus dead in finSy hathy upon our embracing of Chrift's Religion, quickened us together with Chrifi, by that fame fpirit whereby he raifed up him, Ephef. i. i, 2, 3, 4, 5. But the characfter which he gives of the Corinthians, is more particular and compleat ftill. No unrighteous, laith he, of one fort or other, fhaH enter into the king- dom of Heaven. For neither fornicators, nor idolaters, nor adulterers^ nor effeminate^ nor abufers of themjelves with mankind^ nor thieves, fior covetous, nor revilers^ nor drun^ kardsy nor extortioners, fhall inherit the kingdom of God» And fuch, indeed, as thefe were fome of you once, (vi^^^. in your Gentilifm) but fince you were Chriftned I bear you record, that you are wafhed from thofe impurities, that>'(7« are fanEiified from thofe wickednelfcs, and that you are judlfied from the condemning force of all thefe Commandments in the name of the Lordjefus, and by the help of the enlivening and converting fpirit of our God, 1 Cor. 6. 9, 10, If. Thefe places are very full and particular for the power of Chriflianity^ and the perfcH and entire obedience of Chri^ ftiaiis, in thofe days. And yet there is one teftimony more of this Apoftle, which I muft not omit, becaufe it is fo very comprehenfive ^ and that is. the account which be gives Chap. VlII. required to all the Laws of the Go/pel. 307 gives us of the Reformation, which the Gofpel wrought among the I^mans* For before it was preached among them, they were (irangely debauched^ and unaccountably wicked I as we may be fully informed, were there no other regiftcr of their vices, from the prodigious Cata- logue of their fins, which S. Paul himfeif has given us^ I{om, I, Y or they worjhip^ed andfcrvedthe Creature more Verfe 2$. than the Creator, Their very women were fo unnatural 26, in their lufts, as to change their natural ufe, into that which is againft nature. And the men, leaving the natu- 27. ral ufe of the women, burned in their lufts towards one another, men with men working that which is unfscmly. They were filled with all unrighteoufnep, fornication, wickr ^9" ednefs, covet oufnefs^ malicioufhefs j being full of envy, mur- der, debate, deceit, malignity i whi/perers , back-biters^ haters of Gody defpiteful, proud, boafters, inventors of evil S^* things, difobedient to parents, without under flanding, cove- nant^ breakers, without natural affeBion, implacable, un^ 31. tnerciful. Thus had they degenerated from all fenfe of common honefty and honour, and fallen into the 'vilejh (ink^ of vices. But when once Chriftianity took place among them, it quickly turned them from a moft impious and monflroufly unclean, into a moft religious and holy People. For fo S. Paul himlelf bears witnels to them. Ton were, fays he, in your time of Heathenifm, the fervants, nay, the rankeft flaves of fin, but God be thanked that ye have now, (ince you became Chriftians, obeyed from the heart that form of doBrine which was by us Apoftles delivered to you. For bein^ made free from that ftrange inventory of fins, ye became the fervants of right eoufnefs, Rom. 6. 17,18. And what S. Paul tells us of thefe particular Churches under his care S. Peter willalfo inform us, was true of alt the Churches in Pontus Sind Afia, with whom he was con- cerned, and to whom he direded his firft Epiftle, The time pafl of our Ufe may fuffice us, faith he, to have wrought the will of the Gentiles ; when we walked with them in lafci- vioufnefs, lufts, exceft of wine, revellings, banquetings, and abominable idolatries. Yea, indeed, this doth fuffice us. For (ince we became Chriftians, we have left off to accom- pany them in thefe vices, for which they are eftranged to us, and revile us. For they think, if ftrange, that we run not with ^hem to the fame excefs of riot as we ufed U % formerly, 3o8 Oft he degrees and manner of Obedience. Book III> " " formerly, jfcaklngeiil of ui ior abltain-ining from them, I ?ct.^. ^.4 Thus honeit was the fervice, and thus entire was the obedience of Chnilians, in the Apoftles days. And when they had finilhed their couric, and were called out of this \tor!d, Chnft's Gofpel had Itdi the fame etfeds, and his iubjeds continued to pay him the fame {ervicc. (b) As for the I^eligion and (b) Dei autem prsicepta.quartum vulcant in i^^^ ^f Qhrijl, lays Uaan. atumrs honivum, qmt'idiana exper 'wcnta d» ^/^,^^/,^^ exceileni cffe^s they rmnlhant. Da mW; vhum quihtnacundti4, ^^^^,^ ^j^^ ^^.^^^ ^^^^ ^.^^^ malei'icus e^roenntus : piHCifhm's Vet vsr- ^ ^ . , . ^. bUtamplacidumquam ovemyeJdam,Da cu- ' \ / -L - ' pidum, avarum, tenacem ; jam tWi eum libe- ^^V cxpcncnce Forgave me ralem dabo, & pecuniam [uam vienis mani- ^ rnan that is fierce, ha fly, and bus largkntem. Ddfimidum doloris ac mor. uugovernabic ; and mth this fis -^ jam cruces, ^ i^rtes, ^ Fhularidi^ Law Iwili m;iks him as trafl- taurum contemnet. Da libidinofum^ aduLte- ails and gentle as a Lamb, rum ganeonem; jam fobrinm, caftwn^ conth Qlyg rne one voho is covetous, fientem videbis. Da cru.ielem (^ [angumi^ greedy and tenacious j this appetentem; jam inveram cUment'mm fu- o^i;^ion fhall quickb make tor Hie mutabitur. Dainjuflum wfpfertem, i^i^i;y,y^,i and^enerous. It peccatorem eonP'.no ^ .quus, ij p^uAens, ^^^, ^j ,,^,,^: andti- (/ will be tired out by continuing fo &:n(St a (iijard, and begin at lail to remit of their Care, and ro flacken their Dii'gence; and when they unbend, the Tempration increales, and our Lufts take Advantage; fo that albeit we were not lurprized at firft, yet we fhall at laft, and be tired and wearied into a Tranf- greflion. And fince all thefe, with others, are Infirmities not only incident to, hui infepnrable from our Natures, and fuch as we cannot throw oiFtill we fliake off our Bodies, and all Converfe with the tempting World : How can it be thus exa<5led of us, who cannot always (land upright, that we ftiould never fall but obey God intirely, in all things, and at all times ? Bui to give a clear anlwer to thefe Difficulties, which are here with great Truth objecfbed ; having ftiewn, that Obedience is the Condition which is indiffenfibly required of uSj and what thofe particular Laws are which we are to obey^ and what degrees and me a fur es of Obedience is required to them : I (hall now proceed to enquire into that which I promifed in the next place, viz, Wioat are the Mitigations and AUowances of this Condition of Happinefs^ and what thofe Defers are which it bears and difpenfes with ; of which in the next Book. U 4 BOOK 312 BOOK IV, Shew^ing what Defcds are confi- ftent with a Regenerate State, and difpenfed with in the Go- fpel. G H A P. h Skewing in general that fame fins are confident with a State of Grace. THat Meafure of Life or Death which Cbrift has indifpenfibly fixed for all his Servants, is not a perfe& entire^ and abfolutely unerring Obedience. No, it makes Allowances for the unconquerable Frailties, and unavoidable Infirmities of our Natures. It confiders that we are but Men, and exacts no more of us than a humane Service. That Integrity, which, as we have feen, it requires of us, is an entire Obedience only of our free Works, and deliberate chojen A(5lions. For then we are f erf eel and C72tire in (jod's account, when we have done ail that was in our Power, and have no wilful Stain upon us ; when we have no other Blemifti, than what the un- wiird weakne(s of our Nature, and the very Frame and Circumftances of our Conftitution have made neceflary. And therefore every Tranfgreflion whatfoever, whether XQith our Wills, or without znd befjde them, doth not pre- fently blot us out of the Book of Life, and put us out of a ftate of Grace and Salvation. No, fome defe(5ts there are, which do not overthrow, but confift with it. To give a clear account of this, I wiJl ftiew thefe fwo things. I. In the general, tha.t fome Slips and Tranfgrejfwns gre confijlent with afiate of Salvation, and difpenfed with t>y Chap. I. are difpenfed with in the GofpeL 3 1 3 by the Gofpsl Covenant j lo that although a man die be- fore he has amended them, and is reformed from them, yet he (hail not at the Day of Judgment be condemned for them. 2. More particularly v^hat^ and of xvhat nature^ rhofe coniiftenc Slips and TranlgreiHons are. I. I fay in ihe general , that fome Slips and Tranfgref- fions are confijient with a State of Salvation^ and are not e- ternally threatned^ but gracioujjy tolerated and difpenfed with by the Covenant of the Go/pel. And therefore if a Man die in them before he has perfecftiy amended them^ he (hall not be condemned for them. Now as for this, the abfolute Neceffity of Humane N^- ture makes it evident. For fuch a State of unnerring O- bedience and impeccability, cannot here be performed by any Man, whether Heathen y Jew, or Chrifiian ; and therefore it cannot be required of him. No Man of any Religion whatfoever, can do it, and fo God cannot, he will not exadl it. For of this all Men may be fully fatisfied, from that AfTurance of God's Goodnefs, which is common to all Religions in the World, that he never commands Im- poflibilities, or enjoins Men to do that which is not to be done. He doth not require a Beaft, to be as perfedJ: as a Man; or lay that Load upon a Man, which is fit on- ly for the Strength ot an AngeJ. For to do thus, were to ad the pare of a fevere Jask-Mafter,' and a cruel Im- pofer ; but by no means to ufe the Authority, of a lo- ving and a gracious Lord. It were indeed to reap where he has not fown^ and to call for that which he has never given ; and to command and order, reward or puniih, not to promote Obedience , but only 10 fhew Power ; not according to men's Deferis, but only- according to his own Will. For if he (hould bind im- polTibilities upon us by a Law, and eftablilh it with Pe- nalties, he could not be . thought to prefcribe a Rule of A(5tion, (ince no man can adt after it ; nor to fix a meafure of Judgment, fince it being in no Man's Choice to break or to perform, no man can juftly be judged by it ; but only to feek a palpable pretence of unjuft Force and arbitrary Cruelty. Becaufe it is all one to torment and puniih a Man without any Law, as to pu- nidi him for the Breach of that, which it was never pof- fiblc 3 1 4 ^^at clefeSs and fallifjgs Book IV- fible for him to perform. For there can be no Fault, where there is no ability -, and a Tree is as much in faulc for not walking when ic is bidden, or a Stone for not difcourfing ; as a Man is for not doing tba% which ic is above his Power to do. So that whatfoever a man in fuch cafe is punidied for, will fall at length upon God him- i^M'y becaufe whatfoever he fuffers, it is not for that he wou/d not, but that he could not help it; which in ve- ry deed is to luffer Puniftimenr, for being no better, or abler, than God was pleated to make him. (a) Quts Whatfoever therefore no Man can {a) avoid, no Man 1>eccat in eo ftall ever be puniflied for. Becaufe God cannot be offen- quod nullo dedwith Infirmities of his own making, norangry at his wodocave- o^vn Workmanfhip, fince that were in reality and reafon Au d ^"^ ^^ ^"^'5^ at himfelf. lib.^Arbtt ^"^ ^^^^ much, I fay, a/i the world may be convinced J. c. i8. * ^^ ^" ^^^^ Matter, from that common Aflurance, which ail Men either have, or may have, of God's Jufiice and N4- tural Goodnefs, But then as for us ChriftUns^ we are affured that God cannot injoyn Impoffiblities, or make that an indifpen- /ible Condition of his Covenant, which the beftof usal! is not able to come up to ; becaufe fuch Dealings would not only con trad id the Goodnefs and Jufiice of his Na- ture, which is enough to make an hone it Jew or Hea- then, to abhor the Thoughts of it, but would moreover thwart and deftroy all the Ends of the Gofpel, and the Declarations of Grace. For if the Covenant of the Go- fpel, or of Grace it felf, (hould exadt that which no Chriftian can perform, and damn them for what they cannot hejp; it were no Covenant of Grace and Mer- cy, nor any favour at all to Men, feeing it would leave them jaft where it found them, and not put them into one jot the better Cafe than they were in before it came. Chrift could never have called himfelf the way, if no (b) John Man could walk in it ; or the (b life, if none were ever 14. 6. able to live by him. The Angels had never lung (c) joy (c) Luke to all people at his Birth, if that Joy had been fee fo far 2. 10. above us, that the talleft of us all could not reach up (d) V, 14. to ir ; nor have proclaimed upon his coming into the World, (dj on earth peace^ and good will towards men ^ if yet after all that he has done and (ufFcred for us, we are ftiil left in fuch a cafe, that what none of us all can help" Chap. 1, are difpenfed with in the Go/pel. 5 1 5 he p {hall put God and Vs into a ftate of ///-wz7/ and enmity. How could be have been called a Jefui, or a (e) Saviour ; if he proffered falvation upon fuch ftrid z-^) ^^gp terms, as no man could ever hope to be faved by ? Or i. 21. (/) Gr4ce and Trw^ib have been truly afHimed to come by (/) John him, and the preaching of his Religion be called a Gofpel i. 1*7. or (g) Glad-tidings ; if the conditions of it were fo very Q) ivay* hard, as that no roan could perform them > To make yihiov, fuch Offers of Grace, as none were able to accept of, had not been to relieve our neceffities, but to deride them ; and that which in the Apoftle's judgment is a moft grofs abfurdity^ would have been in reality a moft certain truth; (•vit;^.) that 4// their freaching xvas vain, and our faith is vain alfof i Cor. 15. 14, 17. Nay, I add further, fo far are all the Laws of Chrift from being an impojjible task ; that to us ChriftianSy who are ftrengthned by thofe afliftances which Chrift affords, and his Gofpel promiies, they are neither grievous nor extream difficult, but a burden fair and eafie to be born. His Commandments, faith St. John, are not grievous, i Job. 5. 3. And our Lord himfelf, who beft knew the mea- fures both of our Natures, and of his own Grace, de- clares exprefly, that his Tof^e of Precepts is eafte, or {h) Wx^^^^' gracious and favourable, and his burthen light : Upon which inducement, he exhorts all men with the greater willingnefs to taks *'^ ^/^^ them, and fubmit to it Mat. 1 1. 30. This then all Religions in the world, and we Chri- ftians above any, either are, or may be undoubtedly affured of, that no man is indifpenfibly bound to do, what no man can do ; and that thofe things cannot be en- joyn'd, which can never be performed. But now, to live wholly without fin, in an impecca- ble and unerring obedience ; to go on exactly ftraight in God's way without the leaft wandring, and to tread always firm in the paths bf righteoufnefs without ever flipping : to walk fo uprightly as never to fall, neither by fccurity oi' rafhnefs , inadvertency or weak- nefs, furprize or wearinefs, is more than humane na- ture can do, and is a Task, not for a Man, but an AngeJ, And that fome flips and tranfgreflions of this nature^ are fuch, as no man of what Religion foever, whether .Gentile, Jexo^ or Chriftian, can avoid ; is plain, becaufe f?p meet man ever yet did Vfoi^ them , Jt 3l6 What defers and failings Book IV. It was an undeniable Argument of AttUus in St. Je- romct (i) Give an in Jinnee of fome man (i) Da exemplum qut abfque ^;^^^ ^.^ -^ ^^ ^jr^ ^^^^^^^ ^j^^^^ ^^ ^^,^^ reccatofuertP tn perpe^^^^^^^ ^anyeP ever could do i,. For fince there am. Jeroni. lib. i.Dial. adv. '^ both an inter necefTuy, and a fevere Pel. &4«/o ab imtio. Commandment requiring it ; it cannot be but that Tome of ail mankind, when they had fo much reafon, and fo infinite inducement, fhould have endeavoured to the utmoft, and have done it, if the doing of it had been within the power of humane nature. So that if it be a failing infeparable from tl?e pradlice of every man, we muft conclude it to be uncon- querable by the humane nature aifo. But now as for this inability of performing in every inftance, and rranfgreHing at no time, it has been the complaint of »^ potuit nuilo del'mquere primus the fame free liberty that Libertatefua ; newpe hM dawnata fiteris Adam had in Paradife ne. ^^'f^^''^' ^''''^^' ^'^' ^^ ^"g"^- ^°°''* ver to do amifs ^ is an er- ^' ^^^* ^* Tor that fiands condemned by the holy Councils, And what thele good men thus ingenuoufly confelTed, all others have conftantly complained of; there being none among them, who was ever able to live up fo exadly to the Precepts of the Gofpel, as not to do againft them in any inftance. No, that was the fole Prerogative of the man Chrift Jefus, who in that refpedt had no other man to whom he could be likened. For he was made like unto us in all other things, fave only in fin, which we all had more or lels, but he wanted, Heb. 2. 17. and chap. 7. 26. And fince this ftate of unerring obedience^ is fuch asin this life no man can becaule no meer man ever yet did attain unio j we may be fure, thai God doth not indif^ peniibly 3i8 What defi&s and failings Book IV. penfibly require it. But fome inftrmicies the Gofpel muft of necelFicy dilpenle with, becaule according co the prel'enc circumftances of humane Nature, we cannot help all j fome muft be pardoned, tince all cannot be efcaped. But befides all that hath been already faid, to ftiew the confiftence ol lome failings with a ftate of falvation, be- caufe of the unavoidable weaknefs of humane Nature, which cannot perfedly get quit of them .- We may add this further, which will evidence it beyond all excepdon, that the beft Saints of God, and the unqueftionabie heirs of happinefs, have always lived lubjedt to them. Thofe very men, who are moft certainly gone to Heaven, went thither with fome of the(e flips and infirmities about them. They could not plead an unerring obedience ; but yer, notwithftanding all their errors, they had a right to all the Promifes of the Gofpel. They died happily, akho'they could not live wholly without offence. So that fome iins do not in any wile deftroy a Sainir^ or fubvert the hopes and happinefs of a good Man, but can and do confift with them. And in the proof of this, the Scriptures are many, and plain. Holy Job, who maintained his own Integrity to be luch, as God would accept and approve of, more ftoutly, it may be, than any man ever did; confefles notwithftanding a number of fins, for which although God of his abundant Grace and Mercy would not, yet if he would, he 7?2Tgbt contend with him. How /hall man^ fa)S he, be juji voith God ? If he voill contend withhinit he cannot anfvQcr him fo much as one of a thoufand. If t juftifie my lelf in the unerringnefs of my obedience, my oven mouth /hall cojidemn me ; if I fay before him that J am prfeH and have finned in nothing, it fhould alfoy by fuch confeflions as he would extort from me, frove msperverfe, Job 9. 2, 3, 20. And David^ a man after God's own heart, acknowledges freely that he is guilty not only of feveral fins which be remembers, but alfo of many more which he doth not know of: PVho can under- /tand his errors P cleanfe thou me from my fecret faults Plal. 19. 1 2. Nay, even Paul the Apc/ile, who at that time was a moft undoubted Heir of Heaven, doth yet own freely, that as yet he had not attained to ferfehioHt but only endeavoured nfter it y Phil. 3. 12, 13. But although he were not fo perfe(5l. as 10 obey without all error, and to Chap. I. are difpet^fed with in the GofpeL 519 to offend in no inftance ; yet had he as much perfedtion as the Gofpel exadts, and fucb as the beft men on earth attajn to. For at the fifceenth Verfe, he calls upon m many as be perfcH in fuch meafure as the Golpd accepts of, to be thus minded as he was, and forgetting thofe things whereto they had already aitain'd, xvhich were now behind ; to prefs on ioward*s that higher perfe(5kion ftill wanting, which ip^ijyet before ihtmy as he told them he himfelf did, verf, 13, And (ance men of this full growth and high pitch in goodnefs, could never yet get free of thele unavoidable infirmities ; it cannot be expecfled, that others who are endowed with a more imperfedt Grace and a io;wer Ver- tue, Ihoud ever live entirely above them. No, alas I God himfelf declares plainly by themouth of hisinfpired Servants, that no man yet «ver did attain fo far. Hhere is no man^ faith Solomon^ that fins not^ i Kings. 8. 46. And fVho can J ay ^ I have made my heart clean y I am wholly pure from my fin ?^Prov. 20. 9. No man certainly, not the moft nobly good and eminently vertuous themfelves. For there is not a jtift man upon earthy that doth good, find fin" neth noty Ecclei. 7. 20. The bleffed Saints who are now in Heaven, could never get perfed:ly free from fin, *till they got thither. For it is only in Heaven, the new y^- Yufalemy where the Spirits of jufi men are made perfeHy Heb. 12. 23. But fo long as we continue here on earth, let us afpire after that pitch of Right^oufnefs never fo much, yet luch is the infeparable infirmity of our nature, we Ihall ftill fall (hort of it. Be favourable in cenfuring one anorhers faults, fays St.James^ becaufe every man will need that favour from others towards his own faults more or iefs ; for in many things we offend all. Jam. 3. 1,2. Whatever lome may falily pretend, yet in reality no man lives entirely innocent. For if we fay that we have no fm we deceive our felves^ and the truth is not in us, I John I. 8. We are never able to (hew this height of "^ ^eq'^if obedience, nor doth Chrift's Gofpel exad it of us. For fi^' l^^fi even there we are taught in our daily prayers to confefs '""^'^^y our * daily trefpajfes ; and yet notwithftanding that, we J^'^^'^^'^j. are allow'd, nay, commanded in the fame breath to call ^^^^ ^^^ God our Father fiill. Mat. 6. 9, 12. mo fit, (fy> fe extoUendo plus per eat ; jnflriatur ij doceturpeccare fe quottdiey dum quottdk pro peccaPis jubetur erare, Cyp. de Orat, Dom. ia hanc pecitionem,p. j 95. As 320 WhatdefeBs and failings Book IV. As lor fome Jllps and tranjgrejjions therefore, we fee plainly in the General, that they are confiftent with a ftace ofialvacion, and are not eiernally thrcatned, biudil^pen- led with by the Covenant of the Gofpel. For the infir- mity of our Nature is fuch, that we never can ; and God's goodnefs is Jo great, that he never voiil require us, to he fw- tirely free frojn them. The very be fi men y and thofe very Saints who are noxv in Blifs^ have lived fubjeH to themy and fallen under them : hut yet they made no hlot in their cha~ raHer, nor'robbed them of God's favour, and that life and ■pardon which is promifed in the Gofpel, And that we may be certain is confiftenr, which as we plainly fee, noc only needs muft^ but indeed always has confifted, with a ftate of mercy and Regeneration. For the terms of the Go(peI are the fame to all times; and what they beat with in one^ they do likewi(e in another. God is no refpe^erof PerfonSy norcan ever render ^/^^r^w^ judgment ro them, who have done the j'^w?? things. So that as for fome fins, we are fully afTured from the foregoing con- iiderations, that they are not eternally tljreatned, butdif- pcnfed with by the Covenant of the Gofpel ; and that fo long as we are free from others, if we die in them, with* out amending them, we fnali not at the laft day be con- demned for them. But to clear up this bufinefs more fully, I (hall pro- ceed now to what I undertook in the/fcow^ place; namely, lo fiiew more particularly what, and of what Nature, thofe Allowed flips znd tranfgrcjfions are; whereof I (hail dif- ^ courle in the enfuing Chapters. CHAP. II. Of the Nature of thefe confident Slips more particularly. TE any man Ihould isk, which of all Chrift's Laws ^ thofe are, which he may keep or breaks at his own plealure, and yet go unpmiijloed ? Imuft tell him, none at all. For there are no failings and tranfgrciBons in a man's Chap. 11. are difpenfed with in the GofpeL 32 1 man's life allowed of for this reafon, becaufe difobedi- ence is warranted to lome Laws, ahhough it be not to others. No, in our whole Religionj there is no one Law, chat is left To naked. For God has not given any Commandn:iencs with that indifference to them, as if he cared not what became of them, or were unconcern'd whether men kept or broke them ; but he has eftablifli- ed them all under the fame penalty, fo that he who i?real{s any one, is guilty, as S. James fays, and obnoxious to thepunifliment of ally Jam. x. 10. It is not therefore the iranfgreffion of fome Laws which Ihali be born with^ but not of others ; for that which gets an allowance for the breach of one, would procure a favourable lentence for the like violation of any of the reft. That then, which makes the difference of funi/hahfe and unfunifhahle in mens failings, is not to be fought for in Chrift\ Lam, feeing the punilhment of every one of them is the fame; but in their own anions. For fome fins fliall be born with, not for that they are againft a Law, whereto no penalty is annexed, there being none fuch in all Chrift's Gofpel 5 but for that they are fuch imperfed: adlions, as the punilhing Law, which they are againft, will not take hold of. Every Law of Chrift threatens death, but thefe allowed offences are not of the number of thofe actions, which are threatned by- it. For we muft take notice, that thofe works of ours,' whereon Chrift's Laws lay reftrainr, and whereto they, as all other juft Laws in the World, threaten punifli- mcnt, are our voltmtary and chofen actions. They bind us up in all thofe performances, which are placed in our own free power, ^nd come from the choice of our owa will ; and they denounce woes to us if in them we go beyond thofe bounds which they have fet us. So that in all our free and chofen anions, we muft take care to do what the Law requires, and to keep back from what it forbids 5 and we are fure to fufferif we negledt ir. For it is among thefe adtions of choice^ whexe the Law reigns, on which it lays Commands, and whereto it threatens punifhment. If we chufe and do what is commanded, then through the Grace of the Gofpel, have we a right to the promi(ed reward 5 and if we chufe to do what is forbidden, then are we guilty and obnoxious 52 2 Wffat defe&s and failir/gf Book IV. to the puntfhmcnc denounced. But as for other adiions which iiow not from our own choice, of which fort are ail O'jr pardoriabje and allow'd infirmities, they fail not under the ftri^i force of the Law, either in the guidance of Its Cctnmandf or in the fting of its Punifhmcnt ; fo that at the laft day, it will not be judged to have been ei- ther broken, or kept by them. That 1 may fully clear up this, whereupon io much of that which 1 (hail fay under this Bead depends, I will fhew concerning it thefe two things. I. That all thhigs whai/cever, vehich are either good or evil in uSj and a fit matter of reward or funifJoment^ are made fuch by a Law. Z. That ail our anions are not governed by God's Laws, fo as to be ftricily and dire^b, either enjoyned or frohibi- tedf punijhed or rewarded by them ; but only thofe among thcm^ which are voluntary and chojen. i . I lay. All things whatfoever which are either good or eviiy rewardable or pmifioable in usy are made fo by fome LaW' For good and evil, vertue and vice, obedience and finy which are only fo many different Names for the fame thing, have all relation to a Commandment. Ver- tue and obedience is the performance, as vice and fin is the tranfgreffion of it. Where there is no law, faith the Apoftle, there is no trayifgreffion, Rom. 4. 15. And no man fins, as faith another Apoftle, but he that trangref* feth the Law, for fin is the tranfgreffion of the Law, I Job 3. 4. And as Law is the mealure of fin and df£ty, fo It is likewife of reward and funifoment. For God ne- ver afflidtsand torments the Children of men, out of the inclination of his Nature, but only out of the mceffity of Government, He is the Ruler of the World, and the Lord of Men ; and therefore he muft maintain his own Laws and punilh the evil Doers. But no man is ever punifhed without an ofience, and he muft do evil before he fuifer it. He undergoes nothing but that which is his own choice -, for he chole rather to incur the penalty, than to perform the Commandment. He feels no more than the Law denounced ; for God the Judge executes nothing but what the Law threatens • he punifhes ac- cording to it, but not without it. And the Law doth always make a penalty due to an Offender, before he either can. or doth exad: it. Thus Chap. II. are difperffed with in the Go/pel. 325 Thus are all things, which are ciihcr gooJ or ev/f re^ vpardahle or f>unifhable in us, made juch by a Law. But then 2. As for our atfions, all of them are nop govern d by God*s Law, Jo as to he ftriBly^ either enjoyned or prohibited, -pU" nijhsd or rewarded by them ; but only thoje among them, which are voluntary and chofen. And this being a Poin', where- of I (hall make (o much ufe in all chat follows, I will fpend the more tinie in clearing of it up, as I hope, be- yond all queftion, by fhewing the truth of it. 1. From the clear reafon of the thing it felf, 2. From the plain declarations of the Scripture concern- ing it, I. I (ay, That only our voluntary and chofen aBiom are under the reflraint of Laws, and either enjoyned or prohibited, punijhed or rewarded by them, is plain from the great and convincing reafon of the thing it felf. For let us confider, Firfl:, The very 7iature of a Law, and we fliall find, that in all thofe ad:ions, whereon it is impofed, it fup- pofes them who exert them, to have a power of choice, and a free liberty of making them, either a piece of fervice to it, or a tranfgreflion of it. For all Law is a Bond or a Tye, which lays reftraintupon us, and induces Obi iga- tion. So that in all thofe adtions, whereupon the re- ftraint is laid, we are neceflarily fuppofed to be free be- fore it comes. For it is an utter abfurdity to go to bind any thing by a Law, which is before necellitated by its very Nature. Who would ever be fo vain and foolifh, as to give a Law to a Stone, that it ftiould not fpeak ? Or to a Tree, that it (hould not walk } Or to the Fire, that it (hould not chill and freeze him ? There can be no place for, nor need of an Obligation, where there is no choice ana liberty. For it is only where things have a power to a6l on both fides, that there is room for a Law, to oblige and tye them up to adt on one. And for this reafon it is, that among all that variety of Creatures which inhabit in this lower World, men alone are capable of Laws, becaufe no Creature befides, is en- dowed with freedom of will and liberty of chsice, which is to be bound up and reftrained by them. Nay, even in men themfelves, thofe actions and tem- pers, which are not fubje6l to their own choice, nor un- der the power of their own wills^ are no fit matter of X 2 a 524 What defers and failings Book IV* a Law, nor fail under ihe force of a Commandment. For who can ever be fo unreafonable and void of all fenfe, as to command a man, that he fhouid not be born rich or por^ hafe or noble ; that he (liould no: beyjc/^and xoeak^, hungry and thirfty^ fleepy or xveary ? No, fince none o^' thefe Inilances is in his own choice, or under the free difpofal of his own will, in none of them is he capable of an Obligation. Seeing then, that it is of the nature of every Law, to be given as a Bond and Obligation to us in luch Acfli- ons, to which ocherwife our will is free, and able either to chufe or refafe them ; it is plain, the Laws are in- tended for a reftraint upon us, only in our voluntary and chofen A(5tons, For there are none elk wherein we are free, and therefore none belides wherein they ftiould in- tend to bind us. Secondly, That only our voluntary and chofen aftions are under the reftraint and punifhment of Laws, is plain from that way, which all the Laws have of obliging men. The Law is no Law to us, but where it obligeth 5 and all its obligation, is only upon our chofen aclions. For it can no otherwife oblige us to any a^, than by obliging us to will and chufe it. For our wills are the difpofers of our adtions, feeing we work at our own choice, and do what we will and like our feives ; and to oblige and engage our adtions, a Law muft oblige and engage our wills firiV. But now, as for all the obligation which any thing can poHibly lay upon our wills, it is not by way of necejjitating^ compulfive force, but only of moving and exciting Argu- ments. Becaule from the very conftitution of our nature, our will cannot be forced by any Bond, but only mo- ved of it felf to chufe that, which it is intended to be bound to ; fo that in its nature, ic is capable of being obliged to nothing which is unchofen. For the will of man is not a fubjedl capable of natural force, or bodily violence ; a man may as foon hope to grafp a fhadow, or to lay violent hands upon an Angel, as to engage it that way. No it is no Body, nor bodily Faculty ; fo that it is not fubjedt to any phyfical force, to be bound band and foot by a Law, as a Thief is by a Chain ; but the only po{fible way whereby to work upon ir, is to win ic by Arguments, It muft determine its Chap. IL are difpenfed with in the Go/pel, 525 its own Choice, fince other things cannot deternaine it ; and therefore fuch things muft be fuggefted and propo- led to it, as can perfwade, but nothing that can force and compel ir. For this indeed is all the Hold, that any Law can have upon the Will of Man ; it naturally wills and chufes what is good^ and hates and refufes what is evil. And this gives a Law fome Power over it, in binding it to chufe what the Law-giver has a mind it Ihould, if he iirft make it defimhle. He may win it in its own way, viz. If he mal{es Obedience to become its Intered, and (hew ic plainly, that it can be no gainer by Dilobedience^ but that jt is by far the better for it to chufe what he en- joyns, than to refufe it. For the Will's own proper Mo- tion, aiid natural way of Working, carries it on todefire and chufe that which appears to be good, and to fly and refufe that which is known to be evil. And there- fore when the things propofed in the Law, have a moft defirablegood annexed to the Performance, and a moft hateful Evil joyned with the Tranfgreflion of them ; this is an Engagement and tye upon it indeed to chufe the Duty for the goodnefs-fake, and to avoid the Sin for the evil that accompanies it. It binds it fo far, as its own Delires and Inclinations, Hopes and Fears can bind it ; and lays Obedience in the way to that, which it loves and feeks ; fo that if it would come at that, there is no other Means, but this muft be the way to it. And this is the way, whereby all Laws oblige us. For they are backed with fuch Rewards and Punifti- ments, as make it every Man's Advantage to do what they enjoin him. The evil of Difobedience is always greater, yea, in cafe of the Divine Laws, infinite- ly greater , than the evil of obeying -, fo that if the Wills of Men chufe in their own way, and will be wrought upon by their own Motive, they muft deter- mine themfelves to that whereto the Laws would bind them. And this fecuring of that which is commanded, by making it far worfe for any Man to break than to fulfil it, is abfolutely neceflary, and naturally inlepara- ble from all Laws. For a frightful Penalty, is either ex- prelly mentioned, or if not, it is always implyed. If the Punilhment is fet down, then they who tranfgrefs muft fuffer what the Law threatens : but if it be not, X 3 they 3 26 What defeSs and failwgs Book IV. they muft undergo what the Legiflator pleafes. So that Funifhment can never be pulled away from Lavo, but if there be a Command given, which makes no Penalty due, nor creates a Right of infl idling any j it has only the Name of 3> Law or Commandmenr, but that is all, for it contradi(5ls ksNature. A ^equeft or Entreaty it may be, a Coutifel or Advice ; but a Lax9 or-Command it never is. And feeing ail Obligation to Adtion, is only an Ob- ligation upon our Wills, to make them chufe to adt, rather than to omit what the Law intends to oblige them to; 'tis plain, that where there is no room for Will and Choice, there is none likewife for Law and Obliga- tion. For we cannot mil and chufe thofe Adlions, which are unchofen: And therefore we cannot be moved or ob- Uged by any Law, to will or chufe them. And thus it appears, both from the Nature of LaxVy and from the Force of Obligation, both which are antece- dently necefTary to make up the Nature of Sin or Obedi- ence, that all the ^eftraint which is laid, and all the P«- nifloments which are inflidled by Laws, are only upon our voluntary and chofen Adlions. And this will yet further appear, if we confider fome other things, which are confequent to Sin or Obedience, and enfue upon the Working or Commiflion of them j as are, Thirdly, I^eveards and Punifhments^ Commendation and Reproof Every Lawgiver commends and rewards thofe who keep his Laws, and punifhes and reproves all fuch as break and tranfgrefs them. But now all this can ^ ^ , have place only upon their * voluntary Adlions, which ^ '*'(It ^ 'were at their own Choice, and in their own Liberty ei- rtf eti;i^ ther to have exerted, or omitted. For no A(5lions can «f^/^»< be imputed to a Man, either for him or againft him, «fl l"^^ fiinher than they depended on him. Becaufe there is VK eto no thanks at all due to him, fordoing that which he icLVTit could not avoid ; nor any Charge at all capable to be iKo[j,iv.' iti'iv tf\/vtLf^iVQi ^vcu Ijipot mtl % ivc'^vet* Juft. Mart Apol. Z. p. 8i. '^ r J-^ J for Chap. II. are difpenfed with in the Gofpel. 327 for being horn of mean Ferjony, or to a Jmall Fortune ? Thele and all other ihings of like Nature, which a Man could liever help, may be his Misfortunes^ but not h:s Fault 5 and whacloever he (ufFers upon the account of them, may be, and often is, his Calamity^ but by no means his Puwfl.^ment» If he is blamed for [hem, when it never was in his Power to hinder them, ihelmpuuaiion laid on him refts not there^ but falls ail upon that Caufe, whofe free Picalure it was fo to order him. Agree- ably whereunto the ^fe Man tells us. That vohofoever mocketh the Poor^ reproacheth not him, who cannot help his Poverty, hMihis Maker ^ whofe Pieafure it was to dil- pofe of him in that Condition, Prov, 17. 5. And as be can bear no jufl Blame, Co neither can he undergo any juji Punifhment for the fame. Barbarous Cruelty indeed he may fall under, which would have taken place with- out a Law, as well as with it j but legal and jufi PcnaU tiesj he never can. And feeing no Acfiion is punifhahle but what is cho^ fen^ it is plain, that the Laws of God impole reftraint, and threaten Punifamenr, only to our voluntary Adti- ons. Which will ftill further appear, from another efFecSt of every Jinful znd punt/hable Ad:ion ; namely this, Fourthly, That it is fuch, for which our own Confci- ences will blame and condemn us^ and which we (hall la- ment in Repentance and pernor fe. One great part, even of Hell'Torments, is this Remorfe and PVorm of Confcience, For there is no Action, for which we fhall be puniftied there, but, when it is too late, we Ihall endlefly repent of it. Their Worm there, as our Saviour faith, dying not, Mark 9. 44. But now it is an utter Ablurdity, and down- right Madnefs, for any Man to be angry at himfelf for that, which he could never help, and to repent that ever he committed that, which it was not in his Power to hinder. For doth it ever repent any Man that he is not tall of Stature, that he was not born as firong as Sampfon^ or made immortal as an Angel ? Was any Man ever touched with Remorfe, becaufe he breaths, and fleeps, and thirfts, and hungers ? No Man ever is, or ever can with Reafon be angry at himfelf, but when he fees that he has been wanting to himfelf j when he has done chat, which it was in his own Choice to have X 4 done 328 Wiat defers and failings Book IV. done other wife. For ail Remorfe is for a willing Of- fence : A Man chufes it when he commits it, and there- fore, when afterwards he fees his Error, he condemns himleif for it. And (ince a Man's own Confcience condemns him for all ihofe things, for which God's Law will puniih him, and no Man can condemn himfelt for doing any ihing but what he chofe to do : Neither his own Confcience can condemn, nor the Law puniih him, for any but his voluntary and chofen Ad:ions. And thus upon all thele Reafons we fee, That it is on- ly our voluntary and chofen Anions, whereupon God's Laws lay reftraint, and wherefore, at the laft Day, he will inflidt Punilhment; fo that no Sin is damning which is not cholen. This is a very clear and well grounded Truth. For the Nature of Law which makes good and evil, of obligation which enforceth it, of Rewards and 'Punijhments from God^ of Acqmefcence znd B^morfe from our oven Confcience^ which enfue upon it ; all thefe evi. dently evince and prove it. For not any one of them is concerned about any A(ftions, but thofe which pro- ceed from Choice, nor have to do with any Works buc what are wilful. So that every A(flion, whereto there is JLcct\oi J^vm/MV 2%«Tf avQ^co'^eioi' yivo, dvaitiov ^ ^ o?r<»j J^jjtots 'Sf^Sf-Tlofi.iy&j^. Juftin. MarC. Apql. ?.. p. 80. ' ":' ' '■ ' ■ ^' '^ ' upoQ Chap. II. are difpe^fed with in the Gefpet. 329 upon us, for cut of the Hearty as our Saviour afTures us, all thofe things muji -proceed, which God will judge to ^e- file a Man ^ Msinh. I *) i8. 19, 2o. (^) The Lufts of our F cfro, mult gain the (3) Accordingly »///«/ S'/n/f Conlent of eur ff^uls, before they be- S. Paul appropriately c^lls come deadly Sin St^ndcovfummateTranf' Sins pertaining to the Confci- ZreJJions. Luft, fays Si.J^mes, when ^"^^/ ^oro'i the Afofai a Sa- (having won over the Liking and Ap ''"^''i^ f''^' were appoint- probatK)nof our Wills anda haifCon- ^t^l^^/ Jnl ^" w^ f . . , ^ • / fn^c made an external Ua- lent to Its innpure embraces; «^/;^ic.«. cleannefs, bat not for vvil- cewed, bnngeth forth the Embryo or fui Sins; tho' they San^fie rude Draught (anfwerable to Conce- faich he, to the purifying of the ption, which is but a half Produc^i- F'ef}}, yet they can ma i^e none on)oi Sin: And this Embryo, of Jtn^vp hen perfeh^ as pertaining to the (by being brought on to a full Choice Confcience^ i. e, as to wilful and Confenr,or, what is more, to Adi- ^^"s. For wilful Sins, which on and Pradicej it is fini/hed, bring- b""^^^" ^^^ Confcience, had e^/,/.)'^/; its genuine Off- im'ing Death, 2^ Provifion of any Sacri. T T-L r r Lj nces by his Law, Heb, 0. Jam. I. 15- The confent of our Hearts q j, ^ then muft compleat our Sin, and our "* ^' own * Wills muft of neceflity concur , *°/^ <^VTt^^^v 70 To^tl^ to work our Ruin. For we muft wil- «»^^«^ ^7^'^, ^ '^ «6J0?«- fullyrejedand caftofFtheLaw which 7^'7'J^'*e^,«^%^'"f^^'o St- would keep us in. and go beyond it ^^. f^^-^ vf ^? «^ ^^a«^- when we behold It, before our Tranf. dUvi^'Ttv^i y^oiAar^vrL Juft. gremon will have got up to the pitch of Martyr, Apol. i. a damnable Pollution, or a mortal Crime. Nay, I add further, till we are come thus far, as wilfully to rejedfc the Law, and knowingly to tranC grefs it ; we (hail not be interpreted to commit that, which the Gofpel calls f Sin, and which it ftridiy for- , , Jjids and feverely threatens qnder that Name. For if J **^f' we will take §. yo^w's Word, this is his Explication of|^@.^*?ji it. Sin, fays he, is the tranfgreffion, as we render if, ^j^ . ^'jn^J but more fully, and more agreeably to the Original ^^'^ j^^ |. it fhould be, the t renouncing or cafting off the Larp^ x^^r, whereof we have deprived our leJves through the neglect of thofe means, which are necefTary to the performance of it. So that both in doing vohat is forbiclderif and in negleHing what is commanded^ upon thefe Caufes, we do what for that prefent we cannot help. For we do not chufe, becaufe we cannot refufe it, and therefore it is not fo much through choice, as through ne- ceflity, that we are involved in the Tranfgreffion. But although thefe fins arc thus undehberated in them'^ felves, and thus unchofen in their own Particulars ^ yet ihall we be punifh'd for them as furely, as if we had cx- prefly cbcfen them, becaufe they were all cholen in their Caufes, For we freely and deliberacely chofe that, which made them neceflary 5 and that is enough to make us anfwer for all thofe things, which we aCted under thac neceffity. For as for drunkennefs, which is one of thole Caufes that deprives us of ail liberty, by caking away all confi- deratenefs and deliberation ; 'tis plain, that it either is, or may be deliberately confidered of and chofen. For drunkennefs is a fin, which requires time in the veryacit- ingof it. It is not entred on in a moment, or difpatched before a Man can have time to bethink himfelf ; for he may paufe and deliberate at every Glafs, and is free all along to chufe or refufe the fin before the Wine inflames him. It has nothing in it of fuddennefs or furpri:{e, and therefore nothing of indeliberation, Becaufe where a Man has time, he may deliberate if he will ; and i( he will not, that is his own fault, and he muft anfwer for ir, and is punifliable in all reafon as if he did. 'Tis true indeed, to a Man who has never tried, aqd is ignorant of the force of Wine^ or of any other intoxi- cating Liquor, and of its fudden way of difcompofing his Spirits and dethroning his Reafon; Drunkennefs at the firfh time may be a fin of furprize, and an iadeliberate ad:ion : Becaufe he fufpecfts not that a free Draught, which he takes down now, Ihould a while-hence work fo great an alteration ; He is unacquainted yet with the ftrength of ir, and knows not that it will have fuch efFe^fts upon him. And fo long as he doth not fee, that intoxica- tion is at the end of his prefent draught, or a likely fruit of it, he cannot befaid to deliberate of, or confiderateiy to chufe ir. It happens to him befides his cxpedation, Y 4 and 344 ^^af defe&s andfdilings Book IV. and is not an efFedt oi choice, but of furprize. And thus it was with righteous Noah, at his firji planting of a. Vine- t ^i'^l* yard, t Gen. 9. 20, 11. And this being unforefeen and in- Thsod, deliberate, what a man commits under it is the more SiH^fl, in excufable. But after a Man has felt by himfelf, or has Gen.Qii£Jt. learned from others, what the power of Wine, or any o- ^ ' ther intoxicating Drink is, it is generally afterwards his own fault, and his own choice if he be overcome by it. For either he doth, or may fee the iii effeds of it ^ and if for all that he cbufe to go on in it, it is at his own pe- ril: Becaule if he chufes drunkennefs, he ihall be inter- preted to chu'e all thofe finful effedts whereto he may fee, if he will, that Drunkennefs expoies Men. So that as for this Caule of indeliberate fins, viz,, DrunJ^ennefs 5 it we fee is in it felf deliberated of, and freely chofen. And as for the/^cowfi?caufe of indeliberate fins, vi:^, foim indulged pnfjions, which grow tv fuch a height ^ as to drive us on furioufly into the fulfiiliagof them without fuffering us to deliberate about them; ihey alfo are a Caufe of our own free choice and deliberation. For it is in our power at^r/?, either to give way to a beginning paffion, or to reprels it. We can check it as we pleale whiift . it is low, becaufe then its ftrength is very weak, and our own confideration and command is the greateft. But if we flacken the Reins, and give it liberty ^ then it knows no bounds, but proves too ftrong for us, and hurries us on whether we will or no. For in every ftep which the paflion makes, it doth ftill the more difturb our Spirits, and thereby difable all the power of our reafon and con- fideration. So that propordonably as it increafes, our confideration, and, together with that, our choice and li- berty is leflened and impaired. But at the firft, whiift it is young and of fmall ftrength, it is in the power of our own Wills, either to indulge it, or to flop and reprefs it. And therefore if it get ground upon us, it is by our own liking, becaule either we exprelly chufe to fta\ upon ir, and thereby to feed and foment it, or wilfully negled: to ufe that power which we have over it, in curbing and reftraining it. And when once we have of our own choice permitted it to- go too far, then is it got without our reach, and goes on further without asking our leave, whe- ther we will or noo Chap. III. are difpenfed mth in the G§fpel. 545 And herein lies the greac error of Men, vi:^, in that they freely and deliberately confent to the firfi beginnings of Jin, and by their own voluntary yielding too far ^ they mal{C all that follows to be f/aiyily neccjfary. For the lufifnl man deliberately and wilfully permits his wanton fancy to {port it felf with impure thoughts, and lafcivious imagi- nations, Till by degrees his paifion gathers ftrength, and his luft grows fo high, that all his powers of Reafon and Religion are Icattered and clouded, and rendred wholly unable to lubdue it. The angry Man freely and delibe- rately hearkens to exafperating fuggejlions, and cheri/heth dijcontents fo long, till at lait his paflion is got beyond his reach, and flies out into all the unconfidered inftances of rage and fury. And the cafe is the fame in fear^ in envy, in love, and hatred, and other paffions. Men fir ft confent to the firft fteps and beginnings of a finfui luft, and when they have deliberately yielded to it a little way, they begin by degrees to be forced and driven by ic. For all progrels in a vicious luft, is like a motion down- hill ; Men may begin it where they pleafe, bur, if once they are entred they cannot ftop where they pleafe. All vice ftands upon a (g) Precipice, and therefore although (g)Omnein we may ftay our felves at the firft letting out, yet we prfcipiti cannot in the middle. But although, when once we have '^^'^^f^ gone too far, it be not at our own choice whether or no ^ /' J"^' we {hall go further ; yet was it in the free power of our ^^' ^' own Wills not to have gone fo far as we did. The en- uring (0 far into the paflion, was an efifedt of our own wiliand free deliberation ; and if this make that necef- lary which is done afterwards, that is a neceflity of our own chuling. So that wfaatfoever our after- adionsare^ this caufe of them is a matter of our own will, and free- ly chofen. And then as for the third caufe of indeliberate fins, (vi:(.) a cujiom and habit of Jtnning ; that is plainly a matter of out own free chufing. For it is frequent ads that make a habit, and they are all free, and at our own difpofal. Becaufe the neceflity arifes from the ha- bit, and doth not go before it ; lo that all thofe ani- ons, which preceeded and werethecaufesof it, were free and undetermined. Wherefore as for that indeliberate- nefs in finning, which arifeth from an habit and cuflom of fin I it doth not in any wife lejfen or excufe a finfui adtioRo 54^ What defells and jailings Book IV. a(5lion. Nay, inftead of that, it aggravates and augments it. For ibis is (in improved up to the height, and be- come not fo much a matter of choice^ as of nature* And to fin thus, is to fin as the Devils themrelves do, from a natural Spring and Principle, without the help of think- ing and difpating. Upon which accounts, as it is the moft advanced ftate of fin, fo muft it be of fuffering like- wife ; this ftate of reigningy and prevailing habits of fin, being, as St. P^w/ calls it, a body of death, Rom. 7. 23, 24. Ail which aggravation, both ot fin, and fuffering, it has, becaufe it is an aggregate and collecfted body of many wilful and prefumpcuous fins. For before Men come fo far, they have deliberately chofen, and wilfully negle(5ted to refrain from all thofe precedent actions, which have advanced the ftrengch of Sia to that pitch, and have made it to be, not fo much a temptatiout or a refufahle motive^ as a binding (h) Lavp^ and neccjfitating nature. So that although thofe finful anions, which flow from us after that we are come to a habit of fin, are indeliberate and unchofen; yet as for our evil habit ic idi, which is the caute ot them, it was produced by a combination of wil- ful fins, and was in all the antecedent degrees a matter of choice and deliberation. And laftly, as for the caufc of our involuntary omijfions, (viz ) our neglcB of thofe meanSy which are neceffary to our ferformayice of thofe things which are commanded ; this is cleariy our own fault, and comes to pafs only becaufe we chufe it and have a mind to it. For the reafon why we negledt the means is, becaufe we will not ufe them. We have time enough wherein to deliberate and confider of them, and thereby to chufe and pradlife them j but we will not ufe it to that purpofe. The means and helps to chaflity, to meel^nefs, to contejitcdnejs, and other vertues, are all before us, and we have power to put them in practice, if we think fitting. For it is juft the fame for that marter, with the endowments ot our wills, as with thole of our minds and bodies. We can fee and confider of the means, of begetting knowledge and learning in our minds ; and of rhofe receits and rules, v,?bich are to pro- mote the health of our bodies ; and upon fuch confidera- tion, we not only can, but ordinarily do make choice of them, and put them m practice. And "although it happen mach othervvife with thole wife diredions, and helpful rules Chap. III. are difpenfed with in theGofpel. 347 rules ihac are given for the attainment of vertue, which are read ordinarily only to be knoven, but not ro be pra- fti/ed ; yet is it in the choice of our own Wills 10 make ufe of them if we pleaie, as well as of the other. The negled of them is a wilful negiedt, for therefore we do not uie them, becaufe we chufe to omit them. So that although when once we neglec5b the means, it be not ac our choice after that to attain the vertue, yet that negled: it felf was, Theomillions in themielves, it may be, are not cholen, becaufe they cannot be refufed : But that neg- ligence, which is the caule of their being fo, ^s plainly an effecft of our own choice and deliberation. Thus then it plainly appears that our finful commljjions upon drunkennefs^ pajjionntencfs, and cufiom of (inning ; and our finful omi£ions upon our negle^i of the means and inftruments of Vertue^ all which are indeliberate and «w- cbofen in themfelves^ were yet deliberately chofen in their caufes. So that all our ngceifity in them, is a neceflity of our own making, feeing it was ac our own choice whe« iher ever welhould have come under it ; although, when once we are fubjed to it, it be no longer ac our liberty whether or no we ftiall be aded by it. And fince all thefe fins, which are thus indeliberate in themfelves, were yet fo freely chofen and deliberated in their caufes, they are all imputable to us, and fit to be charged upon us. They were chofen indireHly and inter- f relatively, in the choice of that caufe^ which made them all afterwards to be almofi, if not wholly necejfary. For either we did deliberate, or, which is all one, we had time enough to have deliberated as we ought, before we chofe our own neceflity. So that thefe finful adions, which are unchofen and unconjide/d in themfelves^ are yet imputable to us, and fit to be charged upon us as our own, becaufe we chofe them by an indirect and interpretative volition. As therefore there are fome fins, which are exprefly will'd in the particulars by an exprefs choice and delibe- ration ; fo likewife are there feveral others, which are exprefly and deliberately willed only in their caufe, but in their own particulars are not chofen otherwife, than indiredly and by interpretation. And hotb thefe together, take up the compafs of our wilful and chofen Jins. For either we esrprefly think, and ! ' ' deliberately 548 What defies and failings Book IV. deiiberatel'y confiJer of the finful adtion when we com- mit it ; or we expreOy, and very likely deiiberateiy iheughr, or might have thought fo if we pleafed, iipon that caufe, when wechofe it, which makes us now to fin without thinking and deliberation. And by all this it appears nov/ at length, how know- ledge and confideration always, and deliberation often- times is implied in every wilful iin. For the finful ad:ion is feen and confidered, for it is our fault if it be not, fince we had both time and powers for fuch confideration) either in it Jelf^ or in its caufe ; and being as it is thus a matter of our confideration, it is likewife a matter of our choice, and a wilful ad:ion. And thus having fhewn what finful actions are volun-; lary and chofen -, I proceed now to fliew, 2,. That none of them is confiftent with ajiate of Graced hut deadly aud damning. As for our wilful fins, they are all, as we have feen, pf a moft heinous nature ; being indeed nothing lefs, than a contempt of God's Authority^ a finning prefumptu- (i) Etat'io ^^J^yi ^"^ "^^^^ ^ %^ hand. They are a plain diiavow- contemnen- ing of God's Will, and renouncing of his Sovereignty ; . its inrmnU they are aded in a way of defiance, and are not the un- m'ts man- avoidable flips of an honeft and well-meaning Servant, datii cut' but the high affronts of a contumacious Subjed:, or of an pamfacit open (i) Rebel. So thu no favourite or child of God csin iton mini' g^gj. j^g guilty of them, or he muft ceafe to continue (ucb, mam^ pt j£ ijg bg^ Becaufe they interrupt all /^z'owr s,nd friend- Tn ^crimen ^'^' ^"^ P""^ ^^^ ^"^ '^"^ ^"^° ^ ^^^^ °^ hoftility and gravis re. ^^efiance; feeing^they are nothing lefs, than a renouncing bellionts ' ^f ^^^^ Authority, at leaft in that inftance, and a cajiing mvum fa- off his Law. And this Uwlefnefs, or rejecting of the tis levem Law, is that very word whereby S, John delcribes fin^ fimplicis For fin, fays he, is the tranfgrefion, as we render it, but tranfgrefji- more fully it fiiould be the (\) renounciyig of the Law, cms. Bef- , John 3. 4. In which fenfe of fin, for a wilful and re- nard. de h/niof^s one, he tells us, that whofoever abides in God, fins Precept & ^^^^ ^gj.j-^ ^ being indeed no longer z child of God if he Uilpenl. ^^^ butoftheDfz;//, verf 8. * '^' J They deprive us of all the benefits of Chrifl's Sacrifice (kVAj/o-* fo long as we continue in them, and of all the b I ejfmgs ^licL not purchafed for us by his D::ath, This was their effed un- Tm^^vo. der the Law cf Mofes^ and it is fo much rather under .Cbap. in. are difpenfed with in the Gofpel. 549 the Go/pel of Chrtft, For the lenience, which ihac Law pronounced upon all frefumptuous and wilful offenders, was death without mercy. The foul that doth ought /»r^- fumptuoujly^ the fame^ by his contempruous fin, reproach- eth the Lord, and that foul /hall be cut off from among htt people. Numb. 15. 30. If ever ic could be proved a- gainft him by that difpenfaiion there was no hope for him. For he ihat defpifed^ or coniempcuoufly (!(} tranf- (^) }^ the grefTed Mofes*s Ldw^ died without mercy, faith the Apo- '5>>'^f^^ ftle, being convid:ed upon the teftimony of two or three ^^"^o"^ witneffes, Heb. I o. 28. For even thofe very (ins, for f^^^^^^^ which under the Law God had appointed an atonement, //^^^'stran* were no longer to be atoned for, than they were com- fjacion ic mitted involuntarily and through ignorance. In the fourth jg tranf' Chapter of Leviticus we are (I) told, that as for thole greffas ejf, (ins, which are committed againfi any of thofe Command- fell, afper^ ments, which concerned things not to be done ; if they were nanter. adted (m) ifivoluntarily and unwittingly, they fhou^d be (0 ^5'*' ^' allowed the benefit of an expiation^ and the facrifices Cj"). Ax»- for that purpofe are there preicribed. But if they were ^co^'^^tx- a(5ted wilfully and advifedly, then had they no right to ^^^ '°* the expiation there promifed, nor would any facrifices be accepted for them, but that punifhment muft una- voidably be undergone, which was threatned to them in the Law. For, to name no more, this we are plain- ly told of two inftances ; (vi:{.) the contemptuous maks- ing of perfume, and eating of bloody after both had been forbidden. Wfaoloever (liall contemptuoufly make any perfume lil^e to that (which was commanded to be made, '^^f' 35O *o fmell thereto ; that foul fJoall not be expiated by lacrifice, but cut off from his People, Exod. 30. 38. And whatfoever man there be that eateth any manner of blood, (viz.) knowingly and wilfully, the ignorant and involuntary tranfgreliions of this and the like prohibiti- ons being atoneable, (Lev. 4.) I will even fet my face a- gainft that foul, and will cut him off from amon^ his people, Levit. 17. iQ, Thus fevere was the fentence, and thus unavoidable ^ was the penalty of all wilful fins, under the Law of Mofes, And by how much the miniftration of Chrifi is no- bler, than the miniftration of Mofes was ; by fo much fhall the punilhmeni of all wilful and contemptuous (ins againft the Law of Chrift-, be more fevere, than ic was 5 50 What defe&s atid fadings Book IV. was for thoie againft the Law of Mofes, And this is the Apoftle's own argument. For if that word of the Law threatning death, which wa.s/pof{en unto Jhofes on Mount Sinai by the mediation only of /ingels^ was ftedfaft^ and every Tranfgrejjion ot it received the jufl recompence of that death which it threatned, iuch Peribns dying without mercy : How /ball we Chriftians hope to efcape it, if wc wilfully veglet} and contemn thofe Laws, which are pub- lilhed to us by fo great a means of Salvation as the Go- Ipel is 5 which was dii fir (i /pollen to us, not by Angels, but by the Lord Jefus Chrift himfilf, who is far above all An- gels, being indeed the Son of God himfelf, Hch. i. 2, 3. Surely, as the Apoftle argues in another place, // he who defpijed even Mojes's Law, dyed without mercy for thax contempt ; we ought to think with ourielves, not of how much lels, but of how much forer punifiment he /hall be judged worthy, who by wiiful finning and defpifing of his Laws, doth in a manner ^r^-t^ under foot, not Mofes, but the Son of God himfelf , Heb. 10. 28, 29. His punifliqfient indeed iTiall be moft dreadful, being nothing iels thah all thofe woes which are denounced in the Gofpel. For the Law^ with all its threats and penalties, is particularly ^ade and deligned, as St. Paul fays, for the lawlefs (which (n) "A^ff- ^* ^^*^ ^^^^^ ("^ vjord whereby St. John defcribes Cm) and ^^ the wilfully difohedient, who when they fee the Law, (o;'A»'i/:rc- will not be (0) fulje^r to ir, i Tim, i. 9. laiCloh As for our voluntary a.ndchofen fins then, whether they are chofen dircHly, or only by interpretation, we fee plain- ly that they zv^not conf/lent with a ft ate of Grace and Sal- vation, For they fubjeCt us to all that death which the Law threatens, and deprive us of all that life and bappi- nefs which it propoles to us, which befide all the evidence which the Scripture gives us of it, is plainly demonftrable from the very reafon of the thing it felf. For certainly if Chrift*s Laws will condemn us for any acStions whatfo- cver, it muit be for thofe, which being voluntary, may juftly be charged upon us, and looked upon to be our own. It muft be our willing what fin enjoyns, which can make us Servants of it, and fubjed: us to that death, which God has appointed for its wages : So that both ixovn B^af on znd Scripture it evidently appears, that every wilful fin is certainly a deadly onct and puts the finner out of a flate of God's favour and iaivation. Chap. III. are difpetrfed with in the Go/pel. 551 'Tis true indeed, ihac every wilful (in doth not rob us of God's favour in fuch manner, as to incapacitate us for regaining of it ever after. But its etFecft is this, biifore fuch time as we have repented of it and amended it, we are under all the threatnings of the Law, and fubjecl", if we die in that inftanr, to that death which is ordained for the wages of it. We are out of God's favour for the prefent, and the ftate of friend/hip betwixt him and us is interrupted 3 and *cill we repent^ we fhall not be rejiored again to it. As for the ftate ef acceptance and falvation^ it is broken^ and dejiroyecKot the prefent y for we are put under the punilhing part of God's Government, and are made fubjed:to his vengeance by being finners againft his Law. But as for ih^ foundation of that accept ance^ {viz.) that habit of vertue and obedience^ which, in the wilful atStion, we finned againft ; it is not quite deftroyed, but only wounded and impaired 'm us. For habits are neither won nor loft by o7ie adtion, but by many. It is frequen- cy and repetition, that muft either produce, or deftroy ihem. It therefore a good Man is carelefs in fome in- ftance, and lofes his innocence, and is vanquiOied into a wilful fin ; yet is not the habitual inclination of his Soul towards that inftanceof Obedience, againft which he of- fended, quite extinguifhed in him, but only fomewhac weakried and abated. Thus, for inftance, a fobcr Man, if he confent once to be drunks, doth not thereby wholly lofe his fober inclination^ But when the temptation is paft, his habitual temper, which v^ras foil'd and over-born, revives again, and he abhors his fin, and confirms his re- iolucion, and fo is ready at the next return of the temp- tation, to walh cff the ftain of his former oft'ence, by aa oppofite inftance of new Obedience. And the cafe is the fame, in the wilful commillions of any other fin. For although any one wilful acSt: be a damnable TranfgreflHon, and put the finner into a damnable condition for the pre- fent ; yet doth it not deftroy, but only wound and wea- ken that habitual temper of vertue, which, if God fpare him life, may enable him with eafe to adt oth erwife for the time to come. Although indeed y^we wilful fins have fuch a complica* tion ofevil'mxhtm, and are carried on againft (o many fuggeftions of the fpirity s.nd checkj of Confcience, and are brought 10 effedt through fo many thoughts, and fo long • contrivance. 35^ ^^'^kat defers and failhgi Book IV. contrivance, that they deftroy, not only that innocence which is the condition of ourftate of Grace ; but alfo that habitual temper and inclination, which is the principle and foundation of it too. They unravel all, and let us to be- gin again the work of Reformation a-new. Of which lort are wilful idolatry, H^itchcraft, Perjury, Sacrilege, J^urder^ Adultery^ Bobbery, Oppreffwn, entring into the fields of the fatherlcfs and widow, and fuch like. For thele fins, do not only deftroy a mans acceptance with God for the prefent ; but moreover they lay wafie his Confcience^ ^ndfpoilall his virtuous temper, and inclination, whereby he lliould recover himfelf afterwards ; whence they are (p) Pecca- caird (p) wounding, and wafting fins. And this efFedk tafauctan- ^h^y h^y^^ becaule in the very ading of them there is ^'% ^t ^^^^^h' ^? much time ^nd deliberation, and a (uccelTion of ^^ ' fo many defires and averfations, hopes and fears, chufings and refufals 5 that the fin has had a great many imper- fect confents, before it comes to have that, which is laft and prevailing. Our Wiils, by a number of imperfe^ vpou'dings^ are in a great part accuftomed, and have almoft: wholly learned to miwill all that good, which they willed before ; fo that there is an imperfe^ habit contained in the very action. Belides what is molt of all confiderable, ihefe being luch lins as are made up of feveral combined together, before we can bring our ielves to a<5t them, our confcience of their guiltinefs muli be in great part ex- tinguifhed, and the good fpir it of God exceedingly grieved, if not wholly quenched. For Adultery implies forfiicationt ^nd injufiice ; Sacrilege com3.\ns theft, and impiety ; Per- jury includes lyings and proph.menefs ; and lo for all the •reft. Now thefe being coynpUcated fins, and crimes of an accumulated wickednefs, rtien's Confidences are mOT€ than ordinarily afraid of them, and the good fpir it of God is extraordinarily concerned to keep them from them. They fuggeft and reprefent the greatneCs of the fin, and the greatnefs of the danger. Which they do with fuch conftancy and importunity, that before Men have filen- ced the one, and extreamly grieved, if not wholly quench- ed the other, they cannot overcome their own fears, and ■venture upon the commillion of them. And here now is the danger, left their own Confcience be laid afleep, and God\ hnlyfpirit leave them. For he will 7iot always Jirive with Men^ Gen. 6. 3. And from him that hath -not y that is^ hath Chap. IV. are difpenfed mth in the Gofpet, 553 hath nor uled that talent of Grace which was granted to him, as the wicked Servant had not done who had hid it, vcrj, 25. jhall be tak^en even thaf, fays our Saviour, which he hath. Mat. 2^. 29. And when Men refilt the motions of the Holy Ghoft to fuch a degree as this, and after all the repeated fuggeftions, and obedient inclinati- ons which he threw into their Souls, during all that time wherein the fin was under deliberation, refolve ftili to venture on it: No wonder if being thus grieved and re- jedted, he withdraw himfelf for Tome time at leaft, if not for altogether. And of all this we have a clear inftance in holy David, upon that wafting fin of his, in murdering Vriah^ and a^ duiterating his Wife. For upon that he felt both thefe lofTes which I have mentioned, ('vi:^) the hying wajle of the vertuous temper of his own Spirits^ and the deprivation of the good Spirit of God. For this fin being fo long in adting (as it muft needs be, fince it required fuch a train of wicked Plots and Contrivances to the confummation of it) he muft needs feel all the oppofition that could be made from the checks of his ovon Confcience, and from the re- ftraints of the Spirit of God. And when he had born down both for the fatisfadion of his luft, and trampled them under foot fpr the conlummation of his fin , then doth he begin to feel the want, and to be all in fear of h/ing the habitual reBitude of his own Spirit, (which, by fo many contrary adlionsimplyed in that one great one, he had al* moft quite deftroyed) zn&oifuffcring the defertion of God's Spirit, which by his continued provocations contained in it likewife, he had well nigh abandon'd. For to this pur-* pofe we find him complaining, and crying out in his Pfalm of repentance for that great ttaufgrefifion, whereof, at the 14. verfe, he makes exprefs mention, Create, or new make in me a clean Hearty O God^ fays he, and renew a right fpirit within me. And befides that, cafi me not away neither from thy pre fence, nor tal^e thy holy fpirit from me, Ffal.51.10, II. So that as for the effedl of wilful fins, it is plainly thisJ All wi/ful Jins whatfoever, dcflroy our fiate of acceptance with God, and put us into a fiatc of ejimity and death for the prefentt But as for thofe among them which lay wafle th: Cu72fcience, they effedl: not that only, but moreovef they dcfir9) that vertuous habit^ and g^isve, nay, fome- % nme3 554 What defcUs and fdilwgs Book IV. times diive avpoy that good Spirit, whereby welliould re- ftore our Telves to it tor the time to come. And becaufe this Utter fort have this mifchievous ef- fe(5t in making our return thus dubious and dijficult, they are particularly taken notice of in the accounts of God. Thus, for inftance, David had committed feveral deadly fins, for fome whereof he bad undergone ievere punifli- ment ; as particularly for that proud prefumptuous offence of his, in growing confident of an Arm of fiefh, and num- bring of the people, Sam. 24. i, 10, i '^, (^c. But thefe made no notable decay, or devaftation in the vertuous temper of his foul ; for his own heart admoniflied of the evil which he had done, and for the moft part he repented quickly, and rofe again without delay, and fo was prefent- ly reftored to what he was before. But as for his fm in /\2Sam. ^^c matter of Vriab, it was a [q) Ufting work, and 1 1.4. 5 27 took up a (r) longer deliberation and contrivance. Ic (r) verf.6, made his Cojifcience hard and infenfible ; for his own heart 7,8,pjio, did not fmite him into a change, nor enable him to repent 15, 14, F 5. without a (j) monitor. So that his f^ay in this cryiirg (s) Chap. f:n was long, and his return both difficult and dangerous; 12. verf. ^jj^ therefore in that charadter, which is given of him ^' ^* by the Boly Ghoft, when all the reft are buried in (ilence, this fin particularly is exprefly fpecified. David did that which was right in the eyes of the Lord, and turn^ ednot from any thing that he commanded him all the days of his life^ fave only in the matter of Vriah the Hittite^ I Kings. 15. 5. Thus then, as for this firft part of our enquiry, we fee plainly of all our wilful fins, that they are not confi- jient with a fiats of Grace and Salvation, but that they are all deadly and damning for the pre fent, if we die under them without repenting of them ; and as lor the future, that they do all ef them wound and weal^en, but fome al^ mod quite deflroy, that habitual, inherent Grace^ whereby we floould recover cur fehes to the fiate of pardon for the time to come. CHAP. Chap. IV. are dlfpenfed with in the Gofpet, 555 CHAR IV. Of the nature of involuntary [Ins ^ and aftheit conjiftence with a flat e of falvation. 'T^ H E feconi fort of fins, are fuch as are imjoluntary and -*- unchofen ; and thefe areconfiflent with a flate of fnlva-^ tion, and fuch as Chriji's Gofpel doth not eternally threat en^ but gracioufly bears, and in great mercy dippenfeth with. As for lYk^involuntarinefs of men's acSlions, thac which produces and effeds ir, is not any force from without upon our will'it felf. And the things in the w^fer^W world, can never bind and compel the will of man, feeing it is no ;?tye. fical, bodily thing, like them, which any bodily force might ad: upon. Whatever they may force us to fufFer, they ■ can never force us to will and like a thing if we do not like it. And this is a privilege which the will of man has above all other things on the Earth, that^ nothing about it can * force or conftrain it, but ihacftill it wills and chafes "^ Voluntas as it felf pleafeth. ncnpotefl As for the a&ions of men indeed, they are mixt things, ^"i'^'f^^'^^' becaufe they flow from the whole man, both Body and J"J^^^"°:: Soul J and beginning in the mind or will within, are con-- ' '^ fummate in our outward and bodily operation. And as for the laji of thefe, vi:(. our bodily operation^ it may he forced, forafmuch as one body is liable to the force and compul- fion of another. Thus, for inftance, a c/;?^^^ Matron's Body may be violently ravi/hed. A peaceable man's hand, may, by the overpowring ftrength of another man, be made the forced infirptment of another's murther. The bodily work , and operation can be forced, feeing other Bodies more powerful than it felf can compel ir. And in this fenfe the Schools underftand the word a^ion, via^. only fcr the a^ion of the Body, vvhen they make one kind oU^woluntary atlions to be involuntary by (b) violence or compulfion ; fb) initiU that being a thing whereto not the Will it felf, but the per vimi Body only can be liable^ But now thefe forced anions of the Body, although in Nature they be looked upon 2$ actions, yet in morality they are efteemed aJ none at all. That is, Lavps^ which Z 2 «r^ 35^ What defers and failings Book IV. are the Rules of good and evil, and the meafure of Mens Manners, take no notice of them, nor look upon them- felvcs to be either broken or kept by them ; becaufe it is not the Body and Carl{/ifs, but the vohole Man, confifting of Soul as well as Body, which Laws are given as a guide to. So that a ravi/hcd Matron, if only her Body fuifcr- ed, and there was no concurrence of her own conlent to it, is as chaft and unpolluted in God's account, and \n the eenfure of the Law, as is the purcft Virgin. And there- fore it was a great truth whereby ColUtinus and Brutus (c) Men- '^'snt about to comfort the poor deflowred Lucretin in (c) tempecca- Livy -, li is the Mind, fay they, which fins, and not the re non cor- Body • fo that iii thofe aHions, v&herein there is nothing of pus^ ^ un- will and deliberaticUi there isHkevoife no fault or tran/grcfli- de cor, fill- on. And this Cafe is cxprefly thus determined, Deut, 22. urn abfue- Pqj, Jj^ j.|^£ q^^^ ^^f j-j^^ ravi/hed Damfel, whofe will was ^'h* ^/r '^ ^^ ^'^^ confenting to it, but who did ail that Hie could a- Lev n 8^i"ft if> it is exprefly ordered, that to her there is 7iothing I ver fin' ^° ^^ ^^"^ ^^ ^^^^ °^ puniftimenr, becaufe in her there is no fin worthy of death ; for iil^e as when one Man is (lain by another, even fo is this cafe i {he is not acfling, but fuffer- ing in it, ver. 16. • As for him indeed, who chofe thus to force us, 'rrs true that the Law will interpret what is done by our Bo- dies as his acftion, becaufe he freely chofe fo to compel us. Our bodily Members, which were forced by him, were his Inftruments, and not our own ; for he it was, and noc we our felves, who ordered and dired:ed them. We were the lame in his hands, as a Sword is in the hand of a Man, 'vi:{. the Inftrument only, but not the Agent. So that, what was done by us is not our own, but his who was pleafed fo to make ufe of us. In him therefore the un- lawful adion, being willed and chofen, is really a lin and tranfgrefTion. But in us, fince it was not our own, it is- looked upon as none. There is nothing charged upon our account for it, more than if it had never been done ; becaufe we did not ad, but fuffer 5 it had nothing of our own will, and therefore it can be no Article of our Con- demnation. So much of any adion therefore as is forced, vi:{. the outward, bodily operation, in the eftimate of good and e- vil, of vice, and vertue, is of no account to us, whatever it be toothers^ becaufe it is not our own. ForromaKeany adiotik-^ Chap. IV. are difpenfed with in the Go/pel. 357 acflion ours, ic muft proceed not fVom our Bodies, but from o\jvfelves, who have Souls as well as Bodies : it muft come from the Will within, as. well as from the Body, without : And as for our will it felf, 'tis plain that it can never be made to chufe involuntarily by force, fince ic is not fubjedlto any forcible violence and compuljjon* But although thofe acflions which we exert our felves, and wherein we are not meerly pallive inftruments, in the hands of others, cannot be made involuntary by any force from without upon the Will it felf: Yet may they become fo, from fomething elfe within us. For our WiLs are not the only internal Principle of humane adlions, but feveral others concur with them, whereby their choice ic felf IS influenced. Our PV,lts indeed chi^fe and comma72d oHr Anions '^ but then our paffions mwe, and our un- derfiandings direEi and carry away onr very Wills them* iclvts. So that they are let in a middle Station, being fubjed: to be ad:ed upon and hurried away by fome ^ as well as they are impowered to command and govern others. I. Mens Wills are lubjed to be violently aded by their PaJJions, which hurry them on to confent to thofe things, which are both without^ and againfl their habi» tual liking and tnclinntion. When any paflion is grown too ftrong for them, although they are afraid toad that fin which it hales them to, yet can they not withftand it. For the Law of fin in the Members is of more force with them, and prevails moreover them, than ihcLawofGod. in the- Mind. So that although they have feveral excep- tions againft ir, they are not for all that able to refute it; but they are overcome by ir, and yield at laft to adl ir, though unwillingly, and to fulfil it, though with trouble and regret. Now here is an unwillingnefs, 'tis true, and things are done, which otherwife would not be done, becaufe the power of Mens Lujis and Paffwns is fo ftrong that their J^ills cannot reftrain them. For all the intereft, which the contrary motives of I^afon and Religion can make a- gainft them, is not able to contend with them. They can and do effedb fomething indeed, fo as that the Will, when it doth confent to them, doth it not fully and freely, with perfedt eafe and pleafure ; but unwillingly, with fear and reladance. But yet that which they do is not Z 3 enough, g58 What defe&f and failings Book IV. ^mugh^ for the other fide prevails, and the will is not able to hold our, but yields ac laft to fulfil theluft, and to ad the fin ftill. But now although this be (ome fort of involunrarinefs, yet it is nor that which will excufe our tranfgreffions, and make all thofe fins, which we commit under it, to be efteemed confident flips and pardonable infirmities. (d^ Book For this ftate of unwiliing Sinner s^ as we heard {d) a^ ^. Ch. 4. bove, is no ftate of mercy ^ but a ftate of death. It is the ftate which S. Paul defcribes in the feventh Chapter of his Epiftle to the I^omans, vi:{. a ftace of captivity and fla^ very under fin^ ver. 14, 23, and thereupon a ftate of mi- fery and death, ver. 24, And the Grace which Chrift's Gofpel allows to ir, is a Grace of deliverance ; a Grace that (hall help us out of it, and refcue us from it. In this ftate oi voeakjiefs and infirmity Chrift found us. For Vphilft VDe were yet without ftrength to help our felves^ faith S.Paul, Chri/} died for us^ Rom. 5. 6. But now, fince he has died for us, be will not leave us in it, but refcue and deliver us out of it. For now he having dyed for us^ we are likewife to reckon our f elves to he dead indeed unto fin for him 5 that it fhould no longer matter and prevail o- ver us to reign in our mortal bodies fo far, as that we fhould fulfill the lufts thereof, Rom. 6. 1 1, 12. And as for our bodily members.^ which are the Srage whereon our lujfis SiVid pajjions reign, we Sire zo yield them up now^ not any \ot\gtv infiraments ofunrighteoujnefs unto the fervicc o(Jin, • hut inftruments of right eoufjiefs unto' the fervice of God, v. 1 3, If therefore we are truly Chrijlians, and fuchas Chrift came to make us, upon our becoming which he has pro-. cured Grace and Pardon for us, we are not enJJaved and led Captives by our -paffionSy but have conquered znd fubdu- ed them. This S. Paul affirms exprefly ; For they that are (e) 7^M- ChrijTs, fayj^ he, have crucified the flefto^ with the (e) {XdLTi. paffons or affcdions and lufts. Gal. 5 . 24, But then befides our lufts and paflions, which although they do make/ow^, cannot yet effed: a pardonable unwil- lingnefs ; there ftill remains one caule more, which may produce it. For, 1. Men are fubjecH: to be carried on, to work what is both without and againfl their habitual liking and incli^ viation^ through ignorance. And this is the great fource, andj for ought I know, intire caufeofsill our gonpjlent flips ^n^ pardoji^ible infirniitia, 4-1 Chap. IV. are difpenfed vpith in the Gofpel, 359 As for the vpill of Man, ic is a hlind faculty, it can chufe nothing till the underftanding (hews it. That is, we cannot delire, or will a thing, before we fee ic. So that if at any time weofFend through ignorance, or inconji- deration, and do amifs, either becaule we did not under' ftandoMi Duty, or becaule we did not thinks of it ; un* lets our ignorance and inconfideration be thcmfclves dam- nable, and charged upon us to our condemnation, no- thing elfe will. For God will (/; impute nothing to us (/)— ^r^o at the lait Day, either to fave, or to deltroy us, but what """ ^/^ ^m/ proceeded from our own will and choice ; and therefore ^^^^i^^Pu- if any finful adlion hQ innocently involuntary^ it is likewife ^^^^^'P^c- uncondcrnning. cat urn w ft ftanding orconfideringof them, and fo they are involun- i'^o-^rov- tary and unchofen. For in foaie of rhem we do not ']cLiio^i think or coffider of what we do at all ; and in others, aU ^^ ^^^ though we know the adion, yet are we ignorant of the .Sa]viati know that his Law has forbidden it. But if this know- de Gub. ledge ot his Law be wanting, although we chufe the evil Dei, I. 4. adion, yet do we not chufe the fin, becaufe we do not P.i34»i53 fe^ that it is finful. For we would not chufe It, if we ^^- Oxon. Z 4 knew 36o What defers andfailwgs Book IV. knew thar he had forbid it ; To that in our Hearts there is no contempt of him, or difobedience at all. "When therefore at any time we kncwingly and delil^e- rateljy chufean adiion, which we do not know ro be fin- fuJ, except that ignorance be our own fault ; whatever the adtion be as to it fetf, yet as to its relation toth^ LaWf \\2.\isjinfulnefs^nd difobedience, \lisv\oi vQilledznd. cho/en. For (ince we did not fee its finfulnels, we could not chufe and confent to it. So that there is no rebel- lion in our J^ills, whatloever there may feem to be in our ABio72 ; but they may notwithftanding it be ftill in^ tirely lubjecf^ unto God, and ready to obey him in every thing, wherein they fee he has laid hisCommands upon them. As fome of our confifient flips and tranfgreflions there* fore, are not thought oi^ or confidered at all -^ fo others, although they are known and confidered in themfelves^ are yet unknown under that relation ofjjnful Aclions ; fo that the Sin is all the while unfeen, and therefore invo- luntary and unchofen. Now as for thefe flips and tranfgreflions, which are thus unknown, and thereby involuntary ; they are confi- dent with a ftate of Grace, and fuch as Chrift's Gofpel doth not eternally threaten, but in great mercy bear, and gracioufly difpenie with. To convince us of the truth whereof, befides all that has been f above difcourfed upon this Argument, it is fChap.i. firji confiderable, that all ihefe involuntary failings upon ^' ignorance or want of l{norvledge, arc unavoidable, and God, we know, will never damn any Man for doing that which could not be avoided. For no Man can chufe to Ihun that which he doth not fee, but his Underftanding mufl: firft difcern and apprehend a thing, before his Will is in any Capacity to refufe it. And foralmuch as ihele flips are no matter of our (light and knowledge, they can be none of our refufal and avoidance. Indeed, if a Man (hould paufe and deliberate, watch and examine at all times ^ albeit he might ftill be fubjed: to^?2^ fort of i?ivolu72tary a(5lions, viz. that which arifes, from Wis ignorance of his Duty ^ yet would he not be liable to the other, which refults from this inconfideration of it. For where a Man has Time, and bis Powers are ^w^k?, fp thsiC lie is fit tQ look ^bout him j his thoughts Chap. IV. are difpettfed with in the G^fpeL 561 are bis own, and he may fix them upon the confideration of what he pleafes. And where he has the power to confider of any adlion, he has the power likewifc to a- void ir. And this is that which is pleaded in behalf of Melt's ahility to keep all God's Commands intirely, and to . live -wholly without Jin^ by Atticus in S. Hlcrcm : (i) Thus (i) h'oc fy' much xve fay. That a man may live without all fin if he ^^^ ^ici- vpiHy for fuch time and place as his mind is intent^ and his '"'^^"? P'^S^ care is at flretch^ and his bodily infirmities will fuffcr him ^^^^'"^^ to continue fo, mnpeccare fivelit,pro tempore, pro loco, pro mbecilHate corporea, quandh tntentiis eft animus quam- din chorda nullo vit'io laxatur in ctthara. Hieron. Dial, adv. Pel. 1, 3. p. 302. Ed. Erafm. But as for this power of avoiding all involuntary fins which arife from inconfideration, it is no power at all. For herein we muft know lies every Man's unavoidable weaknefsznd infirmity^ that whereas our Obedience is re- quired at all times, this fitnefs is only in fome certain time and place. For no Man is always in that good condition, to be wife and well dlfpofed, watchful and fiandin^ upon his Guard, But he forgets when he Ihould remember, and his facHlties are afleep when they iliould be awake, and he is diverted by other bufinefs, and hindredby intervening accidents. So that fometimes, either he has not leifure to confider, or his faculties are not well difpofed, and his thoughts free and at his own command, fo as, when he has time, duly to confider in ir. And this evil ftate which thus unfits a Man for confi- deration, is not always in his own power, and at his own choice, whether he fhall fall under it or no. For as for the wayit of time, a Man in this World is placed in a croud of bujine/s, and whilft his thoughts are hot in the purfuit of one, another many times waits for him. And becaufe opportunities do not ftay till we are at leifure, we muft cake them when we find them ; fo that we adt oftentimes without confidering, fince, if we fliouldxftay lOs think, we fiiould ftay beyond that time which we are \o acft in, if we do aA at all. Be- fides, our powers of aciion, efpecially where there is any ftrong temptation of j)leafure or profit to act for, are forward of thcmfelves, and ready to fpring out upon the firft occafion . As foon as the temptation is oflrered 562 What defe&s and failings B.Ook IV. to our thoughts, our wills indelibeiatcly approve it, and all our bodily and ad;ive powers, by an unconfidered endanation, ftarc up to pui fue and endeavour after it i whence thinking and confidering is neceflary, not to raiie, but to ftop and reftrain them, And then, it either our thoughts have been ocherwife engaged, and To cannot readily withdraw? thenTifelves 10 conlider of a new objecft; or if our thinking powers themfelves are dull and heavy, and thereby untit to confider of it ; we prefently and in- deliberately go on to adt the thing, without all paufing and due confideration. For this other reafon of inconfideration alfo, vi:{, rhe Toant of fower, or i?idifpcfition of cur thinkjyig faculty it Jelf is not a thing wholly fubjcdl 10 our own will, to chufe whether^ or vphcn we Ihali faU under it. Becaule in this ftate of our Souls, during their being here united to our Bodies, they make ufe of our bodily powers in their ufe of reafon, and in the very exercife of thought and Cvonlideration ; and therefore even in thcnit they are liable 10 be changed and altered, juft as our Bodies are. For in a hrisk^ and healthy Body, oar thoughts are free, and quicks, and edfie j but if our Bodies are dull ^nd . indiffofedy our Minds are lo too. A heavi?iefs in out Heads, will make us heavy in cur /lpprehe7ifions ; and a difcompofure in our Spirits, whether through the ftrengrh of M'^mCy or of a violent Paffcn, will make us difcom- pofed and incoherent in our thoughts alfo. And if there be an utter j)e) verting, or blajling of our bodily powers, as is often leen in the bodily Difeafes, of EpilepfieSf fhrenfiesy Apoplexies, and the like ; there will be the fame pervsrfion, or utter extinBion of our cofjcepticns likewife. Bur now thefe indifpofitions of our Bodies, which thus unfit our very Souls for thought and due confideration, are not in cur power to order, vpben, and where they Oiall feize upon us. For our Bodies are lia- ble to be thus ad:ed upon by any other Bodies of the World, whether we will or no, A heavy Air, or an in- difpofing accident, will work a change in our bodily tem- per without our leave ; and when once that is ihdifpofed, we cannot binder our thoughts thepirelves from being in- difpofed too. And lince it is not in our power at all times to chufcj^ whether or no we will paufe and confidsr j although we can Chap. IV. are difpenfed with in the Go/pel. ?6^ can avoid offending in thofe Cal'es wherein we can con- fider of it, yet is icmanifeft that we cannot avoid offence in all. Indeed, if we take any particular Anions, and in our own thoughts feparate it from any particular time^ and fron:i the Chain o{ other particular Actions amongft which it lies, we iliail be apt to affirm, that it is Tucli whereof we can think and confider. For take any adion by it felf, and being aware of it, we can let other things alone, and watch for it particularly ; and when we do fo, we are fure to find one time or other when our underftand- ings are difpofed for a due deliberation, and fit and a- bic to confider of ir. But then we muft take notice, that this fuppofed flare of an adion, ^s feparate from ths Croud of other anions, and determined to no time^ is on- ly imaginary and in /peculation. For when we come to pradtile them, though in Tome we have time and povper enough, yet in others we find that we have nor, Be- caufe either they come in the throng of other Bujinefs, and then our Thoughts, being hotly employed upon o- ther Things, cannot To eafily be drawn from them upon the fudden to confider of them ; or, if they call upon us when we have time to confider in, yet it happens that our Faculties are heavy and indiffofed, and fo we exert them ftill without due confideration. When we think of any particular adion hy it /e// therefore, we take it out of the throng of Bufinefs wherein it is involved, and out of that time wherein we are indifpcfed ; and then we are bold to conclude, that we can confider of it. But when xve come topr'a^ife it^ we find that our former fpeculation fuppofed falfe, and that it comes mixt with a croud of o- ther things, or in a time when we have troubled and dij- compofed Thoughts : So chat how fubjed foever it was to our confideration, in ihzi feparate State wherein we imn-- gined it ; yet have we no power to confider of ir, in that throng of Bu/inefsj or indijpofition of faculties, wherein we find it. And this is verily the cafe of feveral of our flips and tranfgrefTions. For look upon any of the particu- lars by it felf, and take it afunder from the reft ; and then we (liall be confident, that we may bethink ourfelvesand confider of it. But take it, as indeed it lies among the mixt Croud of other adions, or as of- ' fere4 564 IVhat defeSs and falliffgs Book IV» fered to our indilpofed understandings; and chen we Ihali find, that it flips from us without all conddera- ticn. And this, as I take it, is intended by a great man, (V) Liber- when he tells us of fins of pardonable i?ifirmuy^ that the tats me am, ^^^ liberty which they feem to have when we confider them qua?n tn ^^ fpecial and afunder, they indeed have not when we Qon^ berevid'n "^^^^ ^^^^^ ^^ the goner al ; viz. as involved in the croud of tnr in fua ^^^"^ anions amongft whom they lie^ and altogether. Up» generalita °" which account 0/ their having in them no choice and te con fide confiderarion, he queftions whether they contain that, rata non which can in ftricilnefs and propriety of fpeech be called habeant. Sin, And indeed if v;e underftood the the fame by 5/;7, Gror. de which S. John doth, when he giyes the explication of Jure Be!!?, jc^ l y^/jw 3. 4. {vi^,z(\) reje^irig or contemniyig of the h 2. c. 20. i^avp^ (in which fenfe only a ftate of Grace is deftroy- f|; ^^' ed by it, and he who is born of God cannot commit (l^^^'^f it ; ) f hey have not. For Men cannot be faid to rejedt conien-.ptu ^^^ W iie a Law, when they do not fee and con- aguntcoele- Tjder of it. fiium preceptor um, ptAcepta Domini nefclentes, dcc. — "Nemo ignota contem- nif, &c. Salv. deGub, Dd, I.4. p. 154. & 148. Ed. Oxon. The liberty then, which we have about ihofe Jlips and tranfgrejjionj which we do not know and confider of, is in effecJi no liberty at all. For we neither chufe the difo- bedienc a^ion it felf, nor the caufe of it. We do not chufe the (inful a6lion it fclf, becaufe we do not know or confider of it; Nor do we chufe the inconfideration, becaufe it is not hk to our liberty, whether in fome of our acftions we fhould be inconfiderate or no. And fince our flips and failings which are thus invo- luntary by ignorance, cannot be chofen or refufed, 'tis plain that they cannot be avoided. And as for all thofe things which wc cannot avoid, it is clear from what has been faid above, that the Gofpel doth not eternally threa- ten us, nor will God ever condemn us for them. But that thckjiipj and tranfgrejfwris, which being thus unkjiown^ are likewiie unchofen, and fo unavoidable^ are not eternally puni/hab/e by the Gofpel, but confiftent with 4 ftate of Grace and Sahation^ will further appear if we confider, firfi, The Nature of Gcd* ^econdly^ Chap. IV. are difpenfed with in the Gofpel. 565 Seco7idly, The Nature und plain declarations cf the Gofpel, I. I fay, their confiftency with a JI ate of Grace, or God's favour, will plaint ^ appear, if we confider the N articular Animadvert ence^ and exprcfs thinkjng upon what we know, which is Confj deration. For there is no Know- ledge, that diredts and influences our Choice, further than we actually attend to it, and confider of it ; but if at any time we did not think of it, it is all one as if we did not know it. Nothing is a Motive to our Will, further than it is heeded and attended to at the time of .^ j^ willing ; and unlefs we fee and confider of it then, when parentts ^^ ^"^^ ^° chufe Upon it. For in this Cafe, the Civilians ^r mn ex- Maxim is very true, * That which doth not appear to be, » ijienti'f, of no inore accou7it.than ifreailj it were not at all, eadem e^l ruth. That Chap. V. are difpenfed with in the GofpeL 575 That any Sin then may be (aid to be willed and cho- fen by us, it is neceflary that it occurr to our Thoughts, and be prefenc to our Minds at the time of chuling of ir. For if we tranfgrefs when we do not think of ir, our Heart may be innocent ail the while, and our Will incur no difobedience at all, fince if we did but confider of the Sin, we would by no means embrace, but utterly refule it. So that all rhat can be charged upon us in fuch Cafes, is only the Hafte and Error of our Vnderftandings^ but not any [Rebellion in our PP'ills ; for our Heart is good, akho* the outward A(5lion appear to be evil. Now fince both a general K^owled^e, and a -particular Conpderation^ are neceliaryin every i»»;7/«/ and chofen Sin^ the involunrarinefs of any TranigrefiTions may arife from the want oi either of them. So that thofe Sins are juft- ly reputed to be involuntary and uncholen, which pro- ceed, 1. From the voant of the general IQtovple^ge, as in all Sins of Ignorance, 2. FromthQ want of par ticular Animadvertence, as in all Sins of Inconjideration, I. The firft Caufe of an innocent 'and pardonable Invo^ luntarineft, is Ignorance of our Duty ; when we venture to. do wjsat God forbids, becaufe we do not know that he has forbi4den it. And this Ignorance may enter upon two accounts, either, Firft, From our Ignorance^ or Miftnke of the Law it felf, when we know not that God has made any fuch Law, as our prelent Acftion is a Tranfgreflion of : Or, Secondly, From our Ignorance^ or Mifiakp of the thing it felfy which the Law enjoyns or forbids^ when we know not that our prefent Adtion comes under that, which in the known Law is enjoyned, or forbidden. Thus, for inftance, a Man may iin by Backbiting, Cen» forioufnefs, &c. either becaufe he knows not, that Back- , biting and Cenforioufnefs are things prohibited ^ or be- caufe he know^ not that what he doth is Cenluring and Backbiting. And either way the Error may be confi- ned to his Underftanding, and the Tranfgreflion be no where elle but in his Mind, but may not reach his Heart or Will at all. For he would neither utter the Backbi- ting nor Cenforious Word, if he knew that it were againft A a 3 God's 374 ^f^af defers attd failings Book IV. God's Wi'i ; but tor ^bis very Reafon he ventures on tbem becaufe he knows not that Aclicns of that kjndare forbidden^ or that his is of that forbidden kind of /iciions, Firji^ The firfi fort of Ignorance, which can eff?(5t an innocent involuntarinefs^ is our Ignorance of the general Lavf vphich makes a Duty^ when we know not that God has given any fuch Comnaandment, as cur prefenc Adion is a Tranfgreflion of. All the Laws of Chrift are not known by every Man, but fome are ignorant of one or other of them. Nay there is no Man, how perfecft foever his Knowledge of them be at prefent, but at fome time he did not know ihem. He had a Time of Learning, before he at- tained to a compleat underftanding of them. For our Knowledge of tbem, as of all things elfe, is gradual 9 it goes on by Steps, and from the Notice of one proceeds to the notice of another. So that even the voife and learned ihQmitlxtSf do not at all times fee all thole things which Chrift has required of them, but pafs through a long time of Ignorance, before they arrive at that Pitch of compleat Knowledge. But then there are others, Vv'ho have neither Abilities nor Opportunities to know every particular Law of Chrift in a longer Time, nor feme, it may be in their whole lives. For how many Men are there in the World, whofe Un- derftanding is flow, and who come to apprehend things with great Difficulty ? And as their Faculties are nar- row, fo are their Opportunities very fmall. For although ihey are moft heartily willing and defirous to fee all that God has required of them, that they may keep and pra- dtife it; yet their Education has been fo poor, that they cannot read it; the Place which God's Providence has al- lotted for ihem, is fo deftitute, that they are far from them who (hould inftrudt them in it; their Condition in the World is fo fubjcdl and dependent, that they have •little Time and Leifure of their own wherein to feek In- ftrudtion ; and their Apprehenficns are fo flow, and their Memories fo frail, that it is not much of it at a time, which they can rerain, when they have got the freedom of it, . They are Servants^ pr poor Men, and muft be working for their Bodily Maintenance, when they (hould be iri Search of Spiritual Dcdlrine, Indeecf, Chap. V. are difpenfed with in the Gofpel. 575 Indeed, through the infinite Goodnefs and gracious Previdence of God, it feldom happens, if ar ali, that they who have honeft Hearts, which ftand ready and prepared to obey his Laws, in Chriftian Countries live long without the means of Underftanding them. For, although they themfelves cannot read; yet, it they defireir, and leek af- ter it, they cannot mils of Chriftian P:'ople^ and of Chrifti. an Guides^ who will be moft ready and willing toinftruCl: them. $0 that no Man amonglt them, whole Heart is firft delirous of it, can ever be luppofed to want all Op- portunities of coming to the Knowledge of his Duty. But then wc muft confider, ih^i Knowledge of our Du- ty, is a Word of z great Latitude, and has many Farts and Degrees in it. For our Duty takes up a great com- pafs, no lefs than all the particular Laws, which are con- tained under iht general Precepts, of Piety, Sobriety, "Jw- ftice. Charity, Paaceablenefe. And although every Man's Opportunities will ferve him to know fome^ and to un- derftand the moft general and comprehenfive ; yet will they not enable him to underftand all. Our whole Duty, *cis true, both towards God and Men, is comprehended in that 07ie Law of Love, which as St. Paul hys, is the fulfilling of the Lavo, Rom. 13. 10. So that it every Man had bat the H'it and Parts, the Time zn^ Lei fur e 10 make Dedudlions, and to run this general Law into as many particular Inftances and Expreflions as it would reach to, in the Knowledge of that one Law, which is foon learned, he might have it within his own Power when he would to underftand all the reft, which are contained within the compafs of tho^e^.w great Branches, and general Heads of Duty. But alafs I "it is not every common Head, no nor very many even of the Wife and Learned, who are fo ^uicl^^ and ready, (o full and compre- henfive, in making Inferences. But they have need to be (hewed the Particulars, and are not able of them- felves to colledt them, by a tedious and compreheniive Train of Confequences. So that even when they have learned their Obligation, to the moft Material and Gene- ral Precepts of the Gofpel ; yet may there befeveral Par- ticular ones ftill remaining, which noi! only the Poor and Ignorant, but they alfo, who think themfelves to be more Wife and Learned, do not lee, and take themfelves to be obliged by, A a 4 As 376 What defers Ufid failings Book IV. As for the crying Sins, of Perjury^ Adultery, Murther, Thefty QppreJJion, Lying, Slander, and the like, whick even natural Conjcience, without the Afliftance and In- ftrudtion of Cbrifis Go/pel, would be afraid of; tbefe, 'cis true, no Man, who is grown up to Years of common J{eaJon and Difcretion, can be ignorant of, and yet be in- nocent. But then befides tkefe^ there are many other Sins, which are not of fo black^z Die, or of fo mijchjevous a Nature^ which many of them who profefs the Golpel, through ihtlittlenefs of their Abilities, iht'ir Leijure, or Opportunities, do not undcrftand to be iinful. Their Confciences are not afraid of them, nor check them, ei- ther before, or after they have committed them. For bow many are there of the Profeffors of Chrifl's Reli- gion, who never think ot being called to an account ior Lajcivioufnefs and Vncleanneff, for Pajjionatenefs and XJncourteoufnefs, for Backbiting and Cenfarioufnejs, for Di- fturbing the publick Peace, and fpeakjng evil of Dignities, for yiot fpeakjng well of an Enemy, or not praying for him, or for the like Breaches of feveral other particular Laws, of Chrift's Golpel, whereby at the laft Day we muft all be judged? Alas I they know not of any luch Laws, nor ever think of being tryed by them. In the Gofpel ."fis very true, they are all recorded, and by Chrift's Mi- nifters at one time or other they are all proclaimed^ and by fome ej^emplary good Men, although God knows they are very few, in one Place or other they are duly pra- ilifcd 'y but yet for all this, a great many Chriftian Men are ignorant of fome or other of them. For either they cannot read the Scriptures where they are mentioned, or they have not Opportunity to hear the Preacher when every one of them particularly is taught, or they are not in Sight and Obfervation of thofe Patterns of Piety by whom they are pradlifed ; fo that ftill they do not underftand them. Or, if at latt they do come to know them, yet is it fome time firft, and they adied fe- veral times againft them, before they law chat they were bound by them. So that ftill we fee therein room in the World for Sins of Ignorance, from Men's not l^nomng of the Laxv which they fin againft. Several particular Laws, which He*more rerpote, and are not fo plainly of natural Obligation, nor ftartlcd at by natural Confcience, are oftentimes, ani Chap. V. are difpenfed with in the GsfpeL ^yj by many per/ons tranrgreffed, becaufe they do not per- ceive thetnielves to be bound by them. And as for this ignorance of one Branch or other of their Ducyy it is fon:ie mens unhappine/s rather than their fault ; they do not fo truly chule it, as through an un- chofen necelliry fall under it. For it is neceifary to all people, whether they will or no, for fome time ; and to fomey for all their lives. It is necelTary, I fay, to a/i people, whether they will or no, ior /ome time. For by the very conftitucion of our Nature, which is before any thing of our own chu- fing, we are born ignorant : the mind of man being, as Ariftotle compares it, like a blanl^ paper, wherein is no- thing written. No man ever fince Adam came into the World in the free exercife of his underftanding, and with his perfed wits about him. And when, after fome time, we do begin to know, yet even then is all our knowledge gradual, and by little and little. For we firft learn one thing, and then another, and lo by feveral fteps attain at laft to a competent pitch of knowledge. When there- fore any man doth begin to know God's Will, and to difcern his Laws ; yet is it not poflible that he fliould un- derftand them all at once : but fome of them every man muft needs be ignorant of, till he has had time to learn and know them ail. To fome People, I fay, it is neceffary for their whole lives, to their dying Day they do not arrive to the under- ftanding of fome things, which God has required of them. And that becaufe they wanted either abilities or opportunities, neither of which is of their own chufing. They are of a flow underfianding, and have not thofe means of inftru^ion, or that time and leifure to attend upon it, which others have. And that by realon of their place and low condition in the World, wherein it was God s pleafure, and not their own, to difpofe of ihem. But now this ignorance of fome or other of Chrift's Laws, being thus involuntary, it muft likewife ht innocent. For there is no damning fin and dilobedience, but in our own choice ; fo that as long as the heart is true to God, he will not be at enmity for any thing elfe which may feen:^ to be againft him. And 578 V/hatdefe&s and failings Book IV. And fince our ignorance ic lelf is innocent^ the fimtiiig upon it will never be rebellious and damning. For the dii- obedience is not anyway chol'en, neither in it felf nor in its Caufe ; we do noc chufe the fin, becaufe we do not fee that the acftion is finful, nor do we chufe noc to fee ir, becaufe we cannot help it. But where there is no choice, there will be no condemnation. So that the adion which is done againft the Law, (hall not be punilhed by the Law, if we were thus innocently ignorant of the Law whereof it it was a tranfgreffion. And that it will nor, is plain. For God never did, nor ever will condemn any man, for the rranfgreiTion of a particular Law, before he has had all due means and neceffary opportunities, fuch as may be fufficient to any honeft and wiiliiig heart, to underftand it. The Jevoifh Law obliged none, but thofe whon\ it was proclaimed 10, who had the advantages of being inftruded out of it. It is they only, fays St. Paul^ who have finned in or under the LaWf who (hall be judged by the Lnw^ Rom. i. 12. Rom 5.13. The Law of Chrift did not bind men, until they hzdfuf- ficient means and opportunities of knowing ir, and being convinced by ir. If ye were blind, or wanted abilities, fays our Saviour to the pharifees, you fhould have no fin^ Job. 9. 4!. And again, If I had not given them fuffici- ent opportunities of knowing, ccme^ andfpol^en unto them^ they had720thad /tn ; but now fince I have, they have ^a ^ Tfo'^A- chali, or no * pretence or excu(efor their fin. Nay, J/ I m* had not given them all due means of conviction, and done among them works which no other man had done^ they had not hndfin ftill, John 15. 27, 24. Thefe flips of honeft Ignorance of our Duty, are no more punifhed under the Gofpel of Chriji, than they were under the Lavo of Mofes, For Chrifl our High Priest, doth aione for them by virtue of his Sacrifice of himfelf ; as well as the Aaronical Prieft, in behalf of the ignoranily offending Jews^ made an atonement for them hyh\s fm- offer ijjg, Levit. 4. x, 3, 6cc. This St. Paul tells us, in his eompanfon ofChrift's Priefthood, with that of jhe U7ie of Aaron. In his ifiter ceding to God, and offering Sacrifice for fins, he can have compaffion on the ignorant^ Heb. 5. 2. Ignorance therefore of the general Law which makes any thing a Dutv, fo long as it 13 not wilful and affcBed , hy Chap. V. are difpenfed with in theGofpel, 379 by us, through the merits of Chrifi'i Sacrifice^ and the Grace of his Gofpel, renders thofe offences, which we com- mit under it, pardonable tranfgredions ; fuch as do not . deftroy a ftate of Grace, but confift with ir. And this is the very determination which Sr. Cyfrian gives, in the Cafe of tranjgrcjfmg o?ir Lord's Infiitution^ in the participation of the Lord's Supper. For feme Churches in thofe Days, were wont to make ufe of T^ater inftead oilVine 5 in which way of communicating, fe- veral of them had been educated and brought up, having received it ignorantlj and in the [i^nplicity of their hearts, as they had done other things of iheir Religion, from the fraFtice and traditlm of their Forefathers, Now, a« for the ulage it felf, St. Q^r/^w declares plainly, thac it is a breach of Duty, and a cuftom very dangerous and fivfuL * It is. (^ys he, agah'JI: ^ , . , .. ,, cur Lord s Command, who plainly , , ^ /> -r j , . , , , , J.J /• < quod mandatum ejL mfi eadem gu£ hdus do w.athe dtd ', ( 1 e. ; ^j^^^.,,^^ ^^^ .^^ ^^^ '^^^^^^ faaJus^ make uje of Bread and fVtne, ^ ^^ij^^^ ^^^.^ ^^^-^.^ tnifcentes a which were thoje things that he jyi^j^^ Magifterio noti recedamus, ufed, ^ TheBlood of Chriji is f Afp^ret fangumm ChYijii mn not offered^ if there be no Wine ojferri, ft deefi v'lnum calic't^ nee Sa- in the Cup to refrefent it ; and crjficium Domini cum legitima San- hovo can we ever hope to drinks ^ificatione celebrari., nifi Oblatio ((y Wine with him in his Father's Sacrificium mfirum refponderet Paf Kinzdom, if we drink it not /^"^^- ^"^'"^^'^ '^'"^ ^f ^'J^['''^ ^^''^ ^ / • -r.iu h.^r, .,« v.^^L i Mvum vjnuw cum Cbrifio tn Regno at hs ^'\^'''''^^'J'tl Paris bibemns, fi in Sacred. Dei So thac m the good Father s ^^^^.^ ^ ^^^.;^. ^.^^^ ^^„ offerimus, judgment, the Duty was ex- „^ ^^^-^^^ j),^„^-^^ Vomimca, tradition prefs, the Law binding, and the ^^ mifcemus / TranJgreJJion dangerous. But yet, as for thofe innocent and well-meaning Souls who had no opportunity to be told of ir, but were bred up in a con- .^ . trary way, under the authority of a tradition that oppo- ^^ jj^^^,-, fed it, and therefore in the fimplicity of their hearts were y^^;^^^ JJ^ ignorant of it : * They, fays he, even whilft they do tranf- j^}^^ ^^i ignorantery vel fimpliciter non h-)c obfervavit ac tenuit, quod nos pominus facere exemplo ^ magiflerio Juo docuit : pot eft fimpliatati ejus de indulgent tia Domini venia concedi -, nobis vero non upterit igmfcj^ qui nunc a Domino admoniti & inJiruHi fumus, ut calicem Dr>mimcum vino mixtum, fecundum quod Dominus obtulit., offeramus agsr^tcs gratias, quod dum inftruit de fituro quid facere debeamus, de preterit o ignofcit quod fimpliciter erravimw. pypr. Ep. ad Ca:cil. qua? eft Ed. Riga!. 62. 380 What defers and failings Book IV, grefs, (hall go unpunifhed. Their fimplicity and ignorance (hall excufe thenif vohilft our l^noxvledge vpiil certainly con" dernn us ; they Jhall be pardoned^ becaufe th.y could not know it, but voe floall be puni/hed, becaufe when we mif^ht have known and kept it^ if we would, we neglsBed and de- fpifed it. In the mean time, herein is God's great mercy Jhown to us, and for this fhould we return mofi hearty thanks to him that even now, when be vl.tifiiy inflrucis us in that, which under pain of his difpleajure we are to do hereafter ; he^ at the fame time, pardons us for all that, which through fimplicity a?id honefl ignorance, we have already done. And as this innocent unwill'd ignorance of t/je Law itfelf, excufes all thofe tranfgreiTions, which we incurr by rea- fon of it ; fo doth 2. The fecond fort of ignorance, {viT^.) the ignorance ef the thing it felf which the Lawenjoyns and forbids^ when we know nor, that our prefenc actlion is included in it, or meant by it. God's Laws, as all others, run in general terms, and never go to reckon up all particular adHons which are with them or againft thetn, but leave the judging and difcerning cf thic to our own felves. He tells us, that theft and revenge are finful ; but leaves us to inform our felves, what actions are thievlfh and revengeful. He teaches us, that Covetoufnefs is forbidden ; but he puts us to fee of the action before us that it be covetous ; and the fame he doth in every other Law. For that which he ^^ mjo ^ exprefly mentions, is the general name of the ac5lion which he forbids ; but as ior the particular application, he leaves that to our own felves. Now here is a wide place, for the ignorance, and erJ rors of all forts of men. For what Arian fays of hap- pinefs and mifery^ is equally true of fin and duty: * in the application of the acknowledged notion, or law, to par^ ticular things, or atiions, is the caufe of all our evils -^ here the great fcene of ignorance in morals, the field of dous- ing and difpute lies. The great controverlies which men have, either in their own Thoughts, or with God*s Mini* Jlers, IS not (0 much whether evil- f peak' rig, backrbiting, cenforioufncfs, unpcaceablenefs, drmik^nnefs, fenfuality^ or any fuch prohibited vice, be a fin. For as to that, the Law is exprefs, the very word is mentioned in it, atid he that reads or h^ars the Law, if he attend to what he read; Chap, V. are difpetjfed with in the Go/pel. 581 reads or hears, cannot but oblerve and underltand ir. But the great doubt is, whether this or that particular iatftion, svhichthey are about toconimir, be indeed zcen- Jorioust an unpeaccabte, a/enfualj or sl drunl{en 2(^ion. And the Reafonsof this are feveral. For, I. In romeaii^ions, ahhough \*e know the ^^w^r^/L^iv, yet we know not whether thi^ particular adiion be com- prehended under it ; becaule what is forbidden in the Law, differs from what is innocent j not in kj'nd, but only in de^ gree. For a great part of our appetites and anions, are neither determined to good nor ill in their tpWc nature, but only as they are in certain mcafures. The ufe of meats and dri7ik5 within due bounds is harmlefs^ bur be- yond that 'tis ijitemperance ; the defire and fearch of money by innocent ways, in a moderate degree is lawful^ buc above that *tis covetoufnefs ; the modeft purfuit of ho- nour and promotion \% innocent ^ but when it exceeds, iris ambition y to have juft thoughts of a mans felf is allow- able, but 10 be puffed up with over-high conceits is /)rzV^ ; and fo it is in feveral other inftances. A great many ^4/- fions and a^ions^ are not always finful, but fo far only as they are deficient or exceed. Which holding true of feveral vertues and vices, made Ariflotle lay it down as a part of the nature of vertue in general, that it is fome- thing confifting in * mediocrity^ and agreeably, that vice ^ t^v » is fomething confifting in defe^ivcriefs or excefs, d^iT» i^ii Now the adlions which are prohibited by feveral ^ ^^'^m- Laws, not coming under the compafs of the Laws in their "^ ^^a,^c, whole natures, but only when they are arrived to certain ^'^iV meafures and degrees ; herein, after we have known the ? ^com. general Law, lies the difficulty and unrefolvednefs, whe- ther or no the prefent adlion falls under ir. For it is a very hard thing, and, it may be, impofjlble to any humane underftanding, to fix the exadt bounds and ut~ mofl limits of vertue and vice, to draw a line precifely between them, and tell to a tittle how many degrees are innocent, and the juft place where the excels begins. Here the H^fe and Learned themfelves are at a lof;?, and much more the rude and ignorant^ fo that in Law's of this nature, they may many times miftake their fin for their liberty and allowance, and go beyond the innocent degree, when they do not know it. ». In 1582 What defers and failings Book IV, 2. In other actions, ahho' we do not know the general Law, yet many times we are ignorant of the prefent actions being comprehended under it, bec2iu[c the Law is not nbjolute nni uvlimited, but admits of Jeveral except ^ tions, whereof we may mifiake the prefent adtion to be one. The great and general h^'^s of Chrift, as of any other Legiflator, have fevcral cajesy which are not included in i\it general name oi the J«/> enjoined, or of the Tiw pro- hibited in the Law, but are exempt from it. What Du- ty is enjoined in more univerfai words, than that of Peace ? But yet in feveral cales, we not only may, but out of Duty mufi nourilh contention : For we are bid 50 contend earnejlly for the Faith y which was C7ice deliver" ad to the Saints y J^<^e -yer/f 3. We muft be concerned for God and i^Hgion^ when others concern tbemfelves againft them. We are not tamely and unaffectedly to fee God's Laws cancelled, or our Countries Peace difturb- ^d i but muft ilrive and contend, with as much vclfe :(eal and a^ive courage, and with infinitely more honour :ind peace of mind, w maintain Sitid defend, than ill men do 10 oppcfe zvid deflroy thtvn. Again, what Law is de- livered in fuller and plainer terms, than that oi forgive' ing injuries ? But yet there are feveral cafes, wherein we may )uh\yfeel{^ amends for them. For wemay bring a malefaclor to condign punilhment, or an injurious man to rellitution 9 and the like is obfervable of other Laws. Now thofe ad:ions which come under the general name of the fin prohibited, not being forbidden univer- laliy, but fome being excepted j here again is roorfi for ignorance and miftake about the particular action, af- ter we have know the general Duty. For wemay take that to be a cafe excepted, which is indeed a cafe prohibited j and venture upon an adion as an exempt- ed liberty, which in truth and reality is a forbidden iin. 9. In other adtfons, altho' we know xht general Laxv, yet many times we are in ignorance about xhe particular ticiton, becaufe there are feveral anions which are not di- retlly forbidden by any Lavp, but are always innocent and indifferent^ unlefs when feme Law takes hold of them in- dirctlly. The adl'on is ufually allowed, except when it is Chap. V. aredifpenfedvp'tth in theGofpeL 385 is commuted in luch a manner, as that the tranfgreifioa of iome Law accompanies it. There is no Law againft it felf, but only againft Iome thing that is annexed to it. For Gcd has not given 2i particular Law for every fort o^ adUons, but has left us in feveral to govern our felvcs by other motives and inducements, vi:(. oi pleafure, I^nour or intereft^ and not by virtue of a Commandment. Bucal- tho* thefe unreftrained acStions are no matterof a particular Law, which exprefly names them, and diredly binds us up to one fide, either in chufing or refufing the whole kjnd of them : yet in our ufe and exercife of them, they may at one time or other fall under the power of feveraL For, to illuftrate this by an inftance. There is no Law which diredlly and exprefly, either enjoyns or forbids us to play at cards ^ or other fajiime ^ but yet feveral Laws commanding or forbidding other things, may be tranf- grefled in our ufe of them. For even in a game at cards we may incur the fin of Covetoufnefs^ by our immode- rate defire of money ; the fin oi Injuftice, by our endea- vours to cheat and cozen 5 and the fins of Fajfwnatenefs^ Impatience and VnpeaceabhnejSj by our repining at our ill luck, our quarrelling and contending ^ and the like might be (hewn in orher cafes. Now feeing feveral adicns, which in themlelves are thus innocent, and under no Law ; may yet at one time or other, by reafon of iome thing concomitant, and an- nexed 10 them, be indiredly a tranfgreflion of a Law : here is (till a further reafon, why, when we know the general Law, we yet are ignorant of our prefent adions being forbid by it. For the Law doth not look upon ic diredly, but takes a compafs before it comprehends is. They lie not in the fame line, and fo one may be par- ticularly feen and confidered of, and much more known and underftood in the general, without feeing of the Other. 4. In other a' may, yea, cf^ight to be perfccuted as Enemies and ^pofiates from Kjng JeJuSy if in any thing they oppofe and aH again]} him. Now when men have once imbibed this Principle, they run on furioufly, as every man muft who under- ftands ir, inro all the mifchiefs of Rebellion and Blood- • ihed. For in ail Inftances where this prejudice leads them to ir, they utterly over-look, as things noc belong- ing to them, ail the plain LsrWs of Honour and ^ve^ vencey Submiffwmndi Obedience to Governcurs ; of Juj'lice and Charitablene/Sf Mercy and Peaceablenefs towards their FeSoPp SubjeBs : and burft out violently into contempt cf GovernourSy and reproachful ufage, and fpeaking evil #/ Dignities, into reve7tge 3iX\d fiercenefs, firife and bitter' 7iefs, fedition and tumults. Spoils and robberies, murders and bloodfhed'^ and into all other iice^itious and extra* vagant e^edrs, of a mo ft unjufl war, and horrible rebellion. In all which they think, that they only fight God's Bat- tles, and fpoil and flay his enemies, and, like good Sub- jeds and Soldiers of the Lord of Hofts, with ail their might maintain his Rights, and ferve his Intcreft. For all this rebellion againft earthly Kings, they efteem to be nothing elfe, bur a proof of their Loyalty and juft Allegiance to King Jefus the Soveraign Lord af all, who by thefe worldly means muft Rule on Earth, altbo* he (dwells in Heaven. Others to exalt the Temporal Monarchy and GT^n'i' deur of Chrifl' s pretended Vicar here on F.arth, have im- bibed this Principle, that a good end will juftifie any a^ion, and that all is lawful which is neceffary and prc^ fit able for the advancement of the Churches Intereft, And having once fucked in this venomous Opinion, in all tbofe adtions wherein it is any ways concerned, there is no Precept fo plain which they cannot oyer-look, nor ; ■ ■ - ^njr Chap. VI. are difpenfed with in theGofpeL 595 any obligation fo facred which they do not cancei. They ftick not at the breach of all the moft exaked, and fublime Laws of Chrlfl, For inltead of being mec\ and gentle, they are fierce and furious : inftead of being JIot» to xvrarht they are enemies without povocation ; inftead of forgiving injuries, they are violent to revenge them j inftead of doing gccd to enemies, they are eager to de^ ftroy them ; inftead cf taking up the Crofs, and bearing it with patience themfelves^ they are utterly impatient till by any means they can force it upon others. Nay, they burft through the moft notorious , and weighty Laws of Humanity and 'Nature , in dijjimulation and e^uivoca- tions, in lyes and perjuries^ in /owing ftrife, and all man- ner of unpeaceablenefs, in j^^oZ/j and robberies, murders and ajfajfinations, treafons and rebellions, which even natural conlcience, where it has any force at all, muft needs , tremble and be amazed ar. But yet all this time they think, that they are doing God's Work, whilft indeed they are fubverting his whole Religion 5 for their poi- fonous Principle bears them out through all, and they are confident that what they do will be accepted for his fer- vice, becaufe it is intended for the advancement of bis Church, Some again of the more extravagant Anabaptifts en- tertained a wild Opinion, That all Dominion is found- ed in Grace, and that notlmig but vertue and holinefs can give any man a title to Im pojfefjions. And when once chey had believed this, they aded but agreeably to their own Principle, in over-looking all the plain Laws of Jufiice and Honefty in all thofe inftances where this Do- dtrine would warrant the contrary, and in exercifing all forts of fraud, coz^enage, fpoils and robberies, where they had power and opportunity to commit them. For their fpoiling of their Neighbours, they efteemed to be like Jfraels fpoiling of the Egyptians, (vi:(.) a taking away that which belonged not to them, feeing God had given it a- way from them. It were endlefs to recount all the enormouflv wicked and difobedient Opinions, which ill men take up in fa- vour of their beloved fins. For lomc over-look the plain Duties of temperance, mortification and felf-denia!^ becaufe thy are fenfual and flejhly : and others give no feced to the manifeft duty of paying tythes, becaufe ^hcy 39^ What defers and falliffgs Book IV. are loth to part with their money. When Chrift preached up zcharitable ufe of the unrighteous Mammon, the Pha^ rifees, who were covetous^ would not believe and under^ ftand, but derided him, Luke i6. 14. And the fame way it fares with other duties, when mens unmortified lufts, which are ftruck at by tbem, are oppofed againft them. By thefe Inftances, and many more which might be mentioned, it clearly appears, how deftrud^ive many mens Confciences, or prejudicate Opinions are, of feveral parts of Religion, and the Divine Laws. They do in great meai'iire cancel the force of Duty ^ and make men tranf- greis in feveral inftances againft known Laws, by ma- king them firft to believe, that in thofe cafes, ihey do not oblige ifaem. But now to determine which of thefe prejudices is fardonahle and conjlftent with ajuftified Jiate, and which deflroys and interrupts it , we muft obferve in them this difference. IFirft, That fame of them get into mens minds or con- fciences, not through the influence of an evil and difobedient heart, but through wcaknefs of underftanding, or fallibility cf the means of Knowledge ; and thefe are confiflent with a ftate of Grace and Salvation, 2. That others get into mens confciences, through fome damnable lufts and vices, and they are deadly and damn^ ing. Fir ft. Some prejudices, which lead men into fin and difobedience, get into their confciences, not through the in- fluence cf an evil and difobedient hearty but through weal{^ nefs of underftanding, and fallibility of the means of l^noWf- ledge ; and thefe do not deliroy, but confift with a State of Grace and Salvation, They get not into mens underflandings, by means of 2.r\evil and difobedient heart. For it is not any love which they have for the damning (ins, o{ pride, ambition, {en- fuality, covetoufnefs, unpeaceablenefs^ fusion, or the like, which makes them willing to believe thofe Opinions true that are in favour of them. When they take up their prejudice, they do not fee fo far as thefe ill efFed:s, nor difcern how any of thefe fms is ferv'd by it: and therefore they cannot be thought to admit it with this d^fign to ferve them in it. N^y farther, what is the beft Chap. VI, are difpenfed with in the GofpeL 397 fign of all, that luft or difobedience, which the prejudice happens to minister to in lome inftance, is mortified and ■fubduedln them 3 and fo cannot have any fuch influence upon them. For lometimes thofe very men, who, in fuch inftances as their prejudice avows ir, are irreverent and difrefj)ct}ful , frdgmatical and dijobedient to their Gover^ nours, or the like- in all other cafes, wherein their Opi- nion is unconcerned, are moft rejpe^fiil^ quiet^ and o^e- dient. Humility and modejiy^ feaceablenejs and quietnefs^ fubmijjion and obedience^ are both their temper and their practice. For they love and approve, and, in the ordi- nary courfe and conftanc tenour of their lives, confcien- tioufly obferve them ; and nothing under Cuch prejudi- cate Opinion, as makes them believe them to be unlaw- ful in fome cafes, could over-rule that love and obedi- etice which they have for them, and prevail upon them fo far as to acfl againft them. So that with thefe men, it is not the difobedient temper of their hearts which makes their confcience err 9 but the error and prejudice of their confcience, which makes their practice difobe- dient. In fuch men therefore as are thus qualified, who do not fee thofe fins which their prejudice minifters to when they admit it, and in all the other ad:ions of their lives, (except where they are over-ruled by this prejudice) (hew plainly that they have mortified and overcome it : *tis clear, that the prejudice did not get into their confci- ences through the influence of an evil and difobedienc heart. But that which made way for ir, was chiefly their waf defers ajtdpnlwgs Bock IV. or per/onsy as they are ordered to read, and direcfied to fubmit to. Thefe are the motives to their belief, and the arguments whereupon they are induced to tliink one Opinion right, and another wrong, and the beft means which they have of difcerning between truth and faife- hood. But now all thefe means are in no wife certain i they are an argument of belief indeed, and the bcft that fuch men have ; but yet they are far from being infallibly con- ciufive. Sometimes they lead men right, but at other limes they lead them wrong ; for they are not at all de- termined one way, but in Jeveral men, and at fevernl times, according as it happens, they minifter both to truth and iaKhood. In matters that are primarily of belief and /peculation in Religion, they lead an hundred men to error, where they lead one to Truth. For there are an hundred Re- ligions in the World, whereof one alone is true ; and e- very one has this to plead in its own behalf, that it is the Religion of the Place and Party where it is be* lieved. The Profefiors of it are drawn to afTent to it up- on thefe Arguments, ( vi^. ) becaufe they have been Bred up to it by the care of their Parents and Teachers, and confirmed in it by long Vfe and Converfe ; It was Education and Cuflom, the authority of their Spiritual Guides, and the common Psrfuafion of their Country^ which made them both at firft to believe, and ft ill to adhere to -it. And. every one in thefe points having thefe Arguments to plead for his own belief, againft the belief of every other man who differs from him : linceof all thefe different Beliefs one alone is true, thefe Arguments muft be allowed indeed to minifter to Truth in that, but in all the reft to ferve the Intereft of Faife- hcod. In matters of Duty and PmSiice, 'tis true there 'is infi- nitely more accord and good agreement. For moft of the iavps of nature, which make up by far the greateft part of every Chriflians Duty, are the Cdtholick, Religion of a\[ fob er SeHs ZTi^ Parties \n the World, So that thefe Arguments of Cwy?ow and Education, are tolerably good, and right Guides to mens Confciences in moft cafes how ill foever they are to their fpeculative Opinions ; becaufe although they carry them into a wrong beliefs yet will Chap. VL are difpenfed rvith in the GofpeL S99 will they lead them in moft inftances into a righteous praBice. But aliho' in thefe praBical Notions and Opinions, they 3L.xt commonly 2i right ; ytt Jome times ^ and to fevcral per- fons, they prove a wrong inflrument. For even in mat- ters of Duty and Pra^ice, men are no more fecure from error^ than rhey are from difobedience ; nor more certain that they fhall have no miitakes about them, than that they fhail not go beyond them. They have, and, till they come to Heaven, ever will have erroneous Opinions as well as Pradices ; fo that ihefe Motives, Education^ and Cufloniy and Authority^ will never be wanting in the World, to inftill into weak and undifcerning Minds fuch Opinions, as will, in feme inftances and degrees, evacu- ate, and undermine fome Duties* And (ince there will never be wanting in the World (uch fallible Arguments and Means of knowing, nor fuch weak and unexperienced underftandings, as muft of neceflity make ule of them; 'Tis plain, that feve- ral difobedient Prejudices will in all times get into mens minds, not through the wickednefs or dilobediencc of their Hearts, but through the natural weaknefs of their Minds, and the fallibility of the means of Know- ledge. And when any prejudices, which lead to difobedience; enter this way, they do not put us out of God's Favour, or deftroy a ftate of Grace and Salvation ; but co«- Jifi with it. For in our whole adlion of difobedience upon them, there is nothing that Ihould provoke God s Wrath, and punitive difplealure againft us. He will not be at enmity with us, either for ailing according to our erroneous Confciente, or, if the errour was thus in- nocent, for having an erroneous confciencs for our rule of a^ion. He will not he offended at us, I fay, for aHing accord^ ing to our erroneous confcience : for whether our confci- cnce be true or falfe, it is the only Rule that we can s.(St by. We cannot perform a Duty, unlefs we uoderftand it; nor obey Laws, before we have fome knowledge of them : we muft judge what is commanded before we can obferve it, and whether we judge right or wrong, we have no way to obey, but by adting according to fuch judgment. Yea, if our Confcience does err, and innO' 40 o What defe&s and failings Book IV. innocently miftake our Duty, yet whilft we fellow it in the fimplicity of our hearts, we perform the life and foul of obedience t even when we erroneoufly tranJgrefs it. For we do the miftaken adion out of an obedietit intentioti ; we exert ii for God's fake, in an acknowledge^ ment of his Authority, and a refignation to his fleafwe ; and this is fo truly the life and Ipirit of an acceptable obedience^ that, in ca(e of luch erroneous belief, we Ihould fmfuUy and damnably difobey fhould we negled: it. So that if the error of our conlcience it felf be in- oifenfive, God will not take offence at our well-meanr, and obediently defign'd performance of that, which our confcience erroneoufly tells us we are bound in duty to perform. Nor will God be offended at us, for having fuch afcan- dal or rock of offence, as this prejudice and crrour of our confcience is, if the errour it felf is thus innocent. He will not take it ill, that we did not judge that to be our Duty, which the Principle we had to judge by told us was no Duty, or it may be a breach of Duty and a Sin. For this was truly to judge by Principles, and to have recourfe in judgment to the beft and likelieft no- tions which we could find in our own minds -, which way of pafling judgment is all that we have, and the very method which he himfelf has prefcribed us. Nei- ther will he be angry at us for admitting fuch falfe Opi- nions into our minds, as fliould afterwards mifguide us, if it were not our Jins and paffions^ but the ordinary T^ay, and ufnal means of kjiovviedge which got them en- trance. For when the very fame means of informati- , on and difcourfe, which carry us on to truth in other opinions, miflead us into errour and miftake in thefe, we err in the honefty of our hearts, and in the ule of means and ordinary endeavours ; fo that nothing re- mains for our crrour to be charged upon, but either a voeaknefs of U7iderfanding, or an /// fortune : either that ufing fallible means, we were not fo wife as to a- void being deceived by them ; or that we had the ill bap to be guided by them in fuch an inftance, when errour lay at the end ot them. And fince theie Caufes of errour, are only our weaknefs and unhappinefs, but rot our fault and difobedience ; God will gracioufly bear with us^ and will not be excream to punilh us for Chap. VL are difpenfed with in the Gofpel. 401 for them. Or if we happen to err in an Inftance wherein he will exad Obedience, he will at leaft bear with us lo long, till belides the plain DecUranons of our Duty, and the common means of knowing ic, we have had moreover fuch Accumulation of Proof and clearing of the Cafe, as will, if we are not wanting ro our ielves anfwer all our Exceptions, and bear down ail our Preju- dices againft it. And of this we have a clear inftance in the Error of the Jpojlles, about the dilcharge of that great Duty, of preaching the Go/pel to all Nations immediately after Chrift's Afcenfion, He had enjoyned this in a Command as plain, one would think, as Words can make it. A^ Power is given unto me in Heaven, and in Eartn j Go ye therefore, and teach, not the '^evos only, to whom I feric you at fir ft, but all Nations, Matth. 28. 1 8, 19. preach- ing I^emiJJion of Sins upon F^epentatice to all Nat ions ^ begin- ning at Jerufalem, Luke 24. 47. But for all this Precept was fo exprefs, and this Declaration of their Duty was fo plain and evident ; yet was it not of it felf fufficienc to give them an Underftanding of it. For thofe pre- polTefllons, which they lay under, drew fuch a Veil be- fore their Eyes, and linked their Minds fo faft to a contrary Belief, that they took no notice of it, nor fe- ver thought their contrary pradice to be forbid by it. They thought ftill, that Ifrael was God's peculiar People, that the Jexi^s w?re the on'y feed of Abraham^ and that the great Prophet Mejfiah, whom Mofes told them God would one Day raife up among them, for eminence and extr dor dinar inefs of Divine Commijfion, like unto him^ was to be theirs peculiarly to whom God bad promifed hirh. Their Prejudices and Anticipations of Judgment, had been inftilled into their young and tender Minds, by the e^dy Care of theif Parents, and fomented by the In. ftruHion of their Teachers, and daily more and more confirmed in them, by Converfation^ and an uninterrupted Cuflom of Perfwafion. And being thus forcibly imprefTed upon them, they had fo blocked up their obedient and well-meaning Minds, that when a plain Command re* quired them to pradife contrary to this Belief, they did not underftand, but overlook it. Infomucb that Pe^er him fejf was not convinced of it, by the manifeii injundion of a ckar Law ; but flood in need to have .c c m 402 IVhat defers and failwgs Book. IV. his doubts foived, and his exceptions an/veeredf and his former prejudices confuted and overborn, by luch accu- mulation of proof and evidence, as God was pleafed to give him in a moft condefcenfive Difpute upon ihac Subjedl:, by an after and repeated Reveiation, Acls jo. and II, Chapters. But now this ignorance of their Duty, which was fo plainly delivered in the words of a ciear Law, did not put them out of God's Favour, becaufe ir was occafioned only by fuch hindrances, as were conliftenc with an ho- neft heart, or (ucb, whereto not their Jins and fajjions, but their natural weakncfs of U7iderjlanding, and their education and cuftcm^ thoie fallible means of knowledge, had betrayed them. For God f^ill lovingly embraced them ; he bore with their weaknelfes, and helped their infir- mities ; he pitied their ignorance whilft they laboured under it ; and becaufe he faw it was fit and neceffary that they (hould get quit of it, he gracloufly afforded them a further and more powerful evidence whereby to over- come it. And all this pardon and forbearance, I fay, they found, becaufe their prejudices were confiftent with an honeft heart, fince they were begot in them not by any lufts or vices, but only by their weaknefs of underftand- ing, and the fallibility of the means of knowledge. But as fome prejudices which lead to tin and difobe- dience, get into mens Confciences only through weak- nels of underftaoding ; and fallibility of means, which are therefore confiftent with a ftate of favour and falva- lion ; lo are there, 2. Several other Sy which got into their Confciences through the a0iance of their lufls and vices ^ and thefe are 4cadh and damning. Mens Lufts and Vices have a great influence upon their minds, and the chief hand many times, I wifh I could not fay moft tftncs, in molding of their evil judg- ments and opinions. And therefore we may know mens manners by their perjrva/ions about their Duty^ be- fore ever we fee their fra^iccs. For they who will live wickedly, will quickly bring their minds to think wickedly. Their lufts and vices will loon infinuate ibemfelves into their judgments and apprehenfions : they will difpofe their Souls for fuch perlwafions as are mcft ferviceablc to them 5 and win ihem with eafe into Si belief. Chap. VI. ate difpe?ffed vpith in the Gofpet. 403 a beliefs oi evil things, by making them willing firft, and eagerly defirous to believe ihem. For our Belief oi any Opinion, is produced in us by our diligent Search, and Confideraiion ofallfuch Arguments, as can get credit to it ; and by over lookjng or clearing fuch Di^culties, or induflrioujly confidering and improving all the AnfvQers to fuch exceptions ^ as are rriade againfl it„ As on the contrary, our disbelief o£ a.ny Opinion, is ef- fe(fted by over-looking or voeakning all thofe B^afons which are brought to -prove it^ by dar lining it with Difficulties^ perplexing it with Doubts, and raifing fuch Exceptions as may (hake or overthrow it. But now, as for the Em- ploying of our Wit and Induftry in either of thefe, it is plainly in our own Choice, and we deal indifferently^ and impartially between both, or efpoufe either part^ as we ftand affedled. If then we are earneft'y de- firous and ftrongly inclined for one way* we can cver-look^, or fet our felves to anfwer ail that makes againjl it, and throw by Difficulties, clear up Doubts^ invent ^afofis to jujiifie and prove it. So that the Will and Pleafure of our Hearts, will quickly draw aftet it the Judgment of our Underftandings, and if once w6 are retolved upon a way, we fhali foon find reafons cd allow it. When therefore our Lufls and Vices have got out Hearts, and give Laws to our Wills and Appetites, they will quickly bear Rule in our Underftandings alfo, Wd (hall quickly believe that any of their Gratifications are lawful, when once we are greatly defirous to have themt fo. Nothing being a more probable, and ordinary ti- fec5l in the nature of things, as well as in the juft judg^ ment of God, of a dlfohcdient. and rebellious Hearty than a reprobate Mind, or a Mind "^ void of Judgment, J^m, i. * ^ofe«i J 8, 21, 18. ^ (xcvm-^. So long then as Men have wicked Hearts, it cannot be expecSled but that they vvill too commonly have debauch* cd Confciences : For whillt they retain unmortified Lutts and Vices, they wilf fall too oft to juftifie them in their own Thoughts^ by damnably finful, and difobedient Opinions. They will take up Prejudices and ^ Wrong Belief, not to dired and guide their wick- ed Practice, but to defend it. The FaBious and Vn- peaceable Man will cafily perfwade himleif inxo that Be-^ € e ^ li«f# 404 What defers and failwgs Book IV. lief, which difturbs Peace^ and oppofes Government, The covetous Soul will favour any Tenec, which promotes Gain, and advances Intere[i. The licentious Libertine will fnatch at any Opinion, thar gratifies the Flejhy and -pleads the Caufe of finfua/ity ar)6 foftnefs. Men's Pride and Ambition, their fiercenefs and Cruelty, their Alalics and P^venge, their ContC7it ioufnefs a.nd FaEiion, their S^w- fuality and Covetoufnefs, will make them over-look the Humble and /crv/7, the w^^/j^and ^f^z/^/c, the /?4^;>«^ and merciful^ the //w/f^ and peaceable, x.)[it generous 2.nd felf- denying Laws of Chrift, and greedily imbibe luch wicked Prejudices and erroneous Conceits, as evacuate and ox»er- /•/jron? them. To iiluftrate this Bufinefs, let us confider it in feme inftances. That execrable Sedt of Men the Gnoftickjt who were fo infamous for their impure and lawlefs Confciences, were not more notorious for their vile Opinions, than for their evil Lives, I will conlider both, that it may from thence more clearly appear, how influential their Lufts were upon their Minds, in begetting fuitable Perfwafi- ons. As for their Lives, they were infamous for Covetouf- nefs. Cowardice, and S of tnefs, in heaping upWeahh, and avoiding all lofs of Goods and bodily Pains, though by means never fo wicked and dilhonourable : And for the greateft Luxury, and loofenefs in their Lufts and Vnclean Pleaffires. They were notorioufly infamous, for their Covetouf- fiefs, and abominably timorous and irreligious Compliances. For they are defcribed as Men, that have their hearts ex- ercifcd with covetous Praciices, 2 Per. 2. 14; ihai do any thing becnufe of Advantage, Jude 16 j that forfake the Right Way of Worihip and Religion, and go aftray Idohfhy- from it into the By-paths of * Idolatry and Prophanenefs^ tarn If' ^,j^gy^ jj^gy ^^g jjl^g fQ fufFer by it, being thus far fitly mandu- compared to Balaam the Son of Bo:{or^ that they, pro- cant nihil ^^^"^^Z true Chriftianity, joyn in' Idol- worfliip with the hquinari idolatrous Ge7itiles ; as he, being a true Prophet, did ab ih p«> in the idolatrous Worfliip of the f^ing of Moab, Numb; tantes -, (^ in omnem D'tem Feflttm Ethnicorum, pro voluntate in homre IdQlorum fit- Hum, prlin'i conveninnP, Ircn, adv. Harefes, 1, i. c, i. %2^ Chap. VI. are dtfpefffed with in the Gofpel, 405 22. 4.0, 41 'y and alfo in that they fort and combine with the Jewifii and Gentile Perfecutors of. the Chriftians, as he did in cwfing firft, and afterwards in fighting a- gainft the Ifraelites in the jirmy of Midian^ Numb. 31.8. upon which accounts, his Way or Error they are faid to folJow, 2 ?et, 2. 15. Jud, II. Their Charader is to defert the fuhlick. Ajjemblies, by reafon of the Heat of Perlecution againft ail who dare frequent them, Heb. 10, 25. 10 deny the only Lord God, and our Lord Jefus drifts when they are in danger to fuffer for their open owning of them, Jude^. They were alfo equally notorious, for abominable J^uxury^ and LevQdneJs in their Lufls and unclean Plea^ fures. For they are fet out to us, as men that are Sen^ Jual, Jud. 19; that account it a Plea/ure to riot in the day time, 2 Pet. 2. 13 ; that defile the fle/h, Jud. 8. thac walk^ ^Aer the fie/h in lufls of uncle annefs, 2 Pet. 2. 10. in pernicious, or, as it is rend red from other Copies in the Margin of our Bibles, | lafcivious voaysy verfe 2. '^^^"'' that have eyes full of Adultery, verf. 14. and that are not *'/ ^* content to riot in ihefe abominable Fikhinefles them- 9^J]n^ ^] felves, but ufe them as Baits to decoy, and draw in >f. >^/j^g^ * others ; alluring through the lufis of the fle/h, and through j- j^iq vnuch wantonnefs^ thofe vpho * really, or for a f little while Kings MS, had efcaped from fuch an abominable life of err our, oA|;} which under the higbeft Pains forbids and pu- bus fint nil ^^^^^ them, i7ito a Liberty and Allowance of thefe mceri ne- ^^^^^ Charadteriftick Vices, vi-^, Lafcivioufnefs, with all que amit- manner of Filchinefs, and denying^ when they are in Dan- lere (piri- ger, to fuffer for him, the only Lord God^ and our Lord Je^ tualemfub- fus ChrOtf Jude 4, flantiam. X^apropter ^ intemerate omnia qu£ vetantur^ h'l^ qui Junt ipforum perfect, i>perantur\ de qmbus Scripture confirm ant ^ quoniam qui faeiunt ea^ Regmm Dei north £r edit abunt, Iren. J. i.e. i.. f Concerning Lafcivious Pieafures being si lowed to them, who are perfeft and fpiritual y and denied to 0- thers, v/ho, as they were wont to fpeak, are animal, they taught thus: Slukunque in faculo eft <^y uxor em non amat^ ut e'l c^njugatur^ non eft de ve- ritatSy (^ mn tranfiet in veritatem. Q^uiautem de fxculoef^ mixtus mulicri^ mn tranfiet in veritatem^ quoniam in concupifcentia eft mixtus mulieri, Qua- -propter nobis quidem, quos Pfychicos vocant, ^ de fctcqlo ejje dicunt, necef" fxYiam continentiam & banam operationem^ uti per earn veniamus inmedietafi^ locum : fibi autem fpiritual ibus & perjeUis vocatis, nullo modo, Iren. ib* t ^-&^^PP^ Caftor fays, that Bafdidis, one of the chief Heads, taught thus: AJUA(po^eiy ^J}i)\o%7ziov ccToyivo^ii'iSj y^ i^ayL'-v^iv^t d7fK£^^v^ct)c}a>e fU.i» nri^iv KAJoi 7¥? "^ J^noy/uai^ 'St^vi ; As he is cited by Eufebius Eccl. 10. L ^. a 7. See 4lfQ E^iphan. Hxref, 2ij. Ami Chap. VL are difpenfed with in the GofpeL 407 Another inftance of their Behaviour, we have fee down in relation to the Puhltck^^y vi:{. That they were of s. proud tind ungovernable^ of a haughty and turbulent^ a querellous and feditious Hunr*our. Their Temper is to be frefumptuous and felf-XQilled, 2 Pet. 2. 10; which they evidence every where, by defpi/ing Dominion, and fpeakjng evil of Dignities^ Jude 8 j and by murmuring and complaining, as men that are always difcontented, and never plealed with any adminiftration of affairs, ver. 16, And agreeable to this ungovernablcmfs of their lives and tempers, were the licentious principles and opinions of their miyids. For they were the men, who promifed their Followers liberty from all fubjedlion, 2 Pet, 2. 19. and who defpifed all Majiers and Governoursy as being by the new Character of Chriftianiiy become their Brethren, and therefore, as they argued from that Title, now only equal to them, not fuperior, as they muft be, who would pretend to rule and govern them, i Him, 6. I, 2. The abettors of which Dodrine, St. Paul aC- fures Timothy do in reality ktiovo nothing, notwithftand- ing til the falfe Show of that fwoln Title, * knomng ^Tv&^koi* men, which they fo vainly arrogate to themfeives, ver/e 4. The wicked Se£t of the Pharifees, who were the rC" f roach of the Jewifh, as thefe filthy Gnoflicks were of the Chriftian Name, were of a life and temper proud and ambitious, covetous and rapacious ; whofe heart and injide, as well as their life and pra&ice ; was all rottennefs and difobedience. For if we would have a charac3:er of them, our Saviour himlelf has given us one in the 23d. of St. Mattheios Gofpel, which is moft compleat and par^ ticular ; wherein a combination of thefe feveral vices, are fee to make up their defcription. Fir ft, Vain-glory, AU their vporkj they did to be feen of men, verf, 5. Secondly, Pride and Ambition, They loved the upper" mofl rooms at feafis, and the chief feats in the Synngoguesl and greetings in the publick markets, and to be called of men I{abbi, I^abbi^ that is to fay Matter, or Dodor, verf. 6, 7. Thirdly, Covetoufnefs^ Fraud Sindi B^pacioufnefs, For belides that St. Lul^ informs us of their being covstous^ C c 4 LuHS 4o8 What defers and failings Book IV, Luk. \6. 14; we are told here, that they would molt prophanely abufe the mo ft facred things for their cove- fous cndSy SLud maks !o72g -prayers only for a prefence, that thereby they might be enabled more eaiily, and with- out lufpicion , to devour even Orphans and f'Fidov^s houfes, verf. 14. being indeed, whatfoever they might outwardly appear to be, full of extortion andexcefs with- in, verf". 15. Fourthly, Hypocrifie» For they would dijpmhle even in their moft folemn -performances, and ufe Religion as aCover to worldly defigns. They made longprayers only for a pretence, verf. 14 ; what they ma.de clean^ was only the out'fide^ verf. 25 ; for that indeed they beaur^fied, but ftill they were all fiencb and rottenncfs within, verf. 27. In fumm, they faidy but did not ; they hund heavy burdens on other mens Jhoulders, but would not touch them ^hemj elves with one of their fingers, verf. 3, 4. Yea, take them, even at the beft, where they were Religious ; and that they will be found to have been more in trifles, than in fabftantial Duties 5 for they firained at Gnats, at the fame time that they [wallow d Camels, they paid tythe 0/ cheap and inconliderabie things, fuch as mint, and iinnife, and cummin ; but they omitted the weightier mat^ ters of the Law, as Judgment, Mercy and Faith, verf, 23, 24. And fince they were men of this charadber, thus un^ mortified in their lufis, and thus vicious and irreligious in their praciice ; what can in realon be expected, but that they (hould be full of debauchery and difobedi- ence in their conjciences and perfwafims alfo ? And fo accordingly- we find they were. For when Chrift preached to them the Do(4rine of Charity and Libera- lity, in oppofition to their miferahle worldiy way ; ihey, h^ing cove^tous inftpad of believing, fell a mocking and deriding him, Luk. 16. 14. And as they treated Chrift iu this particular, fo did they likewife all the reft of bis Religion. For finding that it required fucb humili-. fy, fincerity, hcnefiy, contentednefs, and heavenly-minded- nefs, a§ were incpnfiftcnt with thele unmortificd lufis of theirs which I have mention'd ; they would not own and embrace it, but for that reafon efpecially, did rejeB and ^isbcji^ve it. Nay further, even in their Qwn acknow* ledged Chap. VI. are difpef?fed with in the Gofpel. 409 ledged way, they took upfeveral difobedient prejudices, to I'erve their lufts ; and either wholly evacuated, or in great part impair'd feveral Laws by admitting fuch er- roneous perfuafions as undermined them. For to gratifie their haughty and ftuhbom, their fettifh and revengeful humour, they entertained a conceit, that if they did but fay it is Corban^ or a gift by vohatfoever thou mightefi be profited by me\ ( i. e.) I bind my felf by the Vow or Oath cali'd Corban, never more to do any good to thee, which was a form of Oath in ufe among the Jem ; they fliould be freed from all obligation of the fifth Commandment^ requiring honour, fervice, or relief to their Father or Mother, Matth. 15. 4, 5, 6, And many other things lil{e to thiSf our Saviour tells us, they did, Mark 7. 13. But not to enquire further about particulars, we are plainly adured of them in the general, that they tranfgrejjed, re- jeBed, and evacuated the Lavas of God,, through the erro- neous perfwafions and prejudicate belief of their tradi- tions, Matth. 15. 3, 6. Mark 7. 9. Thus natural and obvious it is for a w'cfied life to work a difobedient belief, and for Mens unmortified lujis and pajfions, which fet themfelves againft God's Laws, to convey fuch /^reyW^V^j into their confciences, as will evacuate and overthrow them. Their unbelief enters through the corruption of their hearty and is therefore called an evil heart of unbelief, Heb. 3. 12. and they are hardened into a want of all lenfe and confcience of their offences, through the deceitfulnefs of Jin, verl. 13. And this effedt is obvious, and ordinary ; for not only the nature of things, but even the juft Judgment of God, con- cur to it : Nothing being more common, than for thcfe men, who hold the truth, as St. Paul fays, in unrighteouf- nefsoi living, and even whilfi they /{now God, do not glo- r I fie him by their fervice and obedience, which are due to him, and are our way of glorifying him as God, nor are thankful in their hearts and acflions ; to lofe that knowledge, and to become vain in their imaginations, their foolifh heart being darl^ned, by God's giving them over to a reprobate mind, or a mind void of all true judg- ment, to do thofe things which are not convenient ^ noc knowing that they are fo, ^pm, i. 18, 21, 28. But now as for thefe prejudices, which get into our confciences and perfwafions^ not through any force of rea- 410 What defers and failings Book IV, (on which compells, but through the voitchcrafts of lufts and vices which enveagle, and make us willing and deji- rous to believe them; they will not excufe uSt becaufe they are themfeives /zw/«/, and deferve damnation. For they enter at an ill door, and win upon us through a reigning luft, or a damning fin ; and therefore they are fo far from excafing tfaofe tranfgrefriORS which flow from ihem, that in themfelves they are inftances and efiedls of a deadly offence, and, if repentance intervene nor, will prove defpejate and damning. St. Paul in breathingout threatni77gs againft all Believers, and in perfecuting of the Churchy acfted only according to ihe belt of his own Judgment and Opinion, For he verily ihought with himfelf, that he not only ^night^ but ought to do fever ai things contrary to the NcWie of Jefus of Na:(a' reth, A6ts 26. 9. But as this Opinion was his fin, fo would his tranfgrefirions upon it have proved his condem- nation, had not God fhewn pity on him, in calling him to repentance and co?2vcrfion, whereby alone it was that he obtained mercy and pardon. I was, fays he, a perfecu- tor^ and injurious ; but I obtained mercy by that Grace of God conferr'd upon me at my converfion, which was exceed" ing abundant, with thefe two fundamental Graces that are a moft prolifick Tpring of all the reft, (vi:{.) Faiths and J^cvCy which is in Jefus Chrift, i Tim. i. 19, 14, The JewSf who blafphemed and crucified cur Saviour^ did nothing againft their own confciences : for their Opi- nion bore them out in all that practice, in regard they judged it to be no finful murther, but a moft necejfary act ofjufiicc upon agreatlmpoflor, and a moft laudable and legal execution, I wot Brethren, lays St. Peter ^ that through ignorajice ye did it^ as did, not you only, h\ii a /fo your ru' lerSy Ad:s 3. 14, i^, 17. For had they kjiown it, lays Si. Fault they would not have crucified the Lord of Glory ^ i Cor. 2. 8. But forafmuch as this Ignorance was their own fault, and their prejudices were owing to their own vi- ces, in regard that for this reafon alone their minds would not receive a true Belief of Chrift and his Laws, becaule they plainly contradicted their finful lufts and practices, therefore ihould it by no means excui'e them, bur, if their repentance did not prevent ir, it would moft certainly in the end prove deadly and damning. For their crucifixion of him j he tells them, v»'as by wielded hand^ Chap. VI. are difpenfed with in theGofpeL 41 1 hands, A<5ts 2. 23. and ii was only upon their repentance and converjjon^ that their fins of blafphemy and murder jhould bs blotted out^ Adls 3. 19, Again, the tranfgreflions of the Pharifees were juftl- fied by their own Opinions ; for they looked upon them- felves, notwithftanding them, to be holy men, ^Lndfavou* rites of Heaven, But proceeding, as we have feen they did, from unmortified Juffcs and a wicked life, they rcn- dred them obnoxious to damnation ; How can you efcafe the damnation of hell ? Matt. 23. 33. The fins of the Gmfilckj, notwithftanding they were warranted by their difobedient Principle, were of a dam- nable nature. For ibeir herejjes and difobedient Principles tbemfelves, being the efFeds of difobedient and wicked hearts, deferved damnation, and are called by St. Peter , in that Chapter where he recounts them, and with great zeal inveighs againft them, damnable herefjcs, 2 Pet. 2. i. They are works of the Fle/h, or the producfls of unmorti- fied iufts and carnal practices 5 and muft therefore fnare in the fame judgments with other flelhly works, among whom they are reckon'd. The fVorks of the flefh^ fays St, Paul, are manifeft, f edit ions, herefies, envyings, mur- ders, drunksnnefs ; of the which I tell you, that they which do fuch things fhall not inherit the I\ingdom of God, Gal. 5, 19, 20, 21. If we will tranfgrefs our Duty by disbelieving ic firft, and giving credit to fuch Opinions as deftroy the obligation of it ; our disbelief of our Duty will by no means excufe our lin, or refcue us from con- demnation. For to disbelieve the Laws and Threatnings of Chrifl, is one of the worft parts ot unbelief, and the moft hateful and deadly inftance of infidelity. And as ior Vnbelievers, fays St. John, or thofe men who will not believe Religion, or the beft part of it, Laws and Duties, h\it feek to evade its force after that God has plainly told them thereof; they /hall have their part in the Lake, which burns with fire and brimftone. Rev, 21. 8, Men without underflanding, who will not lee their Du- ty, becaufe they are '^ blinded by fuch lufts as fight a- ^ Rom. i^ gainft it, in the Judgment of God are | worthy of death t i'? 28. Rom. I. 31, 32. Thereafon why their confciences ad- fMatc. 15, here to fuch Opinions as utterly deftroy their Duty, is '4» only becaule their lufts and vices have made the.m hate it. 41 2 TVhat defers and fadings Book IV. and turn away from \i : And as for every fuch preju- dice againft a Duty, as proceeds from our averfation to ir, ic is of a gteat guilr, and liable to a very, fevere pu- nilhment. For in tkis Sc P^ul is peremptory : All they (hall be damned who believe a lye, and believe not the trutht through the -pleajure which they take in unrightconj- nefs : They fhali per ijh^ becaufe they receive not the L 0 VE of the Truth f that they may be faved by it^ 2 ThefT. 2. |o. II, !2. When our difobedient prejudices therefore enter up- on this fcore, and are begot in us through a wicked heart, and through tome reigning lufts and vices which are ferved by them ; but not by weaknels of under- ilanding, or fuch fallibility of means, as may betray even an honeft heart into them ; they are fubjedl to a lad doom, and a ievere cenfure ; they wiH by no means plead our excufe, but are an Article of our condemna- tion. And as for lome mark?, whereby to judge whether our difobedient prejudices proceed from this deadly Principle, our unmortified lufts and vices, and thereup- on are of this dangerous and damning nature, or no, we may ob(erve thele Charatiers, and judge according to thefe Meafures, Firft, It that Luft or Sin whereto our prejudice is lubfervient, be ftrong and -powerful, if it reign in us^ and, in the ordinary courfe and cuftom of our lives, gives Laws to us, the corruption and difobedience of our heart, is plainly the caule of our difobedient confcience and cor^ rupt pnfwafion. It is not only the errour of our con- fcience, which makes us ferve the iin 5 for we ferve it equally in other inftances, where that is wholly uncon- cerned. The Sin is unmortified and imperious, it carries us on to tranfgrefs where it is further'd by the error of our confcience?, and where it wants it. But*it is the wickednefs of our hearts, which makes us to be wicked in our judgments, and to efpoule fuch Opinions as en- courage and defend it. For when any luft is fo ftrong in us, as to rule our pradice, it will belike enough to lay a corrupt byafs upon our wills, fo that we (hall be apt ft ill to judge in favour of it, and be very partial in all thole Opinions wherein it has any intereft. And therefore feveral difobedient prejudices will be taken up tp Chap. VI, are difpenfed mth in the Go/pel. 41^ to lerve a turn, and we ihali work our {elves up into a belief of ihem for che (ins lake, which is juftified and procetftcd by them* Is any man therefore of a temper and converfation, that is fierce and contentious, bufie and reftlefs^ forward to give LavpSy and impatient to fuhmit to them : 'Tis no wonder if he takes up Opinions, that juftifie contempt of Gover^ nours, that avow Alteration and Difitirbance, and coun- tenance F4^/o«, Sedition, and a QivilWar, For the un- governabienefs of his Confcience is but agreeable to the ungovernableneis of his Praftice; the Sin reign'd firft in his heart and life, and was from thence with eafe inftili'd into his Opinion and Perfwafion. Is any man habitually inclined to Vride and Amhitioril PVrath and Ma/ice, F{evenge and Cruelty^ is ht greedy of Gain, and 2i Slave 10 Jenfual Delights and bodily Pleafures? He is prepared, as occaiion ferves, for any of thole Vile Opinions which overturn all Laws to promote Chrifi'^s Temporal Power on Earth, or to advance the /ecu I ar great- nels of his pretended Vicar and Holy Church ; and for any others of like nature. For the unmortified lufts are a Law to him in his life, before they come to govern in his Confcience ; he is firit wicked and rebellious in his heart, and thai makes him to admit of (uch wicked Opinions into his Underftanding. In thefe men then the cafe is plain ; it is clearly feeti how they came by their difobedient prejudices, for their lives and converlation (liaw that abundantly. Difobedi- ence reign'd firft in their hearts, and thence got into their confciences and perfwafions. Secondly y If the dif obedience and the prejudice lay Jo near, and were fo clofe conjoynd, that a man could not but fee one when he faw the other ; it is fiill imputable to his wielded lujis and vices. For he difcerned how obe- dience was impair'd, and how the Sin was ferved by ii^ when he firft gave credit to it j and therefore he was plainly ad:ed by a want of vertue and an evil heart. For if he had been touched with any love of vertue, he could not have allowed of that, which he knew would evacuate and undermine it ^ but he would have fliewn much more forwardnefs to rejccSl the Opinion for the fake of the fin, than to embrace it upon any appearances pf argument and reafcn. So that his prejudice enter'd, ibroagh 414 ^^at defe&s and failings Book IV* through an averfation tothac initance of obedience which it undermined ; and ic was his love to the wicked lull which was advanced thereby, that made way for it. He willingly and defignediy ferved the (in, and he faw how much the Opinion contributed to it, and therefore he readily embraced it. Nay further, Thirdly, If the (inful confequences were not difcerned when a man at firft embraced it; yet if they are fuch as arc of a plain unquejiionable guilt, and greatly finful, and -pohen he is [hevs>ed afterwards how they follow from it, he Jlill ftands by it and adheres to it ; however the frefudicate Opinion might enter at the fir ft:, yet it holds poffejfion after' Tcards by a heart that is wicked and difobedient. Some fins there are, whofe guilt is not altogether fo clear and indif put able, but that an innocent and honej}, although a wcak^ and erring mind, may fometimes que- ftion and over-look it. And thus many truly religious Souls do not think, that their refufing to obferve the com^ mands of men about the ceremnnies of divine worfhip, is difobedience ; or that their bufie intermedling and over-. ailing in the caufe of God and Religion, is pragmaticalnefs. For thefe fins, among feveral others, altho' they are plain an obvious to an unprejudiced and piercing underfland- ing, which is able todilcern the grounds and reafons of things, and fairly to confider of them: Yet to fuch minds as have fallen unhappily under fome miftaken notions, and falfe prcpoflefTions, they are not evident ; whence nianymen,wbo have honeft and obedient hearts, do yet err and judge amifs concerning them. But then leveral other fins are fo opeji and notorious, that no fober mind, and vertuous inclination, can ever have any doubts about them. Thus, for inftance, no honeft man, who is willing fair- \y and lerioufly to confider things, can ever queftion, I think, that killing without Commiffion from Authority^ and due procefs of Law, is Murther ^ that fpoils without judicial courfe, a)fe robbery ; that appearing in Arms againfl the fupr erne Sovereign Power, or men commijfioned by him, is ^cbellion^ that intoxicating ufe of Tt^ine, is Drunken* nefs ; and a promifcuous ufe of Women, Adultery or For* nication. Thefe fins, and many others, are oi fo open and notorious a nature, that no man of an ordinary witj if he has^ny competent degrees of honefty^ can e- Chap. VI. are difpcnfed with in the GofpeL 41 5 ver apprehend them to be other than damnabJy finful. And if any man has any Opinions, which in any cafes juftifie fome of thefe, if he continues to hold them (till after he (ees how thele fins follow from them, which he muft needs do when he prad:ices the fame, becaufe the Opinions lead him on to them ; 'tis plain that his Opinion holds pofTelfion of his Mind, becaufe his heart is wicked : flmplicity and ignorance^ it may be, gave ic entrance ; but fn and dijobedience enable it to perfe- vere. If the man indeed was only fimple and fhort-fighted^ rajh and forward at the firft, and either had not under^ ftandifig or patience enough, to look en fo far as the linful conlequences when he gave it entrance ; his lufts and vices at that time could have no fhare in it, becaufe he did not fee how they could be ierved by it ; and fo far the fimplicity 6f a well meaning mind, and the obe- dient temper of an honeft heart and a good intention, may plead his excufe for bis otherwife wicked and difobedient perfwafion. But if afterwards he ferfifts in it, when be fees all the i^iiquity and difobedience that flows from it, and goes on to cancel and iranfgrefs notO' rious and weighty Laws upon the aflurance thereof: 'tis manifeft then that his heart is wicked, 'and that he is in- fluenced more by a reignivg fin^ than by a cogent reafon^ For if his heart were aded by a full rcfolution of obedi- ence, and a love of Vertue, he would quickly renounce fuch Opinions, when once he faw fuch notorious and unqueftionablc Lav\'s to be overturned by them. But fince he will ffick to his wicked Principle, even when it deftroys obedience, and prefer a difputable opinion before a Weighty and plain Duty; 'tis plain, that he is not ho- neftly willing to obey, butindnltriousto feeka (bifr, and to evade all obligation to obedience. As for this Enquiry then, vi:{. When our difobedient prejudices get into our confciences by the help of our own un^ mortified lujfsy and damning vices ? From thefe meafures we may make our own Souls this Aniwer. If ufuaUy^ and in the common cciirfe of our lives, we are guided by that lufi or vice which our prejudice advances ; it we Jaw the difobedient effects of it, when we firfl gave credit to it ; or if we flill adhere to it, after that we have been plainly fhewsd the un^ueflionablcj and notorious fins, which are a- vouched 41 6 What defeBs and failings Book IV. vouched by h : Our prejudice took place by virtue of our difobedience, and, without our timely repentance, it will condemn us. If it entred Innocently and honeftly through the weaknefs of cur underfiandingSf or the fallible iity of the means of kiiovoledge, it would be pardoned, and nor imputed to us : But (ince it gains admittance by our love to damning lufts and difobedience, it is of a deadly guilt, and, unlefs repentance intervene, will prove our Deftrudion. And thus at Jaft we have feen, what ignorance is ef- feded by our prejudices 5 and what is to be judged of rhofe tranfgreflionSj which are incurred under it* And the fumm of all is this : That our prejudices make us either quite over4ook^ fever al Laws, or, even wbiiji we know and con/ider of them^ to venture upon feveral difobe" dient aSitons, which really come under them, not knowing that they do fo. And if fuch prejudices entred, through the fallibility of means of kjiovoledge, and weak/zefs of an honefi underjianding, they are pardonable and unco7idem' ning : but if they took place by aieans offtrong lufis, and a wielded heart , they are deadly fviSy and fit to be charged upon us, as all ethers are, without repentance, to our condemnation. But feeing it is much fafer, and infinitely more eligi- ble, to have no dilobedient prejudices at all, than to be put into all this danger about the pardon and forgive- nefs of them ; before 1 difmifs this Point, I will let down one plain Rule and eaiie Method, in matters of Duty and Momentj to prevent the fame. For by this meanSj we may all of us attain in good meafure to that, which St. Paul aflures us was his ucmoft care and induftrious exercife : vi:^, a coiifcience 'void of offence, or rather an * ffvvtiJ^' * inoffenfive confcience, which is no fcandal or caufe of m d'Tt^o' fin to U5, and which doth not (tumble and caft us down cmTlov* into any Breach of Duty, either towards God^ or towards meji, Ads 24. 26. And the I{ule^ which I would prefs upon all fimple and hone^ Minds for chat purpofe, is this, 'Begin with Duty and 1^1 ain Laws, to make them the meafure whereby to judge of controverted Notions and Opinions ; not with thofe Notions and Opinions, to make them the meafure vChereby to interpret plain Laws. For Chap. VI. are difpenfed with in the GofpeL 417 For our Duty is mz^dt plain and o-pen, and expreffcd lo clearly, as that any Ordinary man may underltand ir. It is no matter ot skj^ ^^^ parts, to /(;«ow? Cbrift's Command- ments y but an honeft and a teachable hearty is a better pie- paration 10 that, than refinedne/s of velt^ and phiiojophic^ learning. For God, who gave us Laws, knew the mea- fure ot all capacities, and theccmpafsof every under- ftanding ; and what he intended that all fliould prad^ile, he wanted not skill to exprefs (o plainly, that every one might apprehend it. Laws are the Rule of the laft Judg- ment, and our obedience or difobedience to them is a matter of hfe or death; and that in allreafon and equity ought to be revealed clearly and fufficieotly to every un- derftanding, which every man muft for ever Jive or die by. As for Laws and Duty then, they are plain and eafie ; they are exprefled in fuch clear and intelligible words, as carry what God means by them in their ufual and obvious acceptation. So that in judging of them, if we begin there, there is no great difficulty, feeing they are eahly and obvioufly underftood by any man, who brings along with him an obedient, and teachable mind, to the obvious underftanding of them. But as for alftra^ Notions a.nd controverted OpinionSy they generally admit of much doubting and difpute, and of great appearance of reafon, and variety of argument, on owe fide, as well as on the other. And befides, all capacities are no fit Judges of them, but thofe only which have much ^uicl'^.efs, and much experience^ that can dilpcl the darkrtefs, by clear evidence', and help the confufion, by a dJjiincl repefentation of things ; that can judge o*f reafonsy and of exceptions, and of the various degrees in evidence, and the juft weight of arguments. 60 that they are a matter, not for the determination of common headst but for the learned ind witty, (or refilled Parts and Phihfophers. Yea, and even among thern^ by realon of their difficulty and douhtfulnefs, they admit of great dif- puteSy ^nd be g^l generally much variety of judgment znd opinion 'y wherein if fome think true, as it is very poflible, nay often happens that neither do, the reft mult of necefll- ty be miftaken. Controverted Opinions therefore and Notions^ are more dark^2iud difficult, lefs ealie to be underftood than plain Laws, and much more liable ro be miftaken. So that Laws D d and 41 8 Jfhat: defeds and fdilwgs Book IV. and Duty arc fie to be made a. Principle, becaufe we may eaiily underftand them, and be well aifured of them : But general and difputable Nocions and Opinions, being more dark and liable to errour and miftake, they are not fo proper to be themfelves a Rule to Laws, as to be meafu- red and judged of by them. And thicihey fliouldbe fo is fartherreafonable, becaufe in the very defignsot God, obedience is primarily and chiefly intended to be mijiijlrcd to by I{cvealecl Truths ; not i^e- 'vealed Truths to be ferved, and furthered by obedience. For the revelation of religious truths is given by the Au- thor of our Religion himfelf, in order to religious fra- tlice. The very end and perfe(5tion of our Faith being to * Jam. 2. produce * Gccd IVorkj^ to make us t overcome thefVor/d, 22'. to *fave our fouls, or to deliver us from our fins, which t ' Jo^^ 5- are rhcfe evils ihar f Chrift came to fave us from. And ^p fince obedience unto Laws is the end^ and general and con^ ' ^^'^' troverted truths are only mcamvjh^vthy to compafs it, 'tis + Matt I. certain that no truth can ever oppofe a Duty, or evacu- 21. * * ate obedience, becaufe God would defeat hisown end in revealing it, ftould he at any time become the Author of ir. So that this cannot be a -proper, at Jeaft it is noisifafe way of arguing ; this plain Lavo^ in Juch and fuch parts, and forts ofivjiances, contradicts a truth , and therefore it is no Duty: whereas we fhould proceed quire contrary, after this manner ; this or that Difputed opinion interferes, and undermines this or that plain Lavo^ fo that it can never be a true opiyiicn. For this arguing is fair and likely, and- wiihal it is moft fectire. It is fure to preferve obedience^ becaufe it admits of nothing that interferes with it. And ic is alio very likely to prelerve truth ; ior it is moft cer- tain that no Dodrine can ever come from God, which encourages or juftifics any wickednefs: fo that not only an cbedicnt heart, but even 2. free and impartial reafon muft quit the Principle, if it appear to draw after it an evil confequence. To fettle Principles and Rules of Judgmennhen, efpe- ciaiiy for fimple and unlearned minds, the firft enquiry ought to be, not what is true or Ja'fe in difputed Point?^ bur what is good qy evil. For fince the Knowledge of this is more plain and obvious, cafie and acceffible to all, but to them rr.oit efpeciaily ; 'tis evident, that as all others, fo particularly they, if they would fecureeven Truth as well as Chap. VI r. ar^ difpenfed with in the Gofpe!, 419 as Duty, muft begin with L^iuj as their Principle^ and from thence make their inference 10 controverted Dotlrines and Opinions, To avoid finful errours and difobedieni prejudices, they muft ufe Laws and Duties, as the mea- fure whereby to judge of fuch notions j not fuch notions and opinions as the Itandard, whereby to toeafure and interpret plain Laws, CHAP. VIL A fixth canfe of ignorance of the prefent anions beifjg comprehefided under a known Law, And of the excfifablenefs of our tranfgrejfions up-^ on both thefe forts of ignorance. THus upon all thefe accounts^ which are mention'd in the tvoo former Chapters, we fee it will often hap^ penj that although in the general we do know the Law, which forbids any fin ^ yet Jhall we ft ill he ignorant of our prefent anions being comprehended under it. For ihcfmall, and barely gradual difference between Good and Evily the limit'* ednefi of mod Laws^ the indirect obligations which pafs upon fome indifferent anions y the clafhing and interfering of J om6 df Chrift's Laws, iometimes with other of his ccmmandsi and fometimes with our own prejudices and prepoff ffed Opi-i- fiions, are all io many reafons, why, afier we ktiow the General L/tw which forbid them, we {hall ftill venture up- on (evera.\ particular a8ionSi through ignorance of their bs^ ing forbidden. And yet befides all thefe, which are caufes of fuch ig- norance to the moft knowing men, and to thole who have ^reat parts and learning : there will be moreover one great znd general caufe of ic to the more rude and ignorant, and that is the difficult, and, to them, obfcurs nature of the firi it felf^ which in the Laws is exprefly, and by name forbidden. For many of them who hear, it may be, of the Lav\/ againft cenjorioufnefs, lafcivioufnefs, uncleannefs, carnality^ fenfmiity^ refufing of the Crofs, and other things, do not Dd A 1fV€lf 420 H hat defetls and failtr?gs Book IV. well under ftand whac thole words mean. Alas ! the grearer number of Men in the world, have but very rude •and imperfcdt notices ot things j they Tee ihem but confu- fedly, and by halves. And as it is in their knowledge of other things; lois it in their underitandingof Sin, and Du- ty likewifc. For their fight and/fenle of thenn, is dark and defec^live ; and albeit they have lome general and confufed apprehenlJons of them, yet is not their knowledge lo clear and diitind^, as that they are thereby enabled to judge of every particular a(5lion, whether it falls under any of them, or no. And lince they have but fuch half, and imperfect notions of feveral fins, it is no wonder, although they know the General Lavp, if they venture upon feveral ani- ons which really come under it, not knowing that they do. ■ And thus we fee, that befides the igtiorance of the Law U jclf^ there is alio another iort of ignorance, which will be a cauie of fin to feveral men of all forts, and that is their ignorance of their frefoit anions bewg com^rehoided under the letter of the Law, and meant by it. But now as for thofe travjgrcjjionsj which men of an honcfi heart are guilty of, through this Ignorance of their own actions being included in the Law^ when they do know the Law chat includes it : They do not put them out of a J}ate of Grace^ but coJifift ivith it. For this Ignorance is mens unhappinefs^ rather than their fault y it is not an Ignorance of their own chufing^ leeing their will and choice is againft it. For they dcfire to be free from it, ^wdftrivexo prevent ir, znd endeavour^ ac- cording to thole abilities and opportunities which God has atForded rhcm, to get right and rrue apprehenfions of ail God's Will, that they may perform it ail j and of evil adfions that they may avoid tbem. But it is the diffi- culty ^.nd. intricatcnefj of things which renders them igno* rant, and chat is not of their making. For the fins forbid^ den, are not eafily diitinguiilied from the liberty which is allow'd,or from the Duties which are commanded in iome cafes ; and therefore it is that they miitake them, and are ignorant of the finfuinels of their prelent adlion, when their knowledge of it Ihould enable them, if they would, to avoid ir. And fince it ha? (o little of their ox^n vpill, and the men, even when by rcafon of their ignorance they do tranfgrefs, are induftrioufly dcfirous to know their Duty, and prepa- red Chap. Vlf. arc drfperrfed with in the GofpeL 42 1 red topradiie it, lotaras they do underftand it: Ic fhali have nothing of God's nngcr. It is altogerher a pardonable flip, and pitiable inftance, and that is enough to recom- mend it to God's mercy. For he is never rigorous and /f- liere in a cafe that is prepared for pity and pardon, fo that he will not punifh, but gracioully torgive ir. And if it were otherwife, x^ho could pojjibly he faved } For this ignorance of their -prefent aHlons being comprehended in the words of the knovn Lavo, is fuch as rhe wife ft men have been fubjecftto 9 and they, among the reft,^ who were moft eminently skill'd in all the Laws of God. St. Paul is not certain, but that Come fuch ignorance adhered to himlelf. J kyiovo or am * conlcious of nothing by my fclf^ ^ {n/»'o/>.. y^f /.^^^ ly that zi:&:^Xfi:^ J:e ts not thereby jufitficdnlinough he „^ y^^^^ ^^^ jguorantiam deli^ IS confcious cf720thing by himjeif vphere- (jmffet, Hieron. Dial. adv. Pe- fore he Jhould be condemned? Becaufe lag. hb. 2. p. 284. Ed. Erafm.' it ynightfo happen, that he had commit' + ^^j ^' J^iTro-n ^ fM^Av ted Jeveral a'cls of Jin, which, at the iu,v7o}avii ; can underjiand his Erroms ? clean fe thou me fritm my fecret faults, Pfal. 19. 12. The beft men in all times, whe- ther fews or Chrifiiansy have been fubjccfi to mifcarriages through thi? fort of ignorance ; and God, who is never wanting to the neceiiities of his fervants, has always provided a fufficient atonement and propitiation for them. For under the Law, if an honeft Ifraelite hap- pened to do any thing which was forbidden to be done by the Commandment of' the Lord, and wift not that it was forbidden ; Mofes appointed the Priefts to make an ex- piation for him, and feveral atonements for that purpole are fet down, Levit. 4. And under the Gofpel our Saviour Chrift, by * whom Grace and Favour is faid "^ Jf^h. i. to be given much more largely than it was by the Law '7 of Mofes, has provided us of a much more powerful, D d 3 and 4^2 What defe&s atid failings Book IV. jind valuable propiriarion. He himfeif, by virtue of his own facrificc, atones for a!l fuch unknown offences; as well as the jewilh Prieftsdid by their Sacrifices, which were prefcnbed In the Law of Mofes. For in comparilon ofthe two Priefthi^ods, as to that part of their Office which lay in making the fe atonements, Sr. paui affur es us, that like as the Jewf/h Pricfts had, fo Chrifi can have compajfi. 072 upon the Ignorant, Heb, 5. 2. As for th^^le tranfgteiiions then, which are therefore involuntary and unchojen^ becauie we do not knovo that the LavQ vphicfj they are againft doth comprehend them; they faall not final'.y damn zny man. So long as we have an fjoneft heiirr, that is ready to perfornn wha; it knows, and unfeignedly defirous and induftrious to know moie, that it may perform it likewife ; if in feme things dill we hap- pen ignorantly to otTend, fuch ignorant offences fhall not prove our ruine. For our ignorance will excufe our fin, and make ir confident with God's Favour, and with all the hopes and happineis of heaven. Nay, even where our heart is notfo honeft as it (hould be, and we are ignorant of the prefent actions being comprized under that fin which the Law forbids, through our o'^n fault j yet even there our ignorance, although it cannot wholly excufe^ doth itill extenuate our_/;«, and pro- portionably abate our punifhment. Perhaps it is our rafh-^ Tiffs f or incQ7ifideratenefs^ or violent pur fuit of feme opinions ^nd prejudice againfi others, which makes us judge wrong of fome particular adions, and not to fee that they are included in the prohibition of fome known Law, when really they are. Nay fo far may our miftake go, as not only to judge them to be no finfui breaches of thefe Laws, but moreover, to be virtuous perforrpances of others. For our Saviour tells his Dilciples, that the time was com-, ingy when even they who kj/led them fhould thinl^^that zherCr \>y they did God good fervice. Job. 16, 2. And St. Paul fays plainly, thsiz he verily thought with himfelf toat /re Qught to do many things contrary to the name of J ejus ofNa-^ ^aretb^ A(fls 26. 9. All which murders and perfecutions iheywere ignorantly guihy of, not as if they did not know the General Laws againf^ murder and perfecuticn, but be. C^ufe they thought their prefent cafe and anions to be ^inconccrn'd in them, and not forbid by them ; nay, oq fhe cpficr^ry^ to be warranced and injjoin'd by other Laws^ Chap, VII. are d/Jpe^fed with in the Go/pel. 425 Laws requiring :(^eal for God, and judgment againft fal/e Prophets, ^^ Now this Ignorance was fuch, as rhey might very well have prevented, had they been caim^ and confiderate, humble, and teachable, and would have heark/ied honeftly, and vtfith an even mind, to that evidence which Chrift gave of his being the Mejfiah, which was fufficient to convince any hone ft mind. And this patic?2ce, humility, and teachablenefs, were in their own Power to haveexer- cifed if they would ; fo that they were ignorant in good meafure through their own choice, and by a voilful negleH of thole means, which would have brought them to a true belief, and a right underftanding. And fince their Igno- rance was thus a matter of their own choice, it is their (in and ihey muft anfwer for it. But although, being, as I fay, their own fault, it could not wholly excufe : yet was it fit to leflen and mitigate their crime, and to abate their punifhmenr. Their oc- count fliould be lefs by reafon of their Ignorance, and the (inful actions, being committed with a Good meaning, and through a mifguided underftanding, were much more prepared for pardon, than otherwife they would have been. And this Chriji himfelf has plainly taught us, when he ufes ic as an argument with his Father for the forgivencfsof that j7«/«/ murder of the Jews, whereof they were guilty in his Crucifixion, leather^ fays he, forgive them, for they know not what they do y their killing of me, they take to be no (inful murther of an innocent and anointed perfon, but a vertuous execution of a lying Pro- phet, Luk. I'i. 34. And thislikewife St. P^^/experienced, 1 obtai?ied Mercy, fays he, for perfecuting the Church of God, becaufe I did it ignorantly^ not thinking it to be a (infill persecution, but a pious fervice, i Tim, r. 13. Yea, if the culpable ignorance be either of the Ldvo it felf, or of our frefent actions being contained under it ; al- though God fhould not call us 10 repentance for what we ignorantly committed, and (o to pardon y yet even unpar- doned we fhall undergo a lighter puni/hment by reafon of our ignorance, than we fhould have fuflrered had we finned in knowledge. For in this Point the words of our Lord and Judge are exprels, He voho kjiev^ not hif Majlers xoillt and did things xoorthy of Jiripcs i /hall be beaten mth fex» ftripes, Luk. 12, 48. D d 4 This 424 ^*^^ defers and failings Book IV. This allowance the Gofpel makes for our (inful adions, fo long as we are ignorant, that the Laws, which they are againft, do include and cmnprehend them ; though that ignorance were in good meafure culj?al;ly xfilfuly we fliould obtain a milder -puiiifromcyit ; but if it were invo' luntary and innocent^ we ftiali be fully acquitted and ex- cufed. This allowance, I fay, there is, whilft our fin is igno- rant, and our Confciences do not fee that the known Law is tranfgrelTed by our finful a(5tion. But it our Confciences ihould cooje to kjiovo fo much of the finfulnefsof thatadion which we commit, Aszofcruple its lavpfulnefs : and to be enlightnedjo far^ as really todouht of it : Then is the caie quite alter'd, and we cannot plead that we did it ignorantly, becaufe we knew fo much by it at leaft, as (hould have made us forbear it. For if in- deed we doubted of it, we knew it was as likely to be a Sin, as to be an innocent Action, becaule that is properly Doubting, when we fufpend our Aflent, and cannot tell which way to determine, when we judge one to be as likely as the other, and do not pofitiveiy and determinate- ly believe the truth of either. And when this is our cafe concerning any Adlion, if we venture on it whilft the doubt remains, we (hew plainly, that we will do more for (in, than we will for God, and that it has a greater intereft with usrhan he has : Becaufe even whilft we ap» prehend it as likely to be our fin, as to be our liberty ; yet for the (ins fake we chufe to venture on it, rather than for God's fake to abftain from it. This Contempt of God there is in it, in the Nature of • the very thing it lelf, although God had no ways expref- fed himfelf concerning it. But befides, he has given us an cxprefs Rule, Ahftain from all appearance of evil, i 71:>ejf, 5. iz. And if there be any thing whofe lawfulnefs our Confciences are unrefolved znd unper/xvaded of, St. Paul tells us that our commiflion of it is utterly unlawful whilft that unrefohediicfs remains. PPhatfoever, fays he, is not of Faith, or proceeding from a belief and perfwafion of its lawfulnefs, is fin. So that if it be about the eating of meats, for Inftance, he that doubts is damnd, both of God and of himfelf, // ke eat^ becaufe he eateth not of Ui(ht Rom. 14. %i^ ff Chap. VII. are difpenfed vcith in the GofpeL 425 If our minds therefore are fo far enlighcned concern- ing any finfal Adion, as thac we are come to doubt of it, we are no Jonger innocently, and excufably igno- rant thereof. For we fee enough by it, to make us chufe to abftain from it; and if for all this we pre- fume ftill to venture on it, fin lies at the door, and we have it to anfwer for. We are no longer within the excule of Ignorance, but we are guilty of a wilful lin, and are got within the bounds of Death and Dam- nation. But if in any Adion, we know nothing at all of the Law which forbids it ; or, after we have known chat, if we are ftill ignorant of its being contained under it ; if we are not come to doubt ^ but are either in Ignorance^ or Errour concerning it ; our Ignorance, if it be innocent, (hall excufe our Fault, and according to the gracious Terms of Chrift's Gofpel, we iliall not finally be con- demned for it. And this is true, not only oi fimple Ignorance, but likc- wife of the two particular Modes of Ignorance, vi:^, Firft, Forgetfulnefs. Secondly, Errour, 1. Our fins of Ignorance will be born with, if we venture upon the finful Adlion through Ignorance of its fin- fulnefs, which we kjiew formerly ^ but have forgotten at the tir?ie of a^ing. For a flip of Forgetfulnefs, is no mere than befel an Apoflle^ who was for all that a bleffed Saint, and an Heir of Life ftill. St. Paul himlelf reviles the High'Priefi, forgetting both his Duty, and that that man was he whom he fpoke to. I wifinot, Brethren, fays he,' that he was the High.Prieft, for had I bethought my lelf, I fhould not have fpoke fo dilrefpedtfully to him, it being thus written, Thou /hall not fpeak^evil of the I{uler of thy People, Ads 23. 5. 2. Our fins of Ignorance Ihall be difpenfed with, if V7e are led to commit them through a mifiake of their innocence^ when indeed they are finful, which is an a(5t- ing of them through errour. For no lefs a man than Peter was drawn into a finful diffimulation, through an erroneous conceit that his giving no offence, but keeping in with the Jews fwhich was the thing that he aimed at by it) would juftifie and bear him out therein, for which St, Paul tells us, when he came to Antioch, he^ wifh- 426 What defe3s and failings Book IV. vpithjlood him to thf face, bccaufe he v-Paj to be blamed. Gal. 2. II, 12, 13. But yet for a!i this, Sr. P^^er was at thac time a true Saint, and if it had pieafed God then to call for him, he had been undoubtedly an Heir of fxlvaticn* And to n:jention no more upon this Point, as they were conftant atonements for the errours of the People under the Lavp^ fo is there provifibn made for them under the Gospel. For Chrijl who is our High Priefl, as St Paul a (Tares us, can have compajjion o?i the ignorant and * errO" rteous, or them who are out of the way, Heb. 5. 2. So long therefore we fee, as our ignorance of any kind, whether of the Law it felf, or of our prefent a£lions be- ing comprehended by it, is involuntary and innocent , (o long fliall we be born with, for ail fuch flips as we incur under it. For God will never be fevere upon us for weakpefs of underftanding, or for want of parts, whilft there is nothing in us of a wicked heart : and therefore if our ignorance it felf is innocent, our offences under it {hall go unpunifhed. But here we muft obferve, that all this allowance for our ignorance, is fo far only as it is involuntary and faults lefs : but if we chufexo be ignorant, our ignorance it felf is OMvfin, and will make all our following offences dam- 7iable, For we mufi: anfwer for any thing of our own choice; and therefore if we chufe the ignorance, we Ihail be interpreted to chufe, and fo pat to anfwer for all ihofe ill efi^ec^s which it produces. Thofe fins which are voluntary in their caufe, are interpreted to us, as we f Chap. 3. have | leen, and put on our fcorc -, fo that if we chufe the ignorance which brings them, we fhall be adjudged to fuflfer for them. Now as for the ignorance and errour of many men, which is the caufe of their fins and tranfgreflions, it is plainly of their own chufing. They have a mind to be Ignorant of their Duty, and that is the reafon why they do not underftand k. For either they /hnt their eyes, and will not fee it ; or they are idle and careleft^ and will not enquire after it ; or they bend their wits^ at the infti- gation (>f their lufts, to difpute againft it, that after they have darkened and perplexed it in their own thoughts, ihcy may miiice or evacuate^ miflake or disbelieve n. So that if at la ft they do not know it, it is becaufe they do not d^fire the linowledge of^ it, or will be at no pains for it^ or Chap. Vlf. are difpenfed with in the Go/pel. 427 or ial^e pains againd it, to fnf plant and dijguife it. And thele are ibey, who are not ignorant againft their Wills, bur, as St. ?eter fays, are willingly ignorant , 2 Pet. 3. 5, And of thefe, fays our Saviour, This is the Condemnation, that Light is come into the iVorld, and Men love Darknefs rather than Light, becaufc their Deeds are evil. Job, 3. 19. And as tor fuch ignorance as this, it will by no means excufe us before God j but if we will be ignorant, God's will and pleafure is, that we ihdXX fujfer for ourfinful ig- norance, and for all thofe 7;wj which we commit under it, which we might and fhould have feen and avoided. For ^U thofe Law?, which are ignorantly tranfgrefled by us, threaten death ; and the ignorance, being of our own chufing, takes nothing off; fo that death and damnation reft upon us. 3ut that ignorance, which can be pleaded to excufe us before God, muftbean ignorance that is involuntary; an ignorance, which in the conftitution of our nature is im- pofed upon us, and is not chofen by us. And a right un- derftanding ot this difference in ignorance being of very great moment, I (hall, before I dil'mils this Point, obfervc when our ignorance is voluntary^ and when it is i72Vo'untary. Firft, I will Ihew when our ignorance is voluntary. As for the kyjowledge of our Duty, like as of ail other things, it doth not fpring up in our fouls as an H^r^ doth out of the ground, nor drop into us as the rain doch from a Cloud; but it muft be yo«g/j^ for, and endeavoured ^kcr, and unlefs we ufe the means of acquiring it, we muft be content to live without it. The means of obtaining the knowledge of God*s Laws, and of the innocence and finfulnejs of our own actions, are the reading of his PPord, the attendance upon his Minifters, the thinking or confidering upon what we read or bear in our own minds, and praying to God to make all thefe means effe- ^ual for our information, and the like : and if ever we ex- pecSt to know God's Will, we muft put thefe in practice. But now, whether we will make ufe of thefe, or no, is plainly in our oww cWc^, and * ,t //• l • • tf * ' ar- / ^ , f T- T * Nullt homimablatumejtfcireuttli- at our own pleafure For if ter, qus^rereqmdinutiliter iinorat, & we will we may * exercife humiliter corfitendam effe imbecilitate, them; and if we will, we ut qu^renti (^ confitenti Jlle fubveniat^ may as well neglet} them. And qui nee errat dum fubvenit^ nee lata- when both thefe are before rat. Aug, dc lib. arbit. 1. 5. c. ip. 428 What defe&s a7id failings Book IV\ t ^on t'lb'i us, \i we rcfuie to make ute of the means of underftand- deputatur ing^ and wilfully t negledl the methods of arcaining to ad culpam the knowledge of fin and duty, good and evil ; if we qmtnvi' £jj down without the knowledge of God's Law, it is be- fed^^^d^' ^^^^^ ^^ would our felves, and our ignorance is a volun- fteglms ^^^y ^^^ * wilful ignorance. qit£rere ^^^ ^^^^ ^^ thtfirji way of our ignorance's becoming quod igm- voluntary^ vi:(. when it is fo upon a voluntary negleEl of tas Au- tl^ofe msanr which are necejfary to attain f^novQhdge. And gufl ib. this in the Schools is called a * fupne^ flothfulj carehfs ^Ignoran- ignorance. And if it be of fuch things as lay near in 3fu fupina, our way, and might have been known without much t Ignoran- pains, or much feeking ^ it is called igrofs or affected i\ ^IT^" ^' £li^ befides this {on of wilful ignorance of our Duty, through a wilful neghcl of thofe means which are neceffary to the knowledge of it ^ there is another 'wh^ich is higher and more enormous, and that is, Second K, When we do not on\y flight the means of \nowing Gcds Law, but moreover uje tboje of darkriing or miftaking it. For our knowledge of ihings i<: then made perfetft and ufeful, when it is clear and diftin^ ; ^ind our a (lent and belief of things is then gained, when (heir evidence is re^ prefentedy and duly confidered of. But now as for the em- ploying of mens rhuughts, in dealing or obfcming, in believing or disbelieving of the Laws < f God ; it is per- fedi:Iy in their own power, whether to uie it on one fide, or on the other. And commonly it is their pleafure to ufe it on the worfe. For they will confider only of the diffi' cutties and intricacies that attend, or that mifemployed wit can raife about God*« Law, which may darken and diflurby pu:(^le and perplex ihc'ir thoughts about them ; and attend only to fuch exceptiojis a^ they can make againft them, which may unfectle their minds, either about the r>7eaning^ or the truth of them : So that after all their rea- ding and confidering of them, they (hall not truly under- ftand them, but err and mifiake them. As it happens to all thofe, who have difputed themfelves out of the know- ledge of their Duty, until, as Ifaiah fays, they call evil good, and good evil, put darh^i'^fs for h'ght^ and light for darl^tiefs, Ifai. 5. 20. , And Ciiap. VII. are difpenfed with in the Go/pel. 429 And when Men are ignorant of their Duty, becaufe they chole thus to endeavour ir, and take pains for it j this ignorance is voluntary^ and xvilful with a witnefs. Thefe tvpo reafons ot mens being ignorant of their Du- ty, %'i7^. their neglcEi of fuch means as are necejfary to the knoxolcdge of it^ or their uje of the contrary means of darkr rang or difcrediting it, are the caufes of their wilful igno* ranee. And that which makes them guilty of both thefe, is either thtgrofs idlcyiefs, or Kht profligate vpickednefs of their hearts, which are wholly enflaved to fome beloved luft or fin, They are wretchedly idte^ and therefore they will not learn their Duty, becaufe that is painful -y they are greatly voicksd^ and fo care not for the knowledge of the Law, becaufe that would difquiet them. Men love darkyiefs, hyso\ir Szv lour^ better than light, becaufe their works are evil ; they hate the light ^ and will not come to it, left their deeds fhould be reproved by it, John 3. 19, 20. be- • caufe ihey hate and fear the Law, they neglecl the means of knowing it ; nay, they pick, quarrels with it, and en- deavour all I hey can to perplex or darken^ to evacuate or difparage it. So that our ignorance is then wilful, when we are therefore ignorant, becaufe we neglefi the means of k/iow' ledge, or induftrioufly endeavour to Ipe mijiaken. And that becaufe we are either too idle to learn, or too wicked to care /or the knowledge of our Duty. The idleytefs and wickpdnefs of our hearts, k ihQ firft fpring ; and the neglefl of means and induflrious perverting of the truth, are the gveu productive inftruments of our w///'tt/ ignorance. Which IS therefore called voluntary and wilful, becaufe the Prin- ciple and the Inflrumsnts, the motive and the means to ir, are both under the power and ehoice of our own wills. And thefe things making our ignorance wilful, vi:(. a wi/ful negleH of the means of knowledge, or a wilful per^ verting of thoje Laws which we are to know, we (hall ea- fily dilcern. Secondly, What ignorance \s Unwilled and involuntary ; namely, that which implies a freedom from, and an ab- fence of both thefe ; fo that unto it there is required, Firft, An hone^ heart. Secondly, An honejl induftry, Flrfi, 430 What defers and failings Book IV* Firftt In ail involuntary ignorance, it is neceflary that we have an honefi heart. We have Sr. PauCs word for it, that our receiving of the love of the truth, is neceflary to a faving belief ^ and underflanding of it. They who believed net the truth^ hut believed lyes, fell into that mi(- carriage by this means, fays he hecaufe they received not the love of the truth, that they might be faved, 2 Iheff, z^ 10, II, 12. And our Saviour has taught us, that an obe-^ dient heart, is the fureft ftep to a right underftanding. If any man will, or is willing to do God's PVill, he [hall l^now of the DoFtrine which 1 preach, whether it be of God, John 7» 17. The heart or will muft in the firfl place be obedient, and unfeigned ly defirous to know God's Will j not that it may queftion and difpute^ but praBife and obey it. For a failure here, fpoils all befides. Becaufe the Heart and Will is the Principle of all our adlions ; and if it be againft obeying any Law^ it will alfo be againft underftanding it ; and To will be fure to make us negledl^ and omit more or lefs, the means of coming to the know- ledge of it. To prevent therefore all wilful defects after* wards, care muft be taken in the firji place, that our hearts be honeft, and truly defirous to be (hewn our Du- ty, be it what it will. They muft entertain no Lufts^ which will prejudice them againft God's Laws, and make them willing, either ro over-look, or to pervert them. But they muft come with an entire Obedience and Refigna- tion, being ready and defirous to hearken to whatfoever God ihall fay, and refolv'd to pracftife it whenfoever they fhall underftand it. Of their fincerity in which Refolu^ lion to pradtife it as loon as they (hall come to know itj be(ides their own fenfe and feeling, they cannot have a greater Argument, than their being careful to be found in the pradlice of lo much as they know already, without which it is not to be expected, that they (hould be per- feder in their practice by knowing more. This Honefty and Obedience of the Heart then, is neccU fary in the firft place to make our ignorance involuntary, becaufe we (hould wilfully omit the means of know- ledge, and become thereby wilfully ignorant, if we wan- ted it. But then as an effect of this Honefty of the heart, to make our ignorance involuntary and innocent, there is yet further required, Secondly, Chap, Vir. are difpettfed mth In the GofpeL 43 r Secondly, An honeft Induftry. For the knowledge of our Duty, as was obferved, is not to be got vvithouc our ownlearcb, but we muft enquire after ir, and make ufe of the means of obtaining it, before we fliall be pofTefTcd of it. We muft read good Bookj^ which will teach us God's Will, but elpeciaiJy the Bible j we muft beco«- Jiant and careful to bear' Sermons ; attend diligently to the infiruBions of our fpirjtual Guides, whom God has fet o- ver us for chat very purpofe. We muft fubmit our felvcs to be Catecbifed by our Governours, taught by our Superi^ ours, and admoniflocd by our Equals; begging always a BlefTmg from God to fet home all their inftruSions upon our Souls. And after all, we muft be careful, without prejudice or partiality, to think and meditate upon thofe things which we read or hear, that we may the better underftand ihem, and that they may not fuddenly flip from us, but we may remember and retain them. Ail thefe are fuch means, as God has appointed for the attainment of fpiritual knowledge, and laid in our way to 3 right underftanding of his Will. And they are fuch, as he has placed in every Man*s power, for any of us to ufe who are fo minded. So that if we are ignorant of our Duty through the want cf them, we are ignorant, becaufe we were willing to be ignorant. But if* ever we ejtped: that our ignorance (hould be judged involun- tary, we muft induftrioufly ufe all thofe means of know- ledge, which are under the power of our own WillSy whereby we may prevent it. And as for ihc meafures of this induftry, (vi:(.) what times is to be laid out uponit^ and what pains are to be taken in it, that is fo much, as in every one, according to their leveral abilities and opportunities, would be interpreted an effeH of an honeftly obedient heart, and of an unfeigned de» fire to know our duty, by an hcncfl man. For God has not given all men, either the fame abilities or opportunities for knowledge ; and fince he has not, he doth not expedt the fame meafures from them. He doth not reap where he has not (own, but chat which heexadls, is, that every man according to his opportmiities, (hould ufe ajid improve that Talent^ be it more or lefs, which was intruded with him, as we are taught in the Parable of the Talents^ Mat. 25. And ro name chat once for all, we have this laid down by our Saviour as an univerfal Maxim of God s Govern- 43^ ^V^at defers and failings Book IV. Government ; unto whomfoevcr much is given, of them /hall much be required. Which is the very lame equirable proceeding, that is daily in ufe among our felves. For to whom men have committed much^ of him they vpi/l exa^ the more, Luke 12. 48. It' any man thereibreis indHftrions after the knowledge of God's Will, according to the meafure of thofe abihties and opportunities which God has given him ; he is in- duftrious according to that meafure, which God requires of him. All men have not the fame leifure : For feme are neceffarily taken up by their place and way of life, in much bufinelSj.fome in lefs ; fome have their time at iheir own difpofal, lome are fubjedl to- the ordering of others. And all have not the fame abilities and opportuni- ties : For Tome are able by ftudy and reading to inform ihemfelves, fome have conftant need of the help and in- ftrucftion of others 5 fome havemoft wife and underftand- ing teachers, and may have their afliftance when they will, others have men of meaner parts and attainments, and opportunity of hearing them more feldom. But now of all thefe, whofe leilure and opportunities are thus dif- ferent, God doth not in any wileexad: the fame meafure. No» one fliall be excufed, for what another fhall be punifhed ; but if every man endeavours according to his opportunities, he has done his Duty, and God has accep- ted him. And in the proportioning of this, where there is firft an honeft heart f God is not hard co pleafe. For he knows, that belides their Duty, men have much other bufinefs to mind, which his own conftitution of Humane Nature has made neceffary; and he allows of it. The endeavours . which he exad:s of us, are not the endeavours of Angels ; but of men^ who are loon wearied, and much diftradted, having fo many other things to employ u?. But he accepts of fuch a meafure of indultry, in the ufe of all the means of knowledge, as would be interpreted tor an efre6t of an hearty delire to know his Laws, by any hcncftman. For where there is firft an obedient hearty God will not be e- /jualled, and much lefs out^done by the beft of men in pity and kmdnefs. Which is the argument from which our Saviour himlelf concludes, that God will give the holy Spirit at our prayers^ becaufe ihzi-men them felves, who are infinitely below him in goodnefs, mil give good gifts to them that us f^ them, Luke li. 13. Let Chaf). Vir. are dijpe/ifed with in the Gofpel. 45^ Lee us therefore take care in the lirft place, to f^cure ourfelvcs of an obedient hearty and logivs fuch evidejice of an hone fi induflryy as any kind-hearted and honeft man vpouU accept of; and then we may have juft reafon to be con- fident, that although our endeavour is weali^ and imperfe^^ being much hindrcd and often interrupted^ yet fliall ic ftill be etteemed i'ufficient. For Chrifi himfelf, who is to judge of its fufficiency, is no ftranger to our vpeak:- nejfesy but having felt them in himfelf, he is prone to pity and pardon them in us. He experimented the back^. wardnefs of our flejh, and the number of our diflraclions^ and the tirednefs of our powers^ and the injinuations and firength of temptations. So that having fuch an High Prieji to interceed for us at prefent, and to judge us at the laft day, vpho is touched with a feeling of our infirmi^ ties, having been tempted himfelf in all points, even as we are : let us come boldly unto the throne of Grace, as the Apoftle exhorts us, that we may obtain mercy for what we cannot matter, as well as find grace in a feafonable time of need to conquer what he expedts we fhould over- come, Heb. 4. 15, 16. And this merciful connivance at our imperfedions, and gracious acceptance of our Weak endeavours, we may with greater reafon and aflurance hope for 5 becaufe Chrifl our Judge will be moft candid and benign, in put- ting the beft fenfe, and in interpreting moft to our ad- vantage, all thofe our adions and endeavours, which Ihall then be brought before him. Whereof he has given us a clear inftance in that moft favourable conftrudion which he made of the Charity, that was fhewn unto his Bre<. thren by thofe on his riojot.hand. Matt. 25. For although it was not expreflfed to him, but only to ihc'w fellow ChrU ftians for his fake; yet becaufe their kindnefs reached him in the intention of their minds, and what they did to his lervants for his fake, they would have done to hinifelf much rather could they have met with an opportunity^ he refcnted it as if it had been really ftiewn to his own Perfon. For when they fay unto him Lord, whenfaw we thee an hungred, and fed thee ; or naked^ and cloathed thee, &CC. he anfwers, inafmuch as ye have done it to one of the Icafi of thefe my brethren, I take the affedion for the performance, and interpret it as '\i jfou had done it un^ to 7n?^ verf. 40. 434 What defe&s and failwgs Book IV, When therefore \ht fuffciency of our Endeavours after the KnowJedge of our Duty, is come to be enquired in- to by our Lord and Saviour Jefus Chrifty we may be afTured thai it vj'iW have a favourable Tryal. it is to be ccnfured by a candid, equitable, and benign Judge^ who ■will interpret it to our Advantage, as much, nay, more thzn s.ny good-rsatured bonefl Ma7i would. So that if our Induftry after the Knowledge of God's Will be in fuch a meafure, as a candid and benign Man would judge to be a fufficient effed of an obedient Heart, and oi an honeft Purpofe ; Chrift will judge it to be io too. And where our Ignorance of any of Chrift's Laws is joyned with an imiefl Hearty and remains after fucJo mt induftry ; we may take Comfort to our felves, and be con« fident that it is involuntary and innocent. If we are de-" firous to kjtovQ God's Laws, and read good Bookj, frequent Sermons, hearkc7i to any good Injlruciions which we meet With, and that according to our Opportunities^ and in fuch imafure as any good Man would interpret to be an honeft Endeavour after the Knowledge of our Duty if it were to himfelf : If after all this, I fay, in fome Points we are iiill Ignorant, our Ignorance is involuntary, and fhail not harm us ; it is not chofen by us, and therefore it will ne- ver be charged upon us to condemn us. And thus we have feen, what Ignorances cxcufe our Slips 3.ndTra77fgreffions, which are committed under them ; and when thofe Ignorances are themfelves involuntary and innocent, fo as that we may comfortably expedt to be exculed upon the account of them. And the Summ of all that has been hitherto difcourled upon this Sub- ]e(ft, is this. That as for the Laws tbenifdvcs, all Men miift needs be ignorant of fome of them for feme time, and fome Men for all their Lives, becaufe they want ei- ther Ability or Opportunity to underftand them. And as their prefe?it Attiom being comprehended under them, that many Men of all Sorts and C^pncities, after that they have known the General Laws, will ftijl be ignorant of it likcwife. For as for the wife and learned, the fmall and meer gradual Difference between Good and Evil in feme- Infiances, the allowed Exceptions from the generality of ethers, the indirect Force arid Obligation if a third fcrt^, ;\nd the frequent ClaJJoing and Interfering, whether of Laws with Laws, or of Laws with thsir repugnant Pre^ ju dices Chap. VIIL are difpenfed with in the Gofpel, 435 judices and Opinions ♦ will be fure to make them very of- ten overlook, it. And as for the t{ude and Ignorant^ be- fides all thefe Caufes of fuch Ignorance which are com- mon to them with learned Men, the diffcult and obfcme nature of feveral Vices 'atid Vertues themfelves, which are plainly and exprefly forbidden or enjoin'd, will be of Force fufficient to make the generality of them in many Inltances not to underfiand it. And as for the Pardon and Excufe of our Ignorance and unknown TranfgreffionSj, from ^//, or any of thefe Caufes ; that it is involuntary and innocenty fo long as it is joinedWith an hoiieft Hearty and remains after an hcnefl Induftry ; and begins then only to be our wilfull Sin^ and an Article of our Condem- nation^ when our Lufts or Vices introduce it^ and vs>e have a mind to it, and tal{e no Pains againfl it- or, what is the Confummation and Height of all, indujlrioufly la^- hour and endeavour after it. And this may fumceto have fpoken of the firft Sort of want oflQiowIedge, which, as I faid above, produces an uncondcmning Involuntarinefsj (vizj Ignorance, when we Commit Sin, becaufe we do not kjtow the Sinfulnefs of our frefent a^ion^ or the Law which We Jin again/}. CHAP. VIII. Of Sin conftfiin^ through the fecond Caufe of an innocent Involuntarinefs^ viz. Inconjide^ rat ion • H Aving in the foregoing Chapters difcouffed largely of the ^rfi Caufe of an innocent Involuntarinejs^ viz. Ignorance of our Duty, or want of a general Kjiowledge, I proceed now to the fecond, viz. want of f articular Ani^ inadvertence and Confiderdtion of what we knovir, which is Inconjideratenefs. And this is the fecond way of ren- dring our Tranfgreilions pardonably involuntary, which I propoied above ; namely, when in any fmful A&ion we do not hethink.ourfelves^ and confidsr of its Sinfulnefs.. Be % it 436 IVhat defecls and fdilings Book IV, It is not all Krioxvlcdge of our Duty, that renders every particular Sin againd it chofen and volimtaiy. For a Knowledge that is only general^ and at fuch Time as the Ihhig occurrs t9 our Thoughts, and vpe are asked the «^e- y?/(j?2, will nor make it To. But we muft know and con- fiderofthat adion in particular, that it is againfl: the Duty. For all Choice pre-fuppofes Right and Know- ledge of what is cholen. And if we do not To, that the particular Action is a Tranfgreliion of the Duty, ic cannot be faid that we chufe to tranfgrefs it there- But now this is the Cnfe in feveral of our Tranfgref- fions, thny Jllde fro7n us without this actual Application of our 7niiids to them. For we do not think and confider of the Evil that is in them, when we commit them ; and fo their finfulnefs being unfeen, ic is withal un- chofen. And thefe Slips dealing from us without our confider- ing and thinking on them, or adverting in the Applica- tion of our Minds to them, are called by thefe feveral Karnes, which are all of the fame lignification, vi:{. Sins of Inadvertency y Inccgitancy, and Inconfideration, Which becaufe they are fuch, as, through the Weaknefs of our Natures, we are continually fubjecfl to, and liable daily to incurr, are ftyled in another Word Sins oi daily incurs jjon. Now as for this fecond Sort of Sins, our inconjiderat; Tranfgrejjtonsy they may fteal from us involuntarily and innocently, upon as many Grounds, as there may be in- nocent Caufes of IncofT/ideration. And as for theunwill'd, and therefore innocent Caufes of Inconlideration, I fliall reduce them to thefe three. 1. Suddennefs and Surpri^ic of Opportunity. 2. Py^earincfs, and 3. Difc:mpofure, and Difiurbance of our thinking Povpers^ voherevpith foe (hould co^fider. I. The firfi Caufe of Inconfideration in our Adlions, whereupon we venture upon lome Sin without think- . ,_% V ing or considering of it, is the Suddennefs of the Oppor- ^ f^ ^ ^ t unity, and the Surpri:{e of Temptation, f Tb malie it cd^ncPiov ^'>'^'^^<^'^^^^^'y\ ^^ ^^fi ^^ fudden, faith S. Clement of AleX' Clemens andria. The Opportunity for the Sin falls out unex- AleK. 1. i.pedledly, and it iiays for us at fuch time, as our Minds c. 2. are Chap. V4II. are difpevfed with wthe GofpeL 437 are otherwife employed 5 and lo we a(5t ic without con- fidering, becaufe it lies ready and prepared for us juft then, when we have no Leafure for Thinking and Con- fideracion. And the firft Beginnings of a fn'ful P^Jfion, whether of Anger, of Envy, 8cc. and the unadvifed Slips of the Tongue in ra/h Cenfuring, in urscharitnble Speakjug, in indeliberate Backbiting^ and the like, generally enter this way. For they come upon us in the Throng of Con. lerfation, and Opportunities are offered for them before we forefee them ; and fo we Ipring out indeliberately to a6t and exert them. And this inconfideration is fuch as we cannot avoid. For we have no freedom of AHing there, where we wane z Freedom ofThinkJng, feeing we cannot chufe without ConGderation. But as for chefe inconfiderate Slips, they Ileal from us before we can bethink our felves, and flay not for our ConGderation, but run before it. For our operative Powers, when they are fpurr'd on by any thing of an inward dcfire, or of a remaining corrupt In- clination, ('and who, as long as he lives here, can be wholly freed from it ^ ) are ready of themfelves to fpring out into Ad:ion and Pradlice upon the firft Offer of Tem- ptation, and ftand in need of Reafon and Conlideration, not to raife and excite, but to reftrain and reprefs them. So that upon the Offer of a fit Occafion, we adl many times amifs before we are aware ; and we can- not help it, becaufe we cannot deliberate firft and conli- der of it. But as thefe Slips of Surprize, are fuch as we cannot avoid ; fo are they fuch withal, as God will not exad: a levere account of. He will not puni/h but pitji us for them, and in great Mercy difpenfe with them. For they are neceffarily incident to all Men ; they have been incurr'd by his beft Servants, but were never look- ed upon to be of that provoking Nature, as to put them out of his Favour, or to interrupt their ftate of Salvati- on and Acceptance. Juft Noah, through his Ignorance of the Strength of "Wine, was drunken before he was aware, or could dif- cern what effedls the Fruits of h\i new Vineyard vJon\(i have upon him, Noah drank. Wine, fays Mofes, and was drunken, Gen. 9. 21. But this was perfecfl'y a Mixture of Surprixj'i and Ignorance ; for he had loft hii Sen-^ E e 5 ics 438 , IVhat defers and failingf Book IV. fes before he thought thereof, or ever knew that the Wine which he drank would rob him of his ufe of Reafon. For it was at h is isr/? Planting of a Vineyard, before he iinderftood what Meafure of it would caufe Intoxication^ He hegan^ fays the Text, to be a Hush^ndman^ and he ■planted a Vineyard, and hs drank, of the Wine of his new Vineyard, and was drunken^ v. 20, 21. The great Apoftle Sc Paul, was guilty of a fudden Slip towards Ananias the High Prieft, who, whilft his Mind was intent upon the Speech which he was making in his , own Defence, commanded him to be fmitten on the Face. Upon which unexped:ed occafion, he was fur- prized into a fudden Anger^ and into an unadvifed irre^ ifcrence. God fhall fmite thee, thou vohited wal^, fays he prefently to him again, for fittefi thou to judge me aC' cording to the Law, and yet commandejl me to he fmitten contrary to the Law} Adls 23. I, 2, 3. But as foon as he had fpoken the Words, he retradls them, and confefles his Speech was evil ; but yet pleads that it was pardon- able, as being altogether unconfidered through the fud- dennefs of the Occafion. I mfi not, Brethren, fays he, that he was the High Priefi, or I did not think of that i for if I had, I {hould not have fpoke fo difrelpedlfully to him, it being thus written. Thou [halt notfpeak^e%)il of the J{uler of thy jfeople, v. 4, 5. 2. Another innocent Caufe of Inconfideration, where- . by we venture upon feveral Adions without thinking of their Sinfulnefs, is the natural TVearimfs of cur F4- cukies or Vndsrftmdings, It is natural for our Minds to be tired cut, by being held long and conftanrly to one phing. We find it is fo with us, in all ftudies whatfo- ever : For let our Thoughts be employed upon what we will, they cannot be kept at ftrecch upon it for a long time together, but either we mull draw them off and relieve them, or elfe they will flag and fail of them- felves. But now as for lome Sins, they are a continued tcmp^ tation. They do not foon come upon us, and go oflF as foon again ; but they lie before us and ftick to us, and for a longtime are ftilNalluring and foliicitingus. And here, although our Minds can confider of them, ^nd watch againft them for fome time ; yet by reafon bf their long abode with u?, they wax faint at laft Chap. VIL are difpenfed with in the GofpeL 499 ancfgrow weary and forgetful : and then the temptation gets ground, and enters when we are not aware, and in feme thing we prove unadvifed, and yield to it, bccauie we cannot hold out longer toconfiderof luch things as /Viould guard and preferve us from it. Thus in nffli8ions and Jickjiefs, for inftancc, by the unealinefs of hisfieflii and hardnels of his condition, a man is tempted to fret and murmur^ and to be peevijh and repmi7ig. But for fome confiderable time he ftands upon his guard, and his thoughts are in readinefs ; and fo long he reprefles his pafTion, and keeps it under: lo that although the fin be importunately offered, it is not embraced. And if the temptation would pafs off, whilft he ftands thus prepared to watch againlt it, all were well, and his Venue would remain in fafety. But on the contrary, it is lifting and fermanent^ it fticks to him, and inceffantly importunes him, and fo proves a continual fnare to him. And now if his mind would endure to be held always upon the ftretchy and in a continued watch- fulnefs againft the fame, all were well, and he would keep back from it ftill. But alas! his faculties after a long toil, grow voeary • and his Powers of thinking, be- ing conftancly imployed, SLVQfpent Siud dlfabled^ and then his watchfulnefs begins to impair, and his thoughts by degrees to unbend 5 and whilft he becomes iefs attent, and Iefs careful to oppofe the Temptation, it wins ground, and prevails upon him when he is not aware : fo that although he could not at firfl, yet he is furprized at lafi into fome impatient thought, or peevifh behaviour. And the ca(e is the fame, in a continued provocation^ to Anger ^ Lufts, or other fins. Now this wearinefs^ which renders us thus inconfide- rate, is no matter of our own chudng. For it is the very frame of our Nature, and not the effetft of our Will ; fo that we muft fubmit^[o it, and cannot help it. For the Souly in thinking and underfianding, ufes bodily powers, and they by exercife are /pent and voafted, rveakjied and enfeebled: and therefore when by a fixt watchfulnels and conflderation of one thing, they have been kept long attent, they naturally grow weak and weary, and there is no avoiding it. And fince we cannot help it, God will never exact of us that we (liould^ but when he comes to judge us E e 4 fo» 44^ Wl>at dejeHs and failings Book IV, tor thofe flips which were inconfiderate upon this accounE he will not punifh us, but in great mercy ^'^ardon and bear with us. And this we find that he has always done. For his hefi Servants have been wearied into flips of this nature, and yet they have not put them out of a ftate of Grace, nor made a breach in God's acceptance ; but he has own'd and rewarded them as his faithful Servants i\ill. Job was a man patient to a Proverb, and one to whom by the teftimony of God himfelf, there was 7iQne equal in the whole Earth i a perfect and an upright man, one vpho feared God^ and ef chewed evil. Job i . 8. But yet this man of admirable Conftancy and Patience, was wearied out of his watchfulnefs by a tedious Tryal of Afflidlions, and in that time of his unadvifednefs, utter- ed many things impatiently with his lips. For after he had watched fore by himfelf, and kept filence, continu- ing ilill his noble Patience when his Friends came to pity him, and flood amazed at his condition for /e-y^/j il/ijs and/even raghts together : at laft being over-charged with grief, and wearied off from his guard againft it, he burft out into a rajh and foolijlo curfmg of the day of his birth J and into many repining Queftions, and fretful Anfvoers, Job 2. i2, 13. and Chap. 3. But yet notwith- ftanding all thefe, and feveral other fretful expreflions of a tired mind, God owns him for. his dear Servant ik^xW^ and honours him in the end with a mofl: noble mark of a f articular affeBicn, by accepting of his Sacrifice^ for his Friends, when he would not accept of it from themfehes, Job 42. 8. David, the man after God's own heart, when in greap fitar he flies from Saul, and after feveral efcapes made from one place to another, could not either weary or avoid him ; being tired out ot ^11 patience and com- poiiire, at laft, begins flnfully to call in queftion the (a) 2 Sam. ^''w^^^ ofCcd'spror?ufe. For although Samuel had (a) come 16, 13. from God to anoint him King, and had thereby in God'$ Name affured him of the Crown , yet, after a long con- fidence in God's Faithfulnefs, he begins at laft, in the rirednefs of his fpirit, to doubt within himfelf whe- ther God would be as good as his word, and to fay in hi 4 heart, I JhaJi mw perifh one day by the hand of Saul, J Sam. ^7, I. Which he did; as he himfelf gives the acr coun; Chap. VIII. are difpenfed with in the Gofpel, 441 count of it, only becaufe the wearinefs of his mind, through his continued and repeated dangers, had made him hafij/ and incovfiderate. I [aid 171 my haftc, iaich he, 1 Am cut off- from before thi^e eyes ; referring in ail likeli- hood to this very cafe, Pfal. 3 1. 12. Good Afafh by the continuance of thofe troubles which he bemoans, is wearied into a like offence. For altho' he guarded his fpirit well at the beginning, and for fome time ; yet after he had laboured much, and reflect- ed long. upon that afflidtion, he breaks out at laft in the difcompoiure of his foul, into thefe refining thoughts and Sftruflful Exfoftulations: Will the Lord cafi off for ever^ and will he be favourable no more} Is his mercy clean gone for ever^ and doth his fromife fail for evermore ? Hath God forgotten to be gracious, and hath he in anger fhut up his tender mercies? Pial. 77. 7, 8, 9. But when once he had got liberty to recoiled: his thoughts, and to recover his former guard again j he doth not any longer give way to thele dijiruftful furmifes^ but immediately fupprefles and corrects them. Hhen I faid^ as he goes on, this is mine oven infirmity y v. i o. 3. A third innocent Caufe of inconfideration in our Actions, is the difcompofure and dijlurbance of our thinks ing powers, which [hould confider of them. Our Souls as I laid, are united to our Bodies, and make ufe of their powers, in their moft fpiritual adions of IQiowledge and Apprehenfion. And therefore upon any ruffling difcompofure in our bodily Spirits, our thoughts are ruffled and difcompofed like wife. They fee nothing clearly at fuch times, nor have any diftind: notices of things; but are clouded and confuled even as our bodily powers themfelves are. Now that which thus difeompofes our bodily Spirits, fo as that our Souls can fee and confider of nothing through their diforder, is either firong Drinks, or 2i ftrong Paffion. For fo much is all exercife of reafon and confi- deration, difturbed and hind red by thefe, that of men in drink or in a. high paffion^ it is ulually faid, that they are not themfelves, and that they have not their wits about them. But although either Wine, or any violent Paffion, are fufficient Caufes of difturbance in our fpirit, and of dif- compofure in owr thinking PQwers, which wnfic us to con- ■— • fide^ 442 Wkat defers and failings Book IV* (ider of what we do during fuch times as we are dilturbed by them , yet are not both of them innocejit, and able to excuie thofe inconliderate flips, which we commit by rea- fon of them. For drwikenncfs is always our own fault, and if we (in unadvifedly through its difcompofure, we ftiall certainly fufFer punifliment, becaufe that is a difcom- pofure of our own feeking. As for our -pnjjions indeed, they are caufes of an amhi- guous quality. For fomecimesthey grow ftrong in us by our own' fault. Either we feed them, or we indulge them ; we fuggeft fuch things to them, as will foment them; or we permit them to grow unruly of themfelves, without checking and reprefling of them, as we might and fhould do, were we fo minded. And when our paifions are thus indulged, and the violence of them is of our own chu- iing y they are themielves our fin, and fo cannot plead our e^cuje and vindication. But then at other times, they are forced upon us by the fowsr and fuddennefs of outvoard ohje^s, whether we will or no. For we hate them, and are afraid of them ; and if we were aware, we would (land upon our guard, and call in all the Aids of Reafon and Religion againft them to preferve us from being too much difturbed thereby. But God's Providence calts them upon us on the fudden, fo that we do not fee tbem before they come, nor can confider aforehand to prevent and avoid them. And ■when once they are come, by their very natural force in difturbing of our Spirits, they take away from us the power of confideraiion. So that they are unconfidered in themfelves, and unconfidered in their effe8s, and therefore they are involuntary all the way. And when our paiTions are made violent this way, vi:(. by being raifed in us, not by any thing of our own fearch or indulgence^ but by the timing of God's Providence^ and by the fuddennefs and greatnefs of outward obje^s, they are pardonable in themfehesy and will excufe cur inconfjderate trnnfgreffions. Thofe flips which we incurr under them are prepared for Pardon, becaufe we did not feek, nor could avoid them. Thus then our innocent Dilcompofures, which unfit «s for confideration, are thofe only, which are caufed in us by ftrong pallions not of our own indulging. The palTion which begets theixi^ mult enter againlt our Wills, " " throuoh Chap. VIII. dre difpe^ffed mth in the GofpeL 445 through the greatnefs and fuddennefs of outward obje^s ; itmuftbe forced upon us fuddenly and by furprize, and then we cannot refufe ir, or the difcompofure which en- fues upon it, becaufe we have no time beforehand where- in to confider how to prevent it. Now it is not every pafTion, which the power of out- ward objedls can force upon us on fuch a fudden. For love^ defire, and all thofe paffions which have good for their objeEt^ are more under our own Command, and fpring up in us more gradually. They arrive not to fuch a difcompofing pitch in a moment, but they require more time, and go on more leifurely ; and in all the interme- dial fteps, they are fubjed: to our own power, fo that we may arreft them, if we pleale, before they have got lo far. And therefore ail the inconfideration which they ef- fecSt in us, is more or lefs wilful, and a matter of our own choice, becaufe it proceeds from our own permiffion and indulgence. But then, as for other paflions, of grief, anger, and fear efpecially, which have evil for their object ^ if the opportunity he fudden, and the object great enough, they may be raifed in us to fuch a degree, as to ^w^:^^ and confound us in a moment. A man may be in Inch a fright upon the fudden, as not to know what he doth, as we fee by daily experience ; and the cafe is the fame in the others likewife. And the reafon of this difference, be- tween thefe pafTions and the former^ is this, becaufe the fuffering of evil, is far more repugnant to felfpejervaticn Sindfelf'love, which are the fundamental principle of all our paffions, than the ahfence of good is. For if we fie Mvithout that good, which would move our love and defire, we are ftill where we were: but if we fall under that evil, which excites our fear, we are made miferabie, and much the worle : that is only a denial of a farther light ; but this is a real deprivation, and a (lep to- wards deftrudtion. And (ince our felf-love and felf-pre- lervation, are fo much more nearly concerned in the luf- fering of evil, than in the abfence of good; ourpalfions, which are only their fcveral afpeds and expreffions, muft needs be more quick and violent in that, than they are in this, and the difcompofure upon them will be fo like- 5?/ifta This 444 What defe&s and failwgs Book IV. This difference there is, betwixt our inconjideratenefs upon the 'viole?it fears of evil, and upon our violent de- fires and purfuit of good. Which is obferved by our S^- viour, in an inftance where both were criminal-^ in which notwithftanding, the dilcompofure upon the/e^rj of evil, being fit to plead the more cxcufe, made the tranfgreQion that enfued upon it to be a lefTer fin. For both the Jevps and Pilate, concurred in the grievous fin of ihedding in7iocent blood, when they crucified and murthered him. In which wicked adtion that which moved them, {b) Matt, was [h) envy and tnalice ; but that which prevailed with 27' 1 8. Jjini, was his fear of their calumnies, and odhQ anger cf (c)]oh.}8 the I^man Emperor. For in his own heart, he was minded B°?59' to (c) relcafe him, being convinced of his innocence^ and ^d) John ^^j afraid to have any hand in the Blood of one who (A^iohn ^'^^^^^ himf elf the Sen of God. Butbecaufe ht called him* i8. 2^.^^-^^ ^^". H^oat are the Mitigations cf that Integrity of Obedience, which is the Gofpcl- condition of Happinefs, and J4^::at are thofe Defecis, which it bears and difperifes with. And the Refuir of all is this : That the Integrity of Obedience^ which the Gofpei indifpenfibly exacis of us, is an Integrity of our chojen Aciions. And therefore if wittingly and wilfully we trnrf- grefs any one Commandment^ we are under the Cwfe which chap. Vlir. are difper?fed with in the GofpeL 453 the Go/pel threatens i but if we tranfgrejs fevernl unwit- tingly^ and agairift our PP'ills, voe are out of the I^ach of it^ and intire in God's Account ftill. We do not lole our In- tegrity, or break the Condition, by every flip of unwilled Ignorance, whether that whereof we are ignoranr be fome Law that forbids any Sin, or our f:'efcnt Aciions being forbid by it: Nor by every Slip of involuntary Inconfiderati^ on, whether our inconfideratenefs proceed, from fudden- nefs or furpri:{e, from wearinefs, or from the difcompofure and difturbance of cur thinking Faculties. For not any of ihefe Failings will deprive us of that, which Chrifi'sGofpel will conjlrue to he a perfed: and entire Obedience ; they do not deftroy a ft ate of Grace and Salvation, but confiji with it. And all thefe A/iowa?ices, the Gofpel makes to onvfin- ful ABions ; befides fome others ro our Thoughts and (0) Defves, which are Sin only in an imperfecl Birth, and r^) See not yet arrived to the Guilt of a ccmpleat Tranfgreffiony Book 5. as I fiiall have a fit occafion to (hew, in asfwering of Chap. 4, thofe groundlefs Doubts and Scruples, that perplex good and honeft, but weak Minds, which fliall hereafter follow. But the great Condition of the Gofpel, being nothing lefs than an intire Obedience ; and the generality of Men, being fo maimed and defective in obeying : what fliall become of them? For who is there but at one time or other has willingly tranfgreffed fome of thofe Laws which I have defcribed ? And therefore if the Curfe take place upon every wilful offence, then woe be to all Mankind. And fo indeed it would, if Chrift had not taken pity on us, and come into the VVorld for this very Furpofe, that he might fuccour and relieve us. But the very End of his coming amongft us, was to find out a Remedy for all thefe Evils. He came to refcue us from the Curfe of the Law, and to procure for us new Terms, and puc us into a Capacity of Pardon, So that whatfoever his Laws threaten, or whatfoever we have committed ; yet are we ftill fecure from Suffering, if we make ufe of his Remedy, /. e, if we repent of it j as fhall appear in the next Book. F f 3 BOOK 454 ^^^ Remedies vphkhrejlore BookV BOOK V. Of the Remedies, which reft ore Men to a State of Salvation when they are fallen from it, and of fome npedlefs Scruples concerning it- C H A P. I. Of Repentance, which reflores us to God's Fa* vQur after Sins of all Sorts. TJAving hitherto infilled largely upon that Integrity of *■'*• Obedience^ which the Gofpelindifpenfibly requires of every Man to his Salvation 5 and upon thofe DefeBs, which either deftroy^ or confjft with it r I proceefl now to enquire, what I{emedies it direB us to, for recoveriug a flat e of Grace md Favour, when at any time we happen to fall from it. Among the Jews, according to the ftridlnefs of the Law of Mofes, the Punifhment took place upon the firft wilful Breach ; and therefore in thofe Laws which were eftablifhed under Pain of Death, when it appear- ed by fufficienr Evidence that any Man was guilty of the wilful Tranlgreilion of them, the Sentence was un- avoidable, and the Man died without Mercy. He thap defpifed Mofes's Law^ laith the Apoftle, if it were in an Inftance whereto the Law threatned Death, dyed without mercy, being convidled under the teftimony of two cr three ff^tnejfes, Heb. 10. 28. A Man who had com- mitted Mttr^^z-j or Adultery, or any other Crime, where- of Death was the eftablifhed Penalty, was t© die with- out all Remedy ; for no Sacrifice would be accepted for him, nor would the Law admit of any Favour or Dif-^ ^enjation. And therefofe David, when he made his Pe- nitent Chap. I. Men to a State of Salvation. 455 nitential Pfalm, for murdering Vriah, and adulterating his Wife, exprefles the Legal Vnpardonablenefs of his O^ fence in thefe Words thou defirefl not Sacrifice, elfe would I give it ; but thou deiight.Ji not in Burnt-cferings for fuch Sins as I ftand guilty of. No, my Crimes are of -that Nature, for which any Man lels than a King fliould die, and iuch as no Sacrifice will be accepted for PM 51. 16. This was the rigour of that Political Law, which God impofed upon the Jews by Mofes ; thofe Punifliments that were threatned by it, which were temporal and of this World, were irreveriible, when once they were in- curred. But when Chriji came into the World, his bufTnefs was to give Laws of a much more gracious nature, which would admit of a Salvo tor every Sin, and offer Men a Remedy, which if they did but ufe, although they had tranfgreired, they fhould not fuffer Funilhment. This gracious Covenant, whole Promifes and Rewards are future, and to be enjoyn'd in the next World, was publiflied more or lefs, ever fince Adam. For by the Grace of this all the holy Patriarchs hoped for Par- don ; and by it like wife, all the Good Men among the JevQs, when they fliould be brought to God's Tribunal in the next World, hoped to be forgiven. But the pro- mulgation of it under Mofes, was dark and obfcure, and lay hid in great meafure, and almoft buried under the Crowd of the rigid and inexorable Laws of the MofaicJ^ Covenant. But when Chrift came into the World, his Errand was to abrogate all the Rigour oi Mofes' s Law, and to preach an univerfal Pardon upon Repentance, And of this, he gave them a clear Inftance in the cafe of the Woman^ who was taken in the very Aci of Adultery, Mofes, fay ^ they, and that very truly {a) commanded us in his hzv7,r^\ ^gy, that fuch fhould be fioned ; but what fayefl thou ? Joh. 8. 5. 20. IQ- But his Sentence was. Go and fin no more, and then will not I condemn thee, t^. 1 1 ; which was a fit Sentence for that Religion, whereby they fhould be juftifiedfrotn all thofe things J from which they could not be juftified by the Law of Mofes, Ads 13. 39- Whatfoever it was therefore under the Rigour of the tn^er Lnx9 of Mofes^ under the B^ligion and Law of Ff4 <^^^i/^' 45^ ^^^ Remedies which rejiore Book V. Chriji^ our Cafe is not become quite deij)erate and irre- coverable upon the firft Offence. It is not every wilful Sin, and much lefs our Slips of Ignorance and Inconfide* ration J which can for ever exclude us from the Favour of God, and incapacitate us for his Mercy. No, the Religion of Chrift is not a Religion that feeks Advantages of us, and fhuts us up dole Prifoners of Damnation, as foon as we are guilty of any thing which may deferve it : For Chrift need never have come into the World for that end, fince the Law had rendred us accurfed and mi^ ferable enough already. But quite contrary, he came to be the Minifter of Life and Pardon, to procure for us Remiffion of all our deadly and damning Sins, and to reftore us out of a State of Enmity and Death, to a State of Mercy and Reconciliation. He came to find out a Remedy for all our Evils, and to prefcribe us a way of recovering our felves when we had fallen by any Sin ; Co that although none of us all have lived free from it, yet in the event Sin fhall not be our Ruin. And that Remedy, which God has provided us for this purpofe, is I^epojtance. He doth not abandon us upon the CommifTion of every Sin ; but he is heartily defirous that voe Jhould repent of it^ and when we do fp, he has obliged hirnfelf by his TiUth and Faithfuhefs to for- give it. He is heartily defirous, I fay, that vphenfoever rve comZ mit any Sin we Jhould repent of it. If we dare take his ow^n Word, he tells us, as he lives , that he doth not de^ Jight in the Death of any Sinner, but that the wicked turn from his vpny^ and live : Turn you, turn ycu, as he goes on, from your evil ways 5 for why will you die, O houfe of Jp-ael ? Ezek. 39. 11. And this all the World expe- rience by him, in his long-fujfering and forbearance with them. For he doth not exa^l the Punifhment, fo foon as we have incurred it ; but expecfts long to lee if we will return and repent, that then he may with honour pardon and remit ic ; this being, as St. P^w/afTures us, the End of his Forbearance and Longfujfering, to lead us to repentance, Rom. 2. 4. And what St. Paul fays, that we ail experier.ce. For during all that time wherein he bears with us, how rejllefs and finwearied, earnefi and affe^ionate, are his Endeavours for this Purpofe ^ He ^dmonijhss us of our Faukff by his iVord^^ and by bis. Minir Chap. I. Meft to a State of S'alvatior/. 457 fters ; he invites us to return, by his Love, and hy his Pro* mifes ^ he moves ustobethink^ourfelves^ by his Spirit, and by his Providence I and if we are flubborn, and not robe thus gently won by thefe methods of mildnefs, he feeks to reclaim us by a blejjed and a moji affet}ionate force and violence. For he correHs us with his ^d, and vi- fits us in chaftifemenc, and never ceafes to try all means of reducing us to a fenfe of our fin and repentance for it, till we are become plainly incorrigible, and utterly rebels lious, and fo fit for nothing but to be Jwallovped up of ruin. And yet even then, his defire of reclaiming us is fo Jirong, and his love lo ajfeBionate, that he Icarce knows how to give us over. How /hall I give t hee up, faith he, O Ephraim ? How Jhall I deliver thee, O Ifrael ? Hof 1 1. 8. And when we do repent, I fay, he has obliged him felf hy hif Truth and Faithfulnefs, moji graaioujly to forgive us» This was the Dodtrine of the Prophets. Let the wicked forfake his way, and the unrighteous man his thoughts, and let him return unto the Lord, lays Ifaiah, for he will have mercy upon him, and to our God, for he will abundantly pardon, Ifa. 55. ?• V^^^^ wicked man, fays God by E:{e^ kjel, will turn from all his fins that he hath committed^ and ksep all my fiatutes, and do that which is lawful and right, he fhallfurely live, he Jhall 7iot die. All histranf- greffions, which he hath formerly committed, Jhall not be mentioned unto him^ but in his right eoufnefs, that he hath done (ince, he fhall live. For have I any pleafure at all that the wickfd Jhall die, faith the Lord God ? and not that he Jhould turn from his ways, and live ? Ezek. 1 8. ZI,22, 13. This is the great Dodrine of the Go/pel, which is a Covenant of remijfton of fins, upon Repentance, Repen- tance is its great Article and fundamental Truth, and is therefore called by St. Paul the Foundation of I{epenta72ce, Heb. 6. I. For that which was taught to all the World, in all the degrees of Publication of the Gofpel, was that now God called all men to repent, and that he would forgive them all their fins upon their true repentance, St. John the Baptift, who was Chrift*s Herald and Fore-runner, ^t his entrance upon that work, begins with Jc» John, fays St, Lukp, in all the Country about 458 The Remedies which rejiore Book V- Jorda/ij cxm? preaching ths Baptifm of repentance for the remifjion of fins ^ Luke 3. 3. Our Lord and Saviour Chrift himlelf, when he comes after to proclaim his own Golpe], goes on with it. J^fus began to preach, fays St. Matthew^ and to fay, Repent ^ for the kingdom of heaven is at hand. Matt. 4. 1 7. And when he left the World, the Commiifion which he gives to his Apoflles, is to proceed on (till in the Pro- mulgation of it to all the World, as he had done to the people of the Jevos, For at the Jaft time of his being with them, juft before his Afcenfion into Heaven, when, {h) Matt, as St. Matthew (h) tells us, he commiirioned them to 28. 19. preach to all mankind; thofe ir.firutlions which he gave to them, St. Luke informs us were, that repentance and rcmiffion of fins Jhould be preached to all l^aticns in his 'Name, beginning at Jerufalem, Luke 24. 47. This was the chiet thing which they had in Commijfion, and the fumm and fubftance of their Embnffy. For that Minifiry which was committed to them, was a Miniftry of recon- ciling God and Men by this means, as St. Paul fays, or a Miniftry of Reconciliation, fo that they were Ambaffadors for Chrif:, as though God did hcfeech men by them, and ihey as Chrift's Deputies, who is the prime Mediator, did pray them in hisftead to be reconciled to God, % Cor. 5. 19, 20. And when the Apoftles came to execute their Orders, the publifhing of this was all their care and praHice, For they all of them, went about preaching in all places, and to allperfons, repentayice for the remiffwn of fins, St. Peter in his firft Sermon thus exhorts the people 5 Repent and be baptised every one of you for the remiffion of fins, Ads 2. 38. and fo again A^s 3. Repent and be con- verted, that your fins may be blotted out, v. 1 9. And the fame he proclaims more generally in his fecond Epiftle, afTuring all Chriftians, that the Lord is not willing that any manfhouldperijlo, but that all fhould come to repentance^ which is fure to prevent ir, 2 Pet. 3. 9. St. Paul preaches to the Athenians, that now God had commanded all men every where to repent, Adls 17. 30. AndSt.John afTures us, that by virtue of that Gofpel- Covcnant, which was confnmed with us in Chrift's Bloodj if with repenting hearts we confcfs our fins, he is faithful to his vvord, and Juft to his promile, to forgive m our fins, m4 Chap. I, Men to a State of Salvation. 459 and to cleanje us from the guilr and ftain of all umighteouf- nefs of one fort or other, i John i . 9. I fliouid recite almoft the whole New Tcflament, if I were to repeat all that the Scriptures affirm in this point. But by what I have already offered, I take it to be clear beyond ail doubt and fcruple, that the Go/pel- Covenant is ^ * Covenant of remjjfion of fins upon repentance, God moji earnefily dejires ''' This is that Grace, which that we Jhou Id repent, a.nd he is mofi Chrift's Blood procured for truly atid faithfully willing to forgive "^^ — 7~ tu^^ clvta oti e/>a us all our former fins upon our true re^ '''*l^ ViMTz^v czoneletv iy^f* fentance. Nay I might add, he is not ^^' '^^'^ T^ ^^'^^ ^-w. 0/- only willing, but cxtre^mly joyful and S^^^.^f" vmviyiuv. Clem. 1 J r 1 r T7 • • L- L' 1 n. Kom. I. li,p. ad Cor. c. 7, gladot the occafion. For it is his higheft ^^^ ,hat which enfued upon^ pleafure to go out and meet a return- his exaltation • Exalted to tng Soul'^ and the joy of his heart, to give repentance and remijfm 0/ embrace a reclaimed Penitent, as our fins^ Afts 5» 31. Saviour has moft clearly intimated to us in the moft welcome reception of the returning Prodigal^ Luke 15. II, 12, &:c. There is a general joy in the Hea- venly Court, fays our Saviour again, and /« the prefence of all the Angels of God, even over any one finner that re- fentethf Luke i 5. 10. nay, there is more joy over one pe* Tiitent^ than there is over ninety and nine jufi perfons which need no repentance, v. 7. Thus had God provided us of a msatis, which wilt moft certainly rejiore us to his favour. He has not lek us in our forlorn ftate, but has prefcribed us this me- thod of repentance to recover us out of it, and to be the great Inftrument of our Pardon and Reconcilia- tion. And this remedy, is adequate to all our needs, and able to regain all that, which our fins at any time have fnade us lofe. For it will repair the breach upon all forts of offences, whether they be our known or unl^nown, •our voluntary or involuntary fins. Of all which I fnall now proceed to (peak particularly. This remedy of repentance, I fay, God has fitted for ^11 lorts of tranfgrefiions 5 whether they be^ I. Our known, or 21 Our unkjiown and fecret fins. I. Our unknown and fecret fins have the benefit of {his remedy, and that whereupon God will pardon 460 The Remedies xvhtch rejiore Book V. them, is a gefieral repentance^ and a general Prayer for forgivenefs. As for feveral both of our voluntary and involuntary fins they zvQfecret and concealed ^vom us, and quite withouc pur hjiovoledge and remembrance. We are wholly igno- rant and in the dark about them, and our Confcicnces have no more fenfe of them, th?.n they have of thofe which we were never guilty of. For as for our involun- tary fins, in fome oi them v.-e are vsi\\C)Xvj ignorant, and never think them finful ; and in others we are inconfidem rate, and do not many times ob'erve that we fin in them. And as for our voluntary and wUful fins, though we know full well, and obferve when we at firft commit them i yet doth our knowledge of them, as of other things, flip out of our minds by degrees, and through length of time, and throng of other thoughts, at laft we quite /^r- get them. And thefe fins being thus quite out of our thoughts^ and wholly fecrct and u7iknoven to us ; we cannot f^rticularly either beg pardon for them, or repent of them. We cannot, I fay, particularly beg pardon for them. For no man can become a Suiter in behalf of he knows nor whom, nor recommend any thing to God's Mercy before he has difcovered it himfelf. And fince thefe particular fins are fecret and unknown, they cannot be the matter of a particular prayer and recommenda- tion. Nor can we particularly repent of them. As for our vpflful fins indeed, whether we remember them or have forgot them, the cafe is the fame as to one prime part of a particular repentance, viz. our forfakjng of them, and beginning to obey that particular kjioxvn Law which he had wilfully fmned againfl. We muft retra(5l every volun- tary fin by a voluntary obedience, and without this we ean have no juft hopes of pardon. For there is no promife of falvation to any man, but upon a particular obedience to all known Laws, fo that when fince he fees and un- derftands a Duty, he muft obey it particularly before he can expecfl: to live by it. But now as for thofe Laws, which are tranfgrefFed by our wilful fins, they are all l^nown, fince we could not will and chufe to difobey them, unlefs we faw and knew our felves to be found |>ythen:)p So that, whether we had finned againd thert> Chap. I. Me^ to a State of Salvation. 461 formerly, or no ; whether we remember ir, or have for- got ic ; obedience no them is our prefent Duty, and a Duty too fo neceffary, that without it we cannot reafon- ably hope to be faved. If therefore we have finned a- gainft any fuch known Law, we muft amend it, and leave off wilfully to repeat the fin ; for our obedience to all them is neceffary to our pardon, and whether we re- member or have forgot that we tranfgreffed them former^ ly, as to the prefent it is all one, for we muft chufe to obey them now. But as for other ads of a particular repentance, vi:(: cmfejJio7i^forroWy deteftation, and the like; there is no place for them about any of our fecret fins^ whether they be voluntary or involuntary : For no man can confefs what he is ignorant of, nor grieve vohen be underftands not vohy^ nor hate and detefl he knovs>s not what ; fo that he muft particularly know his fins before he can be thus particu- lar in his repentance of them. A particular -prayer and repentance then, have no place about our unknown fins ; they are not capable to be exer- cifed about them, and therefore they cannot be exaded tor the pardon of them. But that prayer and repentance whereof they are capa* hie, and whereupon God will gracioufly/or^zW them, is indefinite and general. Thefe may very well be ufed about them. For we may all underftand thus much by our feives, that we are all Sinners, and are guilty of much more than we know and can remember. Several fins flipc from us at firft, without our knowledge and obfervarion, and feveral others, which were at iirft obferved, were afterwards forgotten. And when we know this general number, altho' we are not able to recover any particular inftance, we may very well be lorry for it, and beg God to forgive it ; and fo expiate them, as much as may be, by a general prayer and repentance. And this remedy God has aii:gned for our unkt2own fins, and when we make ufe of it he will forgive them. Holy David was very fenfible, that he laboured under many fuch fecret faults, and by this means of a general penitential prayer, he endeavours 10 \)roc\xre. their pardon, Who, fays he, can underftand his errors P Cleanfe thou me from my fecret faults, Plal. 19. 12. And becaufe fuch fins are daily flipping from us, that our remedy might 462 the Remedies which reft ore Book V* might be as near as our diieale, our Lord has put into our daily prayers this general petition for our expiation. Forgive us our ^refpajjes, Alatt. 6. 12. As for this fore then, our unkjiown and fecret fins, zge- ^eral prayer and repentance is their remedy. If we obey all known Laws, and particularly repent of all our known tranfgrefTions ; our fecret and unknown fins need not lie heavy on us. For if we are honeftly ignorant of them, and uie due pains and ingenuity about them ; if we nei- ther over-look them through floth and negligence, nor miftake them through partiality and wilfulnefs ; a general and penitential prayer fhall ferve their turn, and reftore us unto mercy and reconciliation. And then, 2. As for all our l{novpn fins, God has not been want- ing to us in them ceither, but has moft gracioufly pro- vided us of a remedy, and means of reconciliation for them, of what nature or degree (oever they be. Whe- ther, 1 . Our voluntary and wilful j or, - 2. Our involuntary fins. I. In the Gofpel God has provided us of a remedy, to reftore us again to his favour, when once we have loft it through our voluntary, and wilful fins \ and that remedy is 2^. particular repentance of them. To the pardon of thefe, it is neceflary thzt we par ticu* larly amend and forf a l{e them. For they interrupt a ftate of love and good agreement, and fet God and us at en- mity and defiance. So long as they are continued in, they keep God and Men at a didance, they interpole betwixt us and his mercy, and hinder all the figns of his appro- bation, and all the exprefTions of his pardoning Grace from iflfuing out upon us. To reftore us therefore to God's Grace and Acceptance, thefe voluntary fins muft be taken out of the way ; and by a voluntary amendment and reformation, we muft undo all that was done amifs in our wilful tranfgreiTion. And of rhele fins all thofe places are meant, that make repentance, which, as we law above, includes in it atnendmefit, the indifpenfible condition of life and pardon. As when repentance and rem'iffion of fins, is commanded to be preached to all Nati" ens, Luke 24. 47. and men are bid to repent, that their fms may be blotted out, Ad:s 3. 19. or, as it is in the per* emptor X Chap. I. Men to a State of Salvation, 465 empcory and fevere words of our Saviour, to repem or el/e they /hall all j)eri/h, Luke 13.3. And as this particular repentance and reformation is necejfary to the pardon of our wilful fins, fo is it moft cer- tainly available and fufficient for them. Although they are of a moft heinous guilt, and provoking Nature j yec is not their offence unpardonable, or their cafe defperate. For after a man has put himfeif out of a ftate of Grace and God's Favour by them, he is not quite caftoff, nor need to defpair of getting in again. He is not prefently npon every fuch offence, banifli'd the King's Court and Prefence for ever : but upon his particular repentance and reformation, he will be allowed to recover his former ftation. For the preaching of the Prophets, of the Baptift, of our Saviour Chrift, and of his Apofllesy was to call all the wilful zn^ loji Sinners, both of the Jewifh and Gentile World, to this reconciliation ; Chvift, as himfeif informs us, coming to (d)fave that which was lofi, and to (ej call (d) Mate, all Sinners oi one fort or another to repentance. Mens 18. it, very Baptifm or entrance into Chriftianity, is a clean- W ^^^f* fingofthem from the %m\i oi all former fins without ex- 9» '?• ception, I^epenty and be bapti:^ed every one, fays St. Pe^ ter^ for the remiffwn of fins ^ Adts 1. 58. and he bapti:^ed^' fays Ananias unto Saul, and wafh away all thj fins, Adb*. 22. 16. Nay, after men are once hapti:{edy and have all their former wilful fins wafht offin ihzi water of regeneration^ yet is not every wilful fin, which they are guilty of thence^ forward irrecoverably damnable 5 but they are fiiil called to accept of mercy andforgivenefs upon repentance, as before, and Offenders are under the Grace of repentance, as well as others. For that repentance, whereto we are called by Chrift's Gofpel, is not fo much an at}, as a ftate : which St. Paul intimates, when he talks of renei^ing men unto repentance, that is, unto the condition and {landing Terms of it, Heb. 6. 4, 6. It is of God's Grace that there is any forgivenefs, and, in order thereunto, any place for repentance at all ; and of the fame Grace, we have received a promife of for- givenefs upon repentance for all fins ^ and at all times whatfoever. If any mtn among us bapt'zed Chrifti- ans, fin, fays St. John, his cafe is in no wife defperate, |br we have an Advocate with the Father, Jefus Chrifi, the 4^4 ^^^ Remedies which refiore Book V. the righteouSy and he is the propitiation for our finSy as well 2i% for the fins of the whole unchriftened world, I John 2.1,2. And therefore the way of dealing with, wilfully of- fending Chriftians, is not to fix them in their Impeni- tence by defpair of recovering themleives; bat to call them by repentance to mercy and forgivenels. For (/) Rev. the Spirit of God himfelf writes to the (fj hack-fiiding 2, id. 21. Church of Ephefus, to remember from whence they were fallen, and to repent and do their firfi workj. Rev. 2. 5. And St. Paul finds fault with the Chrifiians at Corinth, {ov 720t repenting of their uncle annefs, and fornication^ and lafcivioufnefs which they had wilfully committed ; threat- ning to bewail them, or to excommunicate them in for« row and lamentation, according to the cuftom of thofe times, if they did it nor, 2 Cor. 12. 21. Nay, in the cafe of the incejiuous Criminal, who had committed fuch a fault, as was not/o much as named, and much leis done among the unbapti::^ed Heathens themfelves ; he doth not confign him up to eternal Torments, but endeavours, by the rod of Difcipline and Church- cenfures, to reduce him to repentance, that hisfpirit might be ftived in the judg- meni'day of the Lord Jefus^ i Cor. 5- I, 5. And as for the other Members of the Church of Corinth, who were unconcerned and puffed up at fuch an enormous acci- dent; he reproves them fm.artly, that by bringing them to a fenfe of their fin, he may work them into a reformation, v, i, 2." Which good cffedls, when he un-> derftood that his reproof had wrought upon them, he rejoyces mightily, and glories in it in his next Letter, I rejoyce, fays he, that by my former Letter yon were made forry, feeing \t vj2.s after a god-y manner y audyou /orrowed to repentance : For fuch godly forrow worketh repentance unto falvation, which i%not to he repented of , 2 Cor. 7. 8,9,10. And as he pradiifed thus with bapti:(ed wilful offenders himfelf, fo doth he inilrudl Timothy, that he fliould do likewife. For he tells him, that the way whereby the man of God ought to deal with finners, even thofe of the worft forr, who are not only fubjeB, but f«/7rf- 'ved to fin, is not peremptorily to damn, and leal them up faft unto deftru(5tiOn : but in great meeknels to endeavour to reclaim them, that by recovering them Chap. I. Me» to a State of Salvation. 465 them to i^-pentance^ he may rcitore them again 10 Lit^^e, and Pardon. The M(in of God^ lays he, muft in meek^ nefs inftruB even the Rcrra(5tary and Contumacious, or tho/e th.it oppofe thcmf elves 2iga'init him, if God perndven" ture will give thorn I{epcntance, to the ack^mwledgment of the Truth, and that they may recover themfelves out of tht fnnre of the Devil , who are taken captive by him at his will^ 1 Tim. 2. 25, 26. And to name no more Irfftances of this Nature, but to fum up all in one, eventhofe great and fcandalouswiU ful Sinners^ whole Olfcnces make it fit and needful to expel them the Society of Chrijiians, are not yet in their very Excommunication fhut up irrecoverably under the Pains of Hell, bur, quite contrary, 'tis intended by this very means to reduce them xo repent ajice^ and thereby to Pardon and Acceptance ^ Excommunication it felf being, as S. Paul lays, for the defiruclion of the flejh, that the Spi^ rit may be faved in the day cf the Lord Jejus, i Cor. 5. 5* And the Power of the l\eys in remitting or retaining Sins, that is, in the Excommunicating or Abfolving of Offen- ders, is intrufted with the Minifters of Chriil's Church, for the Edification of the Excommunicated Sinners them- felves, and 7iotfor their Defiru&ion, 2 Cor. i o. 8. and chap, J 3. 10. And by all this we fee, that the Grace of Chriffs Gofpet is a Grace of I^epentance and Remiffion ofSins, ail the way, both before Baptifm, and alfo after it. In all Periods, from the Beginning to the End, it is an Inftrument of Pardon and a Means of Peace ; or a J>Vord and Minifiry, as S. Paulhys, of I{eco7iciliationy 2 Cor. 5. 19. If we break our Baptifmal Fows, which are the Condition of the Covenant, ojice, and thereby forfeit all our Right to Happinefs ; it gives us Liberty to repeat them. For we have the Freedom, both in our private and o\xr pub' Ihk Prayers, to renew all our good Refolutions, and to make God new Promiles, and to undertake for the Performance of that wherein we have wilfully failed, by new Engagements. Nay, it doth not only allow, that we may thus renew the Covenmt ; but it requires that VJt Jhould: It has appointed an Ordinance, the Euchariji or Lord's Supper I mean, for this very purpofe. For the Bread and Wine which we eat and drink there, oui Saviovjr tells us is a Psdsral Perm, and the New Covenant-^ G g or. 4^6 The Remedies which reftore Book V ^^•—^—^^••—i _ — __ . — ^e or, according to the manner of the Edflem Nations, who ratitied their Covenant by eating and drinking together, the re-entring or confirming of that Covgnant, which was at fir/l fealed and confirmed in his Blood, ^i^A^nm* '^^^^^y ^^y^ ^^» '^ ^^^ ^^^^ Teftament or * Covenant in my Bloody drinks ye all of it^ and fo according to the known Rice, confirm this Covenant with God by it, Luke 22. lo. Mat, 21. zj. And this he has not only allowed but injoyned to all his Difciples Do this, fays he, in remembrance of me. And that not only at cne Tiyne^ as it is with Baptifm, but at all Times during your whole Lives ; for in this manner of a Federal Eat- ing and Drinking of this Bread and TVine, you muji fhew forth the Lord's Death always^ even till he come again the lecond Time, i. e. unto the World's End, i Cor. 1 1. 24, 25, 26. Forgivenefs of Sins then upon Repentance, is a Grace tvhich is begun in Baptifm^ and which is ever after continue edf being repeated in every Prayer, and fealed iyt every Sa- cramcTit, to the end of our Lives, So that no wilful Sin can damn us, if we repent of it; but the damned accurfed Sinner, is only he who lives and dies impenitent. Info- much as that very Sin, for which S. Paul fays there is no Benefit from Chrift's Death, nor any Help of Sacri- fice under the Gofpel ; is therefore excluded from all Grace of Pardon, becaufe it is from all poffibility of Re- fentance. For therein it is, that the irrecoverablenefs of ihofe loft Sinners confifts It is impoffible^ fays he, to renew them to I{epentance, Heb. 6. 6. Thus then, we fee, that Chrift's Gofpel has afforded us a Remedy even for our wilful Sins, whether they be committed before Baptifm, or after it, at one Time or at another, at all without exception ; fo that although fome- times we do fall under them, yet we ihall not be eter- nally condemned for them. Let us but repent particu- Jarly therefore and amend it, and whatever Sin we have wilfully been guilty of, our "Work is done. For our Re- pentance (hall fet us ftraighr, and our Reformation will make us innocent; and if we are careful to do fo no more, our offence will be looked upon as if it never had been done at all. But 2gainft this pardonablenefs of our wilful Sins^ after eur Belief of the Co/pel, and Baptifm into the ChriJ^ian Faith j Chap. i. Men to a State of Sahatioft. 46? Faith '^ Tome perhaps may be ready toobjed: tvpo Pld- ces from St. Paul's Epiftle to the Helprem, wherein he may feem to teach us a more rigorous and fevere Lcjfon. In the I oth Chapter, he lays down this as a great Truth : Ifxve fin voilfully after that we have received the I^nowledge, ^^ or open Belief atid (g) Acknowledgment of the Truth of ^^' ^' Chrift's Gofpel, there remains no more Benefit to us from y*^^^* ChM*s facrifice for fins ^ hut a certain fearfiiUoohJng for of judgment f and fiery indignation i which float I confume the AdverfarieSy v. 26, 27. And in the 6ch Chapter^ to the eternal Terror of all voilful BackjfiiderSf he fpeaks thus to the fame purpofe i It is impoffible for thofe^ who were once enlightned^ and have tafied of the heavenly Gift, and were made partakers of the Holy Ghof}, and have tafied the good word of God j if after all this they fhatl fall away ^xo be again recovered, or for any of us to renew them to i^pentance ; feeing they crucifie to ihemf elves the Son of God afre/h, and put him to an open [hame, v. 4, 5, 6. But now, if our wilful Sins after Baptifm, and Belief of the Gofpei, be thus defperate, and utterly excluded from all Hopes of Cure and Benefit of Expiation by Chrift's Sacrifice, as the Apoftle inthefe Places leems to intimate j How can the Gofpel be truly called a Miniftration of i^e- conciliation^ Grace^ and Pardon, towards ail forts of wil- ful Sins ? To takeoff all this Difficulty, I will anfwer to the Pla-' ces feverally, that all thole good Minds, which are won£ to be perplexed by them, may be more perfedly relieved by a particular and diftincl underftanding of them. Firft then, to begin with that, the Word's of St. Paul^ in the loth Chapter of his Epiftle to the Hebrews^ are thefe. Let us hold f aft the profeffion of our faith without Verfc If^ wavering ; Not forf aiding the ajfembling of cur felves to- ^^* gethery as the manner of fame is, but exhorting one ano'- ther to the open ow'ning and frec|uenting of them; and this we ought to do fo much the more, forafriiuch ^ AS ye fee the day oi God's righteous Judgment ^/'/rotfc^- ing. For if we fin wilfully in this Backfliding from the publick AlTemblies, and from the Profeilion of the Chriftian Faith, after that we have once receivd the Kpowlcdge^ orprofelfed Belief and (/.') Acknowledgment W ^' f>f the truth of if, there remains no more Benefit to us yvv9t7' G g * ffofl* 468 ' The Remedies which reft ore Book V. "verfe 27. from Chnlt's Sacrifice for Sins^ btti a certain fearful look:- iijg for cf that judgynent^ I layi Wj/c/j [hall devour the j^dverfarics } And ibis all you Hebrews have realbn to expect from Chnft. from whac you very v.'eil know of the manner of proceeding in fuch Cafes under Afofes, g For he that defpifed or reje£ted the whole, yea or even any cne particular Inftance of Mofes's Law, whereto Dea:h was th reamed, djed without Ahrcy^ if the thing Was proved againft him under the Teftim.ony of two or thres witneffes. And then of how jnuch forer Punijhmentf V. 20. fuppofe ye, poall this wiltul Sinner /;^ thought worthy who hath, by fuch wilful rejeding of all GhniVs Laws and Religion, trodden under Foot the Son of God, as if he were not raifed up again from the Dead, but were yet in his Grave ; a^id hath accomited that Blood of his, which con- lirmed the New Ccvcnafit, and wherewith he was fanciified, an unholy thing, making it to have been julfly flied, as the Biood of a Malefador • and hath done defpite unto the Spirit of Grace and all its Evidence, by rejeCling it as in- fuiHcient ? I have let down the Piace at large, that the very Text it felf may afford us an accumulated Proof of the enfuing Explication. But now as for this Sin, which, being wilfully com- mitted after the Belief and Acknowledgment of Chriit's Gofpel, IS here laid to have no help from Ch rift's Sacri-, fice, nor any benefic of his Propitiation , Jc \snot thf fin- ful Tra7?fgrefjion of every Law of Chriji^ no nor of any one 5 but a total Avrftrfic ar.d Abrenunciation of them all. This Sin, 1 (ay, which being wilfully committed after the Belief of ChriiVs Gofpel, is here faid to exclude us from all Benetit of Chriit's Sacrifice, is 7iot the Tranf- grcjjion of any of Chrifvs Laws what foever, nay nor of any one* For- [he Corinthians were guilty of the wilful Tranfgref- llon of feveral Laws, and that too after chey had em- braced the Faith of Chrifl, They were guilty of an indulged Lafcivloufnefs, Vnclcanncfs ^ and Fornication, 2 Cor. 12. 21. Nay one of them was guilty of it in fuch an inltance, as was not fo much as named, and much Icls pradtifed among the Gentiles ihemlelves ; vi:^, in a moft inccftuous marrying of his Step-mother, or his Father's H'lfe, 1 Cor. 5. I. And S. Peter, a great Apoft'e, after three Years Converfe with his Lord and Mai\iew him not, Mar. 14. 71. All thefe were fins wilful in their CommilTion, and fome of them moft highly criminal in their Nature ; but yet none ot them was excluded from the benefit of Chnft's Sacrifice, for they ail enjoyed ir. So that it is not any oneTranfgreilion of a particular Law after Men have embraced the Faith of Chrift, which is the un-atoned Sin here mentioned. * But it is an utter reje^ing of all the Laws of Chrijl^ and a total Apoflafiefrcm his vohole E{eligion, It is the renoun- cing of Chrifi's Authority, the difowning of his Gofpel, and falling quite off from him, tojudaifm, or Paganifm, or fomething dirsElly Ayttichrijiian, which is the Sin here in- tended, and whofoever doth this, not only when furpri- zed by Fear, or wearied out and overpowered by extre- naicy of Torture, as the Lapfers^ or they who fell in the Primitive Perfecutfons, to whom God often gave the Grace to repent, and whom the Cathoiick Church (till re. ceived again upon their Repentance. But whofo doth it, vfiilfully after he has once acknowledged Chriflianity, and been convinced by ir, from him there remains no more fa* crifice for Sin, but a fearful looking for of judgment and fiery indignation, which fhall devour him, and all other Antichriftian adverfaries. That the Word which is here tranHated (e) Sin^ fignifies TO «V^?' fometimes not all Sin \n general, but particularly this fuper' tavov^cov lative height and aggregation of all Sin, an utter Revolt n^oov. from God's Service, and A p oft ape from' his whole Religion ^ appears plainly from 2 Pet. 2. where the Apojiate Angels are called the Angels that [k^) finned, v. 4. {^)ayyi' And that this particular way of Sinning, by an univcrfal kci dfxaf' Apoflafie^ and falling quite ojf from the "Profeffon of the 7«^f7s... Chriftian Faith, is that very Sin which is here intended jmay appear to any, who will attend to thofe things which are fpokenof itin this Place, and put them all together. *Tis plain from the Apoftle's Exhortation againji it Le^ us hold fnji, lays he, the prcfeffon of our faith ^ and not revolt from it, x?. 2^. G g 3 From ...» -^^— — ^— ^— ^— ^— ^_— 470 The Remedies which rejiore Book V, From his further Dlffwafion from it in the verfe next but one,— «o^ forfaking the Ghriftian AJfemblles^ which is a great Seep towards the difowning of Chrift himlelf, as the manner of fome is, v. 25. From his Character of it in the Verfes that follow, it being a Sin, which includes in it all ihefe Inftances of Aggravation. By it we become utterly Antichrijlian^ and Adverfaries to Chrift and his Religion ; — the fiery Indignation that is kindled by this Sin, jkall devour all them, who by reafon of it are become Adverfaries, ver, 27. By it we deny Chrift to he rifen, and look, t^pon the Son of God as yet in the Grave and under our Feet ; we count his Bloody which was (pilt for the Confirmation of the New Covenanr, to have been the impure and unholy Blood of a MalefaBor juftly executed j we deffife all the clear Proof ^nd conviBive Evidence of the Spirit of Grace^ which we once thought a fufficient Argument for his Re- ligion, and whereby we were moved to the Ackoow- ledgipent of that Truth of his, which now we contu* melioufly rejed):. Whofoever hath committed this Sin, faith the Apoftle^ I will fnew you what he bath done j he hath trodden under Foot the Son of God^ and hath count* td the Blood of the Covenant wherewith he wasfan^ified, att unholy thing, and hath dotie defpite unto the Spirit of Grace, ver. 29. As for the Sin then which is here fpoken of, it is plain- ly this ; vi^. a Sin that is contrary to the holding faft of our Chriftian Profejpon^ xhsii implies a for faking of the Chri-r ftinn AJfemblies, that makes us open Enemies and Adver^ faries to Chrift and hit Caufe^ feeing thereby we deny Chri(h to be rifen, and affirm him to have been an Impoftor, and hi: B'ood to have been^ like that of the Thieves which were crucified with him, unholy and impure as the Blood of (t J^alefatlor, znd. fet nt nought all the miraculous Proofs , and defpife all the conviSlive Evidence of the holy Ghcft, that Spirit cf Grace^ wjaich hath proved to us abundantly that that Religion of his, which we yow renounce, is a mqft certain TrtJth of God. All thefe Marks are evidently at- tributed to that Sin which the Apoftle herefpeaks of ; and ?hen what can any Man think it to be kC$f than an ab- Jp'uts Apoftafie from the whole Religion, and an utter abr^- n^nciaiion of all the Jf^arps of Chrift ? Chap. I. M.en to a State of Salvation, 471 Now whofoever mlfully ialls under this, I confels he is in a very deplorable and moft delperate Cafe. Be- caufe for him, as faith the Apoftle, there remnins no more benefit from Chrift's Propitiation or Sacrifice for Sin : He has affronted that fo enormoufly, that God will ne- ver lufFer him to be the better by it. And this to a Jexv ought to be no uncouth or furjiri^^ing DoHrine^ feeing he who thus renounced Mofes could have no Sacrifice to atone for him. For no propitiation was allowed for him who wilfully rejeHed any one particular Command of Mofes, but leaft of all if he had apoftatij^ed from the whole Lavp, He that defpifed even any one particular Threatning Death in Mojes's Law, died without mercy un^ der two or three H^tnejfes, But now this Covenant land Law of Mofes was feaied only in the Blood of Bulls and Goats ; whereas this Covenant and Law of Chrifi, which thefe Men renounce that I am Ipeakingof, was confirm- ed in his own Blood: Mofes the Author of that Law, was but a Servant j whereas Chrifi, the Author of this, was a Son, If then the revolting from Mofes was fo un» pardonable, that it inevitably incurred Death, and put a Man out of all Hopes of Propitiation and Benefit of Sacrifice ; of how much for er Punifhment^ as he moft ra- tionally argues, muft all Apoftates from Chrift be accounted worthy^ who by their falling away from his Religion, tread under Foot the Son of God himfelf, a Perfon infinite- ly above Afofes ; and count the Blood, not of Bulls and Goats, but of the Chrift of God, wherewith this Cove^ nant was feaied, to be an unholy thing ? They are indeed irrevocably plunged in Death, and their apoftatizing or drawing bacl(_{r om that Religion, which upon fo good E- vidence they had before acknowledged, is to their own J{uin and DeflruHion^ ver. 38. But although this total Apofiacy and^ abr enunciation of Chrifiianity it felf, when 'cis wilfully Committed, be fo remedilefs and defperate a Sin ; yet is that nothing to the Breach of any particular Law, or to the wilful Tranfgref- fions of any bapti^^ed Man, fo long as he fiill continues Chriftian. For all his Sins of one fort or other, have the Salvo of Repentance provided for them : And if he doth but once reform and amend them, he (hall not be con; 4emned for them. G g 4 Ani 472 The Remedies vphich refiore Book V. And thus having ihewed, thac this Place in the tenth Chapter to the Hebrcxvs^ makes nothing againft the pardon- ablenefs of any Chrijiian jMan's Sin upon Repentance, but only againft theForgivenefscf thofe who have ^foftati:!^ed from Chrifij and become unchriftian ; I proceed now, 2. To confider that other Place in the fixtb Chapter * c{ the fame Epijtle, where the Apcftle's Words are thefe : Vcrfe I. Therefore leavirig the Principles of the DoElrine of Chrift, wherein we are wont to catechize even Children and Novices; let us go on unto PerfeBion, and to treat of fuch things as are lit for grown Men : not laying agaift, for fuch as are apoftatized from it, the firft Foundations of the Chriftian Dodtrine, as are the Docftrine of repen- ?. tance from dead VQorkj, and of Faith towards God ^ of the DoBrine of Baptifms, and of laying -on of Hands, and of the refurrcBion of the dead, and of eternal 'judgment, 3' And this x^iU we do if God permit, 'vithout returning, as I fay, to prove again the Foundations of the Faith to them who are fallen from it ; which indeed were a 4. very vain and iruitlefs Undertaking, For it is impoffible^ (I) p'J]ij' for thofe vpho were 07jce enlightned or (I) baptized, and ^v]ii. have tajied of the heavenly gift ^ and were made Partakers 5' of the Holy Ghoft: i and have tafted of the good word of Gody and of the Powers of Chrifi* Kingdom, -or the 6. T^orld to come ; if after this they Jhall wilfully fall, a- w^y from this Faith, it is impoflible for them, I fay, to be recovered, or for us by any Endeavours of ours to renew them again U7ito the Grace and Covenant of repen- tance ; becaufe God is irreconcilably provoked by this Revolt, y^r/Vza thereby they cruel fie to' themfelves the Son of God afrsfhf and put him once again to an open Jloame, - Here indeed rha Cafe is as dcfperare as it was before ; and 'tis no wonder why it fhou'd, becaufe the Sin is the very fame. For it is nothing lefs than an univerfal back' Jlldlng, and apcfiafis both in faith and maimers, a reMun- cing of all the {{eliglon 2nd Laws of Chrift, whereof all thefe fevere things are fpoken. (fh) -mr^'n As for the Word {m) which is here put to note this 'mjina,]- filling aw.iy, it iigniiies for the moft part a fall which ad- mits ef a rif& again, and is recoverable ; but fometimes it denotes a fall that is drfperate, and beyond all hopes of rcr*icd^. Til US lbs ApcillCj freaking of the incredulous Chap. I. MeTt to a State of Salvation, 47^ JevpSy to whom the Religion of Chrift was a jtumhling- blocks and a rocl{_ of offence^ dillinguilhes betwixt thelc txvo^ * fttimhlini^ and falling ; making the latter to be ^ '^TctUai much more dangerous than the former ^ and denying it o( ^"d them, when he affirms the otL^r, Have they fiumbled^ fays '^'^rlvffi. ^ he, that theyjhould-f fall mortally and irrecoverably ? God ' '''*'^ ^' /^rW, Rom. II. II. ^^'^'• And thus it fignifies in this place. For ths falling away here fpoken of, is nothing lefs than a revoltiyig from all Chrift* s Laws and Doctrine^ ^.nd ^n apoftati^^ing from his whole Religion. Which appears from feverai things chat are here (aid of ir, fome whereof they are /aid to fall fronit and others of them are /aid to be implied in their falling. It appears, I fay from fome things, which they are /aid to apo{iati::^e or fall from. They fall away from their Baptifm which is exprefled by the word *en/ightned, the common name in the an^ "(pan^v ' cient Church to fignifie the baptized ; from the remiffwn n^. Sec cf Sins, the preaching of the PVord, and the adminifira- Hib^ 6. tion of the Sacraments^ which are fuch privileges and 4" gifts of God, as are offered to perfons baptized ; from the hopes of Heaven, and all the promifes and good word of God ; from the gift of tongues ^ and other effects of the Holy Ghoft, whereof, upon the impofition of the Apoflles hands, they had been made Partakers ; and from the power of working miracles, that were io confpicuous under the ap- pearance of Chrift, thofe times of Mefjiah, which the Jews were wont to call the Age or world to come ; if thofe, fays the Apoftle, who were once baptized or enlightned, and have tafied of the heavenly gift ^ and were made partakers of the Holy Ghofl, and have tafied of the good word or pro- mife of God, and the powers of the world to come- if they fhall fall away, or apoftatize from all ihefe, it is im- poffible to renew them, v. 4, 5, 6, This, as is evident, is the j^pofiafie which is here fpecified, which is nothing lefs, than a renouncing of the Baptifmal Covenant, oi the preach^ ing of the Word, of the adminiftration of the Sacraments, of all the Gofpel-promifest nay of all thofe miraculous gifts and powers of the Holy Ghofl, whereof in the firfi times they were ordinarily made partakers i and what can any man rake this to be, but an utter renouncing of the whole Gofpel and Religion of Chrift ? 474 ^^^ Remedies which rejiore Book V. And that it is io, is ftill further manifeft from tkofc things^ which are [aid to be implied in their falling. For hereby they are faid, to condemn Chrift as an Irn- foftor, 10 juiiifie his murderers, to fay he was [crucified jujily, and that were he novo alive, they fhould be ready to crucifie him over again, which is a publifhing again to all the world his reproach, and sl putting him anew to an open Jhame, By this falling avoay, faith the Apoftle, they cru- cifie to themfelves the Son of God afrejh^ and put him to an openfhame, v. 6, ■ But now, thus to renounce our Baptifm, and all our Chrifiian Privileges, to Condemn Chrid as a Cheat and Impofior, xojuftifie his Murderers, and to defame his ^e^ ligion; what is it lek, than a renouncing of his Gofpel, and a falling off to persecute the Chrifiian Faith and ProfeJ^ fion} And as for the wilful doing of this indeed, the Apoftle fays exprefly that it is defperate, and that it is impojfible for him, by any endeavours or arguings which he can ufe, to renew again thofe who are guilty of it, to that Gofpel Covenant which they chus abjure, and which is the only gracious means of repentance and reconciliation. And fince it is to no purpofe,f fays he, I will not attempt it, but go on in fpeaking to thofe who ftill retain the Faith, without concerning my felf to prove again the foundation to tkofe who have apoftatized from it, ver. Thefe wilful Apoftates therefore are in a moft deplo- rable cafe, for they have finned themfelves out of all ca* pacity of mercy, and tranfgrefled beyond all recovery. For there is no pardon to any wilful ^nner whatioever, unlefs he repent ; nor can there be any to Apoftates, un- lefs they can repent of their Apoftacy, and be converted over to Chriftianity. But as for thofe Apoftates, it is impofftble for any man to renew them again unto re* pentance. Their renewal, I fay, is impojfible. For as for all hu^ mane means, which any men, even the Apoftles of our Lord themfelves, could ufe for their recovery; they have defeated them already. They know all the evidence of Miracles, and the dcmonfirations of the Spirit ^ nay, they have not only /ffences towards thofe per- fons, whom they fliall never fee again, and whom they know not where to find, or when ; now here, by rea- fon of abfence of the perfons whoq:i they fliould make it H h 3 to, 486 The Remedies which refiore Book V, to, an adlual acknowledgment and reconciliation, is im- poffible, and all that can be done towards ic, is only fmceiely and firmly to refolve to feek ic, whenfoever an opportunity Ihall be otFer'd. And this honep: purprfi of reconciliation, till fuch time as we have an opportunity to perforin it, fhall be as available to our pardon, as if (j) Book ^'^ w^^^ indeed reconciled. The will, as I have (aj I. c. 5. ftiewn, fhall he tak^n for the deed, where *tis in our power to xviii only, but not to do, and where the deed would cer- tainly follow^ if there were hut an opportunity to Jhew it in. For in this cafe, the Apoflles rule is lure ; Woere there is firji a willing mind, it is accepted according to what a man hath, and not according to what he hath not, 2 Cor. 8.12. As for the Duty of feeking Reconciliation then, where our lin has given offence to men, it is plainly this : If they l{yiow nothing of our trefpajs agai'/ifi them, they are not angry with us for it, and fo have need of no atonement. But if they do underfland it, and are off ended zt it ; We Viufi feek^a reconciliation, if it can he had, and where we have an opportunity to endeavour it. But if there be no oppor^ tunity of making our acknowledgment at prefent, we muft -firmly purpofe ic in our own minds, and refolve to make it when a fitting feafon fhall be ofFer'd : And upon this honefi purpcfe which would prove effectual, Were the per- fons prefent, we ihall be pardoned, as if we had perfor- med it. 3. In fin we are to confider the damage and injury which it implies towards our Neighbour, as it caufes his unjuji lofs or hindrance, whether as to his Life, his Liberty, his Bed, his Good Name, or his Eflate ; and this is to be expiated by malting arr.endsfor the wrong, and refioring what our injury tock^avQay, by a juft and full reparation. How often doth mens Eyivy and ^evenge^ their Co- vetcufncfs^ and Ambition, and unbridled Lvfls, render them not only ojfcnfwe by indignities and affronts, but rea'ly hurtful and injurious to their Brethren, They wrong their Bed, by Adultery ; they hla[t their I{eputation by flanders and falfe reports i they fpoil them of their Goods, by theft or oppreliion, by fraud and cousenage ; they rob them of their lives, or liberties^ by murder and falfe witnefs ; they inflame their enemies, eftrange their friends^ and fiop or defiroy their preferment^ be their ma- licious Cfaap. If. Meff to a State ofStt:r in the fame ftate which they held before. We fliall not q ram pec* be thought to be really angry at the crime, if ftill we hold catum ejf^ fall the Bait, and are pleafed voith the temptation. We cum reddi fhall not be efteemed to hate it, fo long as we are in love /'^^ non with that which comes by it ; for we did not love it for ^^^^ditur^ it (elf at firft, but only for the unjuft gains fake which led """ agJtur us on to it; and if we^ yet hold that faft, and will not ^^^^p^j^* reftore it and let it go, 'tis plain we love it, and adhere y -^"^'^ to it for its fake ftill. So long then as men are pleafed ad^ja^fl in the fruits of their injuftice, and continue the damage Jq^ ^^^ which their brother fuffered, or hold fafi the unlawful gain eft Ep, 54, which they themfelves acquired by it ; they cannot in reafon be thought to renounce or toredrefs it, but to juftifie and confirm it. They are refolved to have ther end in it, and to enjoy what they fought thereby ; and this is not to be puniflied and afflicfled for a fault, but to be enrich- ed by it ; it is not repenting of it, but owning and avow- ing it. But if the fenfe of God's wrath, which they have in- curr'd by their unjuft dealings, fliouM put thefe men who will not repair them, into fome real trouble of mind and grief of heart, as fometimes it doth : yet fo long as they make no juft amends, but fuffer all the ill effedts upon their brethren to remain, their Repentance, fuch as it is, although it be real and fincere, is not yet perfed and en- H h 4 tire. 488 The Remedies which rejiore Book V. tire, and al;le to vpoyi{ that reformation which it is dcfigyjed for. Their. m nd is changed in part, but 'tis but half way ; their lorrow for their fin is ibmerhing, but not e- nough ; it would not have ftrength lufficient to prevent the lin, becaule it cannot wean them from the temptation. For the unjuft gain Itill keeps poffeiTion of their heart, and all their grief and cliange of mind is not able to remove it : Their brothers lols is Itill their love and delight, and all their repentance cannot bring them to repair it. They flill adhere to, and love ihzfruiis of their ^ffence^ more than they do the rewards of amendment ^iVid obedience : So that if they l"hould be tempted by thele inducements again, they would have the lame effect upon them which they had at firft, and make them as unjuft as they were be- fore. Thus neceflary is rcflitution and reparation of a wrongs to evidence that men tru'y znd perfectly repent of it. But befides this way of its being necefTary, vi:^, as a. veceffary effcB of a compleat repentance ; it is alfo neceffary in it felf as a piece of common juftice and natural equity^ without which no man, who has done wrong, can be an equal or a jufi man. For the great Rule of Juftice is, That every manjhculd have his cvon, and that no other •mens force or fraud fhould fpoil him of it, or any ways de^ tain it from him. So that if any man has dejiroyed or w/ified any thing belonging to ano:her, he muft m.tl{e it up ; if he has taksn it to himfelf^ he muft refiore it. For whatfoever Goods he has wrefted wrongfully from his Neighbour, are not his Goods, but his Neighbours ftill. For that which transfers Propriety trom cnc private per- fin to another, is his own confent ; this being the very nature of Dominion, that a man may difpoje of a thing at- his own will, and 710 other man m.iy meddle with it, without he /igrse to it : So that it muft be his own voluntary a^, and nor anothers force ov fraud, that can juflly make an aHenation. If then one man wrongfully polieffes anothers Goods, he is no Owner, but an Vfurper ; he enjoys what belongs not to him, and cannot be a juft man, till he has c'earcd his hands of the others Gcods, and made reftitu- tion. Thus neccifary is refiituticn of unjufl Pojfejfions, and reparation of unjujl dnmages^ not only to evidence a fjncere ■ ■: ' " ' : ■ • ; ' . . and Chap. 11. Men to a State of Salvation, 489 and [ufjicicnt repentance, but alio as an inftance of common Equity and natural 'Suflicc, and to maintain a mutual peace, fecurlty^ and ccnfidefice in the World. And there- fore God, that he might take away all temptation to fport^ fulj or malicious injuries, and uf?/uji gettings in feme ; and all enmity and flrifc^ U7ifociable fears and jealoufes, mwmurings and crnp/aints by reafon of them in o^/j^rj; has laid a great Rrcfs upon it, and made it plainly ne- celTary to the obtaining of his (c) pardon. I{ender to c^ / x -^ very man his due^ faith the Apoftle, and owe no man any mittitur^' thing, but to love one a7iothcr, Rom. 13. 7, 8. T^ his h peccatum- plainly neceflary, and a duty that will not be difpenfed nifirejhtL with. For as ET^ck^iel fa)s, it is not only, if the wicked atur abla. man turn from his Jin, and do that which is lawful and turn, Aug. right: but if, together with that, he give again what he ad Maced. hath rcbhed^ that he Jhall furely live, and not die, Ezek. If then we are guilty of any injury, and have at any time wrongfully damnified our Neighbour ; we muft not only feek to be reconciled, and remove the offence, but withal we muft repair the lofs, and make him in as good a ftate, if by any means we can, as he was in before. And therefore if we have fpoikd him of his Goods by fraud, oppreffion, or robbery ; we muft in the fitteft way, which our own prudence, or the wifdcm our friends 2.nd f pi lit ual Guides fhsili diredf, >'^or^ them unto him again. If we have injured him in his good name, and by JIanders, fa/fe Jiories, and malicious reprefentations, put a blot upon his honour, advantaged his enemies, difingaged his friends, and Jiopt his promotion ; we muft ccnjejs our fault, and declare our mifcarriage ; we muft endeavour to wipe off- all the dirt which we have thrown upon him, and to fet him right again in the apprehenfions of all men ; but of thofe moft efpecially, who by our means were brought to think ill and hardly of him. If we have wrongfully deprived him of his liberty, or of any- thing elfe, by f'^lfe witnefsj or corrupt judgment, or any other way, we muft take Jhams to our feives, and clear up his innocence, and take off all the undeferved reproach, and all the criminal diCguiJe, wherein we had involved him. As for fome injuries, 'tis true, they never can be re- paired, iior is it poifiblq to make the perfons whole again, ■ " who 490 The Remedies which reftore Book V. who fufFered by them. Of which forr, are Murder, A- duUery, a cu[iomary conji ant fraud in traffck, and the like. But although the damage in thefe can never be intirely repaired, ycc in pare it may , and when we cannot do as much as we fhould, 'tis but juft and neceflary that we do as much as we can. And therefore in thoie injuries whereby many are made to fujf^r, as it ordinarily hap- pens in Murder and Adultery, which damnific not the ferfms injured alone, but their Families aifo and Defen- dnnts ; we muft make reftituticn to thofe that can, that we may be pardoned for negleding thofe who cannot re- ceive ir. And if few of the injured perfons are to be met with, as it happens through the iyijinity of Sufferers by a conftant fraud in commerce y there cannot be a bet- ter commutation, than to put thepor into their place, and make the needy their Receivers. Which exchange was moft commendablv refolved on by z great offender in this kind, i;?*;^. T^acchaus, the Chief among the Publicans, For when he comes to repent of his Fptblican fins, at Chrift s calling of him, Luke 19. He makes his penitential pro- feflion thus; If I have taken away any thing by fa'fe accu- fation, or unjuft force, fays he, from any man, whom I (d) Exod. know and can repay again, according as the {d} Law ^^•^' prcfcribes in that Point, 1 reflore him it again fourfold, ie) mtvlu ^^^ as for all other exadions, which can never be par- 7iXa)ytfu, jjcularly repaid, v\hereof J, and generally (e) all in my "^^^ employment are guilty without number; I endeavour to ^!.^^ atone them, according to the (f) Jewifh cuftom, by giv, Viif. Ze- ing as much, or more to the indigent and needy in their pon.Comced ftead : For behold the half of my Goods I give unto the poor, {f)Vid.Dr, ver. 8. LightMov. Thus is reftitution to repair the damage, as neceflary, Hcb. in as confeffion is to atone the offence, which our fins have |oc, ^xvtn to our Brethren. And this it is, whether our Bre- thren know of the unjuft lofs or hindrance which we have caufed to them, or no. As for the confeffion of^ our fault, to have the offended party reconciled; that, *tistrue, is neceffary only to make peace where they have taken of- fence, and therefore it is of no necelTicy where they do not know our fin, becaufe there they cannot be offended by it. But as for the reparations of unjufl damages, that is neceflary out of natural equity and ftrid Juftice ; (o that we are bound tp it, wfierefoever Juftice is infringed. Chap. 11. Men to a State of Salvation. 401 and any one is injured, whether he underRands ic, and be offended at it, or no. If then our Neighbour knows he hai- been injured by us, and is offended at it, we muft not only make reftitution to repair his lofs, but alfo beg his pardon to atone the offences ; and to procure a recon- ciiiation. But if he is wronged and knows it not, we need make no acknowledgments, 'tis true, fince he has no need 10 be reconciled ; but dill we muft make a juft amends, and repair the damage, be the way of doing ic never fo private, and managed with as muchdifcrecion as can be uled about it. But to prevent nec^Ufs fears^ as well at to prefs a ne^ c?Jftry praBice in this point ; 1 think it not amifs, to add ihefe limitations to iht obligation of this Duty^ vi:^. that we are bound to it only in matters of JiriB juflicet «<^^ of Charity and Ccurtefie ; and there too only fo far as we can^ and as we have an opportunity to perform it. Firjly We are bound to make amends and refiitutton, on^ ly upon fins againfi firiB Juft ice j not upon fins again ft Cha* rity. All reftitution muft be of fomething, whereto ano- ther man has a/«// and compleat right, otherwife it is not reftoritigt but gi'ving it. It is returning of a thing to its right owner, and putting him into pofTeifion who has the juft title and propriety. Now fuch right as this, no man has to things of Charity^ but only to things oi ftriEh Juftice, 'Tis true indeed, there is a certain duenefs in them, af well as there is in thefe ; we ought to give Alms, as well zs 10 perform Contracts^ to be grateful, compajfionate, cour^ teous, and condefcenfive, as well as to reft ore a pledge, or fulfil a bargain. And fince there is a Duty on our parts to beftow thefe Offices, there muft be anfwerable fome kind of right in others to receive them. So that even the in- ftances of Charity and Ingenuity, are in fome fenfe a matter of right and duty ; and becaufe thofe w^ho receive th^m are not altogether void of title, but have fome right to them, they are oft-times in Scripture called works of J{ighteoufnefs, and theperfons who perform thena, are called upon that account juft or righteous Men, Thus where we read, Take heed that you do not your (g) Alms before (g) Ia^w- men ; it is read by feveral Copies, Takp heed that you do fjuau'vlu^' not your (h) righteoufnefs before them, Matth. 6. i. The (h)cO;(£t/|. pierciful men, A^attL 25, who are defcribed by their «'VI«/. CompaffiQm 492 The Remedies whkh reflore Book V. Com-p/ijfionatenefsy AmSj znd Ho/pi fa. if^y ver. 35, 36. are called the righteous men in the next Verfe, Thenjhall the rigr t ecus Jay y Lord, when favo we thee a7i Luvg)ed? &:c« ver. 37. Thus the charitable Le77der, is called a righteous ferfon^ Pjkl. 37. the righteous is merciful, and lendeth, ver. 25, 26. and Jrfrph's being a pitiful, kind Husband, and unwilling public kjy to cxp?Je his fVife Aia-y, whom he found with child before they came together, but re:olving (i)e/l*a/- x.Qput her away p-ivily, is called bis beir.g a {\)juft man, flff oiV. Matth. I. 19. Some right then our Brethren have to our works of mercy, liberilicy, gratitude, candor, afiability, courtefie, and other inftances of ccm7non charity and if/getiuity : So much duenefs there is in them, and lo much right and ti- tle they have to them, as can denominate them works ofrighteoufnefs, and us who perform them jufland righ- teous men. Rut this right, is much lefs than that, which they have to all expreJions ol ftrid Juiiice ; and is rather an imperfecfb draught and a beginning of right, than right it feif. For all full and perfe(ffc right beftowsa title, and invefts a man in propriety ; To that what he has a compleat right to, he may juftly call his own. And (uch a right as this, ail men have to the fafecy of their perfons, goods, and reputations, and all other things which are a matter of ftrid Jultice. They have a full claim to rhem, and cannot, without their own con- fent be deprived of them : And therefore if any private pjjerfon like themfelves damnifies them in thele, they may juftly complain he wrongs them, and demand fa- " tisfadlion ^ and when they receive it, they do not thank him as for a free and charitable gift, but look on it ' as their own, and accept is as a debt and necelTary refti- tution. But as for that right, which men have to all expreffwns of l{indnefs and charity ; it founds no full claim, nor in- 'vejis a man with Lordfhip and Propriety ; fo that he muft own another's kjndjiefs when he receives them, and can- not fay he is deprived of his own, when they are vi'ith- • ■■ iiel4 Chap. IL Men to a State of Salvation. 495 held from him. This right does not confer Propriety, but doth only fomething to /.'ards it ; it makes it another's duty to give us .fomething, and his gift muft compleac our Title and bellow a perfecft Claim to it. Thus, for inftance, if any perfon has an opportunity put into his hands, to h:; helpful to a man in ':^ant or mi[:ry^ when the needful perfons as^. ^n alms, they do not demand a debt, but intreat his chanty ; they do not exad what is their own^ but beg what is his; So that he has an opportunity, not of doing juftice^ but of foevoijig kjndncfs and charity when he gives ; and they are under a duty, of ac~ kyic^ledging his kindr/efs, and hing thankful when they receive it. And the cale is the fame, in gratitude^ can- dor J cDurtcfie, and other infiances of Ingenuity and Cha- rity. The right which any man has to them, is not fo full, that he can fay they are his own. There is a duty indeed on othqr men to give, and ihu gift may make them his in time ; but till that is done, he cannot fay he is in- juricuGy deprived of any thing which of compleat right belongs to him, or requires that they, who have taken nothing rhat is his from him, fhould repair thelofs, and make him a reftitution. Reftituticnthen, in tranfgrciTions againft ftrid juftice,' is a duty, becaufe there men are deprived of that which is really their own ; and it is but juftice, and not thank- worthy, that he who deprives them of that, fhould give it back again, and reftore it to them. But in fins againft meer Charity, it is no duty ; for there, fince men have loft nothing that is their own, they can demand nothing to be reitored to them. By iheCe fins of unchari- tabhiefs, indeed, God is di/honoured, and by our amend- ment that muft be rep.iired ; our Brethren are fometimes juftly offjnded, and when they are fo, by our -penitenti- al acknowledgment they mufl be reconciled ; but by a bare uncharitablenels none of them is injured, fo that there is no unjuft lofs which fliould be repaired, nor any thing tak^n from them which ought again to be reftored to them- 2. "We are bound to maa'e amends for injuries, and to refloYc that which was taken away by them, fo far only (k) Non remittitur feccatum, nifi rejlitii- atur abla- tum ; fed cum refli- tuipotejh Aug. Ep. ad Maced. qua? eft Ep. 54- 494 The Remedies jvhich reflore Book V. only as we catty and as we have an opportunity of domg it. We are bound, I fay, to make reflitution fo far cnfy as we {k.) can. Some injuries in the nature of the thing can never wholly be repaired, as Murder and Adu'tery^ for which farisfadlion cannot be made to the perfons prit^ci^ pally concerned, but only to their /^w/.^V/ and dependents. Others cannot be complearly recompenfed, bccau'e of the number of perfcns that fuffcred by them, many whereof will never be ieen again, or are forgotten j as it happens in a cufiomary ccnflant fraud in commerce^ which cannot dherwife be perfectly requited, than by putting ihQ poor into their fiead, cr by fome oiher pic us and religious cojrim mutation. And others, laftly, cannot have a compleat amends, by reafon of our infibility complcatly to a?nend them. Some crofs accidents of Providence, or fome for- mer vices or carelefsncfs of our even, ( which though, now we repent of, yet we cannot help, ) have made us poor, andfo unable to preferve all from being lofers by us, and ro reftore to every man again what at any time we had injurioufly fpoiled, or taken from them. And now, when by any of thcfe ways reJiitutio?i is impojjihle, and a thing which the trueji penitent cannot perform, God will noc exadl it of him. If he doth what he is able^ when he cannot do all ^ if he reftores the damage to the injured ferfons dependents and relations, when he can make no reftitution to himfelf ^ or if he reftores it to charitable and religious vfes, when he can do neither ; or if, laftly, he ccnfefs his fault, and be^ pardon, and be forvpard to return Jervice and good offices ; when he can make no other rejli* tution at all, he has done what a true penitent ought to do, and God will gracioufly accept him- His will ftiall be taken for the^^^^, fince it is in his power to will only, fcut not to do ; and through his honeft readinels and en- deavours to perform it, if he could, he fliall be interpre- ted to have performed it. We are bound, I fay again, to make an adual refti- tution, only when we have an opportunity of doing it. An honefi purpofe, as was laid above, fliall be accepted for all affirmative precepts, till there be a feafon offered for an aclual performance. When there is an opportunity for it, we muft not only will, but do and pradife them : But till that happens, all that Gcd expeds, or that we can do, is Chap. 11. Mefi to a State of Salvation. 495 is to refolve to pradiie them, as we Iliali find occafion. And therefore if honeftly we leek an opporrunity to re- pair a wrong, but cannot find ir, let us not diiturb our louls with fears and fcruples, but reft in peace, in confi- dence that our honeft purpole fliall bear us our, till God's Providence affords us an opportune feafon wherein we may perform. And in judging of this, when a fit feafon is come, and whenfuch an opportunity is offered as we are hound to 7nakc our rejiitution in: we muft neither h^too ftr i Si and rigo- rous, nor too gentle and remifs. We mufi not be too JlriH, and tye our felves up to [o much quicknefs in reftoring, as to run upon great incon- venietices that are of far more weight than the thing is worth, to prejudice ccnfiderahly our own affairs^ and neg- leSi, ic may be, fome other as weighty duties^ rather than delay a little longer '^ efpecially when it may be done at anctjjer time as well as then^ and the damage which the injured perf on fuftains by fuch delay of the reftitution, is nothing in refped: of that which we incurr hy 2. precipitate difpatch of it. Under fuch incommodious c'rcumftances, we may be allowed to put it off a while, and we need not fear left our Brother fliould be offended, or farther injured by fuch delay, fince we have jujl reafon to pre^ fume he willingly agrees to it. For thus far we may rea- fonably prefume upon the free confent of all the convert fable part of mankind, that, out of common humanity, and compajfion, they will be content to deny themfeives infmall things, to advantage us in great onQs-, and to want fome Jlight conveniences themfeives, rather than put us, for rhe fupplying of them, to deprive our felves of fuch as are confiderahly weightier. And where we have fo good a realon to prefume of their confent to it, we fhall not be trefpalTers again ft them, or any ways offenfive to them, by our delaying of it. But then, on the other hand, we muft not be too remifs and partial to our felves^ in judging of a fitting feafon for fuch a preparation, nor p)rone to prefs upon our Brethrens wants and inconveniencies, but to fpare our own. We muft not refufe an offer, becaufe it is joined with fom: pains, and clogg'd vjii\\fqme difficulties, and may occa- fion fome lofs and hindrance to us, ov additional expence. Our flownels in returning a jaft amends at any time, but chiefly 49 '^ T^he Remedies which rejiore Book V. chiefly where the opportunities for it are more uncertain^ muft noc be fuch as argues that we feek.to exciifs it^ or are very indifferent to it^ and eafily put: by it : It muft noc feem to intimate tha: we are infufpcrtje fihoj4t it^ or have not potfetlly rcfolved upon it, or, at leaft, that the per- formance of it is a forced, migrateful thing, fo that we would not come to it ib long as we can find any pretence to turn it off, or are able to overlook it. For this fhews evidently, that our repentance is withcut a^enl^ that our forrow is without /ife, and that, atbefr, we are aded on- ly by an imperfect and infufficicnt, if net alio by an un* Jincere Purpnfe. And therefore to vindicate the honour^ and ferfeEi the degrees of our repentance and obedient purpofeS^ which are ablblutely necefTary to our pardon and ac ep- tance, we mufl fhew fuch an overplus of affeciicnate l.afle to repair our injured Brother's lois, as manifefis that we are more concerned for him, than we are for our felves^ and that we regard the pains and burden of our own part much lefs, than in all rational prefumrrion, wer3 he to judge of it, he him.felf would. This we fliall do w here the forrow of our fin is great^ where we have a high :^^4/againft it, and have /w//y znd cctnp!c/7tfy repented cf it: And when we are aduated and carried on by thefe, they will prevent all doubts, and never futfcr any hard and uncertain quefiion about the fitrefs of the opportu- nity, to come mto a debate of Confcience. But if men have not fo much love for the duty of Reftitution, and fo much ^eal in their repentance, as will make them over- look little thijigs ; if their repentance has no more warmth, than is juft ncceffary to make them do what is indifpenlibly to be done, fo that they come to vc)ei2h Jcru^ pies, and nicely to debate whether fome doubtful hindra?!- ces are fuffici en t to dchy their reiiitucion, or no: The beft way that 1 can dired them to, is to refer their Bro-i. thers lofs in wanting for fome time, and theirs in making a prcfent reparation, to the judgment of their fpiritual Guides, or any other wife advifers ; and then peaceably to acquiefce in that courfe, whereto thofe wiie and good men fliall dired them. As for the duty of makjng reparation then, where our fins have injured men, it is plainly this. In fins which are not only againft Charity, but alio againfl Juftice, whereby we have wronged any. man either in his Pcrfon, Goods, Chap. III. Meft to a State of Salvation. 407 Goods, Qi: Refutations or the like; wheth r he kfiow s ihzi we have injured him or no, we muft mak; a juji Amends and H^ftitution, This muft be made, where it an, to the injured man himfelf; and where that is not to h done^ to his Family and Dependents ; and where that is impraElicahle too, to the foor^ or to God limf-lf, by fome char it Able or -pious Commutation. And this we are bound to do, fo far as it is in our Power, and according as we can find an Opportunity ; being dcfircus of it, and fully refolved upon it when we want one\ 2iv\di doing aS" much as we can towards it, and askjng Pardon for that wherein we fail, when we are difahled from dcing all. It is not enough atcer thefe Sins to do fo no more, unlels, ac- cording to thefe Rules, we make amendment for what we have done already* Reformation and forfakjng of the Vault .^ will atone for any other wilful Sin, whereby we have offended none hut God: and that, and penitential Jicknowle^lgements, will expiate thofe, whereby we have offended both God and Men : but if we have not only offended, but wronged alfo and injured them, we muft not only amend our Fault to pleafe Godj and penitentidly ae^ kriowledge it to appeafe them ; bur, as ever we would fe- cure the Pardon of it, we muft reflore the Spoils and re* pair the H^iong, and fet them, as far as may be, in a9 good a State as our Sin took from them. CHAP. III. Of the Remedies for our Involuntary Sinf. HAving fhewed in the former Chapters, what Rerhe- dy Chrift's Gofpei has afforded us for the moft dangerous fort of Offences, vi:{. our chofen and wilful ones '^ I Ihall proceed now in this, to enquire what Re- medy he has like wife provided for our involuntary and unchofen Sins. As for our involuntary Slips themfelves, they alfo come under the Letter of the Law, and fo far are within the compafs of the Penalty. They are a doing what the Law forbids, and fo an incurring of that Evil I i wbi^fe 498 the Remedies which rejiore Book V. which it threatens. For the Words of the Law k felf are unlimited and univerfa!, they make no exception of voluntary or invo untary, confidered or unconlidered 5 but they requ re that lomeching lliould be perform- ed or omitted, and threaten us if we do it not. So that if they were to be tryed by the StriHnefs of the Letter and the ^gr>ur of the Laws, even our involunta- ry Slips themfeives would prove a matter of our Con- demnation, But if God fliould proceed to judge us, I will not fay according to what the compafs of the Letter of Law would comprehend, but even according to the utmoft of what thejuftice of the thing would bear, the greateft part of our involuntary Sins would be charged upon us, for how few are there, who live up to the utmrji of their Pojfbilities ? but they fall fometimes where they might ftand, and are raOi in fome inftances, when, if they had ufed due Care, they might have deliberated. We do not come up to that, which according to the higheft Ability of our Natures, and the utmoft Stretch of our Faculties, might be done: And therefore letting afide the Rigour of the Letter, which, requiring more than can be performed, muft threaten where the Punifli- ment that is threatened cannot in juftice be exacted: Yet Ihould God proceed with us for m^Ji of our involuntary Slips, according to the utmoft Severity which Juftice it Telf would bear, we fliould be in an evil State, and give in a fad account for them. So that we have need to be forrowfuly even for the grenteji part of our involuntary Sins, and to beg Gcd's Pardon for them, that all the De- feds of our Care may be made up by the Riches of his Mercy and Goodnefs. And as for the reft of them, which fteal from us not fo much through any thing of our culpable Ncgleil as our unhappinefs, and are purely involuntary and un- avoidable; an after-Grief is neceflary in them alfo, al- though it be only to evidence our Jnvoluntarinefs in do- ing them, and that our Wills were perfedly againft riiem. Becaufe, as was obferved above, our ignorant Offences themfeives cannot in reafon be efteemed invo' luntary, further than we fliew our Wills to be fet againft them, by our trouble at them, and our Prayers for Par^ (don. when afterw^ards we come to difcover and under- ftand Chap. III. Men to a State of Salvation. 499 ftand them. So that lortie Repentance is ftill due, even for our involuntary and unchofen Sins^ and they muft have our Sor) ow and our Prayers before they are fit to be forgiven. And here we all experience the abundance of God's Love ; for he allows for thefe piiiable Infirmities, and has provided us of a Remedy, which if we make ufe o^ we fliall never be condemned for them. Under Mofes\ Law, thefe involuntary Slips of Igno- rance and Inconfideration, being they were continually incurred, were allowed the Benefit of a con'inual Atone- ment. For God himfelf appointed feveral Sacrifices for them which (hould expiate their Guilt, fothat every Man, who was fubjedl to them, was fumifhed with a fufficicnc Remedy againft them. And fincefGMce aboundeth more by Jefus Chrifi than t John i it did by Mcfes, as they had their Remedy and Relief i7» tinder the Law of Mofes ; fo ought they to have the fame much more, and accordingly they have it, under the Go- fpelofChrift. But now as for this ^rfiedy which CHrift has prefcri- bed for the Expiation of our involuntary Sins ; it is not the fame which he requires to the Expiation of our volun- tary and wilful ones, Fof that, as we have ieen, is no- thing lefs than a particular Repentance and amendment^ in the forfaking of that very Sin which we committed wilfully^ But as for our involuntary Sins, this can be no cure for them, becaufe it isimpradticable, and not poffi- ble to be efPedually Ufed about them. For we (hall al- ways live fubjedt to thetn more or lefs ; and although we may labour an^ ftrive againft them, yet fhall we ne- ver be able, as long as we are in this World, to get en- tirely free from them. For we have no Power and Choice to avoid that, which either we cannot fee, or cannot confider of; and all thefe Sins come in upon the account, either of our unwill'd Ignorance, or Inconfide- ration. And that cannot be the Cure afifigned for our involuntary Sins, which is impoifible in their Cife, nor can their pardon be made to depend upon it, becaufe then they would be wholly impardonable and defperate, and the Offer of Pardon to them could not be in earnell. - But that Reriiedy which Chrift has appointed for ihem, and thtst Repentance whereupon he will graci- 5®o The Remedies which rejiore Book V, oufly pardon and forgive them, is in the general-, an hearty, (a) B^pntance and F^formntion of all wilful SinSy and an intire Obedience in allfucb (a) c^TTOTSAjJ^rf^/si' Tft tii'-y^'^VTcL T? A'dions as are voluntary andchofen. diu^y,a>(^'6\midLv-nia'?roy^i'\,dLVTiu If v/e fcrve God faithfully and d

hcfe Salvos for all Jorts of difobedience which it offers. For it requires an entire cbe* dience of all our voluntary anions ; it bears with all our innocently involuntary failings, and pardons them upon our Prayers and Co.irity towards others ; and it admits us to re- cover our former fiate v\ hen once we have loft it, by a particular repentance and amendment of all our wilful jins. This then is the true Teft, whereby at the laft Day we mud ail be tryed. If we have obeyed entirely^ and have been guilty of no wilful fin ; or if, when we have, we did not reft in it^ but repented and amended it, and, where there was any, repaired the wrong, and fought to he reconciled ; and if we have begs^'d pudon for all our involuntary flips, and have been diligent in /hewing cha- rity, and mercy, and forgivenefs, to atone for them : then are we innocent in the accounts of the Gcfpel, and when Chrift comes to judge us, we Ihall hear the joyful Sentence, of Come ye buffed of my Fat her , inherit the ^ingdom pre. pared for you. Matt. 25. 34. This repentance and obe- dience will bear us our, and fecure our happinefs ; but we muft not hope that lefs than this will do it. For God will take vengeance, faiiti S. Paul, en all that obey not the Gofpel of Chrift, z Thelf. I. 8. and, Except you repent^ fays our Saviour, you fhall all perifh, Luke 13.5. And thus having fnewn, what Condition that is, which th^ Qofpel indifpenfibly exa^s to our acceptance in the Ufi Chap= IV. Men to a State of Salvation. 507 Judgment, xpbat defects Are confiftent with ;V, and what re^ fnedies^ when once *tis loft, /hall again reftore to it ; I (hall now proceed to that, which I propofed in the fourth and lajl place, namely, to remove thofe groundlefsfcruples, which t erf lex the minds of good and fafe, but yet erring and tnifguided people, concerning it, whereof I fliall dilcourfi? in the remaining Chapters, CHAR IV. Of fuch groundlefs Scruples^ as make fafe^ but we^k Minds ^ doubt of their Title to Salva- tion. IN matters of Religion and another World, nothing is more ordinarily oblervable, than that thofe People are wont to have the greateft fc^rs, who have the leaft rea- fon for them. For good Chriftians altho* they think the beft of others, are generally very fufpicious of themlelves. TThey have a deep fenfe ( f the danger of (in, and a full conyidion of the fatal end of dilobedience ; and that makes them think, that jn a matter wherein it fo highly concerns them not to be miftaken, they can never be o- ver jealous of their own hearts, or too cautious, left after all thofe infupportable punifhments, fin fhould fall to be their own portion. And this they do efpecially, if in any material point, whereupon as to the Sentence of Life or De-th, the Gofpel lays a great ftrefs, they are ignorant and erroneous. For there are no terrors in the World comparable to thofe of Religion, nor have any men upon Earth fo much reafon to be afraid, as they who are in danger to fall under them. And therefore if there is any thing* which will be of great account in the laft Judgment, or what is all one, which they think will be feverely ac- counted for ; and they either find themfelves to be guilty of it, or, which comes to the fame thing, fanfie that they are: ihey muft needs be fearfully perplexed, and de- prived of all peace and comfort, tho^ really they are in f '"- - " f = ^ ~ the 5c8 Ofgroundlefs Scruples Book V. the greateft jdfety, 'Tis true, indeed, that in the end they fliall be no lofcrs, nor fhal! their miftaken fears ever ht fulfilled upon them : Becaufe at the laft Day, God will judg.e them according to his own Rule, (which they have really performed tho' they knew it not) and not accord- ing to their errors and mifapprehenfions of it. Their errors fhall in no wile pervert his Truth, for he fees what they are, howfoever they may miftake it; and if he fees them to be righteous, his fentence will follow his own knowledge, and he will declare to all the World that they are fo. This is the fecurity of sXigood men, as it is the eternal terror and nftcnijhment of all hpccrites and finners, that they (hall be brought before an unerring znd uncorrupt ?udge^ who can neither be bribed nordeceived, and who cannot miftake them, or wrongfully condemn them, how- foever they may miftake, or wrongfully condemn them- felves. And fince it is fo, they are really fafe in their own goodnefs, when they molt of all fufped: their own dan- ger ; and fecure from evil, even whilft they are afraid of falling under it. But although every good man is in this fafe^y^ let his undcrftandingof himlelf be what it will ; yet if in any of thofe things which he takes to be a matter of life or death, he judges wrong of himlelf, and thinks errone- oufjy, he can enjoy no peace and comfort. He will go to Heaven full offeaJS, and foreboding thoughts ; and never think himfelf in the way to Blifs till he is adlually inthroned in it, and poffefled of it. He will meet in- deed with happinefs in the end, but he will have np light or expedation of it in the way ; for all his life long, he will be tormented with doubts and fufpicions, fears and jealoufies ; and be ftill by turns concluding himfelf loft as to the next World, though he be loft np where tut in his own fancy. And this imagined future mifery, will bring him under a rea! one for the prefent ; it will make him have fad thoughts and a forrowful heart; it will bereave him of all joy and peace, and al- moft overwhelm him in groundlefs perplexity and vexa- tion. But that pious Souls mav not fear where no fear is, nor torment themselves with unreafonable expedati- px)5 ; having before fhewn what that condition really Chap. IV. which torments weak Minds. 509 is which renders any man's a fafe condition, I will go on now ro remove their groundlefs fcruples and miftakes concerning it, by fliewing, what, and of what force thofs things are, which are wont, without any fufficient renfon^ to difquiet the minds, and to dijiurb the feace, of good and. fafe, but mijiaken Chriftians, about it. And as for the caujcs of good mens fears, fo far as I have been able to learn them, they are chiefly thefe that follow. I. Firft, Good men are wont to call in queftion the faveah'.enefs of their frefent, and the hnfpinefs of their fu- ture ft ate ; becaufe after all their care againft them, they find that fome motions of the Fhfh^ fome ftirrings of their Lufts, fome thoughts of evil, do ftill arifeup in them. They feel themfelves iubjed:, to delighcfome fancies and defires of forbidden things. They are liable to a luf}ful thought^ 2i covetous wifht an infurrediion of anger, of envy, and of feveral other damning fins. 'Tis true indeed, that thefe Lufts do not reign in them, becaufe they do not confent to their inftigations, nor do what they would have them. They can only in- habit and ftir in them, but have not ftrength enough to give Laws to them ; for they reprefs them e're they are come to will, and chufe much lels to fulfil and pradife what they incline to. They may, perhaps, have thought and fancy, a wifh and inclination after unchaft pleafures; but they correct themfelves there, and never in their hearts confent to an unlawful embrace, nor ever proceed to an unclean aclion. In a fudden motion o^ anger, it may be, they may have feveral exprejfions of wrath and inftances of revenge occur to their thoughts, and obtruding themfelves upon zhdr fancy ; but they ftop there, and do not confent to utter an injurious word, or to commit a.fpiteful aHion ; and the fame they experience by themfelves in other in- ftances. In all which, leveral forbidden things will get into their thoughts and defires, and fteal from them a wifh or inclination ; but when once they have done that, they can do no more, being unable either to gain their con- fent, or to command their pracfllce, fo as chat they fhould not only define, butalfo chufe and fulfil them. But akho* they do not fufFer fin to reign in them, fb as to confent to it^ or lo fulfil it itt the lujis thereof ^ yet they fear, left their very thoughts^ and inclinations after it, ihould 5 1 o Of groHndtefs Scruple f Book V^ fhould prove damnable. For God requires the obedience of our xvhole mcin, of the mind and ^ffetiions, as well as of our wills and atUon^ ; and he is difobeyed by any^ as well as by all our faculties. And feeing every fin is forbidden under pain of death, who knows, but that this admilTion of fin into our thoughts and defires, is a deadly tranTgreffion. This is one great caufe of fear, and a rock of offence, to trulv honeft and good Men. But to take off all doubt and fcruple upon this accounCji' we muft know, that our impotent lufis and ineffe^ive defires cf evil things, if they are able to get no further than 4 thought or wi/hf tho* at prefent they are a matter of our exercife and humiliation^ yet at the Day of Judgment they (hall be no Article of death or condemnation. For Chrift's Gofpel doth not fentence us fevcrely upon thefe firit motions of a lujl^ ot beginnings of a fin -^ no, if they arrive no higher than fancy and i^icUnationt through the Merits of Chrift's Sacrifice there is Grace enough in ftore for them, and in the Gofpel account they are not grown up CO be a matter of Death, nor come within the Con- fines of deftrudion. That I may fpeak with the more diflindlnefs to this Point, I will here flieW thefe two things. 1 , That for our feeble lujls and defires after evil, which are unconfented unto, and unfulfilled^ wefoall not at the laji day be condemnedi 2. For what lujls and defires of them we floalli I. I fay^ for our feeble tufts and defires of evil, which are unconfented to, and unfulfilled, at the day of Judgment ?io man cthsrwife good fio all ever be condemned. God will never fentence us to Hell, for every fudden define and /«- clination after fiinful things; but if it reft there, and goes no further than bare dcfire, he will pardon and pafs it by, but not eternally avenge it. To fpeak difiin^ly to this Point, thele luflings and de-^ fires are confiderable, either as to their firjl birth, or aS to their indulged znd allowed continuance : ihcfirft are «e- ver damning, and the latter many times are no Article of condemnation. As for our bodily lufts and defires of evil, in their firfl birth, I fay, they are never dnmningy nor /hall any man, who is otherwife vertucus and obedient ^ be ever judged fQ die for them^ Chap. IV. which torment weak Minds. 511 And it It were otherwile, who could poflibly be fa- vcd ? For as long as we live in this World, we have all ef us thtitfirft motions of appetite after evil things, more or lefs, and there is no avoiding of it. For the Laws of God, which are impolicions iuperinduced upon our Natures, by their prohibitions make feveral of our moll natural appetites and dejires themlelves to be finful ; the lufts of the Flcfh, making up a good part of the prohibit tions of the Gofpei. But although God by his afcer- prohibition has made them linful, yet from that natural nece.r.ty which he had laid upon us before, we cannoc live incirely free from them. For our Flelli will luft, and make offers after fuch things as are naturally fitted to its liking, and we cannot help it ; becaule our Bodies, fo long as they are converfant among the things of this World, from their natural frame and conltitution will ftill be delighted with fome things, to crave and de^^re ; and pained by others, to hate and abhor them. This, I fay, is natural, and whillt there is any life and fenfe in our Bodies, the good and evil things of the World muft of necelTity thus fenfibly aife(5l them ; and where they are affedled with pleafure, there 'tis natural for them to deiire ; as where they feel pain, *tis natural for them to abhor the thing which occafions and produces it. Thefe firft luftings then and cravings after forbidden things, are natural, and were made neceflary before the prohibition came to make them finful. And if by an af- ter Law men ftiall be condemned for being fenfibly affe- d:ed with outward things, or for having a fudden luft and inclination after them upon their being lo fenfibly affeded with them; then (hall they be condemned for what they could not help, and die for not performing impoifibilities. But God neither can, nor doth make any Laws which exadl things fo rigorous : He punifloes nothing in us but what proceeded from our own will, nor exadls an account of us for our natural lufis, and inclinations^ further than they are fubjed: to their own choice and free difpofal. If a fudden fear, or an unclean defve, arife up in the heart of an holy man, from the prefence of outward obje^s or /«- ward imaginations, and the natural temper of his Blood and Sprits-, he (hall not be put to anlwer for it, bccauf^ he 5^2 Of groiindlefs Scruples Book V. he could not prevent it. He coald no more hinder ic, than he can hinder the beating of his hearty or the wo- tion of his blood ; feeing it was no free work of his voil/^ but a natural efFedl of hi^ temper. And to be condemned for that, is to fufFer for having F/eJh and Bloody as well as ^eafon and Spirit ; and to undergo punifhment for be- ing made up of Bod^ as well as Soul, for being a Man and not an u4ngel. As for (everal things indeed, which follow upon the firfi fuggejiion of a prohibited ohjeB^ and upon the firj} lulling after it ; they are not the efFeds of nature, but of our own choice. For though at firft thought and fancy of evil, and alfo a fudden lufiing after ic from its fanfied agreeablenefs, may obtrude ic felf upon us e're we can obferve it, and whether we will or no, either by chance, or by occnjion of a temptation • yet a continued entertain- went of it, and a ftay upon it in our imaginations, to cherifli lulf, and inflame defire, cannot come upon us but by our ovpn liking and connivence. For as foon as ever we can obferve tbem, our thoughts are our own, to dif- pofe of hov^, and upon vohat we plea'e. And therefore if we pleafe, we may call them off from the forbidden objed. They ftarted ic without our leave, but they muft have our leave to ftay upon it. But yet even thefe after-thoughts and inclinations after forbidden things, which come thus from the free deter- mination, or at leaft from the connivence of our own Wills, are not always an Article of our condemnation ; but then only, when we confcnt to do what they fuggeft, ovpra&ife and fulfil the fame. For if the forbidden thing is only fanfied in our minds, and craved by our appetites, but has got no confent of our hearts, nor any endeavours of our lives and adions; according to the gracious terms of that Gofpel whereby we muft ftand or fall, it is not yet come within the terrors of Judgment, nor has made us liable to Death and Hell. For the evil and danger of our bodily defires, we muft know, is the evil and danger of a temptation. When our appetites defire what the prohibition has made evil, and our Spirits on the other fide declare what the Com- mandment has made good; then is the time of temptation or tryal, whether our Wills are refolved to ftick to our Lufis or to our Duty, and whether they will prefer God or Chap. IV. which torment weak Minds. 513 or Sin. And herein lies the great Danger of our natural Appetites ; for although in themfelvcs they are not dcndlj and damnmg to any Man othcrwife good, yet arc they Traps and Snares to deadly and damning Sins, In thcmfehes, I fay, to any Chriftian Man^ xvho is other- wife good and vertuous, our natural Appetites are net dead- ly and damning. The Lufting and Inclination of our Flejl^^ after Meats, and Drin\s, and after Eafe, and Plea- furcs ; and the Lufting of the Eye after Gain and £{iches, are not abjoluteiy and dircB'y forbidden, or in themfelves, and before they have got any further, an Artide of our Condemnation. No, all the Defines of the Flefli are na- turally neceflary, lome to preferve our ovpn Perfons, and fome to the Prefervation and Propagation of Mankjnd, This God himfeU has made, and he allows of it. It is no Man's Sin to have a Stomach to his Meaty or to have Dejires after Eafe, and aflejljly Inclitiation after bodily Plea- fares'. Becaufe God has io framed our Bodies that they fhonld, and therefore he cannot be angry with us if we do defire them. Indeed he has not left thefe Defires to their own Swing, but has put feveral Reftraints upon them : He has bound them up from fome Objects, and in fome de^ grees. For we are forbid to defire and luft after Meat and Drink^^ Eafe and Pleafure, I{iches and Plenty, when either we are injurious to other Men in procuring that which we luft after, or when we are excofjive and in. temperate in the ufe of it, or for its fake tranfgrefs any ether Commandment, Our Defires of Meat ^nd Drinks, for inftance, muft not carry us on to exceflive Meafures, in Gluttony and Drunl{ennefs ; our carnal Lufsytnu^noz draw us on to adt them with undue Objedls, in Fornication, A- dultery, I{apes, or other prohibited uncleanneffes ; and our Defire of Money, muft not betray us intoThefts or I^obberies, Fraud and Circumvention, Extortion and OppreJJlcn, Nig- gardlinefs, Vncharitablenefs, or other Sins whether againft Jufiice or Charity, As on the other Side, our Fears and Averfations from Want or Pain^ or other bodily Evils^ muft not induce us to negleB a Commandment that we may pleafe our Flefli, or to deny our Religion for the fecuring of a bodily Enjoyment. Thefe Reftraints God has laid upon our bodily Ap- petites, having given us thele Commands, with feveral K k others 514 Of groundlefs Scruples Book V. others mentioned above, which we are oft-times tempted to tranfgrefs in order to the fulfilling of them. For our bodily Appetites- themfeives, do not diftinguijh, either of ObjeBs, or of Degrees, A Man's Palate, or his Stomach, in any delicious Meat or Drink which yields a Pleafure to it, do not tell him when they have enough, or ceafe defiring before they are gone on to be intemperate. Cur Eyes luft after Money, but they confider not whofe it is; but fo they may have it, they matter not to whom it be- longs, or how they come by it: And fo it is in our flefhly Appetites of other things. For it is the natural Pleafure of thofe things which we iuft after, that moves our Bodies ; and therefore they luft after them fo long, as they are pleafed with them. They never ftop at a fit Meafure, or turn away from a forbidden Obje(5t; fo that if we will be ruled by them, they will carry us on to any thing that agrees with them, whether it be lawful or unlawful, and fo are fure to infnare us into fin. And here indeed God has fet a firidt Reftraint upon them, and will punilh them feverely if they go beyond it. For Then, as I faid, ouv Lufts are deadly to us, and Articles cf our Condemnation , when they have damning Effects, and enfnare tts i?ito deadly and damning Sins, To any good Man, the bare Lulls and defires of Evil are not fo truly a damning Sin, as a dangerous Temptation ; they are not in themlelves an Article of Death to him, but they are apt to carry him on to that which is. For that which puts any Sin into a Capacity to tempt us, is our Luft or Defire of fomething which is annexed to it, and which we hope to obtain by it. There is always fomething that goes along with it, which is natural- ly fitted to pleafe our FleQi, and to exite a carnal Ap-" petite ; and by this we are tempted, and allured into the PracSlice and CommiiTion of it. For hare Sin could never tempt any Man, nor could any one in bis Wits ever chufe to difobey for dilobedience fake, without any thing further: becaufe there is no good in Tranfgref- fion nakedly confidered, which (hould move any Man's Will to chufe and embrace it ; but on the contrary, much evil that will dilTwade and affright him from it. For it deprives us of God's Favour, and fubje^s us to his Vengeance, and fills us with fad Hearts, and anxi- ous and terrible Expe^ations. But that which wins us over Chap. IV. which forwent weak Minds. 5 1 5 over to a Liking and Approbarion of ir, \s the Appea- rance of (omc Pleafure, Profit^ Honour, or Other annexed ' Allurement, which we exped to reap by ic. Jt is one or other of thefc, that overcomes all our Fears, and invea- gles us into the commiiTion thereof ; for they ftrike in with our natural Appetites, and raife in us Defires ate ic ; and thofe prove the Bait which draws us in, and are the infnaring Temptation. For herein lies all the Forc^ of any Temptation : The SatisfaEiion of a Lvft Is joyncd with the AEl!ng of a Sin^ vohich is an Invitation to us, for the faks of the one, to commit the other alfo. The Tranrgreillcn has fomething annexed, which is agreeable to our flefhiy Natures, and raiies in us Defires of it, and Cravings after it ; and when it has got this Hold of us, it draws us as much as we can be drawn by our Love or our own Lults, and the Gratification of our bodily Appetites ; which is in- deed a great Step to our Choice and Commiflion of ir, and a ftrong Temptation. For this is the natural Order of our Anions ; either our Confciences, or our Pajjions, move and excite us to them ; and then our Pf^ills, chufe and intend them ; and, upon that Choice and Intention, onr Vnderfia7idings con- trive and dircB, and laft of all our bodily and executive Powers fulfil and perform them. All our bodily Acflions, are at the Choice and under the Command of cur Wills, and all our Choice is upon the Appearance of fome Good or other, which either our Confcienccs, or ouf fleflily Lufts and Appetites propofe to us, For our Wills, we muft remember, are placed in a middle Sfate> and are canvafed and befet on both Sides, our Lufts being urgent with us to content to one thing, and cur Confci- ences to another. And this is that Strife betvoixt the Flejb and Spirit, which is mentioned in the Scriptures ; and that Contention which St. Paul defcribes in the 7th Chapter to the Romans, between the Law of Lufl in the Members, and the Lavo of God in the Mind. Thefe two Principles, our Body and Spirit, or our Lujls and our Confciences, are thofe great Interefts that vie and (hug- gle in us, and emuloufly contend which fhall obtain the Confent and Choice of the Will of Man. And when- foever cither of them has got that, our Acflions follow an Ccilrfe, For our bodily Members move at our K k ii own 5 1 '^ Of groufjdlefs Scruples Book V. own Choice ; and therefore if our Lufts after the Plea- Aires of Sin have once prevailed upon our Wills to con- fenr to it, they have gained their Point, and we (ball go on without more ado to adt and commit it. In this then lies all the Force of a Temptation, that the Sin which we are tempted to, has fomething annex- ed fo ic wherein our Flefh is delighted, and which it lufts after and defires, for the fake of that Pleafure which ic finds in ir. And when by this means any Sin has got our fleflily Love and Delire, it has got a powerful ' Friend in our own Bofoms. For our Lulis are ftrong and violent, and where they fet upon a thing, they will not eafily be denied, but are urgent and importunate with our Wills, to content to the Grati- fication and fulfilling of them. So thai if once any Sin has ftruck in with them, it is able to try its Strength, and contend with the Law of God in the Mind ; being farnifiied now with a powerful Bait, and a ftrong tempt- tation. Thus are our Lufts and Defires of forbidden things, not the forbidden Sin it felf, but the Temptation to it ; fo that in bare lufting or defiring of them, we do not commit the damning Sins themfclves, but are tempted only to their CommifTion. And in this St. James is molt exprefs ; for then, fays he, every Man is tempted, when hs is dratvn avony ef his own Lufis, and e?iticed to evil by them, Jam. i. 14. And as for tneer Temptation to a damning Sin, it is not deadly and damning. For oui^ being tempted to Sin, is not a renounc ng of our Lord, but an Exercife of our Service and Obedience to him, and a tryal whether or no we will renounce him. It is the great Proof and Argument, how dearly w^e love him, and how clofely and faithfully our Wilis adhere to him. It fhews how Obedience is upperrnoft in our Hearts, and that we will rather deny our dearcft Lufts £ind importunate Defires than venture, for their fakes, to offend him. So that to be tempted is no inftance of damning Difobedience. but a plain Prbof how much we will lofe and fuffer ra- ther than we will difobey. It is a Tryal of us how we prefer God and our Duty before other things, even thofe that are moft dear to us of all things in the World befides. We do not fin damnably then in being temp- ted, Chap. IV. which torment weak Mi fids. cjy ted. To long as we cnnfenc not to it, but manfully refift and overcome the Temptation. And this isevident from hence, becaufe thofe very men, who had lived moft free from (in, have not for all that lived free from temptation. Even Adam himfeif, before he knew what fin was, and during his Itace oi Innocence, was liable to be tempted. For the Tree of t^iovolcdge of good and evil, whereof God had forbidden him to eat, w'as alluring to his eyes, and an incentive to his luft, as well 25 any other Tree of the Garden. And becaufe it was fo, the Woman was wont to eat of it through the ftrength of fuch defire after it, notwithftanding God had com- manded her to abfcain from it. The woman Jnvi>, that the Tree was good for food, and f leaf ant to the cye^ and Jhe tooi^ of the fruit thereof and did eat , and by the fame in- ducement fhe drew in her Husband, 2iV\d gave it unto him, and he did eat alfo, Gen, 3.6. And the fecond /^af^w, who was moft entirely innocejit and guilty of no fort of {a) fin, was yet liable to temptation like as we are, being (a) i Pet. in all feints tempted I il^e as we are, yet without fm, Heb. 2. 22. Joh. 4. 1 5. Nay, lays the Apoftles, it was neceflary that he M« 3^» ihould be fo ; that by what he felt in himfeif, he might the better know how to lliew mercy and havecompairion upon us. In all things, fays he, it behoved him to he made like unto his 'Brethren, that he might he a merciful as well as a faithful High Prieft ; for in that he himfeif hathfuf- ferd being tempted, he is able to fuccour them that are tempted, Heb- 2. 17, 18. As for our being tempted then, or invited to any fin by our bare Lufts and Inclinations after it ; in it felf, and before it has got any further, it is no deadly fin or dam- nable t ran rgrelHon. It is the fcene of good endeavour, the tryal of obedience, a teft of our great love and preference of God and his Law before all the world befides, yea even before our own deareft lufts, and our own felves. It is nothing more than befel Adam before he had finned, or than befel Chrift who never knew fin ; and therefore in it felf, bare luft and defire, or being tempted and invited to fin, cannot be damnably finful. As for our Lufts or Temptations, 'tis true they differ in degrees, according as our defires of that evil which we are tempted to, are indulged, and have advanced more or lefs. For fometimes a luft may ftir, but as fooa K k 3 *« 5i8 OfgroHfidlefs Scruples Book V, as ever it is ohferved it is agnin extingmjhed. The Plea- fure of the Sin, whether by being feen or fanfied, railes in us a fudden Thought or Defire after it ; but the Luft is expelled, and the fancy is turned away from the evil thing, as foon as it is difcovered ; it is not fufFered to remain and dwell in us, but is preiently thrown cut with Indignation. And this is a Power over our own Defires, and away of breai^ing the Strength of Temptation, which is incident only lo gyo-xn Men and to ferje8t Chriftinns : And that not in ail Inftances of Temptation, but only in fuch as are nor extrAordina-^y in thewfe'ves, and which have been often vancjwfhed and trium-phcn over. It is in fuch Cales where Ufe has made the Conqueft eafie, and long Cuftom of ceafing and turning away from the inveigling Defire, has taken off all the Difficulty ; fo that now we are able to filence and fubdue rht Juft, as foon as we dif- cern it. And as for thefe feeble Defes and impotent Temptations, there is frot^ueibon but that a jjood Chri- ftian may be under them, and yet be in no danger of be- ing condemned for them. Burthen at other Times, our Lftfts live longer, and ad- vance higher : They grow up to good degrees, till they are able to contend and ftrive agamit our Mind and Con- (citnct : fo that even when at laft they are denied, and our Wills chufe to do what God commands us in Ipite of them, yet is that after much firiigghng and oppoficion. The Flefli luftethagainft the Spirit, as well a the Spirit luftech againft the Flefh : and although at laft the fleflily Lufts are overpower*d, and cannot prevail with our Wilis to chufe on their Side ; yet do they ftrive bard and contend for it. And here a luft is not prefentiy iubdued as foon as it is difcerned, but it ftrives and ftrugg'es ; it can make Head againft the Law in the Mind, although it cannot o- vercome it ; it has fome Intereft in the Will, although it have not an Intereft fufficient ; for the Will hearkens to it for lome Time, and confiders of what it offers, not- withftanding at laft it rcjeds its Suit, and through the fol- licitations of a more powerful Favourite, refolves againft ir. And this Power our Lufts have in us whilft we ^Lvcyoung Convert Sy and of a more imperf-^cl Goodnefs\ nay, in fome very greatTemptatzcns indeed, fuch as are the fear of Death and bpdily Torments efpechWy, they will ftruggle thus in rhofe^ who are i:he moft psrfed Cbriftians of all. - - But Chap. IV. which torment weak Mmds. 510 But now when our Lufts are in this degree, fo as to itay upon our Souls for fome time, and to Itrive againft our Spirits for the Confent of our Wills before they are finally denied it : yet if they go no further than bare Luft, and our Wills do not after all their ftruggling covfent to them, or chufe the evil thing which is craved by them, they are ftili uncondemning, and incident to an Heir of Salvation. And this, as I take it, is clear, from what St. Paul himtelf fays of the truly regenerate, or of thofe who, in his Words, walk^ in the Spirit, For in them he fays plainly, that the Flefo lufteth againfl the Spirit, albeit it is not able to prevail over it : l.'he Flejh lufteth agnirft the Spirit, and the Spirit agaif}ft the Flejh ; fo that even in fulfilling the Will of the Spirit, you contradid: another Will of your Lufts, and cannct do, (b) or do not the (b) ^ things that you would. Gal. 5. 16, 1 7. 7ni)\T\* Nay, even C/>ny? him leif, who knew no Sin, nor ever committed any thing which could in ftrid Juftice be wor- thy of Death j was yet lubjed to fuch a Conflid of Flefli and Spirit, as this now mentioned. His very Death and PaJJion^ which was the very (c) Confummation znd higheft u) PhiJ, part of his Obedience, was not without great ftruggling of 2. 8. his Flefli, and a long and earneft Conflid of his bodily Defires againft it." For he was in a ftrange Fear and Dif- compofurc about it j he began, fays St. Mark^, to he fore . ama:(ed, Mark 14. 34. And when he had recovered himlelf a little from the Maze of that fudden Fright, he prays againft it O my Father, if it be pojffible, let this Cuppajfs from me. Matt. 26. 39. And when his Re- queft was not granted at firft, he makes a frefh Addrefs, wherein he is more importunate — being in his Agony ^ fays St. Luk?i he prayed more earneft ly, Luke 11. 44. his fup- plications he offered up^ with fir ong crying and tears, Heb. 5. 7. All this Strife and Oppofition did the Delire of Life, and the bodily Appetite after Eafe asd fafety, together with the Senle of God's Wrath and high Dif- pleafure, raife in him againft his Obedience of his Suf- ferings. But becaufe all this was only carnal Defire, which although it lafted fome time, and difccmpofed him much, was not yet able to gain any thing of his Will and (d) Confent to the refufal of his Duty ; therefore not- fcOMatth, withftanding it, he was perfedly innocent. Ail that can 2-5. 39,<12. be faid is. That he was tempted by the Defires of his ' " Kk4 Pefli 520 Of groundlefs Scruples Book V. Flelli againll this great and laft Inflance of Obedience ; buc he did not yield, or content to the Ten:iptation- Thus then, as for the Lufts and Delires of our Flefh, whether they be liiddeniy rejected and make no Refift- ance. or are longer lived and contend much ; yet if they have goc no confcnt of our Wills to the fulfilling of them, nor any Choice or Performanc- of the evil Thing or Adi- on v^hich is craved by them (as thole have not vihich are the Complaint and Fear of good Men) they are only a Temptation to a damning Sin, but in themfelves thus far they are not damning. And having fhewn thus, for what Lufts and Defires of Evil, we [hail at the laft day be pardoned ; 1 come now, 2. To (hew for which of them we /kail be condemned. And as for this, we have m great part our anfwer to it already. For our Lufts are then da^nnable and dangeroufty evil, when they are effe^ual Inftruments and Temptations to damning Evils^ and carry us on, either to chufe, or -pra^ife them. For they are the great Favourites and Seducers of cur Wills, ^ndtherebythe Authors of our Ac^lions : They firlt bring us to chufe aud confent to the deadly Sin whereby they are gratified, and then to ad it ; and when they are gone on to cither of thefe, they are an Ar- ticle of our Condemnation. They are uncondemning till they come fo far, but if once they have got us to confent to the alluring Sin^ from that Confent begins their Sting, and both it, and all that follow it, makes us liable to e- tcrnal Deftrudlion. To make this Difcourfe more clear, I will here fet down iho(efeveral Steps whereby we afcend to the com- pletion, and are carried on to the working and commifli- on of any Sin. I. At the i^prefentation of the Objed: which is to tempt us thereto, whether it be an nnchafl Embrace, an unlawful Gain, or the like, either by what we feel of ic new if it be before our Senfes, or by what we fan fie if it is in our Imagination^ our Elcflo is pleafed and delighted with it. And from this Pleafure, it naturally goes on to Love^ and from loving defirc it. And Dcfire or Luft, is the laft Step among the Paffions ; for Delight begets Love, and Lcve ends in Dcfve : but when once we are come to defire a thing, onr Paifions have done their Parr, and all that in them lies to a aid ? the Anions. %, When Chap. IV, vphich torment weak Minds. 521 2. When in the af petite or animal Soul the lin has gone thus far, the next ftep is, that, to gratifie this defire or Juft of our Flefli, our vnills (hould confenc to ir. For our Wills are the Difpofers of all that follows, lb that unlcfs they confefit to gee that which the Fle(h fo much dedres, there can nothing more be done towards ir. But if they do confent to the defire^ and intend to fulfil it ^ then, 3. Our underftanding and contrivance is employed, in deliberating and con/ulting, what time, what place, what means are fitted to accomplifli it with the leaft difficulty, and the moft delight, and, to the greateft advantage. And when our minds have leen which to preferr and fix upon; then, 4. Our wills refolve uponthem^ and make choice of them. And when this is done, the laft Decree is pafl^ and all the time of doubting and deliberation is over; lo that no- thing more remains, but, 5. To apply our bodily powers to perform cur refolutions] in the execution and commiflion of that, which was re- folved upon. This is the natural order of our faculties, and the pro- cefs that is obferved by our principles of action, in their completion and final commiilion of any fin. The firft be- ginning is in the lower Soul^ iov that is the inlet of all fin, and the feat of temptation ; and there it is that fin hath all its Itrength and infnaring power, upon which ac- count it is called by St. Paul 2. Law in the members, Rom. 7. 27. And when thefe Lulls of our Flelh have won the confent of our wills, they are fccure of all our after-con- trivances for ir, and of our adlual performance and ex;- ecution of it. For both our thoughts and our bodily powers, are at the Command of our own Wills ; fothac if at the inftigation of our Lufts, our Wills have once confenied to the fin, they will quickly (tt our heads a- work to contrive for ir, and our hands and other bodily powers to execute and fulfil it. And in this method our Principles of adion mc^'e,' when we adl with full deliberation, and when they are all employed. Sometimes, indeed, there is no contrivance at all, becaufe none is needful ; as it happens when the opportunity of the fin is prefent with us, and juft be- fore us at fuch time as we confent to it ; fo that nothing more 522 Of groundlefs Scruples Book V. more is wanting, but only to adt and fulfil it. But when the opportunity is abfent, and we are put to forecaft and contrive for it ; then is the procefs of our Faculties in that order, which I have here defcribed. For an inttance and illuftrarion of this, we will take the fin of Drunkennefs^ and the procefs will appear to be as I have mentioned, For in a man whofe inclination that way difpofes him to be tempted by it, the f^ncy of it in himfeif, or the having it fuggeited to him by another, gives him a. thought of ihepleafure which accompanies it; and from that apprehenlion of its plealurablenels, he be- gins lo iove ; and from that love he goes on ftraightway to defire ic. And now his will being follicited by his luft or bodily deliring, confents to the fulfilling of it. And this consent being once gained, the next thing in order is, to deliberate, and contrive^ what company, what time, and what place are fitreft for it. And when, by com- paring all thmgs together, he comes to make a judg- ment of that, he immediately chufa and refolves upon it ; and that being done, there is nothing remaining further, but to execute what he has refolved, and go on to the performance thereof. This then is the method and progrefs, from our luft- ing and defire of any thing that is evil, to our acting and committing it. It begins in delight, and love^ and defire y and thence goes on to our confenti^zg to it, to our contrivance for ir, to our rejolutions upon it, and after all thefe to our practice and performance of it. Now fo long as the evil is entertained only in zjhort delightfome thought^ or love, or defire, and refts there, but goes no further, it is not fo much our damni?ig fin, as our dangerous temptation ; it will be connived at, and at the laft Day we fhall not be condemned for ir. For thus far the (in is only folliciting our choice, but has not got it ; and as yet we have not committed a mortal crime, but are only under a tryal, v/hether we will be drawn to the commiifion of it, or no. But if once our wiMs covjent to it^ 4^en begins the fling, and there the danger enters ; foe the lufting after evil fo far as to confent to it, and much more fo as to contrive for it, or to fulfil it, makes us liable to death and eternal condemnation. For our own choice, as we heard above, m^kes any fin damning ; fo that if by means of the tempting luft any Sin has prevailed fo Chap. IV, which torment weak Minds. 525 fo far, it is become a deadly otfence, and iubjedts us to deftrudlion. Luji^ fays Sr. James, when it has conceived or is imperfckftly confented to, an(wering to conception, which is an imperfed; formation, briyjgeth forth Jin ; and fin, when by being perfectly confented to, it is finijhed, bringeth forth death, which is the wages of it, Jam, i . 15. And that our lufts after any (in, are then damnably finful, when they are gone beyond defire, and are come on either to our conCent or contrivance, or actual perform mance, appears further from thefe inftances in them all three. If we luft fo long after any evil thing, as to confent to the finful enjoyment of it, we are guilty of all thax pu- nifliment which is threatned to it. He that lookj' upon a Worn ant ^^ys our Saviour, fo long as to luji after her, or to * confent in his heart to the enjoyment of her, he hath n. ^ . committed adultry with her already in his heart. Matt. t\ '-^ ^«w, Q^i Mulierem vider'it ad concupifcendum, reus efi Adult erihorde con- cept'i : infelligere poffumus^ quod (fy- fi res turpes ifyr damnabiles necejjitate mn agimus^ pro ipsa, tamen rerum turp'mm volunPate damnamur. Sal. dc. Pfov. lib, 6. p. 205. Ed. Oxon. If we luft fo long, as to contrive for it, which is a de- gree further ; we are more guilty of the fin, and more liable to the puniflimentof itftill. The Machifiat ions and contrivances of Murder, as was obferved above, are reckoned among thofe things which pollute a man (znd thereby unfit him for entring into Heaven, where nothing can ever have admittance that is unclean) as ^well as Murder ix. k\i 1%, Matt. 15.19. But if our luft after any finful enjoyment carry us on,' not only to confent to ity or to contrive for it, but, what is the perfedlion of all, to vpo)\ and fulfil it ; then has it enfnared us into as much mifchief as it can, and is become dangerous and damning with a wicnefs. For then it has prevailed with us, to compleat our fin, and give the laft hand to it : has brought us under that which is moft of all threatned ; for now we fulfil the lujls of the Flefh, Gal. 5. 16, 19. we worli iniquity. Matt. 7. 23. And if we continue to do this, not only for once or tmce^ but in confiant returns, and in a fixt courfe and fenurs! 5 24 Of groundlefs Scruples Book V» tenure cf nHion ; then as our pm is grown higher^ ( the Adts thereof being more numerous, and the guilt more crying ) To will our punilhment alCo be more drendfully fever e. And this is called, walking nfter the flefo, 2 Pet. 2. 10. and living after the flcfh, Rom. 8. 13. And this being a Jiate of w^Jled vertue, and habitual reigning Jin, in is not only, through its obnoxioafnefs to punifiimenr, a jiate of death ; but aifo, through its hardnefs of cure and difficult recovery, a (late oi great doubt and danger like- wife. ^Balfamon 5q j^^t as for all thefe further degrees, * from the cn to them, they are deadly and damning. For the lame from the , . , ^ 1 • . • n r w ^ , Fathers ^^"^ ^^ mernoers which Tv^a agamjt the Latp of the thefe four ^^^i^> ^o as thus to captivate and triumph over it, is, as Steps in the Lavpoffin, fo, as the apofties fays, the Law of death Sin, 1;/^. ,too, I^m. 7. 15, 24. '^^(T^ohULy &c. i. e. The firj} motion or imprejjion, the confli^ betwixt Con- Jctence ani Appetite^ the ajf'nt of the Mindy and the a6i it felf. V/hereof the ttvQ former are not liable to pivujhment^ neither the firfl impreffim nor lu^atiO)\ being cmiemnedy if Re.fon which confli^s therewith rejc^s the Thnght, But the tm latter are^ the ajfent being tryab'.e, and the A^ion puyjjfmble, Balf. bc Zon. in Can. 4. Cone, Neo-ca?f. All our Luftings after evil therefore, when once rhey come to be confented to, although before they were con- nived ar, sre thenceforth deadly and damning. So thac whofoever hopes to be faved at the laft Day from the pu- nifliment of thsm, muft thus far mortifie and kill them : Mortifie^ lays St. Paul, thofe defires, which are feated /« your earthly members. Col. 3.5. for it is only if you through the fpirit do tnortifie the de^ds of the body, that youjhall live, Rom. 8. 1 5. As to thefe damnable degrees, all flefhly Lufts muft of necQiiity be crucified in all good Chrijiian men ; for no man will be reputed to belong to Chnji, till this change is wrought in him. They that are Chrijis, fays the fame Apoftle, hcive crucified the fieflo with the affcclions and lujis. Gal. 5. 24. Mortifie and crucifie them, I fay, we muft not fo as to have noflejhly appetites and bodily defires of evil ; for then, muft we have no bodily defires at all, Becaufe our Lufts themfelves, as was obfervcd, do not diitinguifti of law^ f}il or unlawful, but are n^curally moved by an agree- able Chap. IV. which torment weak Minds. 525 able objed, whether ic be with God ov againft him. But we mult mortifie them to that degree, as that they never be nble to win us over, to covfer.t to any forbidden thin" for their gratification. They muft never have fo much incereft in our Hearts, as to make us preferr them before our duty, and chufe to perform what they bid us, rather than what God dorh. Some ftirrings and inejfetUve mo- tlcns of them, which cannot prevail againft God, nor gain over the confenc of our Wills to any thing that he has forbidden, are difpenfed withal ; they are the ftage of temptation, but not of death j for God bears with them, and the mortified men themfelves do daily feel and labour under them. But it is ths prevailing Jiren^th of our Lufts after evil things, when they get our con- lent to them, and carry us on to iranfgrefs God's Laws to fulfil them: This conquering power offlefhiy lufts, I fay, is that which is to be mortified in every good man, becaufe under this ftrength and empire of them he cannot go to Heaven. And that no ^W man may call in queftion the fafety of his flare, from any needlels fears about this mortification ; this we muft know every man has done, in his co7iverfi- on to become a good Chriftian, For before he can be fuch, he has killed the reigning power of Luft, fo as not to be ad:ed any longer by its inftigation. He feels fome fmali ttirrings of it afterwards, indeed ; but they do not win upon him, or prevail over him; for he is always ready to deny the fatisfad:ion of his Luft, before he will dil- pleafe his Gcd ; and makes all the defires of hisfiefli, to give way to the dictates, of his Confcience. Te that are Chrifisj faith St. Paul, have crucified the flefo with ths ajfeHions and lufts, Gal 5. 24. And when this is once done, there is no great trouble in it afterwards : for the more any man is accu(icmed toobey^ the lefs difficulty dorh he find in mortification and Jalf- denial, and in reftraining of all thofe Lufts which tempt to difobedience. He is not now in every temptation, put to the pain and trouble, oi cutting off a right-hand, or of pluckjng out a ri^t-eye ; the felf-denial and mor- tification went fo near him at firft, 'tis true ; but fince he has been ufed to it, and his fle(h is accuftomed to bear the Yoke, there are no fuch pangs and uneafincls attending ic. So that if he is not now ftill upon the icvere 526 Of gronndlefs Scruples Book V« levere i2is\i o^ painful mortification, it is becaufe he doth not need it, fince it is done already to his hand. His Lufts are fo far mortified, as it is abfolutely neceflary they fhould be ; they are crucified to that degree, as to be difabled from gaining his confent to thew, his contri* vance for tkem, or his fulfilling and performmce of thcm^ and that is as much mortification as God will exad of him. But yet when this is done, and our Lufts are mortified to this degree, there is fiill need of a "Watchful care over them, and of a continual ftrife againjl them, left they (hould rebel again and go further. For the objed:s of fenfe, and the allurements of our flefh, are (till before us ; and our Bodies naturally are Hill as capable to be delighted in them, and thereupon to luft and long after them, as ever they were before. It is only the over- powering ftrength of the Law in the mind or confcience, which maintains the rcfolution of our Wills againft them, and by that means keep them under. And there- fore if once we begin to flacken our care, and to keep no hank upon them, but to allow them to go where, and how far they pleafe ; they will quickly grow upon us, and prove too hard for us, and bring us firft to con- ient to them, and after that to com pleat and fulfil them. Let no man therefore indulge to the thoughts of un!avp» fulpleafuresy and by the delights of his fancy, foment and cherifh the Lufts and Defires of his Flefii 3 prefuming that all is lafe, whilft he doth not confent to them, nor yields to fulfil them. For admitting chat all things elfe are in- nocent and uncondemning, yet however by this means he lays a Snare for his own Soul. For he throws him* felf into temptation, and fo cannot exped: that God fhould deliver him out of ir. God has promifed to relieve us indeed, in all necefliries of his own making ; and if his Providence throws us upon his trial, his Grace- fhallfupport us under it, and make a way for our efcape out of it. He will not fujfer you to be tempted above what you are able, faith the apoftle, but^ together with the temptation, he will make a way to efcape, that ye may be able to bear fomuchofxVas befalls you, i Cor, 10. 10. But what is this to us, if we bring our fclves into fnares and prove our own tempters } For there is no reafon at all to pre* fuoiei Chap. IV. which torment weak Minds. 527 fume, that God, it he will deliver us from other Enemies, (hould deliver U3 alfo from our own felves ; and that he fhould fecure us by his Spirit, from thofe very fnares, which we lay for our own Vertue. No, if we will en- tertain Serpents in our bofoms, he has no where engaged, nor is there any reafon why he fliould, that we fhall not be ftung by them. But on the contrary, he warns us a- gainft them, and bids us be careful to keep otF from them. Yea, fo far muft we be from bringing temptations upon our felves, that, if we will obferve his Orders, we muft pray daily even againd thofe, whereto his Providence might expofe us. This being one of ihofe Petitions, which, according to our Lord's appointment, we are to put up to God as often as we do that for our daily Bread, 'vi:{. That he would not lead us into temptation, Macth. 6, 13. So that if by indulging to de'ightfome Fancies, and growing lufts of evil, we throw our felves into a great temptation, we have juft reafon to fear, left God, for our punifhment, fhould leave us in it, and lufferus damnably ro fall by it. Such indulgence, is apt of it fclf to in- flame our Lufts, and to weaken our refolutions ; and God is alfo prone to withdraw his Grace, and to leave us to our our own ftrength upon it ; and fince at the fame time it increafes our neceffitiesy and withdraws our aids, it mufl needs put us into a dangerous condition. If then we would fecure our Souls^ and keep off from damning fins ; we mufl refift temptations at the begin- ning, and not give way to them ; we. muft not cherifli and indulge, but timely check, and heedfully fupprcfs them. And thus at laft we fee, what is the juft force of this firft caufe of fear to honeft minds, their ineffeBive lufts^ and impotent defires of evil. The firfl beginnings of luji cannot be avoided^ and the longer entertainment of it fhall not finally be punijked, if it is foon checkjed by us ; nay^ if it flays longer and contends much with uSy fo long as it doth not prevail upon us to covfent to, and fulfil the fin, whereto it is a temptation : But when once it has gained our confent and choice of that fin, whereto it would engage us, then is it of a damning finin, and all its following ef- feEis are mortal. All which S. James infinuates to us in that account which he gives u$ of the progrefs and produ- (^ion 528 Of groundlefs Scruples Book V. dion of fin, which he fets down from the motive or firfl tempUtio72, to the feyfeci birth or ccmpleat produiiion^ in this order ; Then, lays he, every man is tempted , vphen he is drawn avpay of bis oven lujis, and inticed to evil by them. This luft or defire of evil is only the firft ftep, being as yet not grown up to the ftature of fin, but only to that of temptation. But when it advances, and draws in our other Faculties, then fin begins, and ripens ; it is firft conceived, and then finiftied, and after the finilhing of it, ic is a matter of condemnation, although before it were uncondemning. For then when lud hath concei- ved, by being in fome imperfect meafure willed and con- fented to, it bringeth forth, anfwerabJe to its conception, which is but an imperfeifi: fort of produdion, an imper- fedt Embryo of fin ; and this Embryo of fin, when by a full choice and perfe(5l confent, and much more when by action and practice, it is finijhed, bringeth forth its pro- per wages, Death, Jam. i. 14, 15. Although thefe luftings and defires therefore, which good men complain of, may juftly be an employment of their watchfulnefs and care ; yet ought they not to be a caufe of x\iQ\r fear or fcruple. For it (hall not bring upon them thofe evils which they are afraid of, nor ever prove their ruin and deftrudtion. The evil thing is entertained only in a thought, or a wifii ; they luft after it, and are tempted by it; but that is all, for they do not confenc to the Temptation. And fince their Lufts go no further than thus, they fliall not harm, them when Chrift comes to Judgment, nor ever bring ihem into condemnation. C H A P. V. Of two other Caufes of groundlefs Scruples to good Souls. A Nother thing which difquiets the hearts of good and "^ honeftmen, and makes them needlefly to call in que- ftion the faveablenefsof their prelent ftate, and their title to falvation, is thccoldnefs^nd unaffe^edne/st the unfettled^ nefs Chap. V. which tor msnt weak Minds. ci2Q nefs and dljira^ions, which they find in themf elves \^hen they are at frayeri. Good People are went to cry out of dc^ fertionsy to think that God has thrown them off, and that his Spirit has forfaken them, if at any time they find a great diftradbion and dulnefs of Spiric in their de- votions, and a great abatement of that zeal and fervency, that ftxednefs and attention, which they have happily en- joyed at other times. But this is a great miftake, from mens ignorance of God's Laws, aod of their ovpn felves. For God has no where told them, that he will judge them atthelaftday, by the fteadinefs and fixednefs, the tide and fervency of their devotions y but by the integrity of their hearts^ and the upright7iefs of their obedience. The laft Sentence fhall not pafs upon men, according to- the heat of their afFe- (Stions ; but according to the goodnefs of their lives. So that if they have been careful to pradlife all God's Cc0» mnndments according to their power and opportunities, and this of Prayer^ among the reft, in fuch fort as their unavoidable infirmities would fufFer them, they (hall be fafe in that Judgment, notwithftanding any inequality in their bodily tempers, or unconftancy and abatement in their bodily afFed:ions. To ftaie this bulinefs (o^ as that we may neither be unnecejfarily Jcrupulous about thefe qualifications of our Prayers when we cannot; nor, on the other fide, irre^ Ugioufly carelefs of them, when we might enjoy them, I ihall lay fomething of their necejllty when they can be had, as well as of that allowance which God. will make to them, when, through any bodily indifpcfitionSy or uyifore* feen accidents, they cannot. If we would put up our Prayers to God in fuch man- ner, as it is fit for us to- offer them in, or for him to hear them, we muft make them wirh a due fixednefs and at- tention of mind, and fervency of ajfeBion. We muft offer them up, with a due fixednefs and at- tention of mind. Our thoughts muft go along with ouf lips, and our fouls muft be intent upon the bufinels which » we are about, when we are making our Prayers to God, We muft notexpedt that he fliould mindthofe vain words, and mere talk, which we do not; or that he fliould hear us, when we do not hear our felves : No, it is the work of the Soul, snd not the bare labour of the lips, which L I h« 5 go OfgroHr?dlefs Scruples Book V* he attends to; lb chat if only our Tongues pray, bun our Minds are Itraying, this is as good as no prayer ac all. We muft offer then:i up alfo, with much eameflnefs of defircy and fervency of ajfcdion.^ We muft (hew that we put a price upon a mercy, betore we are fit to receive it ; for orherwiie there is no ailurance that we (liall be duly thankful for it. Vv'e muft notfeem cold, and indifferent after it, for that is a lign that we can almoft be as well content without it. But we muft be eager in our defire, and exprefs a fervency of affedlion for the lame, fuch as we are v^onc to ufe in the purfuit of anj|, thing which we greatly value : and this is an inducement for Gcd to give us that, which he lees we lo dearly love ; it fets a price upon h's Bledings, and fliews the meafure of our own vertuous inciinarions, and therefcre he will encourage and reward it. The ejf^Eiual^ ferverit prayer of a righteous man^ fays Si. Jamss, avaiie^h much, Jam, 5.16. Thu? are'a due attention of mind, and a fervent heat of deh're in devotion, fuch qualifications, as are necefTary to render our Prayers becoming either us to offer, or God to hear; fothatwemuft always ftrive, and, according to our pover and prefctitr circumftances, endeavour after them. We muft take care, as much as we can, to ccm- ■pofe^ou^ thoughts when we pray, to dravo them off from o^her things for fome time before, and ftill to bring them back again when ac any time we findthem wandring. ' i\nd we mult endeavour alfo by a due fenfe of the necef- fity, the greatnefs, and undefervedn?fs of God's mercies, to heighten cur affecUcnSy and make them bend vigoroufly and eagerly after thoi'e things which we pray for ; that fo God feeing we are ferious znd in earneji with him, he may be induced to grant thofe benefits which we defire of him. But then, in thefe, as in all other Duties, we are bound to rhem fo far only, as they may come under the power and choice of our own Wills. And, on the other hind, after all our care and pains in fixing of our thoughts, and railing of our delires in Prayer, through fome bodily indifpofition ( runforefeen accidents, which we cannot help, our minds fometimes will ftill run altray, and our dciires will be cold and languid. And then this umviiCd Chap. V. vphich torment weak Alinds, 531 imwili'd dulnsfs and diJiraEiion^ fhallnct influence our main ftate^ more than our other unwili'd failures do ; it is a thng which we cannot help, and no man living is per- fe^ftly free from ir, and therefore God will not be fe- vere upon it, but in great mercy he will pity and connive at it. For as for the attetitio7i of our 7?iinds, and the fixednefs of our thought Sy either in Prnyer^ or in any other bufinefs ; it is a thing, which is not always in our own power, but may be hindred and interrupted by many accidents, whe- ther we will or no. For any thing, that makes our bo- dily fpirits t^H^ultuary and reftlefs, difturbs and breaks our attention. Any high motion of our bloody or any for- mer irhprejjion upcrn eur fpirits^ either by our precedent Jludies, or our crovod of bufinefs^ will make great variety of thoughts and roving fancies to obtrude themfelves upon us i and this is our natural frame and conftitution, which we muft (ubmit to, and can never v/holly remedy. We can no more prevent it, than we can prevent our dreams, when our fancies are ftruck by like impreilions. For from the natural union of cur Souls and Bodies^ ouc Afinds, in their mo^ fpiritual operations o^ thinkjng and underftanding, go along with our bodily fpirits^ and ap- prehend after their impreflions ; and we can as well re-»' fufe 10 fee when our Eyes are open, or to tnjie vohatis puP into Our niouths^ as we can refufe to have a thought of thofe things J which are ijfiprejfed upon our bodily fancy or imagination. The connexion betwixt thefe, is necefTary and natural ; iand there is no breaking, or avoiding it. So that let us be either at our Prayers, or at any other exercife, if any temper of our Bodies, any accidental motion of our Blood, any former impreffions of fore- going ftudies or other bufinefs ftir in our fancies j our thougbts mull needs be diverted, and our attention di- fturbed by them. Nay, in our Prayers we are more apt to find it thus, than in any other thing. For, befides that in thefe the Adveriary is more bufie with us, therein men oft-times \^\Qviol€ncey and fcrew up the fixednefs of their minds, and the fervency of their hearts, to the higheft pitch. And then their bodily Spirits, being overftrained, are liable, not only to be difcompofed by outward ac- cidents, but alfo to give back and fall of themfelves 3 I. \ % and 532 Of groundlefs Scruples. Book V. and when in this manner they withdraw, there is room madCj till they can be recollected again, for other thoughts to arife inftead of them. ^ Indeed we may, and ought to drive againft thefe di- ftraClions as much as v/e can, and to compoie our thoughts as much as our natural temper, or our pre- fent circumftances willl'ufferus. When they wander in our Prayers, as foon as we difcern it, we may recoiled them ; and when other thoughts intrude, as foon as they are obferved we may rejed them. But then this is all that we can do, or that God requires we Ihould do ; for we cannot pray perfedlly and contmuedly4||irhout them. And then, as for the z,cd and fervency of our affedions, whether in our Prayers, or in any thing elie, they are various and very changeable , and do not depend lo much upon the choice of our wills, as upon the temper of our bo' dies. Some, upon every occafion, are more TQn^m and eager in their paffions, either of love or hatred, hopes or fears, joy or forrorv, than other men either are, or can be : For there is a difference in tempers, as well as in palates ; and mens paffwns do no more ifTue out upon the fame things, in the fame eagernefs, than their Jiomachs do after the fame food, with the fame degrees of appetite. So that as for a great fervency, and a vehement ajfeclion^ every man cannot work himfelf up to ir, becciufe all tempers do not admit of it. It is more a mans temper^ than his choice ; and therefore it is not to be expeded that all people ihould be able to rai(e themlelves up to a tranfporting pitch therein j but ouiy that they fliould, who are born to ir. Nay, even they whofe natural temper fits them for a great fervency ^ndi a high affeHiofi, are notable to work themfelves up to it at all times. For no mans temper is conflant, and unchangeable ; feeing our very bodies are fubje(5b to a thoufand alterations, either from thi/^gs with^ in us, or from others that are without us. If a mans b/ood is put into an irregular ferment, either by a cold air, or an inward dijlemper ; or any difcompcfmg accident ; it fpoils, not only the fixednels of his thoughts, but the zeal of his afiedions likewifc. And let there be any damp or dif- order, any dulnefs or indifpofition, either upon a man's blood or fpirits ; and the difcompofure of his body is pre- £endy k\i in bis Soul, for his thoughts flag, and his palfions run Chap, V. which torment weak Minds. 53:5 run low, and all his Powers are under a Cloud, and luf fer an Abatement. And this every Man finds in himrelf, when he iabours under a fickjy and cra:^y Temper^ an akjrig or a cloudy Head, or any other bodily Indijpcfiticn, For our Paflions are bodily Powers, and are performed altogether by bodily Inftrumcnrs 3 they live anddiewiih them, and are fubjed: to all their Coolings and Abate- ments, their Changes and Alterations. And therefore as long as our bodily Tempers and Difpolitions alter, and, by reafon of a number of Accidents, are ftill changeable and unconi^t ; rhe Zeal and Fervency of our Atfedi- ons muft neMs be fo too. Thus is fome Diftradlion of Mind, and Chilnefs of AfFedtion, either in our Prayers, or in purfuit of any* other thing, mod neceffarily incident to all Men. We cannot wholly prevent them, or live altogether free from them ; but fometimes they will break in, and feize upon us, do what we can. And fince we cannot help them, God will not be al- ways angry, or eternally torment us for them. That which offends him, and endangers us, as 1 have fhewn, not being any unwill'd Weaknefs, but only the ill Choice orFaultinels of our own Wills, fo that his Love and Fa- vour to us will not alter, as ourunfettled Thoughts, or Bodily Tempers do. And according to the Circumftan- ces and Indifpofitions which at prel'ent we lie under, we are careful to be as fervent and afFedlionate as we can, and to recal our Thoughts when we obferve them wan- dring ; we need not doubt, but what ever involuntrary di- ftradions there may be fometimes in our Thoughts, or Abatements in our bodily Tempers, whilft we are at our Prayers, we fhall be ftill accepted by him. We fliall be accepted, . I fay, and the BlefTings which we fue for obtained, although fometimes our Prayers are lefs attent, and lefs affedionate, than at other times they are, and we at all times greatly deiire they might be. For our fixednefs and fervency, tho' they are great good things, as I faid, and fuch as we mult take care itill to be provided with when we pray, in fuch meafure as we are able; yet are they not the only qualifications of our Prayers ; which prevail with God, and move him to hear them. For our holy Love and humble Fear, our Trufi ^fid Dependence, Stihmijjion and ^efignednefs, and othec L 1 3 Sp^h 554 Pf groundlefs Scruples. Book V» fpirtud Vertues and Inftances of Obedience, areiike- vJiie Di'^pofiiioriS which God refpedls in them ; nay, in- deed,, which he prizes above all, and principally looks ar. So thai \i we p ay with thefe, God is honoured by our Prayers, and he will reward them ; and our Petiti- ons fliali not be put up in^ vain, although-, by reafon of fome bodih dulnefs or dlftradtion, the fixt Attention of our Minds, and the Fervency of our Hcaris, v, hich we endeavour after aiwa}s, and enjoy at other times, Qiould happen to be wanting. Yea, I add further, fo long as our Hca^ are honcfi, ^nd our Lives entirely ohcdicnt^ we are afW^s furniOied with thofe Qualifications, which are fufiicient to bring dow^n God's Grace and Bleifing upon us, and which are the principal things that make our Prayers themfelves an accep- table Offering. A good man is drawing down the Bki- fings oi Heaven upon himielf all his Life long, and nac only whilft he is upon his Knees : So that if at any time his Prayers are lefs perfedl than be defires they fhouid be, and chance to faltei-, that defedl will be otherwife fup- plyed, and he will have all that Mercy conveyed to him through another means, which his Prayers fl'iould have obtained for him , feeing that which makes his Prayers procure God's Love and mercy for him, will make his Obedience procure the very fame. For I fuppofenoMan isfo weak as to imagine, that it is merely the lifting up of his Eyes and Hands^ the Compofed- nefs of his Countefiance, the Quaint nejs or Eloquence of his Vhrafe, and Exp'eJJIons, the volubility of his Speech, or any other external things which makes his Prayers (o powerful, and brings down the BleiTing of God upon, them. But it is that B^verence for God, that Dependence upon him, that Confidence in him^ that Love of God and de~ fire of Gocdnefs, that Acknovpledgment of his Kjndnefs, f^fdom and Power, and of our own Vanity and Vnvporthi- t2efs, that SuhmiJTwn to his Authority, and ^cfignationtohis Pleafure, which are all implyed in Prayer, and fitly expref^ fed by it, and which make up the very Life and Spirit thereof: Thefe, 1 fay, it- is, which God looks at in our Prayers, and for the (ake whereof he fp gracioufly accepts 4rj4 rewards them. Chap. V. which torment weak Minds, 535 Buc row, as for all tlrf^\ rhey are expre/icd c^ery whit as much by the Obedience of our Livcs^ as by the Prayer of our Lips ; nay, indeed, much more^ in as much as^our AHions are a more perfedl Exprcf- fion, and certain Evidence of all thefe Tempers of a good i-leart, than our l^Vords are. They differ as much, as l^Vords and Deeds ^ as Pr(fej]lon and Pe)fo<7na?icc -, for whereas in our Prayers we fpcak and profe's all this, in the Obedience of our Lives we work and per- form it. We (liew our Love and ti^fignation to God, when for bis fake we deny our felves^ and give up our own H^ill ttnmbbedie7jce to his. We r^ckjiowledge his Power and Autl ority moix efFedually, when we obey it; and own his Providence to be the beft Purpofe, when we con- tentedly acqfiiefce in it, and praiently fubmit to it j and. confefs his Love and Kfndnsjs after the molt acceptable fort, when we throw our Jelvcs upon it^ and woil{_ and en^ deavour all our Li'ves long, i'n Hopes and Expeciations of it. In our daily AHions, of Jujlice and Charity^ of Tcmpe* ranee and Sobriety, of Meelinefs, Patience, Mercy and Forgivenefs, and in all other Inllances of Obedience, we give God the Honour to chufe for us, to difpfe of us, to he fought /ifter and intrufted by us. We evidence our Efleem of him, ouv Love and Reverence for him ^ our Trufe in him, our Deper?dance on him, our ^fignation to him : and that moft efF:d:ually. So that whatfoever can move *"'« harmlefs Mirth of Company themfelves^ nor bear with it in 'P ^^>»/' others, are juji'iy to be branded with the reproachful Barnes ' ^*p*.r of Clownijh and Morofe. '^°^^^;'^- ffKKti^l JhMojv etvcu, Echic. ad Nicom. i. 4. c. 8. And as it was difcountenanced by the Light of Nature, fo is it alfo by the Laws of Chrift. For whatfoever lome Men may think of it, or how innocently foever they may be milled into that conceit about it ; yet is it a Temper which Chrift never intended to plant among us. For his coming into the World was after another Way, in a free ufe of the innocent Allowances, and Liber- ties of Mankind. Ihe Son of Man, fays St. Matthew, came eating and drinking, i. e, not in the fingular Aufterities of John the Baptiji, but in a free way of Converfation, fuch as others ufed, Matth. 11. 19. And his Religion injoyns the Vertues of Candor and Benignity, Ajfabitity and Comtefie, an open Freedom and Alacrity, and all thofe other ways uHereby our Converfation may be rendred innocently agreeable, and whereby we may in any wife benefit, whether by profiting or pleafuring one another. M^jatjoever things, fays St. PauI, are (b) lovely or grateful C^^) ^T^fl*- to men, ehinl{^ on thcfe things, Phil. 4. 8. Love is the ?'A>7. Epitome of our whole Duty, and all the Sweetners and £//- dearmems of Society that can be, :fo long as tbey are lawful 558 Of grouncllefs Scruples, Book V. lawful and honeft, are noc only conllftenc with ir, buc Pares and Expreaions of it. As for the grave Enterrainments of Difcourfe, and reli- gious Conference; they, without Doubt, have a great Ufe, and in their Place may deferve a gf'eat Commen- dation. For good ClDriftiafis may be much hctter'd and improved^ by having their Graces awakened^ their fious jiffeclions h/flamed, their holy Purpofes fixt and fettled, their Endeavours directed and encouraged, and every thing that is good in them quickned and confirmed there- by. But then 'tis to be conlidered, that even good things themfelves muft be taken in their own Seafon, and muft not be luffer'd toingrols all our Time, a great part whereof is to be fpent upon other things. For we have not only one thing to do, but at feveral times fundry things call for us. There is a Time^ fays Solomon, to every things and a Seafon to every Pur-pofe under Hea^ ven : There is a Time to weep, and a Time to laugh, a Time to mourn, and a Tirn^ to danc^, Ecclef. 3. I, 4. There is a Time for Diverfion, as well as a Time for Bu- finefs ; a Time wherein to have a more liberal and free Difcourfe, as well as a Time for godly and religious Con Terence. Nay the innocent Delights of Converfation and pleafu- rable Entertainments of Difcourfe, are themfelves a great Field of Vertue, and an Exercife and Occafion of m.a?iy In- fiances of Obedience. For in them, we may every one of us exercife in our own Perfons, and hz Examples unto others, of much Courtejle and Kfndnefs, Civility and Con^ defcenfiony Affability and Obligingnfs, Let no Man think then, that his Hours of Common Converfe are always loft Hours, and that whatfoever Time he fpends upon Offices of Civili'-yt and Freedom' of Company, is mifplaced, and ftolen from God and Religion. For we are fulfilling God's Laws, and doing his VVork, whilft, as occafion requires, we keep all thefe Commandments in the pleafurable En- tertainments of common Life ; they are fuch Bufinefs as he has fet us. and our obedient Performance nf them muft pafs for his fervice, as well as Devotion, holy Conference, and Meditation, It is no Prejudice or Hindrance to Religion therefore, to be free and open in Converlation, and pleafurable and chearful in common Life , but rather an Inftance and Chap. V. vohich torment weak Minds. ^-iq and espreffion of it. It is no pare of any Man's Duty to be talking always in Scriptme-Phr^fe and fandificd Exp-ejjion, or elie to be vpholly filent andfevcrely t?icrofe and not to. talk at all. For an Innocent Chearfuinefs, and Freedom of Difcourfe, is not fo truly the good Man's Sin, as the exercife of his Vercue and Obedience. But as for that Opinion, that every idle and impem^ nent i-Vord /hall be fevcrely accounted for at the D^y of Judgment, which is the great Sourer of Convcrlation, and the occafion of this Conceit, it is a great ^liitake. For it is not every idle znd unprofitable, but every /^//>, Jla'-'dsrous, or other wife yj/z/w/ and u?iUn>ful kFord, where- of our Saviour fpeaks, when in that nth of St. Mat^ thevQ he tells us, that every idle Word that Men [hall fpeaJ^y they Jhall give an acccunt thereof in the Day of Judgment, As for the Word which we tranflate (c) idle^ it niay {c)oi^-^9 fignifie fa^Je and deceitful ; as thofe Words are which pu^t* belye our (6.) {^orkj, when our Anions do not Anfwer C^)^'2;^« them. And this is agreeable to the Uie of the Word {e) (^) ^Ta/- •vain, which lometirnes fignifies the fame that /^//"^ or ly- oy. ing. In which Senfe it is ufed in the third Ccmmand- ment, where we are bid not -to takf the Name of God in vain^ i. e. in Perjury or Falflocod, For the Senfe our Saviour gives to it in his Repetition of the Command- ments, Matt. 5. It hath been /aid to them of old, faith he, in the third Commandment, thoujhalt not forfvoe^r thy felf or fwear falfly, v. 33. But if nothing more than ufeiefs and unprofitable, were noted by the word it feif which we tranjQate idle ; yec is it no unufual thing in the Scriptures, by leveral Words to mean and intend more,- than in their literal Senje they do exprefs. Thus are the abominable H'lrkj of Darknefs, mentioned -E"/?/?. 5. called (/; unfruitful PPlrl^s ; where the (/J aV^-f- meaning furely is, not only that they bring in no Prorit ^rzi^yx. or Advantage, but aifo that they are moft deadly and mifchievous, v. 11. And the unfaithful wielded Servant ^ fpoken of Matt. 25. is called the (g) unprofitable Servant, U)»XS^' V. 30. And after the fame ufe of Speech, our Words, ^ which do not only tend to none, but to very ill Fruit, ^.^^^' may be called {h) idle or unprofitable TVords, \,_ ^^,_ And fo they are in this Place. For the idle Words T,^^/'* whereof our Saviour fpeaks, v. 36, are luch Words, as are 540 Of groundlefs Scruples, Book V are not only idle and unprofitable, but poficively wicked and evil ; being indeed falfe, JlanderouSy and reviling words, as will appear from the confiderationof thefe par- ticulars. For the words which are threarned in that -^Cth Verfe are Tuch as are a fign, not of a trifling, but of an evil heart. How can ye, fays he, being evil, fpeak^good thivgs ? for out of the abundance of the heart the mouth fpeaketh. So that as a geodman out of the good treafure of his hearty hringeth forth, or fpeaketh^W things ; an evil man like- wife^ out of the evil treafure of his heart, hringeth forth evil things, V. 34, 35. And being the fruits of an evil heart, they are the figns, not of an impertinent, but of an evil man. The Tree is corrupt, fays he, if the fruit he corrupt 3 for the Tree is k^iown by its fruit, v. 33. And fin ce they are fuch words, as zre thus Jinfu I in themjelvest and an argument of lo much fm in us ; in the !aft Judgnnent they (hall be charged upon us to condemn us. For by thy words, fays he, as well as adions, thou (halt be juftified, and by thy words^ if they be fuch idle words as I mean, thou f halt he condemned^ v. 37. The words then which are fpoken of in this place, from the 33th to the 38!:h verf. are fuch as are ^fjgn of a wicked hearty as maks a wicked man, and renders us in the lafi Judgment liable to condemnation. But now words of this black die and of thefe mif- chievous effeds, are not every idle and impertineiit, but falfe, Jlanderous, railing, or orhcrwi(e /in ful a.nd forbidden words. But ftlfe and Jlanderous words are efpecially ftruck at in this place, fuch as were thoie lying and con- tumelious ones that occafioned all this dilcourle, when the Jews moft reproachfully charged his Miracles upon the De^ vil, telling him that he caji out Devils, through Beel:(ehub the Prince of the Devils, v. 24. Upon occafion of which black calumny, he proceeds in all the following Verfes to warn them againft fuch bLtfphemous Speeches ; dcmon- ftrating clearly ihQ unreafonablenefs of them, v. 25. to 31. the fwfulnefs of them, verf. 33* 34» 35 ; and the mifchie^ eche then by the Holy Ghcjl is meant, not all extraordinary excellent Gifts i72differentfy, but particuJarJy thofe which refped Dt:Patr}ci our Vndcrftandivgs, not executive Powers^ confifting ra- his Wit- ihtv in Illumination, than in Power a.r\di Atiion ; of which nelTcs to fort are, the Gift of Tongues, of Prophecy, of difcerning Chrifl, Spirits, oi Kjiowledge oi F(evelation, and fuch like. Tiius, P^^'i«c.7. the lying againft that part of the Gift of difcerning Spi" rits, which confifted in underftanding the Thoughts and Purpofes of the Hearty is called lying to the Holy Ghoft, For lo St Peter, who was endowed with this Gift, tells Ananias, when he would have impofed upon him ; JVhy hath Satan filled thine Hearty faith he, to lye to the Holy Ghofi, Ads 5. 3. And St. Stephens being filled with an extraordinary Revelation of Chrifl's fitting at God's Right hand in Heaven, is called his being filled with the Holy Ghofi^ Ads 7. 55. But more efpecially the Gifts of Tongues and Prophecy, are dignified with that name. Thus in the lo^h Chapter of the A^s, when the Gentiles in Cornelius's Houfe begun to fpeak^ rvith Tongues upon St. Peter^s Preaching ; it is faid that the Holy Ghofl: fell on all them that heard the word, and that en the Gentiles was poured out the gift of the Holy Ghcfl, V. 44, 45, 46, The Difcipies at Ephefus, who being baptized with the Baptifm of John, cannot be fnppofed ignorant of the many miraculous Cures fo much talked of among the Jews, and of the ftrange Efiedls of the Spirit in Jefus whom John preached ; did yet tell Paul, that they had 7iot fo much as heard of the Holy Ghcfl^ Acfls 19. 2. which might very well be, becaufe the Holy Ghoft, or Gifts of Tongues and Prophecy, were mf given till after Jefus was glorified, John 7. 39. Bat upon the Preaching of St. Paul, they were made Partakers of it I for when Paul laid his hands on them, the Holy Ghofi came upon them, and they fp-'ke with tongues, and pro- phefied„ Ads 19. 6, And to name no more Inftances in this Matter, that Place which I now hinted in the M m 7th 54^ Of groundlefs Scruples Book V. ych Chapter of Sc. Johriy is a full Proot of this reftrain- ed Acceprarion. For iherc, afcer all the Inftances oi curing Difcafcsj cafiiyig out Devils ^ and other Effects of ihe Spirit in miraculous Operations, which Chrift lliew- ed uherefoever he came; it is yet exprefly aflirmed, that the Holy Ghoji was ?iot yet given, becaufe Jefusvpns mt yet glorified by his Exaltation to the Right-hand ot . God, V. 37. The Holy Ghcft, i. e. thele Gljts of Tongues ut Prophecy^ and the like, which are all that remained IViii to be ihed abroad, and which came upon the Apo- fileSy at the Delcent of the Holy Ghoft ac PentecoJ}, Aefs 2, Thus is the Holy Ghcfi, fometimes fet to denote, not all the miraculous and extraordinary Gifts of the Spirit pro- inifcuouHy, bur particularly thofe which refped: the Mind ov "Under [landing, fuch as the Gift of Tow^^/rj, of Prophc' cy, of deep Knowledge, and c be like. And on the other Side, as for the Word Spirit, it is fom.etimes (ti to expref?, not all extraordinary Gifts and EfjeHs of ihe Spirit m general^ but thole by Name which refpcci our executive, not knovoing Powers, and which con- iKt not in lUumijintion, but in Atlicn, Of which fort are, the Gift of healing D if cafes, of caftitig out Devils, of raifi'.g the Dead^ and oihtv miraculous Operations. Thus, the miraculous Courage and Valour which was given to Othcnicl^ is called xht Spirit of the Lor d^ Judges 3. 10. as is chat likewife, which was given to Gideon^ J^t^g^s 6. 34. avA the miraculous firength of Sampfon, is called the Spirit of the Lord upon Sampjon, Judges 14. 6. And up- on Chnft s working the miraculous Cure upon the Man with the vpithered Hand, Sr. Matthevp applies to him that faying of the Prophet, the Spirit of the Lord came upon him, Matr. 12. 18. and hk cafting out Devils, he himielf attributes to rhe Spirit of God, I, lays he, by the Spirit of God caft cut Devils, v. 28. As by ihe Holy Ghofl therefore, are meant particularly the Girts of Illumination, in Tongues and Prophecy ; fo by rhe Spirit are fignilied the Gifts of Power, in healing Dife.ifeSy cafling out Devils ^ and doing mighty and miracU" Icus PVorkj. And both tbefe together, take up the full Compafs of the extraordinary Gifts of the Spirit, and are both di- ftindly exprelfed by St. Peter^ when he fays, that Jefus wai Chap. VI. which torment weak Minds, 547 vs>as a7iointed with the Holy Ghofi, and with Power , Ads lo. 38. The(e then are the feveral Meanings of the Words, Holy Ghcft, and Holy Spirit. They denote, as the Third Per/on in the Trinity, the Holy Ghnfl himfclf ; lo al(o ihole Gifts and Bffecls which proceed fron:i him. Whe- ther thofe Gifcs are ordinary^ either in the Endowments of our Minds t or ihc vertuo us Tempers and Difpofitions of our fVills and Hearts 5 or extraordinary and miraculous^ Wherein yet we muft obferve this difference, that the Gifts of the executive Powers, in healing Di/e^Jes, cafting out Devils, worl^ing Miracles^ are fomecimes by a peculiar Name called the Spirit 5 and the Gifcs of the knowing or underflandifig Faculties, in Prophecies^ I^velations , fpeak'> ingwith divers forts of Tongues, are by a con trad iitind: Name called the Holy Ghofi. And thus having fhewn whar is meant by the Holy Ghofl, I proceed now to (liew, 2. Wimt is meant hy finning againfi it • and which of all thofe which are committed againfl it, is the unpardomble Sin* The only way whereby any Men are capable to fin againft God, as was obferved, is by Affront and Difho^ nour ; for God is out of our Reach for any other fort of Injury, and we cannot otherwife hurt him, than by (hewing our Contempt and Difrefped of him. And in regard the Holy Ghofi in his own Perfon is very and effential God, this muft needs be the only way where^ by we can fin againft him likewife. We cannot injure him in his NatHre^ but only in his Honour ; but that we fin againft him, when we walk, crofs. to him, and oppofe him, or any w^y flight and contemn, undervalue or reproach him, or any of thofe Excellent and Divine Gifts which proceed from him. . Now this we do more or lefsin every Sin. For this Spi^ ritoi God, is an univcrfal tnfirument of Faith a7id good Life ; it has taken theutmoft Care by Miracles, and other its conviclive Evidence s^ to Evince the Truth of Chrift'S Dodrine; and doth now ftill, by his daily Suggeftions and SollicitationSy excite Men to the Ohfervance ot it. And feeing the Spirit of God has ihewn it felf fo much con- cerned, forourF^zV/j andOhodiejice ; every A^oiVnhclief and Difohedicnce, is a diredlOppofition to ir, and Reproach ©f it, and therefore is a Sin againft it. Mm* Ba? 548 Ofgroundlefs Scruples Book V. But every fuch Sin is not the unpardonable F^u/t here mentioned. For our very voilful Sins themfelvesy as has been iliewn, are not defperate under Chrift's B^Ugion^ the Golpei being a Covenant that doih not damn Men up- on all voluntary Sin, but encourages their Repentance wirh the Promi(e of Pardon; fo that although all our Sins are againft God and his Spirit, rhey are not irre- 7TiiJfib!e, but will be remitted to every Man who repents of thein. Bur the unfnrdonahle Sln^ is a Sin by it felf 5 it has fomething peculiar in it from all other Sins, wh:ch by lliutcingus outfrora all pofTibiliry of Repentance, excludes it from all Hopes of being forgiven. And indeed, I think, it is plainly this. Jt is a finning againft the Ho'y Ghoft in the lajl Senfe^ as it figmfiss nut only the Power of Miracles, but nifo the Gift of Tongues, and other llhnninations of the Holy Ghcft, which ctime down upon the ApojUes at Pentecoft : and is fuch a Sinning agninji theje, as is particularly by B^vlling and Blafphemitig tietn. This, and none other I take to be the Sin here menticntd. For the clearer dilcerning whereof, we will confider theSins againft the Holy Ghoft in all the Acceptations before laid down ; and in all of them, except the laft, we fliall fitid rccm for Pardon and ^emifjicn. Firft then, to (in againit the Holy Ghoft, as it Hgnifies the ordinary Endowments, a?id vertuous Tempers of our Minds and l^/ills, is not the unpardonable Sin that is here fpoken of. For every Sin againft atuy particular Fertue, is a Sin againft the Holy Ghoft in that Senfe. Every Adt oif Drunkennefs^ for inftance, is againft the Gift cf Sobriety ; and every Adt of Vficlcannefs, is againft the Gitt of Cent i- nency ; and fo it is, in the fcveral Ac5t:ons of all other iorts of Sin, But now as for all thefe, the great Otfer and Invitation of the Gofpel is, that Men would accept of Mercy upon Repentance. The Inceftuous Corinthian iinned deeply againft the Grace of Chaftity, and he re- pented, and was forgiven ; St. Peter denied his Lord, and upon his Repentance he was a!fo pardoned ; and the fame Grace has been allowed, as we have leen, to all other wilful Sinners. Nay, in this fort of Sinning againft the Holy Glxf}, vi:{. by finnirig againft thofe Chriftian Gifts and Graces nhich he works in us, there is Mercy to very great dc- grees. Chap. VI. vphich torment weak Mifids, 54^ grees. For lomeiimes we do not hearken to his holy JVIotions, but fall into more ordinary Sins and ojfenrive Indecencies J n<)twithftanding all his vertuous Suggeitions and Endeavours to the contrary: And then he is trou- bled and grieved at us, Epk, 4. 30. And at other times, we venture upon more heinous Crimes, and after much Conflidl within our (elves, which aimoft quite lay wafte the Confcience, and undo all the verruvous Tempers and Rtrfoluticn of our Souls, fo tbat we lie long in our Im- penitence, as David did in the matter of Vriah^ and are almolt hardned in our wicked way before we are able again to recover out of it : And in thefe Offences, the Spirit has been fo much affronted, and his impor- tunate Suggeftions fo frequently thrown our, that he is aimoft ready to forfak^e us, and to Icav? us to ourfehes, lo that it may be called a quenching of him, 1 Thelf. 5. 19. But although the laft of thele efpeciaily be very dangerous ; yet is neither of them defperate. Bar after vjQ have been guilty of them, God continues ftill to make Offers and Invitations, and by his long Suf cranes and bis gracious Providences, and the repeated Calls of his Word and Afimjiers ; he flill endeavours to recover us to pardpn, by -recalling us to Repentance. Yea the holy Spirit it felf makes frefli Aifaulis upon us, and tries again whether we will hearken to it, and be relieved by it j as it was with David after he had complained of his be- ing deprived of God's prefencCy and of the Boly Spirits be- ing tak^enfrom him, Pfai. 51. 1 1 ; and as it is with every other reclaimed Back^-Jlider, The finning againffc the Holy Ghofi therefore in this Senfe, as it fignihes the ordinary Gifts and Graces of the Holy Ghofl-j is far from being 'the unpardonable Sin, and ismanifeftly under the Grace of Pardon and Repen- tance. Secondly, Nor is aSinagainfl the extraordinary Gifts of Cafting out Devils, henling DipafeSy vporl^ing Miracles^ or other things called the Spirit, that unpardonable Sin which is here intended. To blafpheme the Spirit* 'cis true, comes very near it, and when Men are once gone on to that, God is very nigh giving of them up, and ufing no more means about them to bring them either to Faith or I^epentance, which are the only way to Fsrdon and Forgivenefs, But although this Pitch of Sin M m 3 be 550 Of groundlefs Scruples BookV. be extreme dangerous, yet in great likelihood it is not Vv^Iiolly defperare. Far after all the Dirt that Men had thrown up^jn rhis Evidence, w;?^. the miraculous Operas tion voYDUght hy Chrift "^hilfl he ccyitintied upon Earth, Goci was Hill pleafed to ufe foaie means further to bring them to believe and repent, which is the way to be pardoned ; and that was the Evidence of the Holy Ghofi, which came down tocompleat all after that Jefui was glorified f Ads %. This great Proof which was to be poured out upon the Difciples at Pentecoft, and up- on other Chriftiansat the Impoiition of their Hands for a good while after, might effect that, wherein the other bad tailed, and be acknowledged by thole very Men who had blafphemed the former. So that their Cafe, ROtwithftanding i>- were gone extreme far, was not for all that quite hopelels, becaule one Remedy ftili remain- ed, which God refolved he would ufe to reclaim them from their Infidelity, though after that be would try no more. And of this I think we have a clear Proof, even in thofe hUfphemous Pharifees, whofe I^viling of the Spirit was the occafion of all this Difcouife. For as for the Spirit f they blafpfaemed it in this very Chapter, when upon occafion of the miraculous Cure of the Man with the withered Hand, v. 13. and of Chrifi's cafiing out of De^ i)ils, V. 28. both which were lo manifeltly wrought before their Eyes, that none of them durffc queftion, or deny the Working of them ; they go blaiphemoufly to charge thefe evident Effedis of the Spirit upon the Power of Adagick^^ and to fay, that theje Works of God were performed by the DeviL For when thefe mighty Bffeds of the Spirit were urged to them in behalf of ^cfus^ they anfwered and faidj fays St. Matthew^ This Fdlow doth not caft out Devils, but by 'Besl:^chub the Prince of the Devils, v. 24. Here is a Reproa.^h to thefe miraculous Gifts of the Spirit, as great as can be inven- ted ; for it is nothing lefs than an attributing them to the njoft foul and loathfome Fiends in Nature, even to the very Devils themfelves. But yet this Blafphemy, as dangerous as it was, is not utterly exclufive of Faith and Repentance, and thereby unpardonable and hopelefs. For our Lord himfelf in this very Chapter, fpeaks ftill of feeking their Repentance, and gives them a Promife that foras Chap. VI. vphich torment weak Minds. 551 fome further Means fhould ftili be ufed to cure their Infidelity, after that they had blafpheined this ; telling thefe very Men, that the Sign of his Death and B^fune- ^icn, with the orher Eviaences of the Holy Ghoft which were to enfue upon it, (hould be a further Ar- gument to facistie them in what they enquired after, 'vi:^, his being the Meffiah^ or the So7i of God. For vphevt certain of the PharifeeSy prcfently upon his iinilhing this Difcourfe of their blaTpheming of the Holy Spirit, v. ^t. made anfiver to him^ frying, Mnfter^ voe would fee a fign from thee to confirm to us the Truth of that Pretention : He anfvoered^ as Si. Matthew goes on, an evil and an A- dulterous Generation Jceketh a fign, and there floall no fur- ther//^w he given it^ hut only the fign of the Prophet Jo- naSf and that indeed {hall. For as Jonas was three days and three nights in the yVhales Belly, and was afrerwards delivered ouc of it to go and preach to the Ninevites ; fo Jhall the Son of Man he three days and three nights in the heart of the earth, and after that rife again to preach by his Apoftles to you and all the World, fending to you, for a further Evidence ftill, the Holy Ghoit, i}* 38, And this Pardonablenefs of hlafpheming of the Spirit^ our Lord further intimates in that veiy Place, by a wary Change of the Phrafe when he comes to Ipeak of the unpardonablenefs of it; calling the unpardonable iBlalphemy, not a Blafphcmy againjl the Spirit ('although it was the Spirit which was indeed blafphemed, v. 24. and whereof he ha'd juft made mention, v. 28J but a Blafphemy againft the Holy Ghcft^ which being, as St. John {^.^s^^^ notyet given,zQ\x\A not yet be blafphemed, 'j.3 1,32. ^ t^',-^^ ^ But Thirdly, the defperate and unpardonable Sin here mentioned, vvh'ich ^^W never he forgiven ., neither in this VQorldy nor in that which is to come, is a Sin againft the lafi and greatefi Evidence of all, vi:^. the Gift of Tongues, of Prophecy, and of other things called the Holy Ghcd. Of all the other Evidence that came before to win Men to a Belief of Chrift's Religion, which is the only means of Pardon to the World, God had ftill a Referve, and refolved upon fome further Courfe if they proved inef- fedual. If the Teftimony of John Bnptifi to Chrifl's be^ iiig the Lamb of God, if the Meffage of an Angel at his M m 4 ton* 39- 552 Ofgroundlefs Scruples Book V. Conception^ the Siar at his Birth, and the ^ire of An- gels at his Entra7ics into the J>Porld ^ if the Innocency of his Lifcy the Wifdom of his fVords, and the Mightinefs of his H^onders, in commanding the fi^inds and Seas, in cu- ring Difeafes, in caftirg out Devils, in refloring the PVeali to Strength, and the Dead to Life; if all thele prove un- fuccefsful, and unable to periwade an htfidel and j)er- ■verfe Generation : ye: flill God refolves to try one Means more, which before that Time the World never faw nor heard of, and that is, the ample and mcft full effufion of the Holy Gho(i upon the Apoftles at Penteccfl^ and upon others at the Impofition of their Hands for a long time after. This further Evidence (hall ftill be given, to fubdue the ftub- bornnefs of Men's unbelief, which had proved too hard for all the former. When I am departed from you, fays our Saviour to his Apoftles, I will fend the Holy {d) -TTzt^- Ghoft, who is the Comforter ov (d) Advocate, unto you, x^iflQ-' And when he is come, he Ihall plead my Caufe more convincingly, than the Operations of the Spirit have (e) ihiy done hitherto. Vov he JJoall reprcve znA (e) convince ?/fe 5«. PVcrld^ and tbofe who remained Infidels after they had {ten all the Evidence of the Spirit, of their own $in in not believing on me, and ofvay I{ighteoufnefs, and truth in faying I am the Meffiah^ becaufe he lliall (hew that J am owned above, and am gone to my Father^ whence I have fent him down fo plentifully upon you, John 16, 8, 9» 10. But when once God bad given this Proof, he had done all that he defigned : For tfiis is the laft Re- medy, which he had decreed to make u(e of to cure the Infidelity of an unbelieving Age. So that if Men (hall ule it, as they have done all that went before; and if inftead of being perfwaded by it, they (hall proceed, not only to fight and defpifcf b|u, what is more, to revile znd blafpheme it^ as they have already done with the Spirit ; then is the irreverfible Decree gone out a- gainfb them, and God is unalterably refolved to (trive no more with them, but to let them die in their Unbe- lief. If they ftiould'be won by it indeed, and believe upon it; be their former Offences what they will, no iefs than a blafpheming of the Spirit, yet may they j'-ift expe6l to be pardoned. For the offer of Grace iis univerfal, whofocver believes and is bapti;{ed fhall be fa. Chap. VI. which torment weak Mwdf. 555 ved, Mark 16. 16. and nothing is imfcjfble to him that believeth, Mark 9. 23. Buc when once men have gone fo far as to be guiky of it, their (in is unpardonable, be- caufe their Faith is impotlible. For they have rejeded all the evidence, which any man can urge for their con- vidion ; feeing they have defpifed all that, which God has offered. Their infidelity is ftronger than can be cu- red, by any Argument that Chrift either has, or will af- ford to prevail over it; lo that they muft die in their fin, and there is no hope for them. Indeed if God fo pleale, there is no queftion but that after they have once blafphemed it, he can ftili fo melc and foften, fafhion and prepare their minds, that after- wards they fhali hearken to the incomparable Evidence of the Spirit and the Holy Ghoft, which to any honeft mind are irreliftible. But this fin is of fo provoking a nature, that when once they are guilty of it he will not. He has paft an irreverfible Decree upon them, never more to meddle with them ; fo that they never will be par- doned, becaufe, as things ftand, they never will be re- claimed. Which is the very reafon, which the Apoftle himlelf gives of the defperate ftate of Apoflate Chriftians. For by renouncing of that faith, which, upon the evidence both of the Spirit^ and the Holy Ghoft, they had been be- fore convinced of j they defpte^ fays he, the Spirit of Grace, as it implies both the Spirit and the Holy Ghoft too, fo that as for them, it is impojjible to renew them again unto repentance, that being fuch a fin, as God will never give repentance to, Heb. 6. 6. The fining againft the Holy Ghoft in this fenfe then,' as it denotes the Gift of Tongues, oi Prophecy ^ 8cc. which is the laft Evidence that God is refolved to make ule of for the converfion of an unbelieving World , is that unpardonable fin which fhall never be forgi- ven. And yet even here, in this limited and contra(!ied fenfe of the word Holy Ghoji, we muft ftill proceed with fome caution. For it is not every affront and dif- honour that is put upon thefe Gifts, which is the fin here ftiled irremiffible. Simon Magus calt a very high in- dignity, and reproach upon them in his anions; for he went about to purchafe the Gift of Tongues, and other facred Illuminations called the Holy Ghoft, which fell upon 554 ^/ gyoundlefs Scruples Book V, upon men at the impofitioa of the Apoftles hands, as if they had been only a trick to get money, or a fie thing to drive trade withal, and make a gainful merchandice. When Simon favpy thnt through the laying on of the hands cf the Apoftles ths Holy Ghoft xi^ as given, he offered them money ^ lays St. Luke^ laying, Give me alfo this power, that on whomfoever I lay hands, he may receive the Holy Ghoft, A6ls 8. 1 8, 19. This was a very great abufe, and a moii: unworthy comparing of the heavenly and holy Spirit of God, to a mercenable ware, and vendible commodity 5 thinking it fit to ferve any ends, and to minifter to the bafeft purpoles of filthy lucre and covetouinefs. But yet this fin againft the Holy Ghoft in its ftricteft acceptation, was not the unpardonable fin ; it came very near it in- deed, and would hardly be remitted ; but ftili in all likelihood it was remilTible. And therefore Sr. Feter^ al- though he be very fevere upon this fordid man for the high affronr, doth not yet pronounce an irreverfibledoom of damnation upon him, but on the contrary exhorts him to repent; that the fin of his heart may be forgiven. Repent ^ fays he, of this thy wickednefs, and pray God, if perhaps the thought of thine heart may be forgiven thee^ verf. 22. But that which is the defperately damning Cm againft the Holy Ghoft, which ihall never be forgiven, either in this World, or in that which is to come ; is the finning againft it, not by interpretation only in our acllont, but directly in our words and exprejfions. It is our fpeaking reproachfully and ftanderoufly of it, as the Pharilees did of the fpirit, when they attributed it to Beel:(ehuh. And therefore it is exprefly called, xhc /peaking blafphemoufly ^ EXfito"- againft the Holy Ghoft. PVbofoever fpeaketh * blalphe- ^vifjdct moufly againft the Holy Ghoft when he fhall come, it floall ^viv[/,a.' never he forgiven him^ neither in this world, nor in the S©-. world to come, Match. 12. 91, 32, Thegreat weight lies in that, for this heavy doom he denounced upon them, fays St. Mark,, becaufe they /aid he hath an unclean Spirit ^ Mark 3. 30. And thus at length we lee, what that fin againft the Holy Ghoft is, wbofe doom is fo dreadful, and whofe caleis fo defperate under the Gofpei. It is nothing lefs, than aftindering and reviling, inftead of owning and af- iencing to that laft evidence^ which God has given us of the truth Chap. VII, which torment weak Minds. 5 r 5 truth of the Gofpel, in the Gifts of Tongues^ Prophecy, and other extraordinary Illuminations called the Holy Gho{}, So that no man who owns Chrift*s Religion, and thinks he was no Impoftor, and believes thatthele miraculous Gifrs of the Holy Gboft were no magical (hows or diabolical delufions, can ever be guilty of ir. No, before he arrive to that, he muft not only be an Infidel to the faith, but alfo a Blafphemer of it j he muft not only disbelieve this laft and greateft Evidence, but difparage and rail againft it. If then there be any man who owns Chrift's Authority* and obeys his Laws, and believes his Gofpel, and hopes in its Promifes, and fea s its Threatnings, and expedts that every word of that Covenant, which was confirmed to us by the infallible evidence of the Spirit and the Holy Ghoft, (hall come to pafs ; he is not more guiltlefs of any fin, than of this againft the Holy Ghoft ; for he doth not fo much as flight and difparage, but owns and fub* mits to it. If good men thereforeare afraid, by reafon of the ir-"' remifliblenefs of the fin againft the Holy Ghoft • they fear where they need not, and their fcruple is utterly unrea* fonable and groundlef?. For let it be as unpardonable as it will, that fhall not hurt them, for they can never fufFer by it, fince, whilft they continue fuch as now they are, they cannot poffibly be guilty of it, or of any thing chat comes near ir. CHAP. vir. The Coficlujion, B Efides thefe Scruples already mentioned, fome good minds may be put in fear and doubt of the fafety of their prefent ftare, becaufe St. John fays, that xvhofo' ever is horn of God finneth not, being no longer a Child of God it he do, i John '^. 6, 9. But the fin here fpoken of, as was obferved (a) above,' is defined by St. John himfelf at the fourth Verfe of this (^)Book4. phapter^^ to be, not every deviation or ^oing befide the Chap. 2. 556 Of groHftdlefs Scrttples Book V, '*• dvofjucc Law^ but a wilful TranJorcfTioii and * reje'ciing of the Law it felf. And this indeed is inconfiftenc with a regene- rate (tare, and puts us out of God's favour, making us liable to eternal deftru(5tion. But then the cafe for iheie fins is not defperare, feeing it once vte forfake them, and repent of them, we are as fafe again as ever we were before we committed them. For our Repen- tance will fet us flreight ; and if we tranfgrefs not wil- fully again, we are without the reach of condemna- tion. Others doubt, whether, when once they have wilfully (inned, they ever can repent, or ftiali afterwards be pardoned, becaufe they read of Efau^ that after he had fold his birth-righr with the blelfing that attended it, when he would have inherited it afterwards he was r ejects f uaIa'&I' ^^» ^"^ found no -place of a * change of mind or repen- gjj-^ tance^ though he fought it carefully with tears, Heb. 1 2. 17- In anfwer to thi?, it will be fui^cient to obferve, that this change of mind or repentance which £/"-?« fought, but could not find, was not in himfelf, but in his Father Ifaac, It was not in himfeJf I fay, for there he did find a place for it, being he was really full thereof. For he was hearti'y forry for his former folly, in parting with his birth-right I and for his prefent unhappinefs, in being co- zen'd of his Father Ifaac s blejfing ; and he lought to have them reverft with bitter crys, and importunate defires, and much unfeigned intreaiies; which clearly fliew, that Efaus own miind was changed abundantly. But that repentance, or change ot mind in reverfing. of the bkfling, for which he iabom-ed hard, but with- out effe6i, was in his Father Ifaac, The good Old Man had already pronounced the Blefling upon Jacohy and when Efau moft earneftiy intreated him to reverfe it, he told him flatly he u^ould not: Ihave hleffed him, faith he, yea^ and he fhaH be hlcjfed, Gen. 27. 33- For the Story; as it is there recited, is plainly this. When ifaac bid his Son Efau provide him fome Venifon, that he might eat thereof, and blefs him before he died : Jacob^ by the counfel and affiftance of his Mother i^^- heccny counterfeited both the per Ion and the Venifon of Efau, and going in therewith to his Father before Efau Chap. Vll. which torment weak Minds, 557 EJau returned, crahily ftoie away the Bielfing from him; And when Efau came in afcerwards, to receive the BIe(- fing which l(aac bis Father had promiled him, he tells him, that Jacob his Brother had come with lubcilty be- fore him, and under a crafcy difguile had taken it away from him. For / have made him thy Lord, faith he, Verf. 37, and all his Brethren have I given to him for Servants. And although Efau intreated his Father to reverie it,' and cryed, vcrf. 24 a^ it is there laid, rvith a great and exceeding bitter cry ; '33! yet I/aac would not change his mind, or alter what he had pronounced : I have hlcjjed him, ra\s he, yea and he 33- Jha/l be blejjed. This reverlion of the Blcffing , and re- pentance or change of mind, in his Father Jfaac^ was thac which Efau endeavoured after, and which, as St. Paul here fays, he fcught carefully mth tears. Bur, as he ob- ferves out of thiji Story, all was in vain, for it would noc be granted him. When he fought to inherit the bleffmg^ his luit was not granted, but rejected 3 for Jfaacs Decree was paft, and he found no place of repentance^ or way to make him change his mind; although he fcught that * ^ a^TaV' change carefully with tears. In this place then the Apcftle lays not ac all, that it was impoffible for Efau to repent of hisjins agaivft God, or thac Gcd would not forgive him upon his repentance : but only that Ifaac would not repent of his decree, or reverfe thac Blelfmg which be had pronounced upon Jacob, Which inflexiblenefsof //i?/zc he doth indeed make ufe of in thele Verfes, to illuftrate God's inexorablencfs towards fome Sinners ; but then thofe are not all wilful Sinners indiffe- rently, but only Aprfiates, who have wilfuiiy renounced their Chriftianity, which, as we have leen before, is a fin that God will afford no more Grace, or place of re- pentance to. And this, as I take ir, appears plainly from the foregoing Verfes. Take care, fays he, lefl that which is lame, or the weak Chriftian, be turned cut of the way of his Chriftian PiofelTion through fears of Periccu- tion, verf. 13. Locl{ diligently left any matt fail^ or fall from ?/j^ Gr^c^ or Gofpei of God, verf. 15. Whick I exhort you the more earneftly to do, becaufe if any man doth rejedt all thofe Goipcl-bleflings and Privileges, jwhich in that Religion which ycu have received are row offered to him, and apoftatize from them ; God will never afford him the tender of them again, buc " . ' will 558 Of groundlefs Scruples Book Ve will be as unalterable in his Decree agarnft him, as Ijaac was in his againft Efau, who as you know from the Scory, after once he had mift oi tht blejfing, found no place of repentance^ though he fought it carefully with his tears, v. 17, Others again are troubled in mind, and are afraid left their Souls are yet in danger, becaufe they do not per- ceive them felves to grow in grace, and to be increafed in goodnefs. They complain thac their fpiritual hfe is at a Itand, and that they are not more devout and fioufly affe- Hed, more vertuous and better Chriftians. than they were for fome confiderable time before. And this makes them jealous, left they Ihould pafs for idle Servants^ who have not ufed and improved their Talents, and who fliall be dealt with at the laft Day as if they had abufed them. To fpeak clearly to this bufinefs, and yet to be as brief as conveniently I can, it is firft obfervable, that to grov^ in grace, is the fame thing as 10 grotv in vcrtue and gcod* nejsj or to go on to higher meafures of life and perfcclicn^ in any, or in all the in fiances of duty and obedience. For an obedient life, as I have largely fliewn, is thac fole in- ftanceand proof, of grace, which can render any of us acceptable in God's figbr, and whereupon the Gofpel en- courages us to hope for pardon and a happy Sentence at the laft Judgment. So that if any man*s life is m.ore per- fed: than it was, if he grows in knowing and doing good, and keeping back from evil ; if he begins to have a greater honour for God, to be more careful to pleafe, and more afraid to offend him 5 if he is more forward ro depend upon his Providence, to trufi in hu Promifes, to refign him^ f elf up to his H^tll, and 10 fubmit to his Pieafure, to praife him for all his Excelle?icies and Difpofals, and to perform all his Precepts : If he is more humble and heavenly-minded, chaft and temperate, juft and charitable ; if he is more meek and gentle, courteous and affable, ^uiet and peace^ able, more ready to repair wrongs, and 10 forgive iy:juries than formerly : If he thus advances 10 higher meafures, to greater eafe, or to more conjlancy and evetmefs of obedience, m any, or in all inflances of Duty towards God and Men^ and that in all Relations ; his vertue is in iis fpring, and is ftill going on ; he grows ingrace^ and God will according- ly reward him. One Chiip. VII. which torment weak Minds. 559 One f articular Vertue there is, which Qien are wonc to look at more eipecially in this marcer, and that is Prayer, They meaiure their growth in grace by their improvement in this, and think ihc'ir fphitual life is then moji pcrfetl. vvhen their Devotions arc moft enlarged* Which they conclude they are not when they are put up with the greateft humility and reverence^ t r fiji ind depcti' dence, fuumijjion and rcfjgnedncfs to God Almighty^ or with anyorhcrot thofe obedient tempers implied in Prayer which are apt to influence our vohole lives ; but when they are accompanied with the moft fenfihle joys and ravifhing tranfports^ and unufual height of fervency and ajfe^ion, So that if at any time they can pray more pajfionately, and put forth more intenfe defires^ and work theml'elves up to more heavenly Raptures than ordinarily they have been able to aciain to, they fanfie that they do indeed grow in grace, and are become higher in God's favour and acceptance. But if ever this fervice happens to be more irk^fome 10 ihem, and they dilcharge it with much backr wardncfs and vocarinpfsy dulncjs and indifference ; they think God frowns upon them, and has deferted them, and that their grace is in a declining ftate, and finking down to nothing. But this is a very uncertain and dangerous mark, for any man in this cafe to judge by, and will very often deceive him that builds upon it. For thefe fervent heats, and delightfome tranfports of Devotion, are not fomuch a duty as a privilege^ which ail tempers cannot attain to, bur only thole that are naturally difpofed for it : fo that a growth in them, is not a growth in faving grace, but rather in Jeyifible joy and h^ppinefs^ and renders us not ib truly gracious in God's Eyes, as happy in our own. Befides, as an improvement in thefe religious and plealing raptures, is not a growth in grace u ielf, fo neither is it always joined with it, and therefore no lure argument can be deduced from it. Fur 'tis eaiiiy ob- fervable, that feveral perlons of devotional tempers, who areulually raifed up to a high pitch, and raviihed with moft delightfome tranfports in their Prayers ; are yet very dwgercufly defcElivc in many i7iftances cf ncccffary Duty and a holy life. They tall oft-times, even whilft they enjoy their biilsfui heats and heavenly raptures of De- votion, 5^0 Of gronndUfs Scruples Book V. votion, into damning a(5ls of fraud and injufticcy anger and malice, fi^ife and variance, fiercenefs and revenge : they live in them, and are habitually inflaved to them, arid yet for all that they find no want of this -delight in Prayer, nor any abatement of their devout intenfenefsof mind, and earneft fervour of affedlion ftill. But now thefe men, being (o maimed ^nd partial in their fervice, and having no entire obedience to confide in ; they have not grace enough, as manifeftly appears from what has (<»)Book3. been (a) faid upon that point, to bear them out, not fo much vertue as God has indifpejifibly required to fave them. As for thefe qualifications of our Prayers then, tbofe fenfible joys and pajfwnate tranf ports which accompany them ; they are no inftance of obedience and faving grace themfelves, nor any certain argument that thofe perfons are endowed v?ith it who are allowed to enjoy them. They are oft-times found in ill men, who, fo long as they reft there and grow no better, cannot realonablyexped: to go to Heaven. And then as for the other more acceptable and obedi- ent tempers of our Prayers, fuch as humble reverence, trufl and dependence, fubmijfion ^nd refjgrjednefs,6cc. which the men oi fober devotion moft juftly prefer before the former, as ufually moft others do when once their religi' cus heats are over ; though a growth in them is truly a growth in grace, yet a growth in ih^m alone is not enough to fave us. They indeed in themfelves are fo many par- ticular inftances of obedience, and beiides that,' they are ^\(o great means and proper infi:rumenrs to produce others lo that our growth in them, is a growth in lome parti- cular Graces ; and a very likely way to grow in others : alio. But ftill we muft remember, that they are but one tnrt of faving Grace, and by no means the whole i fo that ib) Eph. ^^^^ ^^ *^^ grown in others too, we cannot hope to be 4. J 5*. faved by them. For this is the indifpenfible condition of the Chriftian Religion, and this the (b) perfeH man and jufi Jiature in the Chriftian Faith; that we be grown np to an intire obedience in all our voluntary and chofen anions, not only to fame few, but to all the parts of Duty ^ and the Ldws of God, Buc Chap. VI fi which torment iveak Mwds. 561 But if we would lingle out fome one, or feme few Venues, from our growth and improvement wherein we may juftly prefume that we have attained x.o Javing degrees in all the refl\ Sz'inijafnes directs us to the Z>«- ties of the Tongue, in abftaining from backbiting, cenfu* ring, and evil-fpeaking, &c. which under all the invitati^ ons of Converfation^ and the temptations of common life is ufuaily the iaft point which good men gain, and that wherein (g) they, who fcarce ever fin wilfullj at all, or (g\ Ecclufi very rarely, are wont moft frequently through indelibera- i^.id.and tion and inadvifednefs to mifcarry. If any man, faith he, 14. i. ojfendeth not in word, but has attained to an innocent and obedient guidance of his Tongue, that fame man need not be defe6tive in other Duties, he is a ter- feB man, and able alfo to bridle the whole body, James Thus is mens growth in faving Grace^ not a growth only in fome one, or in fome few Venues ; but in an unim verfal and entire obedience. And then they grow in ir, when they come to perform the fame, with more eafe and ' ■pleajure, conjiancy and evennefs, with lefs mixture ofinvo" luntary fins, which need particular Repentance, and with a greater freedom from innocent and unwlWd Infirmities, And this growth every Chriftian is bound inceffantly to endeavour after. The longer he lives, the higher im- provement ought he to make, and to attain every Ver- tue in a larger meafure, and in greater firmnefs and per- fedlion, than he had before. Grow in grace, (ays St. ^eter^ iind in the knowledge of our Lord and Saviour Jejus Chrifi, 2 Pet. 3.18. Forgetting thofe things which are behind me, and already attained, fays Si, Paul, and reaching out af- ter thofe things which are ftill before me, I frefs on forward tdwards the mark, that I may acquire a more compleac growth than yet I have. And let as many among you, ai be ferfeB be thus minded, Phil. 3. 13, 14. But then the obligation to this growth in this intire Obedience, is not laid upon them under xht forfeiture of Heaven, but only of fome higher rewards, and greater de- grees of happinefs, which are to be enjoyed there. For there aredifferent degrees in happinefs, anlwerable to the different meafures in this intire Obedience. They that perform it moft perfectly, {hall be rewarded higheji ; and the more fixt and perfed they arc in it, the ids danger N n ^f« 562 Of grouffdlefs Scruples Book V, are they under of falling back from ir. But they who ferform it at rdl, although they mils of thai acceflion of reward, which by the Grace of the Gofpel is due to an eminent height ot obedient endeavours, (hall yet obtain the -pardon of their fins ^ and a (late of joy and hlejfednefs in Heaven^ as well as they who have endeavoured and performed more. For an entire Obedience in all chofen anions ^ and a par^ ticular repentance and amendment of all thcfe fins wherein at any time we have voilfully dijoheyed God^ is lufiicient, as has been fliewn, to fecure the bleflednefs of the next life. And therefore if any Perfon has ufed God's Grace, and improved his Talents to this meafure, he has not been un- prohcable and ufelefs, but hath profited fo far as is nece(- fary to his Happinefs. So that whilft we are yec in the more imperfed meafures of ir, and only thirft after a more perfed Obedience, that we may ftiii be more ac- ceptable to God, and have right to a more noble and ex- cellent Reward ; we are in a fafe ftate, and have no need to difquiet our Souls with fears and jealoufies, left they fhould eternally mifcarry. Several other Scruples there are, which are wont to difquiet and perplex the minds of good and honeft Peo- ple, who are fafe in God's Account, although their Cafe feems never fo hazardous in their own. And of this iort, are their fears, that their Obedience is nnfincere^ be- caufe they have an Eye at their own good, and a refpecfl to their own fafety ; fince they ferve God in hopes to be better by him, and out of a fear, fhould they difobey, of fuffering evil from him. They are afraid alfo that it is defective in a main Point, for they cannot love 2nd ferve him in that comprehenfive Latitude which the Command- ment requires, vi:(. l^ith all their hearty and with all their foulj and with ail their mind. They doubt they are faft Grace and Pardon, becaufe they hzvejjnned after thnP they have been enlightened, and that wilfully : and the Apo- flle affirms xhzx for ftich their remains no more Sacrifice for fins, Heb. 10. 26. Thefe doubts are ftill apt to difturb their peace, and make fad their hearts - and fome others of like nature. But of thefe, and feveral others, I have given fufiicienc * Accounts above : fuch as I hope, may fatisfie any rea- fonable man, who is capable to read and to confider of them 5 Chap. Vn. which torment weak Minds. 560 them ; and thither I refer the Reader, not chinking he here to repeat them. ^ And thus at laft we have feen, when an hovefi and en^ tire obedience is taken care for in the firft place, how plainly ground! e/s thofe fears are, which are wont to per- plex the thoughts, of good and fafe, yet ignorant and mifguided People, about their ftate of happinefs and fal- vation. And now I have done with all thofe Points, which I thought neceflary to be inquired into, to the end that I might fli^w every man now before-hand how he ftands prepared for the next World ; and which at the begin- ning of this whole Diicourfe I propjfed to treat of. I have (hewn what that condition is of hlifs or mifcry^ x^hich the Goffd indifpenfibly ex^icis of^ and that as I take it, fo particularly, that no man who will be at the pains to read and confider of it, need overlo-Jc or miftake it; what thofe defects are, which it bears and difpenfeth with ; what thofe remedies and means of reconciliation are^ which it has provided for us ; and, when a]l thefe are taken care for, how groundlefs all thofe other Scruples are^ which are wont to difquiet honeft minds about the goodnefs of their prefent ftate, and their title to eternal falva- lion; And upon the whole matter, the fumm of all amounts to this, that when Chrifl fiiall come to fit in judgment at the laft day J and to pafs fentence of life or death upon every man according to the direction of his Gofpel, he will pronounce upon every man accordifigto hu worlds. If he has honejily and entirely obey'd the whole Will of God in all the particular Laws before-mentioned, never wilfully and deliberately offending in any one inftance, nor indulging himfelf in the praHice of any thing which he knows to he a. fin ; he is fafein the Accounts of the laft Judgment, and Ihall never come into Condemnation. Nay, if he has been a damnable Offender, and has wilfully tranfgrejfcd, either in one inilance, or in many ; infrequent repetitions of his fin, or in few j yet if he repent of it before death fei^e him, and amend it e*re he is haled away to Judg- ment ; he hfafe ftill. For he fhall be judged according as bis Works then are, when God comes to enquire of them ; fo that if ever he be found in an honeft Obedience obferving every thing which he fees to be his duty, and N n z wiU 564 Of groHftdlefs Scruples Book V. wilfully venturing upon nothing which his Confcience tells him is finfui j he is found in the ftate of Grace and Pardon, and if he die in it, he (hall be faved. All his tt^w//?V ignorances^ and innocent unadvifednejfes^ upon his- Prayers for -pardon and his mercifulnefs and forgive- tiefs of other men, (hall be abated; all his other caujes of fear zndi fcruple^ froall be overIool{ed ; they (hall not be brought againft him to his Condemnation, but in the ho- neft and entire Obedience which he bath performed, in that (hall he live. If then we have an honeji heart, .and walk fo as our ovpn Confcienee has no wilful (in yet unrepented of where- of to accule us ; we may meet Death with a good Cou- rage, and go out of the World with comfortable Expecfta* tions. For if we have an honeft and a tender heart, when- soever we (in wilfully and again(t our Confciences, our own Souls will be our Remembrancers. They will be a witnefs againft us, both whilit we are in this World, and after we are taken out of it, and brought to Judgment. J\4£ns Confciences^ fays the Apoftle, fha^ accufe or excufe therrif in the day when God /hail fudge the fecrets of men according to my Gofpel^ Rom. 2. i 5. Indeed, if men have hardened their hearts in veicked- nefsj and finn'd themfelves out of the belief of their duty, ijaving come to call evil^ good ; and good^ evil ; then their Confcience having no further fenfe of (in, will have no peculations upon it. But if they really believe the Go- fpel, and ftudy to know their duty, and defire to obferve it; and are afraid to offend in any thing which they fee is (infpl : whilft thus their heart js loft, and their Confcience tender, they cannot venture upon any (in with open Eyes, but their own hearts will both check them before, and fmite them afterwards. They will have a Witnefs againft them in their own Bofoms; which will Icourge and awake them, fo that they can- not approach Death without a fenfe of their (in, nor go out of the World vvithcvit difcerning themfelves to be guilty. If our own Confcience then cannot accufe us, of the wilful and prefumptuous breach of any of God's Com- mandments, and we know of none but what we have re- pented of, we have juft reafon to take a good heart to our feJiyes^. and to wait for death in hopeful expeditions. Chap. VII. which torment weak Minds. 565 If our own (h) hearts condemn us not, fays Sr. John, then (h) i Pec] have we confidence towards God, i John 3. 21, There is 5« 2i. RO Sin that will damn us, but a wilful one -, and when we fin wilfully, if our Heart is fofc and honeft, we fm wittingly and againft our Confcience ; our own Heart fees and obferves it before, and will keep us in mind of ic after we have committed it. So that if any Man has a vertnous and a tender Heart, a Heart that is truly defi- rous to obey God, and afraid in any thing to offend him ; when his Confcience is filent he may juftiy conclude that his Condition is (afe, for if it doth not condemn him, God never will. An honeft Man's Heart, I fay muft condemn him, before he havefufficient reafon to condemn himfelf. And that too, not for every idielVord, ov every fruitlefs Luft, or every involuntary dulnejs of Spirit, and dijlra^ion in Prayer^ and coldnefs in Devotion, or fuch other miftaken Marks where- by too many are wont to judge of their Title to Salvati- on. No, Heaven and Hell are not made to depend up- on thele things ; but although a Man be guilty of them, be may be eternally happy notwithftanding them. But that ;icculation of his Confcience, which may give an honeft Man juft reafon to condemn himfelf, muft be an Accufation, for a wilful Breach or deliberate TranfgreJJion of fome particular Law of Sobriety, Piety, Jujiice, Cha^ rity, Peaceahlenefs ; it muft accule him of an unrepentcd Breach of fome of thofe Laws above-mentioned, which God has plainly made the Terms of Life, and the Con- dition of Salvation, And the Accufation for the Breach of thefe Laws, muft be particular and exprefs ; not general and roving. For fome are of fo fujpicicus and timorous a Temper, that they are ftill fufpeding and condemning of themfelves, when they know not for what Reafon. They will in- dift themfelves, as Men who have finned greatly, but they cannot (hew wherein ; they judge of themfelves, rot from any ^afon or Experience, but at a Venture, and by Chance ^ ihey fpeak not fo truly their Opinions, as their Fears ; not what their Vnderflandings fee and difcern, but what iheiv Adelancholy fuggeftsto them. For ask them as to any one particularof theLaws of God, and run them all over, and their Confciences cannot charge them with any vpilfulj whcch is withal an nnrepented Tranfgrel- fioo 566 Of groundlefs Scruplesy Sec. Book V. * ^ — -■ — . — — fion of it. But let ihem overlook all Particulars, and pafs a Judgment of themfelves only in general, when they do not judge from particular Inftances, which are true evidence,but only from ground lefs and fmallPrerum- ptionsj and then they pafs a bard Sentence upon them- felves, and conclude that their Sins are very great, and their Condition dangerous. But no Man fliall be fentenced at the laft Day, for Notions and Generalities ; but it is our particular Sins, which tt^uft then condemn us. For God's Laws bind us all in fingle Adions ; and if our own Confciences can- not condemn us for any one wilful, which is withal an unrepented adlion, God will not condemn us for them al- together. If our own Heart therefore doth not accufe us, for the particular^ wilful, and unrepented Breaches of fome or other of thofe Laws above-mentioned, which God has made the indilpenfible Condition of our acceptance ; we are lecure as as to the next World, and may comfor- tably hope to be acquitted in the laft Judgment, Being conlcious of no wilful Sin, but what we have repented of, and by Mercy and Forgivenefs of other Men, and our Prayers to God, begging Pardon for our involuntary Sins; we (hall have nothing that will lie heavy upon us at the laft Day, but may go out of the World with eafe, and die in Comfort. Our Departure hence may be in Peace, becaufe our Appearance at God's Tribunal fliall be in Safety. For we fhall have no worfe charged upon us there, than we are able here to charge upon our Ceiycs j but leaving this World in a good Confcience, we (hall be icntenced in the next to a glorious Reward ; and bid to